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Either say thou so to Christ;
Either say thou so to christ;
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(29) sermon (DIV1)
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and yet himselfe not cease to raigne.
and yet himself not cease to Reign.
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(9) sermon (DIV1)
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He hath his name of it; it signifies a Crowne.
He hath his name of it; it signifies a Crown.
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(14) sermon (DIV1)
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because Christ, that procureth it, was borne of them.
Because christ, that procureth it, was born of them.
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(16) sermon (DIV1)
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Not Saint Paul sometimes, not David, nay not Christ.
Not Saint Paul sometime, not David, nay not christ.
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(28) sermon (DIV1)
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Paul saith, the Church hath no such custome. Paul Says, the Church hath not such custom.
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(38) sermon (DIV1)
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Not bare fides, but fiducia, confidence on God.
Not bore fides, but Fiducia, confidence on God.
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(68) sermon (DIV1)
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But for that God brings the woman to the man;
But for that God brings the woman to the man;
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(69) sermon (DIV1)
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thats the first reason, sufficit, it is enough.
thats the First reason, sufficit, it is enough.
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(71) sermon (DIV1)
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Wee all see all men, mortall: The latter hath some knots;
we all see all men, Mortal: The latter hath Some knots;
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(72) sermon (DIV1)
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and that, not a mans alwayes, a brute creatures sometimes.
and that, not a men always, a brutus creatures sometime.
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(72) sermon (DIV1)
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For as the Apostle speaketh, wee all have received of his fulnesse.
For as the Apostle speaks, we all have received of his fullness.
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(10) sermon (DIV1)
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Sundry sorts of Heretickes thought him NONLATINALPHABET, a meere and bare man;
Sundry sorts of Heretics Thought him, a mere and bore man;
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(10) sermon (DIV1)
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CHRISTS comfortable answer to the Theefe upon the Crosse.CHRIST comfortable answer to the Thief upon the Cross.
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(21) sermon (DIV1)
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Maledictus (saith Saint Augustine) qui peccat in spe. Maledictus (Says Faint Augustine) qui peccat in See.
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(23) sermon (DIV1)
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What is done to one, is done to all.
What is done to one, is done to all.
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(23) sermon (DIV1)
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their Officers smote him, blindfolded him, spat in his face.
their Officers smote him, blindfolded him, spat in his face.
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(24) sermon (DIV1)
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and by feeding under a trope, is meant all kind of maintenance.
and by feeding under a trope, is meant all kind of maintenance.
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(36) sermon (DIV1)
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Though the sinner shall have wrought never so much wickednesse;
Though the sinner shall have wrought never so much wickedness;
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(48) sermon (DIV1)
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Yea David was a glory and a grace to Christ.
Yea David was a glory and a grace to christ.
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(50) sermon (DIV1)
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I thinke, no man hath found Sathan to sweare in all the Scripture.
I think, no man hath found Sathan to swear in all the Scripture.
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(53) sermon (DIV1)
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but not a Christian neither, that will forsweare himselfe.
but not a Christian neither, that will forswear himself.
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(53) sermon (DIV1)
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tell me not of thousands, Iohn, Paul, and Peter I admit.
tell me not of thousands, John, Paul, and Peter I admit.
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(58) sermon (DIV1)
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and a plague unto the vertuous. I cannot stand to follow this.
and a plague unto the virtuous. I cannot stand to follow this.
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(70) sermon (DIV1)
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My third reason is from the effect.
My third reason is from the Effect.
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(70) sermon (DIV1)
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Both indeed are but one Christ. But we must distinguish betweene the natures.
Both indeed Are but one christ. But we must distinguish between the nature's.
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(8) sermon (DIV1)
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and all his followers granted him his sonne, but by adoption.
and all his followers granted him his son, but by adoption.
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(8) sermon (DIV1)
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That Godhead appeared, though covert in the flesh, yet overt in his actions;
That Godhead appeared, though covert in the Flesh, yet overt in his actions;
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(10) sermon (DIV1)
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Christs grace, take it subjectivè, take it effectivè, is all Gods glory.
Christ grace, take it subjectivè, take it effectivè, is all God's glory.
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(11) sermon (DIV1)
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The Peace is there, whether now Christs selfe was come.
The Peace is there, whither now Christ self was come.
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(11) sermon (DIV1)
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and the mysterie is his Arrabo, our earnest of heaven, and seasin of salvation.
and the mystery is his Arrabo, our earnest of heaven, and seasin of salvation.
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(12) sermon (DIV1)
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That Christ descended to deliver us, to purge our sinnes, and save our soules;
That christ descended to deliver us, to purge our Sins, and save our Souls;
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(13) sermon (DIV1)
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and for our salvation, Christ was incarnate.
and for our salvation, christ was incarnate.
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(13) sermon (DIV1)
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Vnto that blessed Trinity of the everliving God head be given all glory.
Unto that blessed Trinity of the everliving God head be given all glory.
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(18) sermon (DIV1)
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Sathan though a lyar, sayd that truly, A man will give all that he hath for his life;
Sathan though a liar, said that truly, A man will give all that he hath for his life;
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(56) sermon (DIV1)
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But he will not give his life, for all that that the world hath.
But he will not give his life, for all that that the world hath.
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(56) sermon (DIV1)
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Christ pitied man, but not the Angels. Their case alike for sinne, but not for grace. Their damnation is eternall.
christ pitied man, but not the Angels. Their case alike for sin, but not for grace. Their damnation is Eternal.
np1 vvd n1, cc-acp xx dt n2. po32 n1 av-j p-acp n1, cc-acp xx p-acp n1. po32 n1 vbz j.
(7) sermon (DIV1)
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Origen hath some hope of them, themselves have none.Origen hath Some hope of them, themselves have none.
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(7) sermon (DIV1)
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but they doe not adde, to day. They doe not, for they neede not.
but they do not add, to day. They do not, for they need not.
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(21) sermon (DIV1)
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For shall I lose my soule, to save my neighbours? That case rather were hard.
For shall I loose my soul, to save my neighbours? That case rather were hard.
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(62) sermon (DIV1)
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For the fire is everlasting, which Christ saies is prepared for the devill and his angels.
For the fire is everlasting, which christ Says is prepared for the Devil and his Angels.
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(7) sermon (DIV1)
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God bids me love him, but not lose my soule for him.
God bids me love him, but not loose my soul for him.
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(62) sermon (DIV1)
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I will not call it infidelitie; but surely tis great incredulity, to assent to nothing but what eye beholds.
I will not call it infidelity; but surely this great incredulity, to assent to nothing but what eye beholds.
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(31) sermon (DIV1)
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Page 217
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If thou wilt beleeve nought, but what thou seest;
If thou wilt believe nought, but what thou See;
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(31) sermon (DIV1)
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And for Number, if they shall dare goe on NONLATINALPHABET from one evill to another;
And for Number, if they shall Dare go on from one evil to Another;
cc p-acp n1, cs pns32 vmb vvi vvi p-acp p-acp crd j-jn p-acp j-jn;
(27) sermon (DIV1)
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Nay, as the Sonne of God, and so Gods selfe. Say, a Prophet may leaze;
Nay, as the Son of God, and so God's self. Say, a Prophet may leaze;
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(28) sermon (DIV1)
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Ionahs deliverance out of the Whales belly, he cals it his salvation.Jonahs deliverance out of the Whale's belly, he calls it his salvation.
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(30) sermon (DIV1)
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Nay the supposed meanes of our safety sometimes become our bane.
Nay the supposed means of our safety sometime become our bane.
uh-x dt j-vvn n2 pp-f po12 n1 av vvi po12 n1.
(30) sermon (DIV1)
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and understand, Soli Deo, Salvation to God onely.
and understand, Soli God, Salvation to God only.
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(30) sermon (DIV1)
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and often in Greeke too, in Ecclesiasticall writers. They have their warrant hence:
and often in Greek too, in Ecclesiastical writers. They have their warrant hence:
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(34) sermon (DIV1)
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rests not in rising himselfe onely, calls the Rubenite to rout with him.
rests not in rising himself only, calls the Rubenite to rout with him.
vvz xx p-acp vvg px31 av-j, vvz dt fw-la p-acp n1 p-acp pno31.
(35) sermon (DIV1)
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Arguments as sottish, as they be seditious.
Arguments as sottish, as they be seditious.
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(35) sermon (DIV1)
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But to whom is this charge given? not to the Apostles, but to the Disciples:
But to whom is this charge given? not to the Apostles, but to the Disciples:
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(36) sermon (DIV1)
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and it is but for a time, and for one journey;
and it is but for a time, and for one journey;
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(36) sermon (DIV1)
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Simonie and Vsurie, two abominations of the Lord, are notwithstanding very lawfull here.
Simony and Usury, two abominations of the Lord, Are notwithstanding very lawful Here.
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(36) sermon (DIV1)
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That man is here meant onely, appeares by the next verse; it expoundeth this;
That man is Here meant only, appears by the next verse; it expoundeth this;
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(73) sermon (DIV1)
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OF THE NATIVITIE. The first Sermon. PREACHED VPON CHRISTMAS-DAY. Ioan. 1. 29. Ecce Agnus Dei, qui tollit peccatum mundi.
OF THE NATIVITY. The First Sermon. PREACHED UPON CHRISTMAS DAY. Ioan. 1. 29. Ecce Agnus Dei, qui Tollit peccatum mundi.
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(5) sermon (DIV1)
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Iohn 1. 29. Behold the Lambe of God, which taketh away the sinne of the world.
John 1. 29. Behold the Lamb of God, which Takes away the sin of the world.
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(5) sermon (DIV1)
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THE Argument of my Text is the voice of a Crier, proclaiming the Messias; the oiez fits Iohn well.
THE Argument of my Text is the voice of a Crier, proclaiming the Messias; the oiez fits John well.
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(5) sermon (DIV1)
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For the Fathers call Ecce, Praeconem Dei, Gods Cryer, and this is Iohn the Baptist, whom the Prophet cals a Cryer.
For the Father's call Ecce, Praeconem Dei, God's Crier, and this is John the Baptist, whom the Prophet calls a Crier.
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(5) sermon (DIV1)
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Onely where the use of Cryers among men, is to make a triple oiez, Iohn makes his but twise.
Only where the use of Criers among men, is to make a triple oiez, John makes his but twice.
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(5) sermon (DIV1)
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It is againe, ver. 36. For the eye is quicker, then the eare; one iteration may suffice that sense.
It is again, ver. 36. For the eye is quicker, then the ear; one iteration may suffice that sense.
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(5) sermon (DIV1)
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And indeed this is not an oiez, but a voiez, the Cry is to the eye, Ecce, Behold.
And indeed this is not an oiez, but a voiez, the Cry is to the eye, Ecce, Behold.
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(5) sermon (DIV1)
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The Prophets cryed Ecce as well as Iohn. So did Esai, Behold a Virgin shall conceive.
The prophets cried Ecce as well as John. So did Isaiah, Behold a Virgae shall conceive.
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So did Zacharia, Ecce Rex tuus venit, Behold thy King commeth.
So did Zachariah, Ecce Rex Thy venit, Behold thy King comes.
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(5) sermon (DIV1)
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But their Cry was but NONLATINALPHABET, their cry was to the eye, but to the eye of Faith.
But their Cry was but, their cry was to the eye, but to the eye of Faith.
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But Iohn the Baptist, whom our Saviour calleth more then a Prophet, his Ecce is NONLATINALPHABET, not to the eye of Faith,
But John the Baptist, whom our Saviour calls more then a Prophet, his Ecce is, not to the eye of Faith,
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(5) sermon (DIV1)
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but to the eye of flesh.
but to the eye of Flesh.
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(5) sermon (DIV1)
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Iohn that was Christs Harbenger, is his Herauld now, not to runne before him, as his NONLATINALPHABET, but to cry before him;John that was Christ Harbinger, is his Herald now, not to run before him, as his, but to cry before him;
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to proclaime him to the people. That he doth here, but not in Proclamation stile; few words, but of force; but five in all;
to proclaim him to the people. That he does Here, but not in Proclamation style; few words, but of force; but five in all;
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but like Christs five Barley loves, able to feed thousands;
but like Christ five Barley loves, able to feed thousands;
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like Davids five smooth stones, able to fell Giants, even Sathan, the great Goliah of Hell.
like Davids five smooth stones, able to fell Giants, even Sathan, the great Goliath of Hell.
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Doth the Oiez of a Cryer excite the eares of men;
Does the Oiez of a Crier excite the ears of men;
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and the Ecce of a Prophet stirres it not the eyes of men? Doe we not hearken, when the one cryes heare;
and the Ecce of a Prophet stirs it not the eyes of men? Do we not harken, when the one cries hear;
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and will we not looke, when the other cries, loe. As therefore Esay, when God bad him Cry, askt, what shall I cry;
and will we not look, when the other cries, lo. As Therefore Isaiah, when God bade him Cry, asked, what shall I cry;
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so the Baptist in my Text crying Ecce, Behold, let us answer, what shall we behold? The cry containes five wordes;
so the Baptist in my Text crying Ecce, Behold, let us answer, what shall we behold? The cry contains five words;
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let us (if you please) behold five things, for every word one. The first, the Object, it is a Lambe;
let us (if you please) behold five things, for every word one. The First, the Object, it is a Lamb;
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Behold the Lambe. The next the Owner, it is Gods Lambe; Behold the Lambe of God. Behold the Lamb. The next the Owner, it is God's Lamb; Behold the Lamb of God.
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The third, his act or office, it is to beare, for so Saint Peter consters it.
The third, his act or office, it is to bear, for so Saint Peter consters it.
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The fourth, the burthen, it is sinne. The last, the bulke of the burthen, it is a world of sinne.
The fourth, the burden, it is sin. The last, the bulk of the burden, it is a world of sin.
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Behold the Lambe of God, that beares the sinne of the world. These are the things conteined in my Text;Behold the Lamb of God, that bears the sin of the world. These Are the things contained in my Text;
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I will speake of them severally.
I will speak of them severally.
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Doth not Saint Iohn the Evangelist call Christ a Lion? Apoc. 5. 5. Why doth Saint Iohn the Baptist call him then a Lambe? The Lion and the Lambe, the Prophet Esay tels us, both shall dwell together in the daies of Christ:
Does not Saint John the Evangelist call christ a lion? Apocalypse 5. 5. Why does Saint John the Baptist call him then a Lamb? The lion and the Lamb, the Prophet Isaiah tells us, both shall dwell together in the days of christ:
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but may they both be together in the person of Christ? not onely in one place together,
but may they both be together in the person of christ? not only in one place together,
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but also in one case together? Different respects may tie discordant titles unto one Subject.
but also in one case together? Different respects may tie discordant titles unto one Subject.
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His courage against Sathan, whom he conquered, his patience among men, whom he suffered, declared there was met in one Messias, the stoutnesse of a Lion,
His courage against Sathan, whom he conquered, his patience among men, whom he suffered, declared there was met in one Messias, the stoutness of a lion,
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and the meekenesse of a Lambe.
and the meekness of a Lamb.
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Saint Bernards distinction so determines it, Agnus in passione, Leo in resurrectione, he rose like a Lion,
Saint Bernards distinction so determines it, Agnus in passion, Leo in resurrection, he rose like a lion,
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but he suffered like a Lambe.
but he suffered like a Lamb.
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Christ askes in the Gospell, Whereunto shall I liken the Kingdome of God? I may much rather aske, whereunto shall I liken the Sonne of God? Iohn Baptist doth liken him here unto a Lambe;
christ asks in the Gospel, Whereunto shall I liken the Kingdom of God? I may much rather ask, whereunto shall I liken the Son of God? John Baptist does liken him Here unto a Lamb;
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the fairest of all men, so David calleth Christ, to the best of all beasts: so Philo cales the Lambe, NONLATINALPHABET, the best of the brute Creatures.
the Fairest of all men, so David calls christ, to the best of all beasts: so Philo cales the Lamb,, the best of the brutus Creatures.
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A name, not newly founded, nor onely used by the Baptist.
A name, not newly founded, nor only used by the Baptist.
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Both Esay before him, the Evangelicall Prophet, and Saint Iohn after him, the propheticall Evangelist, almost in every Chapter of his Revelation, hath called Christ, the Lambe.
Both Isaiah before him, the Evangelical Prophet, and Saint John After him, the prophetical Evangelist, almost in every Chapter of his Revelation, hath called christ, the Lamb.
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All three of them doe grace it with a note of demonstration, the Prophet and Evangelist with an article alone,
All three of them do grace it with a note of demonstration, the Prophet and Evangelist with an article alone,
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but the Baptist in my Text, with a particle besides, Behold the Lambe; both of them demonstrative;
but the Baptist in my Text, with a particle beside, Behold the Lamb; both of them demonstrative;
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yea which is not easie to parallel in Scripture, article upon article; every word hath one;
yea which is not easy to parallel in Scripture, article upon article; every word hath one;
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NONLATINALPHABET. Surely we must thinke, where the spirit hath beene pleased to make so many markes, that the matter is remarkeable;
. Surely we must think, where the Spirit hath been pleased to make so many marks, that the matter is remarkable;
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worthy both the preachers carefull paines, and the peoples heedfull eares, NONLATINALPHABET, the Lambe. Christ was Agnus singulariter. Aug. tract. 7. in Ioan. col. 62. You that are learned, I would not with your leave, lose the article.
worthy both the Preachers careful pains, and the peoples heedful ears,, the Lamb. christ was Agnus singulariter. Aug. tract. 7. in Ioan. col. 62. You that Are learned, I would not with your leave, loose the article.
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Christ saith, that one iota shall not faile of his word: shall not an I, and shall not an O? It is indeed a little one;
christ Says, that one iota shall not fail of his word: shall not an I, and shall not an OBLITUS It is indeed a little one;
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but it waites on him, that cals himselfe a great one. I am Alpha and Omega, saith this Lambe in the Apocalypse.
but it waits on him, that calls himself a great one. I am Alpha and Omega, Says this Lamb in the Apocalypse.
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Behold the Lambe; What Lambe? As the name is NONLATINALPHABET so the note is NONLATINALPHABET, it hath relation to the Lambe in the law;Behold the Lamb; What Lamb? As the name is so the note is, it hath Relation to the Lamb in the law;
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the famous Paschall Lambe, the type of the Messias. Looke at that Lambe, and see our Saviour.
the famous Paschal Lamb, the type of the Messias. Look At that Lamb, and see our Saviour.
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The blood of that Lambe striken with Hyssope on the doorepostes of their houses, preserved the people from the plague of the destroyer.
The blood of that Lamb stricken with Hyssop on the doorepostes of their houses, preserved the people from the plague of the destroyer.
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The bunche of Hysope is the type of faith, which dipped in Christs death, and stricken on our hearts, the houses of our soules, preserves the same from sathan,
The bunch of Hyssop is the type of faith, which dipped in Christ death, and stricken on our hearts, the houses of our Souls, preserves the same from sathan,
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The sheepe shearer cares not to clippe the wooll, but hee will not cut the skinne.
The sheep shearer Cares not to clip the wool, but he will not Cut the skin.
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and all the powers of Hell. And therefore as that Lambe was called the Passeover; so is also Christ. 1 Cor. 5. 7. Saint Paul cals him our Passeover.
and all the Powers of Hell. And Therefore as that Lamb was called the Passover; so is also christ. 1 Cor. 5. 7. Saint Paul calls him our Passover.
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The Article in this place alludes to this Lambe, NONLATINALPHABET the Lambe. Yet the aime of the Article is not at that Lambe alone.
The Article in this place alludes to this Lamb, the Lamb. Yet the aim of the Article is not At that Lamb alone.
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The Law hath other Lambes, some for the daily sacrifice, some for trespasses, and some for peace:
The Law hath other Lambs, Some for the daily sacrifice, Some for Trespasses, and Some for peace:
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but all for one maine purpose, to be reconciliations, and propitiations, and ransoms for sinne; but all in type.
but all for one main purpose, to be reconciliations, and propitiations, and ransoms for sin; but all in type.
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The truth, and substance, and body of them all, is hee, whom saint Iohn heere pointeth at.
The truth, and substance, and body of them all, is he, whom saint John Here pointeth At.
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Christ is NONLATINALPHABET, he is the Lambe.
christ is, he is the Lamb.
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And therefore all those termes, reconciliation, propitiation, ransome, and peace, are all by the Apostles conferred upon Christ.
And Therefore all those terms, reconciliation, propitiation, ransom, and peace, Are all by the Apostles conferred upon christ.
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Those Lambes were but signifiers, shaddowes, and resemblances of Christ to come; whom now being come, the Baptist points at in my Text;
Those Lambs were but signifiers, shadows, and resemblances of christ to come; whom now being come, the Baptist points At in my Text;
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and his finger is the article, NONLATINALPHABET, Behold the Lambe.
and his finger is the article,, Behold the Lamb.
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And why a Lambe? Was not the goate and bullocke among the beasts, and the dove and turtle among the foules, used in the Law to be offered to the Lord,
And why a Lamb? Was not the goat and bullock among the beasts, and the dove and turtle among the fowls, used in the Law to be offered to the Lord,
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as well as the Lambe? Surely this holy man of God spake as he was guided by the Holy Ghost.
as well as the Lamb? Surely this holy man of God spoke as he was guided by the Holy Ghost.
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That Holy Ghost, which doth all things numero, mensura, pondere, that numbreth, and measureth, and pondereth all things, words as well as workes, hath in precise proportion made choise of the Lambe before the other beastes,
That Holy Ghost, which does all things numero, Mensura, ponder, that numbereth, and measureth, and pondereth all things, words as well as works, hath in precise proportion made choice of the Lamb before the other beasts,
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as the fittest of them all.
as the Fittest of them all.
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Hee that was to yeeld a double obedience, both active to the Law, and passive to the Curse, both by his holynesse to merit life for us,
He that was to yield a double Obedience, both active to the Law, and passive to the Curse, both by his holiness to merit life for us,
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and in his lowlinesse to suffer death for us, it behoved him to be both innocentissimus, and patientissimus; and so of all brute creatures, likest to the Lambe, the meekest and most harmeles of the beasts.
and in his lowliness to suffer death for us, it behooved him to be both innocentissimus, and patientissimus; and so of all brutus creatures, likest to the Lamb, the Meekest and most harmless of the beasts.
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Christ for these two causes, heere is cald a Lambe; a Lambe, both for his Innocency, and his Meeknesse:
christ for these two Causes, Here is called a Lamb; a Lamb, both for his Innocency, and his Meekness:
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so harmelesse, that he never hurt others; so meeke that he resisted not any that hurt him.
so harmless, that he never hurt Others; so meek that he resisted not any that hurt him.
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First for his Innocency, let his Iudge judge that, Iohn 18. Behold I finde no fault at all in him. Surely Pilate was not partiall.
First for his Innocency, let his Judge judge that, John 18. Behold I find no fault At all in him. Surely Pilate was not partial.
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Or say hee was, Sathan himselfe, Christs dea•liest enemy, who seekes to sift men, Luk. 22. He sought, but could not finde.
Or say he was, Sathan himself, Christ dea•liest enemy, who seeks to sift men, Luk. 22. He sought, but could not find.
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Iohn 14. Non habet in me quicquam, he could finde no fault in him. [ And therefore saint Peter calleth him a Lambe, NONLATINALPHABET, sine macula, sine momo; John 14. Non habet in me quicquam, he could find no fault in him. [ And Therefore saint Peter calls him a Lamb,, sine macula, sine momo;
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not onely without sinne, but without any darer to charge him with sinne. All men have their Momos, their Censurers, be they never so upright;
not only without sin, but without any darer to charge him with sin. All men have their Momos, their Censurers, be they never so upright;
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that rather then faile, if they finde no vice, will carpe at vertue. But Christ was without chalenger.
that rather then fail, if they find no vice, will carp At virtue. But christ was without challenger.
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Yea the Councell to condemne him, were faine to seeke false witnesses, but could finde none:
Yea the Council to condemn him, were feign to seek false Witnesses, but could find none:
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and though many came, yet found they none, saith the Evangelist. NONLATINALPHABET, Momus himselfe could find no fault in him.and though many Come, yet found they none, Says the Evangelist., Momus himself could find no fault in him.
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] Not in his hands, Peccatum non fecit, he did no sinne, saith Peter. Not in his mouth;
] Not in his hands, Peccatum non fecit, he did no sin, Says Peter. Not in his Mouth;
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there was no guile in it. Not in his heart:
there was no guile in it. Not in his heart:
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though sathans siffe could not come there, yet the Apostle cleares that too, NONLATINALPHABET, our Saviour knew no sinne.
though satan's siffe could not come there, yet the Apostle clears that too,, our Saviour knew no sin.
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And therefore whereas others are called holy, saint Augustine cals Christ Sanctum Sanctorum, the holiest of the holy; for he was wholly holy.
And Therefore whereas Others Are called holy, saint Augustine calls christ Sanctum Sanctorum, the Holiest of the holy; for he was wholly holy.
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So he singes unto his spouse, who better might have sung it unto him, Thou art all faire, my Love,
So he sings unto his spouse, who better might have sung it unto him, Thou art all fair, my Love,
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and there is no spot in thee. Saint Iohn hath the generall, 1 Epist. 3. 6. In him was no sinne. Not actuall sinne;
and there is no spot in thee. Saint John hath the general, 1 Epistle 3. 6. In him was no sin. Not actual sin;
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Peccatorum dimissor, non commissor, Aug. a bearer of sinne, in my Text, a forbearer of sinne, saith that Father, but no doer of sinne. Not originall sinne;Peccatorum dimissor, non commissor, Aug. a bearer of sin, in my Text, a forbearer of sin, Says that Father, but no doer of sin. Not original sin;
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saint Augustine was but a young Divine, when he feared to beleeve in Christ, in carne natum, for feare he should be forc't to beleeve also in him, ex carne inquinatum. For Christs conception was by the holy Ghost,
saint Augustine was but a young Divine, when he feared to believe in christ, in Carnem natum, for Fear he should be forced to believe also in him, ex Carnem inquinatum. For Christ conception was by the holy Ghost,
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and his seed was sanctified, though in a sinners wombe.
and his seed was sanctified, though in a Sinners womb.
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Secondly, for Meekenesse, he might be cald a Lambe, which Philo cals NONLATINALPHABET, the meekest, and mildest, and gentlest of the beasts.
Secondly, for Meekness, he might be called a Lamb, which Philo calls, the Meekest, and Mildest, and gentlest of the beasts.
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That whereas every creature hath some curstnesse in his kind, even the smallest flye his spleen,
That whereas every creature hath Some curstness in his kind, even the Smallest fly his spleen,
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and the little ant his gall, the Baptist hath singled out the Lambe, to resemble our Saviour unto it, which Philo cals NONLATINALPHABET, the meekest, the mildest, the gentlest of the Creatures.
and the little Ant his Gall, the Baptist hath singled out the Lamb, to resemble our Saviour unto it, which Philo calls, the Meekest, the Mildest, the gentlest of the Creatures.
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The sheepe is led unto the slaughter without strife, and the Lambe (saith the Prophet) is dumbe before the shearer.
The sheep is led unto the slaughter without strife, and the Lamb (Says the Prophet) is dumb before the shearer.
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Christ was led to Gabbatha, to Golgotha, to the one to be shorne; to the other to be slaine, without resistance, without clamour.
christ was led to Gabbatha, to Golgotha, to the one to be shorn; to the other to be slain, without resistance, without clamour.
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To be shorne? nay to be torne. It sufficed not his persecutors to fleece him only, but they would flea him too. His coate sufficed them not; but they rent his skinne.
To be shorn? nay to be torn. It sufficed not his persecutors to fleece him only, but they would flay him too. His coat sufficed them not; but they rend his skin.
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They had pitty on his coate, but no pitty on his body. His coate they would not cut, but cast lots for it whole.
They had pity on his coat, but no pity on his body. His coat they would not Cut, but cast lots for it Whole.
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But they tore his skinne with scourges, and the whips, like ploughes made furrowes on his backe.
But they tore his skin with scourges, and the whips, like ploughs made furrows on his back.
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Nay neither did his skinne content their cruelty; but as thinking that torture to be but superficiall, they digged deepe into his flesh;
Nay neither did his skin content their cruelty; but as thinking that torture to be but superficial, they dug deep into his Flesh;
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and as the Psalme saith of Ioseph, the iron entered into his very soule.
and as the Psalm Says of Ioseph, the iron entered into his very soul.
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Thus tortured, thus martired, as never any shearer, never any slaughter-man handled any Lambe, yet like that Lambe in Esay, he bore all their Butchery with silent patience, without clamour, without strife.
Thus tortured, thus martyred, as never any shearer, never any slaughterman handled any Lamb, yet like that Lamb in Isaiah, he boar all their Butchery with silent patience, without clamour, without strife.
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St. Peter showes the one, NONLATINALPHABET, when he was reviled, he reviled not againe. And for the other, a sword was drawne, and a man maimed at Christs reprehension;
Saint Peter shows the one,, when he was reviled, he reviled not again. And for the other, a sword was drawn, and a man maimed At Christ reprehension;
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but it was not with Christs will, who cured the maime, and rebuked the Disciple. An extraordinary patience, to suffer wrong, indignity, extremity, to suffer it with silence; without mone, without grone.
but it was not with Christ will, who cured the maim, and rebuked the Disciple. an extraordinary patience, to suffer wrong, indignity, extremity, to suffer it with silence; without moan, without groan.
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It is more then mans patience; flesh and bloud are not able to doe it.
It is more then men patience; Flesh and blood Are not able to do it.
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Tell me not of Moses: I know the Scripture cals him the meekest man on Earth.
Tell me not of Moses: I know the Scripture calls him the Meekest man on Earth.
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But did he not murmure at the waters of Meribah? Tell me not of Iob. You have heard (saith saint Iames ) of Iobs patience.
But did he not murmur At the waters of Meribah? Tell me not of Job You have herd (Says saint James) of Jobs patience.
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Nay let us rather hearken to Christs patience, farre beyond Iobs, Iob suffered much, but not in silence: hee curst, and he complained.
Nay let us rather harken to Christ patience, Far beyond Jobs, Job suffered much, but not in silence: he cursed, and he complained.
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But our Saviour Christ in the admirable strength of his incomparable patience, Like a Lambe (saith the Prophet) dumbe before his shearer, not once opened his mouth.
But our Saviour christ in the admirable strength of his incomparable patience, Like a Lamb (Says the Prophet) dumb before his shearer, not once opened his Mouth.
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Say not I hyperbolize; it is Gods spirits speech, and it is not hyperbolicall. Surely our Saviour opened his mouth;
Say not I hyperbolize; it is God's spirits speech, and it is not hyperbolical. Surely our Saviour opened his Mouth;
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yea he spake seaven sundry times upon the Crosse. But he spake not one word against his persecutours.
yea he spoke seaven sundry times upon the Cross. But he spoke not one word against his persecutors.
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Nay he prayed for them expressely, Father forgive them, they know not what they doe.
Nay he prayed for them expressly, Father forgive them, they know not what they do.
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That as we use to say of one, that yeelds up his Ghost quietly, without strugling with death, that hee dyed like a Lambe;
That as we use to say of one, that yields up his Ghost quietly, without struggling with death, that he died like a Lamb;
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so we may say of Christ above all the sonnes of men, for his matchlesse meekenesse in all his martyrdome,
so we may say of christ above all the Sons of men, for his matchless meekness in all his martyrdom,
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yea and his peereles patience in the pangs of death, that he departed like a Lambe.
yea and his peerless patience in the pangs of death, that he departed like a Lamb.
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I am too long in this point; I come unto the next; I will be very short in it.
I am too long in this point; I come unto the next; I will be very short in it.
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the wrath of God, the curse of God, ignominie and death. His wrath;
the wrath of God, the curse of God, ignominy and death. His wrath;
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Behold the Lambe: what Lambe? the Lambe of God. Hee, who is called by Saint Paul, Christus Dei, the Christ of God, is here called by the Baptist, Agnus Dei, the Lambe of God, The phrase is unusuall, found onely in this Chapter.Behold the Lamb: what Lamb? the Lamb of God. He, who is called by Saint Paul, Christus Dei, the christ of God, is Here called by the Baptist, Agnus Dei, the Lamb of God, The phrase is unusual, found only in this Chapter.
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Both Prophets and Evangelists call Christ a Lambe; but never was he called Gods Lambe, but by Iohn Baptist.
Both prophets and Evangelists call christ a Lamb; but never was he called God's Lamb, but by John Baptist.
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And why Gods Lambe? are not all Lambes the Lords? So sayes the Psalmist, that all the beasts of the forest are his,
And why God's Lamb? Are not all Lambs the lords? So Says the Psalmist, that all the beasts of the forest Are his,
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and so are the cattell upon a thousand hills. The different senses guessed by Divines, it shall not skill to cite, save onely one;
and so Are the cattle upon a thousand hills. The different Senses guessed by Divines, it shall not skill to Cite, save only one;
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that as offrings and sacrifices are called theirs in Scripture, who presented them; so Christ is called Gods Lambe, because hee offered him.
that as offerings and Sacrifices Are called theirs in Scripture, who presented them; so christ is called God's Lamb, Because he offered him.
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The Lambe, which Abel offered, is called NONLATINALPHABET his sacrifice. Gen. 4. The bullocke;
The Lamb, which Abel offered, is called his sacrifice. Gen. 4. The bullock;
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which the people were to offer for their sinne, Levit. 4. is called there by Moses NONLATINALPHABET the peoples sinne offring.
which the people were to offer for their sin, Levit. 4. is called there by Moses the peoples sin offering.
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Christ being Gods sacrifice, offred by Gods selfe, is justly called Gods Lambe.
christ being God's sacrifice, offered by God's self, is justly called God's Lamb.
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For God gave Christ, Iohn 3. 16. that NONLATINALPHABET, the Fathers say, dedit, idest, tradidit, God delivered him, more to the word, God did NONLATINALPHABET, God did offer him;
For God gave christ, John 3. 16. that, the Father's say, dedit, idest, tradidit, God Delivered him, more to the word, God did, God did offer him;
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I say, God delivered him, God offered him, God sacrificed him for sinne. A worke of wonder, and worthy of an Ecce. God to whom belongs all offering,
I say, God Delivered him, God offered him, God sacrificed him for sin. A work of wonder, and worthy of an Ecce. God to whom belongs all offering,
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now to be himselfe an offerer. And say, he would be so;
now to be himself an offerer. And say, he would be so;
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had he nought to offer but his Sonne? O Altitudo! Oh the depth of the riches of the love of God! was there no ransome for the sinne of man,
had he nought to offer but his Son? O Altitudo! O the depth of the riches of the love of God! was there no ransom for the sin of man,
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but onely the offring of the Sonne of God? Sufficed it not for sinne to sacrifice a Lambe;
but only the offering of the Son of God? Sufficed it not for sin to sacrifice a Lamb;
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but must it also be the Lambe of God? Must the Altar be a Crosse? and must Christ be the Crucifixe? and was there no other to offer him,
but must it also be the Lamb of God? Must the Altar be a Cross? and must christ be the Crucifix? and was there no other to offer him,
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but God? the Father so farre to forget all affection, to sacrifice his Sonne?
but God? the Father so Far to forget all affection, to sacrifice his Son?
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Such was Gods love, such was mans sinne, as imposed an oportet upon both persons: O portuit Christum pati, saith himselfe;
Such was God's love, such was men sin, as imposed an oportet upon both Persons: Oh portuit Christ pati, Says himself;
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it behooved both Christ to be the sufferer, and God to be the offerer. The Lambes in the Law were but onely for the Iewes;
it behooved both christ to be the sufferer, and God to be the offerer. The Lambs in the Law were but only for the Iewes;
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and that but for a time; and that not of any worth, or vertue in themselves:
and that but for a time; and that not of any worth, or virtue in themselves:
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but that God so accepted them. They served in that sort, being but the Lambes of men.
but that God so accepted them. They served in that sort, being but the Lambs of men.
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yea brethren to the Iewes, O se. 2. Doth the Prophet say, Salvation is in Sion? Esay.
yea brothers to the Iewes, Oh se. 2. Does the Prophet say, Salvation is in Sion? Isaiah.
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But he, that should beare the sinne of a world, both a world of people, and a world of time, must be the Lambe of God.
But he, that should bear the sin of a world, both a world of people, and a world of time, must be the Lamb of God.
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The loade of that sinne was too heavy to be laid on the Lambes in the Law, which were to be taken out of the flockes of men.
The load of that sin was too heavy to be laid on the Lambs in the Law, which were to be taken out of the flocks of men.
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That burthen could onely be borne by this Lambe, that was taken out of the bosome of God.
That burden could only be born by this Lamb, that was taken out of the bosom of God.
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The next point is the Act; that Beareth. The originall terme hath two translations, to beare, or to take away.
The next point is the Act; that Bears. The original term hath two Translations, to bear, or to take away.
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Saint Peter parallels the former sense, himselfe bore our sinnes (saith the Apostle) in his body A frequent phrase in the old Testament, signifying commonly the imputation, or the punishment of sinne. Christ bore it both wayes;
Saint Peter parallels the former sense, himself boar our Sins (Says the Apostle) in his body A frequent phrase in the old Testament, signifying commonly the imputation, or the punishment of sin. christ boar it both ways;
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both the name of it, He was reckoned with the wicked: and the paine of it, Gods curse, and death.
both the name of it, He was reckoned with the wicked: and the pain of it, God's curse, and death.
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Esay hath them both together, cap. 53. He bore our infirmities, there is the guilt, and carried our sorrowes, there is the paine. First for the imputation:Isaiah hath them both together, cap. 53. He boar our infirmities, there is the guilt, and carried our sorrows, there is the pain. First for the imputation:
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the Prophet hath exprest it, Cum sceleratis reputatus est, there is the very terme. The Gospel translates it, NONLATINALPHABET.
the Prophet hath expressed it, Cum sceleratis reputatus est, there is the very term. The Gospel translates it,.
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He whom S. Peter calls NONLATINALPHABET, i. spotlesse, was accounted NONLATINALPHABET, with the lawlesse.
He whom S. Peter calls, i. spotless, was accounted, with the lawless.
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Christ is the scape-goate in the law, upon which were laid all the sinnes of the people.
christ is the scapegoat in the law, upon which were laid all the Sins of the people.
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They did them, but the goate bore them.
They did them, but the goat boar them.
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So the Prophet saith of Christ, All our iniquities the Lord hath laid on him, Esa. 53. 6. Wee acted them, but Christ carryed them.
So the Prophet Says of christ, All our iniquities the Lord hath laid on him, Isaiah 53. 6. we acted them, but christ carried them.
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God hath remooved them from us to Christ.
God hath removed them from us to christ.
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The bond of our handwriting, the record of our sinnes, Christ nailed it to his Crosse.
The bound of our handwriting, the record of our Sins, christ nailed it to his Cross.
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Wee are freed from the debt: our Saviours Assumpsit hath discharged us.
we Are freed from the debt: our Saviors Assumpsit hath discharged us.
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We stand before God, but in the Lambes livery, our robe of righteousnes is woven of his wooll,
We stand before God, but in the Lambs livery, our robe of righteousness is woven of his wool,
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and we may say to Christ, as Christ said to his Father, NONLATINALPHABET, all thy things are mine,
and we may say to christ, as christ said to his Father,, all thy things Are mine,
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and all my things are thine. Christs merits are made ours, and our sins are made his. Iohn 17. 10. Now for the execution;
and all my things Are thine. Christ merits Are made ours, and our Sins Are made his. John 17. 10. Now for the execution;
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the beasts in the Law, that were slaine to be sacrificed, dyed not for themselves. The death was due to them, in whose names they were offered.
the beasts in the Law, that were slain to be sacrificed, died not for themselves. The death was due to them, in whose names they were offered.
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Christ, whom they signified, suffered for sinne, both torture, and slaughter, both in our stead. The Apostle therefore saith, Christ was made sinne, id est. a sinne offering; the Fathers so conster it.
christ, whom they signified, suffered for sin, both torture, and slaughter, both in our stead. The Apostle Therefore Says, christ was made sin, id est. a sin offering; the Father's so construe it.
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I say not, Christ suffered all that we should: but all that Christ suffered, he suffered for us:
I say not, christ suffered all that we should: but all that christ suffered, he suffered for us:
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Christ cryed in the sense of it, My God, My God, why hast thou forsaken me? But that cry should have beene ours,
christ cried in the sense of it, My God, My God, why hast thou forsaken me? But that cry should have been ours,
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and every sinner deserves to cry with David, My God, my God, why hast thou forsaken me? Gods curse:
and every sinner deserves to cry with David, My God, my God, why hast thou forsaken me? God's curse:
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Christ (saith the Apostle) was made a curse, Gal. 3. 13. but it followes there, for us. Shame;
christ (Says the Apostle) was made a curse, Gal. 3. 13. but it follows there, for us. Shame;
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the rebukes (saith Christ) of them that rebuke thee, fell upon me. Rom. 15. the rebukes were ours, but they lighted upon him.the rebukes (Says christ) of them that rebuke thee, fell upon me. Rom. 15. the rebukes were ours, but they lighted upon him.
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And for Death, Messias (saith Daniel ) shall be slaine, NONLATINALPHABET, but not for himselfe. Death was our debt:
And for Death, Messias (Says daniel) shall be slain,, but not for himself. Death was our debt:
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but it pleased him to pay it, that did not owe it. Mortem, quam non debebat, exolvit, saith Saint Augustine. But this is not all;
but it pleased him to pay it, that did not owe it. Mortem, quam non debebat, exolvit, Says Saint Augustine. But this is not all;
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there was a further debt was due to us; Hell and Damnation;
there was a further debt was due to us; Hell and Damnation;
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Did he beare that too? I say it not, the Fathers say it not, the Scriptures say it not.
Did he bear that too? I say it not, the Father's say it not, the Scriptures say it not.
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Some late Divines have said it, whom I censure not, that Christ suffered Hell in his soule.
some late Divines have said it, whom I censure not, that christ suffered Hell in his soul.
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But let me tell you what Saint Augustine saith, Quis audeat dicere, who dareth be so bold (saith that Father) as to say, that Christ suffered Hell in his soule? I once before referd you,
But let me tell you what Saint Augustine Says, Quis audeat dicere, who dareth be so bold (Says that Father) as to say, that christ suffered Hell in his soul? I once before referred you,
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so doe I now againe, to Bishop Bilsons booke, written of this point largely and learnedly.
so do I now again, to Bishop Bilsons book, written of this point largely and learnedly.
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Or haply doe you like the other Translation, that taketh away, &c. • a simple sinner, hearing Christ fell thrice under the burthen of the Crosse, may feare,
Or haply do you like the other translation, that Takes away, etc. • a simple sinner, hearing christ fell thrice under the burden of the Cross, may Fear,
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lest he fall under the burthen of my sinne; and so God may take it up, and lay it on me againe;
lest he fallen under the burden of my sin; and so God may take it up, and lay it on me again;
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and therefore call rather for the other translation, that takes away my sinne. Say then the Ferre is Auferre, he hath taken it away.
and Therefore call rather for the other Translation, that Takes away my sin. Say then the far is Auferre, he hath taken it away.
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Sundry other phrases equipollent unto this, are found in holy Scripture;
Sundry other phrases equipollent unto this, Are found in holy Scripture;
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the covering of sinne, the purging it, the healing it, the washing it, Gods not remembring it, Gods hiding his face from it, his casting it behind his backe, his throwing it into the bottome of the Sea;
the covering of sin, the purging it, the healing it, the washing it, God's not remembering it, God's hiding his face from it, his casting it behind his back, his throwing it into the bottom of the Sea;
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all of them comfortable, but none of them sounding so sweetly, as this heere. Sinne to be covered, will not serve;
all of them comfortable, but none of them sounding so sweetly, as this Here. Sin to be covered, will not serve;
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for God may uncover it, for saith not our Saviour, Nihil est occultum, quod non revelabitur? Nothing is so covered, but shall be revealed.
for God may uncover it, for Says not our Saviour, Nihil est occultum, quod non revelabitur? Nothing is so covered, but shall be revealed.
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Nor will it serve to purge it; in purging any humour, some still remaines behind.
Nor will it serve to purge it; in purging any humour, Some still remains behind.
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Else why is the Popes purgatory, if Christ had purged sinne cleane? Washing will not serve;
Else why is the Popes purgatory, if christ had purged sin clean? Washing will not serve;
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there are some staines, that will not out with washing. Healing will not serve; relapse may worke worse danger then before.
there Are Some stains, that will not out with washing. Healing will not serve; relapse may work Worse danger then before.
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Will not God remember it? how can that be? for God can not forget, or though he could; yet our sinnes are recorded;
Will not God Remember it? how can that be? for God can not forget, or though he could; yet our Sins Are recorded;
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and when the bookes shall be opened, his rolles will remember him. Say God doe hide his face from it;
and when the books shall be opened, his rolls will Remember him. Say God do hide his face from it;
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God hath eares as well as eyes. Sinne is a cryer; it will up unto his eare.
God hath ears as well as eyes. Sin is a crier; it will up unto his ear.
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Or though it selfe be silent, yet Sathan is NONLATINALPHABET, i. e. a promoter; he will informe.
Or though it self be silent, yet Sathan is, i. e. a promoter; he will inform.
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But God will cast it behind his backe, neither will that serve:
But God will cast it behind his back, neither will that serve:
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For he is totus oculus, saith the Father, and hath eyes behind as well as before, Rev. 4. 6. Lastly, God will throw it into the bottome of the Sea: All will not serve.
For he is totus oculus, Says the Father, and hath eyes behind as well as before, Rev. 4. 6. Lastly, God will throw it into the bottom of the Sea: All will not serve.
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For at the resurrection, when the Sea shall be burnt up, Sinne will then be seene.
For At the resurrection, when the Sea shall be burned up, Sin will then be seen.
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Yea at the last day, when the Sea is summoned to give up her dead; sinne haply will up with all.
Yea At the last day, when the Sea is summoned to give up her dead; sin haply will up with all.
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Or if it doe not, yet rather then faile, the devill himselfe will dive to fetch it up to judgement.
Or if it do not, yet rather then fail, the Devil himself will dive to fetch it up to judgement.
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Thus may foolish flesh little skilled in Scripture, object against those phrases. But this terme in my Text, to take away sinne, it takes away all argument,
Thus may foolish Flesh little skilled in Scripture, Object against those phrases. But this term in my Text, to take away sin, it Takes away all argument,
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and the sinners soule is satisfied with it. Psal. 10. 15. Take away mine ungodlinesse, and thou shalt find none.
and the Sinners soul is satisfied with it. Psalm 10. 15. Take away mine ungodliness, and thou shalt find none.
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Christ hath not then borne onely, but he hath taken away our sinne. Yea least the terme Originall might scrupulise the sinner by the double sense;
christ hath not then born only, but he hath taken away our sin. Yea lest the term Original might scrupulise the sinner by the double sense;
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Saint Paul to the Colossians, 2. 14. Hath put a glosse unto it, to doe away all doubt. Our Chirographum, i. e.
Saint Paul to the colossians, 2. 14. Hath put a gloss unto it, to do away all doubt. Our Chirographum, i. e.
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the Bill of our hand, Our Bill of debt, that is, of sinne, Christ hath not onely cancelled it, that is, raced it with a few crosse lines,
the Bill of our hand, Our Bill of debt, that is, of sin, christ hath not only canceled it, that is, razed it with a few cross lines,
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and so left it in the Creditours hands; but to make all sure, he hath taken it out.
and so left it in the Creditors hands; but to make all sure, he hath taken it out.
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So it is there, not onely NONLATINALPHABET, he hath blotted it forth, but sustulit de medio, there is Iohns terme,
So it is there, not only, he hath blotted it forth, but sustulit de medio, there is Iohns term,
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and Pauls glosse together, sustulit de medio, he hath rent it from ever endangering us, he hath striken a naile through it,
and Paul's gloss together, sustulit de medio, he hath rend it from ever endangering us, he hath stricken a nail through it,
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and affixt it to his Crosse. NONLATINALPHABET, Nyssen in Hypapanten, hee hath slaine it, saith that Father;
and affixed it to his Cross., Nyssen in Hypapanten, he hath slain it, Says that Father;
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nay he rested not in that, for so the corpse of sinne should still remaine; but NONLATINALPHABET, hee hath utterly abolisht it.
nay he rested not in that, for so the corpse of sin should still remain; but, he hath utterly abolished it.
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Not that the Womans Sexe disparaged his Deity; but that his wisdome found it fit: Why; I enquire not.
Not that the Woman's Sex disparaged his Deity; but that his Wisdom found it fit: Why; I inquire not.
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What? will you say, doth not the Preacher presse the terme too farre? hath the Lambe of God quite taken sinne away? What say you to Concupiscence? either you must say, it is no sinne, and that were Popery:
What? will you say, does not the Preacher press the term too Far? hath the Lamb of God quite taken sin away? What say you to Concupiscence? either you must say, it is no sin, and that were Popery:
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or you must relent from the strictnesse of the terme, that Christ doth not utterly take away sinne.
or you must relent from the strictness of the term, that christ does not utterly take away sin.
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For Concupiscence remaines in us, in us all, all our life. It is the devils indeleble Character, which is never wholy done out till death. I answer;
For Concupiscence remains in us, in us all, all our life. It is the Devils indelible Character, which is never wholly done out till death. I answer;
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there are two things considerable in sinne, the strength of it, and the sting of it.
there Are two things considerable in sin, the strength of it, and the sting of it.
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The sting is twofold, for Sinne, like a Serpent, hath a biforked taile, reatus & supplicium, the guilt, and the paine.
The sting is twofold, for Sin, like a Serpent, hath a biforked tail, Rheatus & supplicium, the guilt, and the pain.
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The guilt I call the incurring of the sentence, the desert of death. The paine is damnation.
The guilt I call the incurring of the sentence, the desert of death. The pain is damnation.
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Both these the Lambe hath taken quite away. The beleever on that Lambe, is not so much as Reus, i. e. liable to the paine. The Obligatio ad poenam, i. e.
Both these the Lamb hath taken quite away. The believer on that Lamb, is not so much as Rhesus, i. e. liable to the pain. The Obligatio ad poenam, i. e.
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the Imputation, God hath laid it on the Lambe And if the Imputation, then by consequent the paine.
the Imputation, God hath laid it on the Lamb And if the Imputation, then by consequent the pain.
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Now for the other, the strength of sinne, the activity of that in-bred corruption, which both it selfe is sinne originally,
Now for the other, the strength of sin, the activity of that inbred corruption, which both it self is sin originally,
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and the source also of all actuall sinne, Gods Lambe hath taken that away too: Not the whole vigour of it, but the maine rigour of it.
and the source also of all actual sin, God's Lamb hath taken that away too: Not the Whole vigour of it, but the main rigour of it.
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He hath not remooved Concupiscence it selfe;
He hath not removed Concupiscence it self;
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but her power he hath abated, NONLATINALPHABET, Epiph. he hath not slaughterd her, but he hath fetterd her:
but her power he hath abated,, Epiphany he hath not slaughtered her, but he hath fettered her:
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Shee workes still in us, but more weakely.
She works still in us, but more weakly.
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To end this, this sinne, NONLATINALPHABET, as Paul termes it, that hangs so fast on us, that clings so close to us, not onely NONLATINALPHABET borne with us, but NONLATINALPHABET bred in us;
To end this, this sin,, as Paul terms it, that hangs so fast on us, that clings so close to us, not only born with us, but bred in us;
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so incorporated in our substance, that it is cald our Flesh, the Lambe of God hath taken it away.
so incorporated in our substance, that it is called our Flesh, the Lamb of God hath taken it away.
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Not, ut non sit, but ut non praesit, ut non obsit; not from being in us, but from ruling in us, and from hurting us.
Not, ut non sit, but ut non praesit, ut non obsit; not from being in us, but from ruling in us, and from hurting us.
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The site of it Christ hath not stird: but the might and spight of it, hee hath taken them away;
The site of it christ hath not stirred: but the might and spite of it, he hath taken them away;
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the might that it shall not regnare; the spight that it shall not damnare. Sinne dwels in all,
the might that it shall not Reign; the spite that it shall not damnare. Sin dwells in all,
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but it doth not reigne in the regenerate. Sinne cleaves to all; but it condemnes not those, that are in Christ.
but it does not Reign in the regenerate. Sin cleaves to all; but it condemns not those, that Are in christ.
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Behold the Lambe, that beares, saith the Baptist; the tense of the verbe hath matter in it too, both profitable, and comfortable.Behold the Lamb, that bears, Says the Baptist; the tense of the verb hath matter in it too, both profitable, and comfortable.
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Not NONLATINALPHABET, that hath borne, not NONLATINALPHABET, that will beare, but NONLATINALPHABET, that doth beare, the sinne of the world.
Not, that hath born, not, that will bear, but, that does bear, the sin of the world.
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Grammarians have a rule, NONLATINALPHABET be Maximè NONLATINALPHABET, present tenses are most active;
Grammarians have a Rule, be Maximè, present tenses Are most active;
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the tense here doth argue the Act to bee perpetuall, that doth beare it, i. e. that is alwaies bearing it;
the tense Here does argue the Act to be perpetual, that does bear it, i. e. that is always bearing it;
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the act but once, but the effect for ever.
the act but once, but the Effect for ever.
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Christ is heri, hodie, & semper idem, saith the Apostle, Yesterday, to day, and ever the same. Yesterday, i. e.
christ is Heri, hodie, & semper idem, Says the Apostle, Yesterday, to day, and ever the same. Yesterday, i. e.
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to Adam and David, to day, i. e. to Peter and Iohn; and ever, i. e. to us and our posterity. Christ sits beside his Father;
to Adam and David, to day, i. e. to Peter and John; and ever, i. e. to us and our posterity. christ sits beside his Father;
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and the sufferings of his Sonne are ever in his sight, and the Psalmes are excellent,
and the sufferings of his Son Are ever in his sighed, and the Psalms Are excellent,
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though censured by some, both the Sinners Lamentation, and his humble sute, in which he sings of Christ, his bloudy wounds are yet to see,
though censured by Some, both the Sinners Lamentation, and his humble suit, in which he sings of christ, his bloody wounds Are yet to see,
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and that his blood is not yet dry.
and that his blood is not yet dry.
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And I will prescribe to none, but I verily beleeve, that the scarres of Christs wounds are yet still in his body;
And I will prescribe to none, but I verily believe, that the scars of Christ wounds Are yet still in his body;
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and what is Cicatrix, but vulneris refricatrix, scarres the present prints, and fresh remembrancers of old wounds? Christ dyed but once,
and what is Cicatrix, but vulneris refricatrix, scars the present prints, and fresh remembrancers of old wounds? christ died but once,
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but the vertue of his death is such to man, that he may say with Paul, I die daily.
but the virtue of his death is such to man, that he may say with Paul, I die daily.
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I say, Christs suffering, his offering was not often, it was but once: but by that one oblation;
I say, Christ suffering, his offering was not often, it was but once: but by that one oblation;
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my Sire, my selfe, my seed, id est, time past, time present, and time to come, are freed from their sinnes.
my Sire, my self, my seed, id est, time past, time present, and time to come, Are freed from their Sins.
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To end this third point, Behold the Lambe of God, that beares, &c. How doth he beare? Saint Peter tels us how, he bore them on his body.
To end this third point, Behold the Lamb of God, that bears, etc. How does he bear? Saint Peter tells us how, he boar them on his body.
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Burthens are borne on the necke and shoulders: he bore the loade of sinne in his whole body:
Burdens Are born on the neck and shoulders: he boar the load of sin in his Whole body:
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every part had a part of it; from head to foote; yea from the crowne of his head, to the sole of his foote.
every part had a part of it; from head to foot; yea from the crown of his head, to the sole of his foot.
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For the thornes were platted on the top of his head, and the naile went through the bottome of his feete:
For the thorns were plaited on the top of his head, and the nail went through the bottom of his feet:
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His body bore it every way, summum, imum, medium; the Crowne above, the naile beneath, the speare in the midst. Before, behind:
His body boar it every Way, summum, imum, medium; the Crown above, the nail beneath, the spear in the midst. Before, behind:
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his backe scourged, his brest gaged; On the right hand, on the le•t, his armes expanded, and nailed to the Crosse.
his back scourged, his breast gaged; On the right hand, on the le•t, his arms expanded, and nailed to the Cross.
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Nay his burthen was not confined with his body; neither head, nor feet, nor hands did determine them.
Nay his burden was not confined with his body; neither head, nor feet, nor hands did determine them.
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Paul saies, he is her head, & she the weaker vessell. That knew the Serpent, and therefore tempted her, not him.Paul Says, he is her head, & she the Weaker vessel. That knew the Serpent, and Therefore tempted her, not him.
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Though he were retched and stretched to the uttermost straine, as it were upon a racke, that as the Psalmist speaketh, they might tell all his bones;
Though he were retched and stretched to the uttermost strain, as it were upon a rack, that as the Psalmist speaks, they might tell all his bones;
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yet his loade went beyond the dimension of his Limmes, was longer, and deeper, and broader then his body.
yet his load went beyond the dimension of his Limbs, was longer, and Deeper, and Broader then his body.
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For a title was over his head, that upbraided him; the people were under his feete; they derided him;
For a title was over his head, that upbraided him; the people were under his feet; they derided him;
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and the theeves aloofe on each side disparaged him.
and the thieves aloof on each side disparaged him.
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For he hanging in the midst, and that (as some write) upon a higher tree,
For he hanging in the midst, and that (as Some write) upon a higher tree,
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then they, appeared to the people, a mainer malefactour, and offender worse then they.
then they, appeared to the people, a mainer Malefactor, and offender Worse then they.
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Nay Saint Peter saith not all, when he saith, that he bore our sinne on his body:
Nay Saint Peter Says not all, when he Says, that he boar our sin on his body:
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his soule also felt the weight of it. The burthen not onely pressed his body, but it sadded his soule;
his soul also felt the weight of it. The burden not only pressed his body, but it sadded his soul;
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My Soule (saith our Saviour) is sad unto the death. My Soul (Says our Saviour) is sad unto the death.
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The sense of the unsupportable waight of it, sinking to his soule, both forced from his face drops of bloud in the garden,
The sense of the unsupportable weight of it, sinking to his soul, both forced from his face drops of blood in the garden,
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and wrested from his mouth that strong cry upon the Crosse; Eli, Eli, Lammah sabachthani, My God, my God, Why hast thou forsaken me?
and wrested from his Mouth that strong cry upon the Cross; Eli, Eli, Lammah sabachthani, My God, my God, Why hast thou forsaken me?
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The fourth point is the Burthen. Sinne is the heaviest thing in the world. What creature so ever it is in, it sinkes him downe to hell.
The fourth point is the Burden. Sin is the Heaviest thing in the world. What creature so ever it is in, it sinks him down to hell.
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The earth by Philosophy is the Center of all weight; there is no heavy body, but it resteth there.
The earth by Philosophy is the Centre of all weight; there is no heavy body, but it rests there.
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But sinne is so weighty that the earth can not beare it; it seekes a lower Center, and it sinkes the Creature downe unto hell.
But sin is so weighty that the earth can not bear it; it seeks a lower Centre, and it sinks the Creature down unto hell.
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The sinne of schisme in Dathan and Abiram could not rest on earth; the ground was faine to open, and let them downe to hell.
The sin of Schism in Dathan and Abiram could not rest on earth; the ground was feign to open, and let them down to hell.
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Nay Angels themselves, the lightest of Gods creatures, yet sinne waighed them downe, as the Prophet speaketh, from the sides of the North, to the sides of the pit:
Nay Angels themselves, the Lightest of God's creatures, yet sin weighed them down, as the Prophet speaks, from the sides of the North, to the sides of the pit:
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to the sides? Nay to the bottome of that bottomlesse pit, to the nethermost hell.
to the sides? Nay to the bottom of that bottomless pit, to the nethermost hell.
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What needs David say, Psalme 18. funes inferni, the ropes of hell. Sinne needs no haling;
What needs David say, Psalm 18. Funes inferni, the ropes of hell. Sin needs no haling;
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it is so heavy, that it fals downe headlong into hell. Sinne is a heavy burthen; Cain complained of it:
it is so heavy, that it falls down headlong into hell. Sin is a heavy burden; Cain complained of it:
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My sinne is heavier, then I can beare. David complained of it, Psalme 38 NONLATINALPHABET they were too sad for him.My sin is Heavier, then I can bear. David complained of it, Psalm 38 they were too sad for him.
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What cite I men and Angels; God himselfe incarnate, Christ complained of it. It made him sweate under it, and the sweate was bloud.
What Cite I men and Angels; God himself incarnate, christ complained of it. It made him sweat under it, and the sweat was blood.
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Yea it made him grone under it, as a wagon groneth, that is ful of sheaves.
Yea it made him groan under it, as a wagon groans, that is full of sheaves.
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Nay it made him cry out under it, cum clamore valido, Heb. 5. with a strong cry, My God, my God, &c. What should I labour to amplifie the weight of it? It is like the weight of glory, 2 Cor, 4. 17. NONLATINALPHABET, words cannot utter it, for wit cannot imagine it.
Nay it made him cry out under it, cum Noise valido, Hebrew 5. with a strong cry, My God, my God, etc. What should I labour to amplify the weight of it? It is like the weight of glory, 2 Cor, 4. 17., words cannot utter it, for wit cannot imagine it.
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This loade, this Lambe, this day, hath borne for us;
This load, this Lamb, this day, hath born for us;
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Marveile not at Samson, that bore the gates of Azzah; here is a Lambe, that bore the gates of hell.
Marvel not At samson, that boar the gates of Gaza; Here is a Lamb, that boar the gates of hell.
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The burthen of sinne, you have heard the weight of it, may it please you now to see the bulke of it.
The burden of sin, you have herd the weight of it, may it please you now to see the bulk of it.
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It is the sinne of the world.
It is the sin of the world.
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When sinne is singlest, it is heavy then. One breach of one law weighes downe to hell.
When sin is singlest, it is heavy then. One breach of one law weighs down to hell.
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If sinne shall grow in number, the loade must grow in weight.
If sin shall grow in number, the load must grow in weight.
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But when numbers doe sinne, what is the burthen ▪ then? The loade which the Lambe hath adventured to beare;
But when numbers do sin, what is the burden ▪ then? The load which the Lamb hath adventured to bear;
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it is not of one sinne, it is not of many sinnes, nay not the many sinnes of many,
it is not of one sin, it is not of many Sins, nay not the many Sins of many,
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but all the sinnes of all, the sinnes of the whole world. A terme of large extent;
but all the Sins of all, the Sins of the Whole world. A term of large extent;
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take it NONLATINALPHABET, for all nations, or NONLATINALPHABET, for all times, or NONLATINALPHABET, for all states, all people, whensoever living, wheresoever breathing, whatsoever being, the loade of all their sinnes is laid upon the Lambe, the word is very excellent which the Prophet Esay hath, 53. 6. all our iniquities NONLATINALPHABET God hath made them meete in Christ.
take it, for all Nations, or, for all times, or, for all states, all people, whensoever living, wheresoever breathing, whatsoever being, the load of all their Sins is laid upon the Lamb, the word is very excellent which the Prophet Isaiah hath, 53. 6. all our iniquities God hath made them meet in christ.
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God hath made Christ the center of all sinnes.
God hath made christ the centre of all Sins.
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For altogether, Christ joynes with Iohn in the generality, Christs cry with Iohns cry, Venite ad me omnes, Come unto me all; all now, all hereafter: all here, all every where;
For altogether, christ joins with John in the generality, Christ cry with Iohns cry, Venite ad me omnes, Come unto me all; all now, all hereafter: all Here, all every where;
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all of all conditions, omnes laborantes, all that are heavy laden, and I will refresh you;
all of all conditions, omnes Laborantes, all that Are heavy laden, and I will refresh you;
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your sins are your burthens, I will beare them for you all. His armes argued as much at his passion.
your Sins Are your burdens, I will bear them for you all. His arms argued as much At his passion.
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He displaid them wide upon the Crosse, as it were to embrace, whosoever would come to him.
He displayed them wide upon the Cross, as it were to embrace, whosoever would come to him.
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For shall the power of the first Adam be stronger unto death, then the second unto life? Nay,
For shall the power of the First Adam be Stronger unto death, then the second unto life? Nay,
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but as Augustine saith, Omnes, sicut Adam tabificavit, ita Christus justificavit, as by one man, the man Adam, Sinne entred into the world, and caught hold of all;
but as Augustine Says, Omnes, sicut Adam tabificavit, ita Christus justificavit, as by one man, the man Adam, Sin entered into the world, and caught hold of all;
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so also by one man, the man Christ, the grace of God, by the Lambe of God, hath abounded unto all.
so also by one man, the man christ, the grace of God, by the Lamb of God, hath abounded unto all.
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Shall we see it in the severals? I will be short in them.
Shall we see it in the severals? I will be short in them.
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It pleased God therefore to take Flesh, though of the Woman, yet in the Mans Sexe.
It pleased God Therefore to take Flesh, though of the Woman, yet in the men Sex.
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First for times: Saith not Christs selfe, that he was before Abraham? His Disciple saith more, that the slaughter of this Lambe was from the worlds beginning.
First for times: Says not Christ self, that he was before Abraham? His Disciple Says more, that the slaughter of this Lamb was from the world's beginning.
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Even Adam and his wife, the first sinners upon earth, had their sinne borne by Christ.
Even Adam and his wife, the First Sinners upon earth, had their sin born by christ.
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God said, Their seed shall break the Serpents head.
God said, Their seed shall break the Serpents head.
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Yet bore he not theirs onely, and all the times before him, as the nature of satisfaction is for trespasse past;
Yet boar he not theirs only, and all the times before him, as the nature of satisfaction is for trespass past;
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but for ages also after him, for us, and our posterity, his passio was propassio, he suffered before hand for our Sinnes.
but for ages also After him, for us, and our posterity, his passio was propassio, he suffered before hand for our Sins.
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Secondly for places; came not Siloh from Iuda, and Iacobs children were they not Gods choise? The Arke, the Covenant, the Pr•esthood,
Secondly for places; Come not Shiloh from Iuda, and Iacobs children were they not God's choice? The Ark, the Covenant, the Pr•esthood,
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and the Promises, NONLATINALPHABET, the Law, and the Adoption, these Princely prerogatives belongd they not to Israel? The Gentiles were strangers, the Apostle cals them so.
and the Promises,, the Law, and the Adoption, these Princely prerogatives belonged they not to Israel? The Gentiles were Strangers, the Apostle calls them so.
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Nay the Gentiles were dogges, our Saviour cals them so, Math. •5. 26. It was Pauls question, hath the Lord care of Oxen? I may better aske, hath the Lord care of dogges? Surely the preferment of the Iew above the Gentile, Paul truely saith was much, much every manner of way.
Nay the Gentiles were Dogs, our Saviour calls them so, Math. •5. 26. It was Paul's question, hath the Lord care of Oxen? I may better ask, hath the Lord care of Dogs? Surely the preferment of the Iew above the Gentile, Paul truly Says was much, much every manner of Way.
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But yet in this particular, in the point of salvation, the saving of our soules, by the bearing of our sinnes, all their prerogatives prejudice not us. Christs propitiation is no impropriation.
But yet in this particular, in the point of salvation, the Saving of our Souls, by the bearing of our Sins, all their prerogatives prejudice not us. Christ propitiation is no impropriation.
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Iude cals salvation NONLATINALPHABET, the common salvation. Gods saving health, Simeon retcheth it to all people: yea Esay stretcheth it to the ends of the earth.Iude calls salvation, the Common salvation. God's Saving health, Simeon retcheth it to all people: yea Isaiah Stretcheth it to the ends of the earth.
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Nor will I grant the Iewes. Christ onely came of them.
Nor will I grant the Iewes. christ only Come of them.
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For I find Gentiles also in Christs line Ruth was a Moabite, and Rahab was of Iericho, neither of them Iewes. Let them not insult;
For I find Gentiles also in Christ line Ruth was a Moabite, and Rahab was of Jericho, neither of them Iewes. Let them not insult;
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for Partus sequitur ventrem. But give Christ borne onely of the Iewes; yet he was not borne onely for the Iewes.
for Partus sequitur ventrem. But give christ born only of the Iewes; yet he was not born only for the Iewes.
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As the Angell saith, Natus est vobis, he was borne to them, Luke 2. 11. so the Prophet saith, natus est nobis, A Child is borne to us.
As the Angel Says, Born est vobis, he was born to them, Lycia 2. 11. so the Prophet Says, Born est nobis, A Child is born to us.
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Esay 9. 6. That Child was called Iesus, because he should save his people from their sins.Isaiah 9. 6. That Child was called Iesus, Because he should save his people from their Sins.
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His people? they were Iewes. But so are Gentiles too.
His people? they were Iewes. But so Are Gentiles too.
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The Prophet O see tels us, Loammi was made Ammi, God said to Heathens, Populus meus tu, all nations are my people.
The Prophet Oh see tells us, Loammi was made Ammi, God said to heathens, Populus meus tu, all Nations Are my people.
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Gentiles (saith the Apostle) are joynt-tenants with the Iewes, NONLATINALPHABET, coheires and partners in the promise;
Gentiles (Says the Apostle) Are joint-tenants with the Iewes,, coheirs and partners in the promise;
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46. Why, the Aegyptian, the Aethiopian, the Babylonian, and the Philistine are borne in Sion. I am too long in this.
46. Why, the Egyptian, the aethiopian, the Babylonian, and the Philistine Are born in Sion. I am too long in this.
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They were the Lambs Apostles, that preacht the Gospell to all nations. Iohn cals them so.
They were the Lambs Apostles, that preached the Gospel to all Nations. John calls them so.
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Apoc. 21. and the Church is the Lambes bride, so also termed there; and it is cald out of all Countries.Apocalypse 21. and the Church is the Lambs bride, so also termed there; and it is called out of all Countries.
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That Lambe, when he bore mans sinne upon the Crosse, he suffered in the East:
That Lamb, when he boar men sin upon the Cross, he suffered in the East:
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but whether did he looke, whether did he point? His face was to the Sea., and his fingers pointed North and South:
but whither did he look, whither did he point? His face was to the Sea., and his fingers pointed North and South:
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And the blood of his body, in which he bare our sinne, flowing every way, was an embleme of salvation shewing every way, His backe behind, his face and feet before, his hands on either side, shed forth a ransome for nations round about,
And the blood of his body, in which he bore our sin, flowing every Way, was an emblem of salvation showing every Way, His back behind, his face and feet before, his hands on either side, shed forth a ransom for Nations round about,
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and washt away the sinnes of all quarters under Heaven.
and washed away the Sins of all quarters under Heaven.
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Vide Theophilact. in Mat. 27. 33. So saith saint Augustine, Passio Domini, pretium est Orbis, the passion of the Lambe was the ransome of the Earth,Vide Theophilact. in Mathew 27. 33. So Says saint Augustine, Passio Domini, Price est Orbis, the passion of the Lamb was the ransom of the Earth,
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and Saint Iohn in his Epistle, Christ is the reconciler of the sinnes of the whole world. Lastly, for all states.
and Saint John in his Epistle, christ is the reconciler of the Sins of the Whole world. Lastly, for all states.
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OF THE NATIVITIE. The second Sermon. PREACHED VPON CHRISTMAS-DAY. ESAY 9. 6. For unto us a Child is Borne.
OF THE NATIVITY. The second Sermon. PREACHED UPON CHRISTMAS DAY. ISAIAH 9. 6. For unto us a Child is Born.
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THE argument of my Text is according to the Day, the Nativity of Christ, three words in the Originall, a Person, Who? a Child; an Action, What? is Borne; the Purpose,
THE argument of my Text is according to the Day, the Nativity of christ, three words in the Original, a Person, Who? a Child; an Actium, What? is Born; the Purpose,
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Why? for us. These three Questions my theame, Who? What? and Why? Who the Child? God.
Why? for us. These three Questions my theme, Who? What? and Why? Who the Child? God.
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What the Birth? his taking Flesh. Why for us? for our Salvation.
What the Birth? his taking Flesh. Why for us? for our Salvation.
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God was Incarnate, to save Man. Thats the Paraphrase of my Text, and the summe of all that I shal say.
God was Incarnate, to save Man. Thats the paraphrase of my Text, and the sum of all that I shall say.
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For the first, a Child. The English word is ambiguous, makes no distinction betweene Sexe or Age.
For the First, a Child. The English word is ambiguous, makes no distinction between Sex or Age.
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Whom we beare or beget, wee call our Children, whether Sonnes, or Daughters, yong or old.
Whom we bear or beget, we call our Children, whither Sons, or Daughters, young or old.
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In the learned tongues it is not so; they difference both. The Child here is for Age, an Infant; and for Sexe a Sonne.
In the learned tongues it is not so; they difference both. The Child Here is for Age, an Infant; and for Sex a Son.
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For the one, When Christ would take our Flesh;
For the one, When christ would take our Flesh;
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he would not be a Woman, but a Man. To bee true Man, it skild not, whether Sexe he should assume.
he would not be a Woman, but a Man. To be true Man, it skilled not, whither Sex he should assume.
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Women are mankind, as well as Men; each of equall perfection, and in Gods love alike, and each made in Gods Image.
Women Are mankind, as well as Men; each of equal perfection, and in God's love alike, and each made in God's Image.
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But some preheminence God gave the Man above the Woman; the rather for her tempting him to fall.
But Some pre-eminence God gave the Man above the Woman; the rather for her tempting him to fallen.
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For the other, God might have made a body, have created it of earth, as he did Adams, a mans body of full growth;
For the other, God might have made a body, have created it of earth, as he did Adams, a men body of full growth;
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and have breathed a living soule in it; and so have assumed it to his Godhead.
and have breathed a living soul in it; and so have assumed it to his Godhead.
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He rather chose to be Parvulus, a Child. Paul and Luke have two words, both of C•rist, NONLATINALPHABET Pauls word of God is but exinanivit he emptied himselfe.
He rather chosen to be Parvulus, a Child. Paul and Lycia have two words, both of C•rist, Paul's word of God is but exinanivit he emptied himself.
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But he did more, Annihilavit, made himselfe almost nothing. God would not onely be Man, though a state farre under God.
But he did more, Annihilavit, made himself almost nothing. God would not only be Man, though a state Far under God.
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For a man may be great;
For a man may be great;
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the Sons of Anack were, the Amorite was, tall as the Cedar, sturdy as the Oke.
the Sons of Anack were, the Amorite was, tall as the Cedar, sturdy as the Oak.
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But he would bee also the weakest of men. So is the Child, the new borne babe.
But he would be also the Weakest of men. So is the Child, the new born babe.
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The weakest of men? the weakest of all Creatures;
The Weakest of men? the Weakest of all Creatures;
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Vermis Ego, I am a worme, saies David. The worme is not so weake, as the new borne Child is:Vermis Ego, I am a worm, Says David. The worm is not so weak, as the new born Child is:
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The Sonne of David would be weaker, then the worme. The worme creepes, the Child cannot.
The Son of David would be Weaker, then the worm. The worm creeps, the Child cannot.
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Every beasts yong ones finde the dammes teates: the Child does not, the n•ple must be put into the mouth.
Every beasts young ones find the dammes teats: the Child does not, the n•ple must be put into the Mouth.
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Such a man would God be, a Child. Christ is cald thus in the Prophets but once onely;
Such a man would God be, a Child. christ is called thus in the prophets but once only;
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but in the Gospell almost twenty times. An Angell cals him an Infant; St. Luke, the Child Iesus.
but in the Gospel almost twenty times. an Angel calls him an Infant; Saint Lycia, the Child Iesus.
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His food, a Childs, Butter and Honie, Esay 7. His understanding too, want of wit to discerne betweene good and evill.
His food, a Child's, Butter and Honey, Isaiah 7. His understanding too, want of wit to discern between good and evil.
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This hath seemed to some so unbeseeming God, that Nestorius said flatly, he never would acknowledge bimestrem aut trimestrem Deum, call an Infant God, of two or three moneths old.
This hath seemed to Some so unbeseeming God, that Nestorius said flatly, he never would acknowledge bimestrem Or trimestrem God, call an Infant God, of two or three months old.
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But he that scorned not to be Man, disdained not to be like to Man, in all things, saving sinne, Groweth in the Wombe, Birth out of it, to sucke the breast, be laid in cradle, swathed in cloathes, borne in armes, suffer and doe all things, this heavenly Sonne of Man,
But he that scorned not to be Man, disdained not to be like to Man, in all things, Saving sin, Grows in the Womb, Birth out of it, to suck the breast, be laid in cradle, swathed in clothes, born in arms, suffer and do all things, this heavenly Son of Man,
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like all earthly Sons of Women. In some of these particulars, Papists doe oppose; which I passe by, as not much pertinent.
like all earthly Sons of Women. In Some of these particulars, Papists do oppose; which I pass by, as not much pertinent.
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All worthy the wonderment, the amazement of all men. Of which, more; when I shall have treated of the next word, which doth necessitate this.
All worthy the wonderment, the amazement of all men. Of which, more; when I shall have treated of the next word, which does necessitate this.
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Esay addes, Natus est, Is Borne: that cannot be, except a Child. I come therefore to that.Isaiah adds, Born est, Is Born: that cannot be, except a Child. I come Therefore to that.
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A Child is Borne. For never did Womans wombe deliver a Man growne. A Camell goes not through a needles eye.A Child is Born. For never did Woman's womb deliver a Man grown. A Camel Goes not through a needles eye.
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Bee that the first scruple in the second word, Natus est, is Borne. Bearing presumes the opening of the Wombe.
Bee that the First scruple in the second word, Born est, is Born. Bearing Presumest the opening of the Womb.
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That Christ did not, Papists say, some Fathers too. But moe say, that he did, Papists rejoyne, that they said it Pio sensu.
That christ did not, Papists say, Some Father's too. But more say, that he did, Papists rejoin, that they said it Pious sensu.
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If the thing seeme absurd, that a Child should so be borne: they maintaine, Christs birth was so by especiall dispensation, and Gods omnipotent power.
If the thing seem absurd, that a Child should so be born: they maintain, Christ birth was so by especial Dispensation, and God's omnipotent power.
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By which, Christs body rising, passed through the graves stone, risen (the dores being shut) yet went in to his Disciples;
By which, Christ body rising, passed through the graves stone, risen (the doors being shut) yet went in to his Disciples;
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and now is in the Sacrament at once in many places. All alike true. Better, leave this scruple, then discourse it. Heare an other.
and now is in the Sacrament At once in many places. All alike true. Better, leave this scruple, then discourse it. Hear an other.
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Neare kinne to it, is Mari•s Virginity; a Virgin beare a Child? That Nature denies, Heathens deride:
Near kin to it, is Mari•s Virginity; a Virgae bear a Child? That Nature Denies, heathens deride:
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but needes no proofe, all Christians beleeving it. They have reason. Scripture avouches it.
but needs no proof, all Christians believing it. They have reason. Scripture avouches it.
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That one should, the Prophet saies, Esay 7. 14. That one did, the Gospell saies, Luk. 2. 7. I will say with St. Austin, Tu disputa; ego credam, Dispute it, who so lists; I will beleeve it.
That one should, the Prophet Says, Isaiah 7. 14. That one did, the Gospel Says, Luk. 2. 7. I will say with Saint Austin, Tu disputa; ego Creed, Dispute it, who so lists; I will believe it.
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But why Natus, Borne? Sufficed not Incarnatus, Christs taking flesh? Iohn saies, the Word tooke flesh, Verbum Caro factum est. Thats his Incarnation;
But why Born, Born? Sufficed not Incarnate, Christ taking Flesh? John Says, the Word took Flesh, Verbum Caro factum est. Thats his Incarnation;
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hee saies nothing of his Birth.
he Says nothing of his Birth.
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Must hee needes be Natus because Incarnatus, Borne, because Incarnate? Pauls Ma••festatus in Carne, God manifested in the flesh, could it not be,
Must he needs be Born Because Incarnate, Born, Because Incarnate? Paul's Ma••festatus in Flesh, God manifested in the Flesh, could it not be,
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but by Generation onely? G•d by power could have w•ought it otherwise: but he had decreed, it should be thus.
but by Generation only? G•d by power could have w•ought it otherwise: but he had decreed, it should be thus.
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Adam and Eve, both were Incarnate; neither Borne.Adam and Eve, both were Incarnate; neither Born.
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But Christ was Promist to come of Womans seed, Gen. 3. Her wombe must Breed and Beare him.
But christ was Promised to come of Woman's seed, Gen. 3. Her womb must Breed and Bear him.
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He would honour our Condition, and hold it no disparage to his Divine Person, to be called the Sonne of Man. Every Sonne in prime and proper sense is Borne.
He would honour our Condition, and hold it no disparage to his Divine Person, to be called the Son of Man. Every Son in prime and proper sense is Born.
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There are Sonnes by Adoption, and some otherwaies: but the terme so is but Metaphor.
There Are Sons by Adoption, and Some otherways: but the term so is but Metaphor.
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But why Natus est, Is Borne? How is that true? Christ was not yet Incarnate; not borne in Esaies daies, not 700. yeares after.
But why Born est, Is Born? How is that true? christ was not yet Incarnate; not born in Isaiah days, not 700. Years After.
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An unlearned Atheist would say, either he lyed;
an unlearned Atheist would say, either he lied;
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or meant his Natus est, of some other, not of Christ ▪ If you read the first of Matthew, you shall find almost twenty generations betweene Esaies age, and Christs birth.
or meant his Born est, of Some other, not of christ ▪ If you read the First of Matthew, you shall find almost twenty generations between Isaiah age, and Christ birth.
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But Esay lyes not, but speakes heere from Gods Spirit: who by the Prophets often delivers things to come, as if already past.
But Isaiah lies not, but speaks Here from God's Spirit: who by the prophets often delivers things to come, as if already past.
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But especially in Esay, whom the Fathers therefore call, not so much a Prophet as rather an Evangelist, an Evangelicall Prophet.
But especially in Isaiah, whom the Father's Therefore call, not so much a Prophet as rather an Evangelist, an Evangelical Prophet.
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As heere of Christs Nativity, so else where of his death, of all our Saviours sufferings, he writes, as of things past already.
As Here of Christ Nativity, so Else where of his death, of all our Saviors sufferings, he writes, as of things passed already.
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As heere Natus est, so there vulneratus est, attritus est, abscissus est, and many more in the same manner.
As Here Born est, so there vulneratus est, attritus est, abscissus est, and many more in the same manner.
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David long before Esay did the like. This phrase therefore of Esaies the Gospell often iterates.David long before Isaiah did the like. This phrase Therefore of Isaiah's the Gospel often iterates.
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The wise men in St. Matthew, Vbi est, qui natus est? Where is he, that is borne King of the Iewes? The Angell in Saint Luke, Natus est vobis, there is borne to you a Saviour.
The wise men in Saint Matthew, Vbi est, qui Born est? Where is he, that is born King of the Iewes? The Angel in Saint Lycia, Born est vobis, there is born to you a Saviour.
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The Prophet Esay heere is not Testis singularis: Prophets and Evangelists, Angels and Apostles are Contests unto Esay. Enough of each word thus apart:
The Prophet Isaiah Here is not Testis singularis: prophets and Evangelists, Angels and Apostles Are Contests unto Isaiah. Enough of each word thus apart:
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weigh we them now joyntly, but with wonderment: they are well worthy. A Child is Borne. Child-birth is ordinary;
weigh we them now jointly, but with wonderment: they Are well worthy. A Child is Born. Childbirth is ordinary;
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there is no wonder in it, and yet there is. Though it seeme meerely naturall; God hath in every birth his admirable worke.
there is no wonder in it, and yet there is. Though it seem merely natural; God hath in every birth his admirable work.
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Though the babes body bee but small; yet the way of birth is so unpassable;
Though the babes body be but small; yet the Way of birth is so unpassable;
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that every Child would cost the mothers life, and die it selfe too in the delivery;
that every Child would cost the mother's life, and die it self too in the delivery;
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nay there would be no delivery at all; did not Gods though usuall, yet admirable grace assist the Act by speciall providence.
nay there would be no delivery At all; did not God's though usual, yet admirable grace assist the Act by special providence.
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But God to bee the Child, and the Word Incarnate, to be borne, NONLATINALPHABET, God in a Womans wombe, that is Miraculum miraculorum, a wonderable to amaze a world.
But God to be the Child, and the Word Incarnate, to be born,, God in a Woman's womb, that is Miraculum miraculorum, a wonderable to amaze a world.
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NONLATINALPHABET, Basil, the great God (saith Saint Basil, ) to be a little Babe. The Ancient of daies, Coinfantiari, it is Irenaeus terme, to become an Infant.
, Basil, the great God (Says Faint Basil,) to be a little Babe. The Ancient of days, Coinfantiari, it is Irnaeus term, to become an Infant.
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NONLATINALPHABET, the King of eternity, to be Bimestris, trimestris, as Nestorius said, a Child of two or three moneths old.
, the King of eternity, to be Bimestris, trimestris, as Nestorius said, a Child of two or three months old.
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The Mighty, NONLATINALPHABET, it is heere one of Gods attributes, the Almighty Iehova, to be a weake man, yea the weakest of men; so Infants are.
The Mighty,, it is Here one of God's attributes, the Almighty Jehovah, to be a weak man, yea the Weakest of men; so Infants Are.
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God Immensè magnus, unmeasurably great, that saies of himselfe, Caelum & terram impleo, Heaven and Earth cannot containe him, to be Palmaris, as David cals his daies, a Babe an handfull, a span long.
God Immensè magnus, unmeasurably great, that Says of himself, Caelum & terram impleo, Heaven and Earth cannot contain him, to be Palmaris, as David calls his days, a Babe an handful, a span long.
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He that doth Rugire, his voice, a Lions roare, to vouchsafe to Vagire, to cry like a poore Infant.
He that does Rugire, his voice, a Lions roar, to vouchsafe to Vagire, to cry like a poor Infant.
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He that guides (as Iob speakes) Arcturus, with his sonnes, ( i. ) the starres, to sucke a Womans neple, like our sonnes;
He that guides (as Job speaks) Arcturus, with his Sons, (i.) the Stars, to suck a Woman's neple, like our Sons;
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or as Saint Austin hath it, he that is Regens Sidera, to bee Sugens Vbera, the Sterner of the Starres, to sucke a womans brests.
or as Saint Austin hath it, he that is Regens Sidera, to be Sugens Udders, the Sterner of the Stars, to suck a woman's breasts.
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The founder of the Heavens, to be rocked in a Cradle: the swayer of the world, swathed in Infant clowtes;
The founder of the Heavens, to be rocked in a Cradle: the swayer of the world, swathed in Infant clouts;
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it is NONLATINALPHABET, a Greeke Father saies, a most incredible thing. The Word, who is God, to become flesh;
it is, a Greek Father Says, a most incredible thing. The Word, who is God, to become Flesh;
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God who is a Spirit, to assume a body; Majesty to put on Mortality, Power to turne infirmity; God to become Man;
God who is a Spirit, to assume a body; Majesty to put on Mortality, Power to turn infirmity; God to become Man;
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this is (as the Poet speakes) NONLATINALPHABET, to bring heaven downe to earth. The earth wondered at Christs Nativity, to see a new Starre in Heaven.
this is (as the Poet speaks), to bring heaven down to earth. The earth wondered At Christ Nativity, to see a new Star in Heaven.
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But Heaven might rather wonder to see a new Sunne on earth. The first Word, raises all this wonder:
But Heaven might rather wonder to see a new Sun on earth. The First Word, raises all this wonder:
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the second addes more to it. You heare, Quis Puer, who the Child is:
the second adds more to it. You hear, Quis Puer, who the Child is:
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aske Vnde Natus, who bore this Child? The Nicen Creed saies, Deus de Deo, God must be borne of God.
ask Vnde Born, who boar this Child? The Nicene Creed Says, Deus de God, God must be born of God.
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So was God the Word, of God the Father. But the Child heere is God, and is borne of a Woman. Nestorius denied it;
So was God the Word, of God the Father. But the Child Here is God, and is born of a Woman. Nestorius denied it;
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but the true Church maintaines it;
but the true Church maintains it;
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and the Synod to that end, decreed Christs Mother to be styled NONLATINALPHABET, the bearer of God.
and the Synod to that end, decreed Christ Mother to be styled, the bearer of God.
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Indeed Christ tooke but his Man-hood from her Seed.
Indeed christ took but his Manhood from her Seed.
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But that Manhood being joyned to his God-head, in her wombe personally, we truely beleeve her to have borne God.
But that Manhood being joined to his Godhead, in her womb personally, we truly believe her to have born God.
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The Word tooke flesh of her, and God lay in her wombe, and was borne of her body.
The Word took Flesh of her, and God lay in her womb, and was born of her body.
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A grand wonder, if but thus. But there is more. That woman was a Virgin. A Virgin beare a Childe? Nature abhorres to heare it.
A grand wonder, if but thus. But there is more. That woman was a Virgae. A Virgae bear a Child? Nature abhors to hear it.
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Put both words together, the Bearer a Virgin, and the Child God.
Put both words together, the Bearer a Virgae, and the Child God.
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Paul might well call it NONLATINALPHABET, a great mystery, NONLATINALPHABET, saies Chysostome, great indeed, NONLATINALPHABET, full of wonderment and astonishment.Paul might well call it, a great mystery,, Says Chysostome, great indeed,, full of wonderment and astonishment.
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Paul saies but factum ex Muliere, God sent his Sonne made of a Woman; that termes true, but too generall;Paul Says but factum ex Mulier, God sent his Son made of a Woman; that terms true, but too general;
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and the Word might meane a Wife. But Esay is more explicate; Behold, a Virgin shall conceive and beare.
and the Word might mean a Wife. But Isaiah is more explicate; Behold, a Virgae shall conceive and bear.
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That indeed required an Ecce. Jeremie calles it a new thing, Foemina circundabit virum, that a Woman should compasse a Man. Surely this is a thing more new, more strange, a Virgin to compasse a God.
That indeed required an Ecce. Jeremiah calls it a new thing, Foemina circundabit virum, that a Woman should compass a Man. Surely this is a thing more new, more strange, a Virgae to compass a God.
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A Virgin to beare, Mirandum; to beare God, Stupendum. At the wonder of the one, the Virgins selfe cryed out, Quomodo fiet istud? How was it possible, shee should conceive, not knowing man? But take both at once;
A Virgae to bear, Mirandum; to bear God, Stupendum. At the wonder of the one, the Virgins self cried out, Quomodo fiet istud? How was it possible, she should conceive, not knowing man? But take both At once;
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they are worthy the wonder even of Angels also.
they Are worthy the wonder even of Angels also.
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Tis not parturiunt montes. The end is as admirable; the Child is borne for our Salvation.
This not parturiunt montes. The end is as admirable; the Child is born for our Salvation.
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I thinke Gabriel that told her it, was amazed at it, yea were it not, that God saith, Gen. 18. nothing can be wonderfull to him, worthy the wonderment even of Gods selfe.
I think Gabriel that told her it, was amazed At it, yea were it not, that God Says, Gen. 18. nothing can be wonderful to him, worthy the wonderment even of God's self.
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Very fitly therefore it followes in this verse, the Childs name shall be wonderfull.
Very fitly Therefore it follows in this verse, the Child's name shall be wonderful.
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To end this, [ Christs Incarnation a Greeke Father cals NONLATINALPHABET the most incredible thing, that ever was. Hee meanes, to mans conceite.
To end this, [ Christ Incarnation a Greek Father calls the most incredible thing, that ever was. He means, to men conceit.
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] Surely that God should thus farre disparage his Divinity by the vnion of our flesh:
] Surely that God should thus Far disparage his Divinity by the Union of our Flesh:
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and how his sacred Deity could close into one person with the humane nature: that is NONLATINALPHABET, Cyril. Speech cannot expresse it, wit cannot conceive it.
and how his sacred Deity could close into one person with the humane nature: that is, Cyril. Speech cannot express it, wit cannot conceive it.
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Every sober Christian must (as Saint Basil wisheth) NONLATINALPHABET, rather seriously adore the Doer, then curiously enquire the manner.
Every Sobrium Christian must (as Saint Basil wishes), rather seriously adore the Doer, then curiously inquire the manner.
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For as saith the same Father, NONLATINALPHABET, the manner is above enquiry, Luther was wont to say, God will not have us Quoerists. I may better say, God will not have us Quomodists. For why God was Incarnate, the Scripture hath reveiled, but how, it hath not.
For as Says the same Father,, the manner is above enquiry, Luther was wont to say, God will not have us Quoerists. I may better say, God will not have us Quomodists. For why God was Incarnate, the Scripture hath revealed, but how, it hath not.
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Saint Paul calles it a Mystery, Saint Chrysostome saies, it is wonderfull. Then must wee not aske how it is;
Saint Paul calls it a Mystery, Saint Chrysostom Says, it is wonderful. Then must we not ask how it is;
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For (as Athanasius saies) NONLATINALPHABET a mystery reveiled, is no longer wondered at. Thus then the Lord of Glory tooke unto himselfe the shape of a Servant.
For (as Athanasius Says) a mystery revealed, is no longer wondered At. Thus then the Lord of Glory took unto himself the shape of a Servant.
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Man was first made after Gods Image; but now God was made after Mans Image.
Man was First made After God's Image; but now God was made After men Image.
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God said of Man in Ironie, behold, Man is become like one of Vs? But now we may say of God in earnest,
God said of Man in Irony, behold, Man is become like one of Us? But now we may say of God in earnest,
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behold, God is become like one of us. Now Actions all have their Intentions, aime at some end.
behold, God is become like one of us. Now Actions all have their Intentions, aim At Some end.
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Heere I may, I must be a Quaerist, aske, Why is this Childe borne? Esay answers, For us, the last word in my Text. Tis in the Booke, unto us; thats all one in the Originall.
Here I may, I must be a Quaerist, ask, Why is this Child born? Isaiah answers, For us, the last word in my Text. This in the Book, unto us; thats all one in the Original.
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Nobis, but one word, but pregnant, a word with a wombe, It beares a Child too;Nobis, but one word, but pregnant, a word with a womb, It bears a Child too;
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meanes both quibus, & ad quid: both the Persons, who have benefit by this Birth; and what the Benefit is.
means both quibus, & ad quid: both the Persons, who have benefit by this Birth; and what the Benefit is.
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The later but latenter, tis but coucht.
The later but Latently, this but couched.
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The Angel that speakes it out, is Esaies Interpreter, Luk. 2. To you is borne a Saviour.
The Angel that speaks it out, is Isaiah Interpreter, Luk. 2. To you is born a Saviour.
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The Nicen Creed more plainly, For us men, and for our Salvation. First for ad quid, but a word, because tis but coucht onely.
The Nicene Creed more plainly, For us men, and for our Salvation. First for ad quid, but a word, Because this but couched only.
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Such a Child, and such a Birth, both of such wonder, must not be for nought.
Such a Child, and such a Birth, both of such wonder, must not be for nought.
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The Act, you heard Chrysostome call it NONLATINALPHABET, strange.
The Act, you herd Chrysostom call it, strange.
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The end, Clemens cals it NONLATINALPHABET, great, very great, NONLATINALPHABET, the greatest and the royallest of all the Acts of God.
The end, Clemens calls it, great, very great,, the greatest and the Royalest of all the Acts of God.
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A Virgin to beare, and the Child to be God, all wits wonder at that: and the name Iesus, which signifies a Saviour, every knee bowes at it.
A Virgae to bear, and the Child to be God, all wits wonder At that: and the name Iesus, which signifies a Saviour, every knee bows At it.
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Tis NONLATINALPHABET, ( Epiphanius his terme) every man honours it. Nihil tam dignum Deo, nothing so worthy of God, as mans salvation.
This, (Epiphanius his term) every man honours it. Nihil tam dignum God, nothing so worthy of God, as men salvation.
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Tert. Indeed it was not worthy, the saving of 10000. worlds was too meane a thing for so rich a price, as Gods Sonnes birth.Tert Indeed it was not worthy, the Saving of 10000. world's was too mean a thing for so rich a price, as God's Sons birth.
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But it pleased him to esteeme one world, halfe of one world, nay not halfe (for to how small a handfull is man compar'd with the Elect onely, the benefit of it with other Creatures) worthy that price.
But it pleased him to esteem one world, half of one world, nay not half (for to how small a handful is man compared with the Elect only, the benefit of it with other Creatures) worthy that price.
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For then Natus est, he was borne, nay, he was more, much more, it follows heere,
For then Born est, he was born, nay, he was more, much more, it follows Here,
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for them Datus est, he was given, a Son is given to us, i. for us.
for them Datus est, he was given, a Son is given to us, i. for us.
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Gods Son, Datus est, i. traditus est, so the Fathers conster it, was given to death for us.
God's Son, Datus est, i. traditus est, so the Father's construe it, was given to death for us.
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This theme were sweet, should I prosecute it. But the terme is not exprest. I leave ad quid, and come to quibus i. Nobis, to us.
This theme were sweet, should I prosecute it. But the term is not expressed. I leave ad quid, and come to quibus i. Nobis, to us.
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First, Nobis peccatoribus, to us Sinners, that seemes without controversie.
First, Nobis peccatoribus, to us Sinners, that seems without controversy.
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For if he came to save, it must be such, who neede saving, but sinners? yet even this too is opposed.
For if he Come to save, it must be such, who need Saving, but Sinners? yet even this too is opposed.
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Pighius a Romanist, and Osiander a fond Dogmatist held, that though man had not sinned, Christ had come neverthelesse. But neither could tell, why.Pighius a Romanist, and Osiander a found Dogmatist held, that though man had not sinned, christ had come nevertheless. But neither could tell, why.
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Paul sayes expresly, Iesus Christ came into the world, to save sinners. The child here saith himselfe, the Sonne of man came to save that was l•st. Paul Says expressly, Iesus christ Come into the world, to save Sinners. The child Here Says himself, the Son of man Come to save that was l•st.
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Proptereà veni, Iohn 12. 27. hee came of purpose to that end.Proptereà veni, John 12. 27. he Come of purpose to that end.
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Osiander was so impudent, as to contradict the Prophet, saith, wee were borne for Christ, Christ was not borne for us.Osiander was so impudent, as to contradict the Prophet, Says, we were born for christ, christ was not born for us.
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Thats crosse to the Creed, For us men, Christ was made man. Zachar•as saith it too, God hath raised up an horne of salvation unto us.
Thats cross to the Creed, For us men, christ was made man. Zachar•as Says it too, God hath raised up an horn of salvation unto us.
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That men are meant, I neede not often iterate; men only. Yet have the Angels benefit too by Christs birth.
That men Are meant, I need not often iterate; men only. Yet have the Angels benefit too by Christ birth.
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They also are by it, though not redeemed, yet confirmed. Not redeemed, because they fell not, the good Angels I meane; but confirmed;
They also Are by it, though not redeemed, yet confirmed. Not redeemed, Because they fell not, the good Angels I mean; but confirmed;
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i. put out of feare of fall. But devils have no good at all by it:i. put out of Fear of fallen. But Devils have no good At all by it:
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but as Physitians use to purge bad humours. They rid not the whole humour quite out of the bodie:
but as Physicians use to purge bad humours. They rid not the Whole humour quite out of the body:
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They crie to Christ, Quid nobis? What have we to doe with thee Iesus, Sonne of God? To men onely and to all, at least if we meane, genera singulorum, if not singulos generum, every severall man, yet some of every sort.
They cry to christ, Quid nobis? What have we to do with thee Iesus, Son of God? To men only and to all, At least if we mean, genera singulorum, if not singulos generum, every several man, yet Some of every sort.
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To all, that is, ad minimum, to men of all nations, times and states. For nobis doth not distinguish between sexe or age.
To all, that is, ad minimum, to men of all Nations, times and states. For nobis does not distinguish between sex or age.
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For the first, Is God (saith Paul) God of the Iewes onely, and not also of the Gentiles? Iob though an Edomite calls Christ his Redeemer.
For the First, Is God (Says Paul) God of the Iewes only, and not also of the Gentiles? Job though an Edomite calls christ his Redeemer.
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Christ was borne in Bethleem, a towne of the Iewes, but bred and brought up in Galilee of the Gentiles,
christ was born in Bethlehem, a town of the Iewes, but bred and brought up in Galilee of the Gentiles,
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and his title on the Crosse had as well Iesus of Nazareth, as King of the Iewes; not onely Israels glory, in old Simeons song,
and his title on the Cross had as well Iesus of Nazareth, as King of the Iewes; not only Israel's glory, in old Simeons song,
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but the light too of the Gentiles.
but the Light too of the Gentiles.
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For times, the ancient Patriarks, both before the floud and after it, Prophets and other holy men under the law, many beleevers in Christs dayes,
For times, the ancient Patriarchs, both before the flood and After it, prophets and other holy men under the law, many believers in Christ days,
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and Saints sans nombre in all ages since, are within this little word, the child is borne for them.
and Saints sans nombre in all ages since, Are within this little word, the child is born for them.
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For estates, whats thy profession, or thy place, office, trade, occupation? Art thou Priest,
For estates, whats thy profession, or thy place, office, trade, occupation? Art thou Priest,
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or Prophet, Captaine, or Counsellour, Publicane, Physitian, Tent-maker, Purple-seller, Fisherman, Carpenter, what neede I reckon moe? The Gospell hath example of some saved of all these.
or Prophet, Captain, or Counselor, Publican, physician, Tentmaker, Purple-seller, Fisherman, Carpenter, what need I reckon more? The Gospel hath Exampl of Some saved of all these.
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Art thou a meere begger, or a man of wealth? Poore Lazarus was laid in the bosome of rich Abraham. Bond and free, male and femall are all one (S. Paul saith) in Christ Iesus. For he was borne in mans sexe, but made of womans seede:
Art thou a mere beggar, or a man of wealth? Poor Lazarus was laid in the bosom of rich Abraham. Bound and free, male and female Are all one (S. Paul Says) in christ Iesus. For he was born in men sex, but made of woman's seed:
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and of two bond servants grinding at the mill, the one shall be received. The young and aged alike too.
and of two bound Servants grinding At the mill, the one shall be received. The young and aged alike too.
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Iohn sprong for joy in his mothers wombe, at the presence of his Saviour in the Virgins wombe:John sprung for joy in his mother's womb, At the presence of his Saviour in the Virgins womb:
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and old Simeons armes embraced Gods salvation.
and old Simeons arms embraced God's salvation.
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Lastly, Anna a widdow, and Elizabeth a wife acknowledged Christ their Lord, and Mary a Virgine calls her Sonne her Saviour.
Lastly, Anna a widow, and Elizabeth a wife acknowledged christ their Lord, and Marry a Virgae calls her Son her Saviour.
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To conclude, all grant this Nobis, Christ was borne for us: but some say, sibi too, he was borne too for himselfe.
To conclude, all grant this Nobis, christ was born for us: but Some say, sibi too, he was born too for himself.
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Nemo sibi nascitur; Plato saith, no man is borne for himselfe. Surely Christ was not. Some Schoolemen say, he was;Nemo sibi nascitur; Plato Says, no man is born for himself. Surely christ was not. some Schoolmen say, he was;
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Christus sibi meruit, they all hold. But Daniel saith, Non sibi, 9. 26. It will little edifie to argue it; I end.Christus sibi meruit, they all hold. But daniel Says, Non sibi, 9. 26. It will little edify to argue it; I end.
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This child, this holy child, borne (as on this day) to us, the child Iesus interceede for us unto his Father,
This child, this holy child, born (as on this day) to us, the child Iesus interceede for us unto his Father,
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and by his holy Spirit seale unto our soules his grant of our salvation. Vnto which three sacred persons of, &c. Christs Church, S. Mary Bredin.
and by his holy Spirit seal unto our Souls his grant of our salvation. Unto which three sacred Persons of, etc. Christ Church, S. Marry Bredin.
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OF THE NATIVITIE. The third Sermon. PREACHED VPON CHRISTMAS-DAY. HEB. 1. 3. Hath by himselfe purged our sinnes.
OF THE NATIVITY. The third Sermon. PREACHED UPON CHRISTMAS DAY. HEBREW. 1. 3. Hath by himself purged our Sins.
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THE Preachers theme on this day should be of Christs birth: and Christ hath purged our sinnes by his death, not by his birth.
THE Preachers theme on this day should be of Christ birth: and christ hath purged our Sins by his death, not by his birth.
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My Text then sorts not with the time. But I have here spok before, often of Christs Nativitie.
My Text then sorts not with the time. But I have Here spoke before, often of Christ Nativity.
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And why was Christ incarnate, but to fit himselfe to suffer, and so to purge our sinnes.
And why was christ incarnate, but to fit himself to suffer, and so to purge our Sins.
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And have we not this morning, though it be Christmas day, celebrated the Sacrament of our Saviours death? And is not this Scripture a part of the Epistle appointed for this day? Yea and the Prophet Esay in the first morning lesson, hath he not conjoyned Christs birth and death together? Puer natus est nobis, filius datus est nobis, a child is borne for us, a sonne is given for us;
And have we not this morning, though it be Christmas day, celebrated the Sacrament of our Saviors death? And is not this Scripture a part of the Epistle appointed for this day? Yea and the Prophet Isaiah in the First morning Lesson, hath he not conjoined Christ birth and death together? Puer Born est nobis, filius Datus est nobis, a child is born for us, a son is given for us;
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Datus, i. Traditus, as the Fathers conster it, given to death for us, so to purge our sins? This Theme and Scripture then is seasonable enough; consisting of foure termes;Datus, i. Traditus, as the Father's construe it, given to death for us, so to purge our Sins? This Theme and Scripture then is seasonable enough; consisting of foure terms;
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an Act, Purging, the Object, Sinne, the Subject, Ours, the Instrument, Himselfe. Hath by himselfe purged our sinnes. The person is not mentioned; that Point would be extravagant; pertinent enough unto the purpose;
an Act, Purging, the Object, Sin, the Subject, Ours, the Instrument, Himself. Hath by himself purged our Sins. The person is not mentioned; that Point would be extravagant; pertinent enough unto the purpose;
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but my Text shall confine me. Of the foure forenamed Points, God assisting, with your patience, severally and briefely.
but my Text shall confine me. Of the foure forenamed Points, God assisting, with your patience, severally and briefly.
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Christmas dayes afternoone is not the best time for long attention. First for the Act, tis purging, a necessary act.
Christmas days afternoon is not the best time for long attention. First for the Act, this purging, a necessary act.
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For sinne (saith Saint Augustine) aut sanabitur, aut damnabitur, must be if not purged, then damned.
For sin (Says Faint Augustine) Or sanabitur, Or damnabitur, must be if not purged, then damned.
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The terme whether a Physicke Metaphor, so made by some; or alluding to the law of purging sinne by sacrifice, which rather seemes;
The term whither a Physic Metaphor, so made by Some; or alluding to the law of purging sin by sacrifice, which rather seems;
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I shall pray leave to take it either way promiscuously. Sinne is NONLATINALPHABET, the dung and filth, and sullage of the soule;
I shall pray leave to take it either Way promiscuously. Sin is, the dung and filth, and sullage of the soul;
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and Christ is NONLATINALPHABET the expiation of that sinne.
and christ is the expiation of that sin.
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It Purgamentum, hee Piamentum. The Passion of the Sonne of God, the purgation of the sinne of man.
It Purgamentum, he Piamentum. The Passion of the Son of God, the purgation of the sin of man.
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But medico omnipotenti nihil insanabile, Aug. Christs bloud is the right woundwort, that soveraine Panacea, which heales all diseases.
But medico omnipotenti nihil insanabile, Aug. Christ blood is the right woundwort, that sovereign Panacea, which heals all diseases.
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God heales (saith David ) all thine infirmities; not heales them, that is covers them;
God heals (Says David) all thine infirmities; not heals them, that is covers them;
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but he cures them, he removes them. Tollit (saith Iohn the Baptist ) he takes sinne quite away. Sinne is NONLATINALPHABET, a Poison; Christs bloud NONLATINALPHABET, a Conterpoison.
but he cures them, he removes them. Tollit (Says John the Baptist) he Takes sin quite away. Sin is, a Poison; Christ blood, a Conterpoison.
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For what is purgation, but an expiation i. a propitiation, an appeasing of Gods wrath on a sinner by sacrifice? Who knowes Pauls meaning better than himselfe? That which here is called a purging, Col. 1. 20. is called a pacifying. (He did therefore NONLATINALPHABET, offer up himselfe, that he might NONLATINALPHABET, take away our sinne, Heb. 9. ult. ) I say, the end of Christs passion was to purge sinne, called therefore by Saint Augustine, the sacrifice of our purgation.
For what is purgation, but an expiation i. a propitiation, an appeasing of God's wrath on a sinner by sacrifice? Who knows Paul's meaning better than himself? That which Here is called a purging, Col. 1. 20. is called a pacifying. (He did Therefore, offer up himself, that he might, take away our sin, Hebrew 9. ult.) I say, the end of Christ passion was to purge sin, called Therefore by Saint Augustine, the sacrifice of our purgation.
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Christ is dead, God is pleased, and sinne is pardoned.
christ is dead, God is pleased, and sin is pardoned.
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But the terme hath yet more in it, to purge is to purifie, as well as to pacifie;
But the term hath yet more in it, to purge is to purify, as well as to pacify;
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to pacifie God, and to purifie sinne in man.
to pacify God, and to purify sin in man.
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There is more in purging, than to pardon Sinne (saith Saint Ambrose, Tegitur per charitatem, deletur per sanguinem, it is covered by the Fathers love,
There is more in purging, than to pardon Sin (Says Faint Ambrose, Tegitur per charitatem, deletur per sanguinem, it is covered by the Father's love,
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but quite done out by the Sonnes bloud.
but quite done out by the Sons blood.
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Hee did therefore NONLATINALPHABET, offer up his Sonne, that hee might NONLATINALPHABET, doe away our sinnes, Heb. 9. ult. Saint Iohns Epistle calls it cleansing, his Revelation washing; Christ hath purged, i. hath purified, hath washed,
He did Therefore, offer up his Son, that he might, do away our Sins, Hebrew 9. ult. Saint Iohns Epistle calls it cleansing, his Revelation washing; christ hath purged, i. hath purified, hath washed,
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and cleansed our sinnes with his bloud. Bloud should seeme rather to pollute, than purge; to defile, than to make cleane.
and cleansed our Sins with his blood. Blood should seem rather to pollute, than purge; to defile, than to make clean.
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A thing bespraid with bloud, rather needs purging, than is purged by it. But that is the prerogative of Christs precious bloud;
A thing bespraid with blood, rather needs purging, than is purged by it. But that is the prerogative of Christ precious blood;
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because (as Saint Paul speakes of it in the 20. of the Acts ) it is Gods owne bloud.
Because (as Saint Paul speaks of it in the 20. of the Acts) it is God's own blood.
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Hee hath purged our sinnes, NONLATINALPHABET, is NONLATINALPHABET as Saint Iames termeth it, wickednesse is filthinesse. The vulgar Latine shunning the eares offence, hath a more civill terme, Immundities, uncleanenesse.
He hath purged our Sins,, is as Saint James termeth it, wickedness is filthiness. The Vulgar Latin shunning the ears offence, hath a more civil term, Immundities, uncleanness.
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But a man may be too manerly in this. No terme too odious to bestow on sinne:
But a man may be too mannerly in this. No term too odious to bestow on sin:
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Even in the Hebrew, which is called the holy tongue, and by Gods holy Spirit, sinne is not spar'd.
Even in the Hebrew, which is called the holy tongue, and by God's holy Spirit, sin is not spared.
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Sinne in the civilest phrase is yet uncleannesse and impuritie.
Sin in the civilest phrase is yet uncleanness and impurity.
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For so it pleaseth these daintie-eared dayes, though they act positive sinnes, yet to crave privative termes;
For so it Pleases these daintie-eared days, though they act positive Sins, yet to crave privative terms;
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fine in naming them, though grosse in doing them. Be sinne no more then so; yet needs it purging.
fine in naming them, though gross in doing them. Be sin no more then so; yet needs it purging.
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For God endures not, heaven receives not any uncleane, any impure thing. Out of Christs side came water and bloud. Sinne is uncleanenesse; that water washed it: it is impuritie; that bloud hath purged it.
For God endures not, heaven receives not any unclean, any impure thing. Out of Christ side Come water and blood. Sin is uncleanness; that water washed it: it is impurity; that blood hath purged it.
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Christ is the right Physitian, Epiphanius calls him so. Never could Physitian, never would Physitian offer to cure sinne; it is the soules sicknesse.
christ is the right physician, Epiphanius calls him so. Never could physician, never would physician offer to cure sin; it is the Souls sickness.
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The poison (saith Saint Cyprian ) which the Serpent shot into the heeles of all Eves sonnes, is drawne out by a plaister spread of Christs bloud.
The poison (Says Faint Cyprian) which the Serpent shot into the heals of all Eves Sons, is drawn out by a plaster spread of Christ blood.
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Physitians write of palma Christi, that it purgeth the body infected with a feaver. But here is sanguis Christi purgeth the soule, being sicke of sin.
Physicians write of Palma Christ, that it Purgeth the body infected with a fever. But Here is sanguis Christ Purgeth the soul, being sick of since.
ng1 vvi pp-f fw-la fw-la, cst pn31 vvz dt n1 vvn p-acp dt n1. p-acp av vbz fw-la fw-la vvz dt n1, vbg j pp-f n1.
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It is the Hysope, which David in the Psalme prayed to be purged with, and then he should be cleane:
It is the Hyssop, which David in the Psalm prayed to be purged with, and then he should be clean:
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Cleane, not in superficie; hee saith not only, wash me, and I shall be white; but purge mee with Hyssope, and I shall be cleane;
Clean, not in superficie; he Says not only, wash me, and I shall be white; but purge me with Hyssop, and I shall be clean;
av-j, xx p-acp n1; pns31 vvz xx av-j, vvb pno11, cc pns11 vmb vbi j-jn; cc-acp vvb pno11 p-acp n1, cc pns11 vmb vbi j;
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not in cute, faire of skinne, but in corde, cleare of sinne. Purging pierceth deeper than bare washing:
not in cute, fair of skin, but in cord, clear of sin. Purging pierces Deeper than bore washing:
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and yet in the 5. verse of the Apoca. Christ is but said to wash. But purging by Christ, and washing is all one.
and yet in the 5. verse of the Apoc christ is but said to wash. But purging by christ, and washing is all one.
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For the water of his side was Aqua fortis, a piercer and searcher even into the soule;
For the water of his side was Aqua fortis, a piercer and searcher even into the soul;
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and so a purger too, as well as his bloud; even a purger of sinne. [ Indeed, some say, sinne is not purged but pouled, onely topt, the stumpe abides,
and so a purger too, as well as his blood; even a purger of sin. [ Indeed, Some say, sin is not purged but pouled, only topped, the stump abides,
cc av dt n1 av, c-acp av c-acp po31 n1; av dt n1 pp-f n1. [ av, d vvb, n1 vbz xx vvn cc-acp vvn, av-j vvn, dt n1 vvz,
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or at least but shaven, the rootes remaine; Peccatum rasum, a peeld conceit of shavelings. Christs washing was not superficiall.
or At least but shaved, the roots remain; Peccatum rasum, a peeled conceit of shavelings. Christ washing was not superficial.
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Hee did Eluere, Eruere; not lightly wet it, but wash it out; not slightly cut it, but grubbe it up. ] Enough of the Act; now to the Object.
He did Eluere, Eruere; not lightly wet it, but wash it out; not slightly Cut it, but grub it up. ] Enough of the Act; now to the Object.
pns31 vdd fw-la, fw-la; xx av-j vvi pn31, cc-acp vvb pn31 av; xx av-j vvi pn31, cc-acp n1 pn31 a-acp. ] av-d pp-f dt n1; av p-acp dt n1.
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Sinne, a right peccant humour, as Physitians speake: It is it, that Christ hath purged. The devill is a purger.
Sin, a right peccant humour, as Physicians speak: It is it, that christ hath purged. The Devil is a purger.
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Hee purged Eve and Adam, but it was of grace. Hee desires to purge us too;
He purged Eve and Adam, but it was of grace. He Desires to purge us too;
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but it is of faith, and of the feare of God.
but it is of faith, and of the Fear of God.
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There are outlandish purgers too, from Rhemes and Rome (for some like Physicke from Italian and French Doctors, rather than from English ) purgers of Heresie in pretence, but indeed of Truth.
There Are outlandish purgers too, from Rheims and Room (for Some like Physic from Italian and French Doctors, rather than from English) purgers of Heresy in pretence, but indeed of Truth.
pc-acp vbr j n2 av, p-acp np1 cc vvb (c-acp d j n1 p-acp jp cc jp n2, av-c cs p-acp jp) n2 pp-f n1 p-acp n1, cc-acp av pp-f n1.
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Grace, Faith, Gods feare and truth, need no purgation: that Physicke is for things impure. Sinne is corrupt, polluted, and uncleane: it needs the purging; and Christ hath purged it.
Grace, Faith, God's Fear and truth, need no purgation: that Physic is for things impure. Sin is corrupt, polluted, and unclean: it needs the purging; and christ hath purged it.
n1, n1, npg1 n1 cc n1, vvb dx n1: cst n1 vbz p-acp n2 j. n1 vbz j, j-vvn, cc j: pn31 vvz dt n-vvg; cc np1 vhz vvn pn31.
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Sin both originall and actuall, both which wee draw from Adam, and which we doe our selves, Christs bloud hath purged.
since both original and actual, both which we draw from Adam, and which we do our selves, Christ blood hath purged.
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All sinne, for so it is, 1 Iohn 1. 7. that place a glosse to this.All sin, for so it is, 1 John 1. 7. that place a gloss to this.
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All sinne? Will some man say: Concupiscence is sinne;
All sin? Will Some man say: Concupiscence is sin;
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hath Christ purged that? Is it not in us still? In all of us? Till death? Or shall wee with the Papists denie it to be sinne? It is sinne; and Christ hath purged it;
hath christ purged that? Is it not in us still? In all of us? Till death? Or shall we with the Papists deny it to be sin? It is sin; and christ hath purged it;
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that were to kill the bodie not to cure it. The humours are our Radicals, the materialls of mans bodie.
that were to kill the body not to cure it. The humours Are our Radicals, the materials of men body.
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But they purge out their excesse, and their malignitie.
But they purge out their excess, and their malignity.
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So hath Christ purged concupiscence, not ut non sit, but it non •bsit, not from being in us, but from hurting us.
So hath christ purged concupiscence, not ut non sit, but it non •bsit, not from being in us, but from hurting us.
np1 vhz np1 vvn n1, xx fw-la fw-fr fw-la, p-acp pn31 fw-la fw-la, xx p-acp vbg p-acp pno12, cc-acp p-acp vvg pno12.
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The malice of it hee hath purged.
The malice of it he hath purged.
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His bloud once purged, and his Spirit still checketh the enormitie of lust, but the infirmitie remaines.
His blood once purged, and his Spirit still checketh the enormity of lust, but the infirmity remains.
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The might and spight of it he hath removed:
The might and spite of it he hath removed:
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the might, that it shall not regnare; the spight, that it shall not damnare. But the site of it he hath not stird:
the might, that it shall not Reign; the spite, that it shall not damnare. But the site of it he hath not stirred:
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it still dwels in our flesh, ad agonem, Aug. for our exercise. I am naturally inclind to some disease; even from the wombe; it was in my conception.
it still dwells in our Flesh, ad agonem, Aug. for our exercise. I am naturally inclined to Some disease; even from the womb; it was in my conception.
pn31 av vvz p-acp po12 n1, fw-la fw-la, np1 p-acp po12 n1. pns11 vbm av-j vvn p-acp d n1; av p-acp dt n1; pn31 vbds p-acp po11 n1.
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Physicke may ease the effects of it; but it can not roote out the originals. The actuall operation it may ease;
Physic may ease the effects of it; but it can not root out the originals. The actual operation it may ease;
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but it can not cure the originall inclination. For the disposition is in my composition, Man is borne with concupiscence, begot with it.
but it can not cure the original inclination. For the disposition is in my composition, Man is born with concupiscence, begotten with it.
cc-acp pn31 vmb xx vvi dt j-jn n1. p-acp dt n1 vbz p-acp po11 n1, n1 vbz vvn p-acp n1, vvn p-acp pn31.
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I would not say, Christ could not; (there the comparison failes betweene Christ and the Physitian;
I would not say, christ could not; (there the comparison fails between christ and the physician;
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he can doe all things) but he did not purge out the pronenesse of the flesh to sinne, lusts inclination. He could;
he can do all things) but he did not purge out the proneness of the Flesh to sin, Lustiest inclination. He could;
pns31 vmb vdi d n2) cc-acp pns31 vdd xx vvi av dt n1 pp-f dt n1 p-acp n1, ng1 n1. pns31 vmd;
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for hee will at the resurrection free us quite from the infirmitie. But hee would not in this life.
for he will At the resurrection free us quite from the infirmity. But he would not in this life.
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His bloud but purged the malice of concupiscence.
His blood but purged the malice of concupiscence.
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The guilt and paine of it, desert of death and condemnation, both these are done away. But it is active still:
The guilt and pain of it, desert of death and condemnation, both these Are done away. But it is active still:
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the activitie is but purged in part; the power abated onely, NONLATINALPHABET, Epiph. Christ hath but curbed concupiscence:
the activity is but purged in part; the power abated only,, Epiphany christ hath but curbed concupiscence:
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he hath fettered her, but not slaughtered her. For all the purging, she workes still in us; but more weakely. Papists here take advantage.
he hath fettered her, but not slaughtered her. For all the purging, she works still in us; but more weakly. Papists Here take advantage.
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They say, Paul saith no more, then Christ hath purged our sinnes. That is nothing to the paine.
They say, Paul Says no more, then christ hath purged our Sins. That is nothing to the pain.
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But sinne, staine, and paine are comites individui; Christ hath purged both, or neither:
But sin, stain, and pain Are comites Individual; christ hath purged both, or neither:
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[ Hippocrates twines, borne together, dead together ] in the 18. of Saint Mathew, saith not Christ, Omne debitum, the whole debt is discharged? Either then the paine is no debt, or it is pardoned.
[ Hippocrates twines, born together, dead together ] in the 18. of Saint Matthew, Says not christ, Omne Debitum, the Whole debt is discharged? Either then the pain is no debt, or it is pardoned.
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Say Papist, is it debt or no? If it be not; then it is to be paied. If it be; then it is pardoned.
Say Papist, is it debt or no? If it be not; then it is to be paid. If it be; then it is pardoned.
np1 njp, vbz pn31 n1 cc dx? cs pn31 vbb xx; cs pn31 vbz pc-acp vbi vvn. cs pn31 vbi; cs pn31 vbz vvn.
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And if pardoned by the Father; then purged by the Sonne. For the one pardons not, what the other purges not;
And if pardoned by the Father; then purged by the Son. For the one Pardons not, what the other purges not;
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and so much onely for the second point. Two termes are yet behind, the subject and the instrument. Christ purged sinne:
and so much only for the second point. Two terms Are yet behind, the Subject and the Instrument. christ purged sin:
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but whose? and how? Whose sinnes? and by what sacrifice? The Remists text might ease me of this labour: for it hath neither.
but whose? and how? Whose Sins? and by what sacrifice? The Remists text might ease me of this labour: for it hath neither.
cc-acp q-crq? cc q-crq? rg-crq n2? cc p-acp r-crq n1? dt n2 n1 vmd vvi pno11 pp-f d n1: c-acp pn31 vhz dx.
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First, Whose? Our sinnes, be it spoken to our shame; but it also to our comfort.
First, Whose? Our Sins, be it spoken to our shame; but it also to our Comfort.
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Man made in Gods owne Image, NONLATINALPHABET, Gods conterfaict, saith the Tragicke; lower indeed, David saith; but little lower than the Angels; Lord of all the creatures. Let him rule, saith God;
Man made in God's own Image,, God's conterfaict, Says the Tragic; lower indeed, David Says; but little lower than the Angels; Lord of all the creatures. Let him Rule, Says God;
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made with the deliberate consultation of the Trinitie, not Fiat, but faciamus, let us make man:
made with the deliberate consultation of the Trinity, not Fiat, but Faciamus, let us make man:
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NONLATINALPHABET, a little heaven, Philo, nay NONLATINALPHABET, a little world. Said I lower than the Angels? greater than the Angels.
, a little heaven, Philo, nay, a little world. Said I lower than the Angels? greater than the Angels.
, dt j n1, np1, uh, dt j n1. j-vvn pns11 jc cs dt n2? jc cs dt n2.
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God gave to them but Ministerium, ministring spirits: but he gave man, Magisterium, dominus universitatis, Tert. Lordship over all, NONLATINALPHABET, amortall God;
God gave to them but Ministerium, ministering spirits: but he gave man, Magisterium, dominus universitatis, Tert Lordship over all,, amortall God;
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not in Sathans mouth onely, Eritis sicut Dij, you shall be as Gods;
not in Satan's Mouth only, You will be sicut Dij, you shall be as God's;
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but by Gods owne nuncupation, Dixi, Dij estis, I said, yea are Gods. Shall so high a thing, Res sacra, so Seneca calls a man, a thing so high,
but by God's own nuncupation, i have said, Dij Ye are, I said, yea Are God's Shall so high a thing, Rest sacra, so Senecca calls a man, a thing so high,
p-acp p-acp n2 d n1, np1, fw-la fw-la, pns11 vvd, uh vbr n2 vmb av j dt n1, fw-la fw-la, av np1 vvz dt n1, dt n1 av j,
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so holy, defile himselfe with sinne, a thing so base, so unholy? He whom the Poet termes Magnum Iovis incrementum, the divine seede of God, soile himselfe with sinne, Sathanae excrementum, even very devils dung? Yet man so grac'd,
so holy, defile himself with sin, a thing so base, so unholy? He whom the Poet terms Magnum Jovis Incrementum, the divine seed of God, soil himself with sin, Sathanae excrementum, even very Devils dung? Yet man so graced,
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so blest, he ownes these sinnes, Our sinnes. The more our shame. Now for our comfort;
so blessed, he owns these Sins, Our Sins. The more our shame. Now for our Comfort;
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Sinne, it hath seased as well on Angels, as on man.
Sin, it hath seized as well on Angels, as on man.
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The devill, and all the cursed feends in hell, were once blessed Angels in heaven, stood before the Trinitie,
The Devil, and all the cursed fiends in hell, were once blessed Angels in heaven, stood before the Trinity,
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and beheld the face of God.
and beheld the face of God.
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But when Lucifer in his pride, envying Gods glory, said in his heart, I will ascend up into heaven,
But when Lucifer in his pride, envying God's glory, said in his heart, I will ascend up into heaven,
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and advance my throne above the starres;
and advance my throne above the Stars;
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I will sit on the sides of the North, and be equall to the most highest.
I will fit on the sides of the North, and be equal to the most highest.
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Then the Lord cast him downe from heaven unto hell, from the sides of the North,
Then the Lord cast him down from heaven unto hell, from the sides of the North,
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unto the sides of the pit.
unto the sides of the pit.
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And all the rest of that rebellious Rout, partners of his conspiracie, God threw them also downe into the place of darkenesse, where they are reserved in everlasting chaines unto the judgement of the great Day.
And all the rest of that rebellious Rout, partners of his Conspiracy, God threw them also down into the place of darkness, where they Are reserved in everlasting chains unto the judgement of the great Day.
cc d dt n1 pp-f cst j n1, n2 pp-f po31 n1, np1 vvd pno32 av a-acp p-acp dt n1 pp-f n1, c-crq pns32 vbr vvn p-acp j n2 p-acp dt n1 pp-f dt j n1.
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Man for his sinne was throwne out of Paradise, the creatures for his sake accurst, and himselfe sentenced to death and hell.
Man for his sin was thrown out of Paradise, the creatures for his sake accursed, and himself sentenced to death and hell.
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But a Redeemer was ordained for Man. Gods Sonne would be Incarnate, to recover him. His sinnes had wrought Gods wrath:
But a Redeemer was ordained for Man. God's Son would be Incarnate, to recover him. His Sins had wrought God's wrath:
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and Christ by his Bloud vouchsaft to purge those sinnes, not the Angels, but our sinnes.
and christ by his Blood vouchsafed to purge those Sins, not the Angels, but our Sins.
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What if one should say to Christ, (tis Christs owne supposition) Medice, cura teipsum, Physitian heale thy Selfe? He purgd our sinnes:
What if one should say to christ, (this Christ own supposition) Medice, Cure teipsum, physician heal thy Self? He purged our Sins:
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why purgd he not his owne? Aaron purgd sinnes; but his owne, as well as others:
why purged he not his own? Aaron purged Sins; but his own, as well as Others:
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For he was a sinner, like to them; and therefore his sinneofferings were not for others onely, but also for himselfe. But Christ knew no sinne: Himselfe needed no sacrifice.
For he was a sinner, like to them; and Therefore his sinneofferings were not for Others only, but also for himself. But christ knew no sin: Himself needed not sacrifice.
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Gabriel told Daniel Messias should be slaine, NONLATINALPHABET, but not for himselfe. Christ hath purged our sinnes not his owne, he needed not;Gabriel told daniel Messias should be slain,, but not for himself. christ hath purged our Sins not his own, he needed not;
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not the Angels, it pleased him not. Gods Lambe must take away the sinnes of World.
not the Angels, it pleased him not. God's Lamb must take away the Sins of World.
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The Bloud of Iesus cleanseth us. He is the NONLATINALPHABET, the Reconciliation, he is the Propitiation for our sinnes. To end this;
The Blood of Iesus Cleanseth us. He is the, the Reconciliation, he is the Propitiation for our Sins. To end this;
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Christ might have saved the Angels, and not us;
christ might have saved the Angels, and not us;
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purged their sinnes, and not ours. But it pleased him to purge ours. The more his Mercy.
purged their Sins, and not ours. But it pleased him to purge ours. The more his Mercy.
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The Angels his Souldiers, Luk. 2. The Persians had a Band, termed the Immortall Band, Socrates. Angels are so indeed, Gods immortall Band. His Souldiers: His Sonnes.
The Angels his Soldiers, Luk. 2. The Persians had a Band, termed the Immortal Band, Socrates. Angels Are so indeed, God's immortal Band. His Soldiers: His Sons.
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Scripture calles often, Angels the Sonnes of God. Gods Sonnes? Gods Selfe. Are they not called Elohim, that is, Gods? Powers, Thrones, Dominions, Principalities, their Orders.
Scripture calls often, Angels the Sons of God. God's Sons? God's Self. are they not called Elohim, that is, God's? Powers, Thrones, Dominions, Principalities, their Order.
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We the Sonnes of Adam; whose Father is Corruption, and the Wormes our sisters and kinswomen;
We the Sons of Adam; whose Father is Corruption, and the Worms our Sisters and kinswomen;
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Iob 17. 14. Wormes our sisters? Wormes our selves. Both Iob and David call us so, NONLATINALPHABET, frames of clay, the Poets terme.Job 17. 14. Worms our Sisters? Worms our selves. Both Job and David call us so,, frames of clay, the Poets term.
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Poets need not, the Apostles terme, vessels of Earth. This is nothing:
Poets need not, the Apostles term, vessels of Earth. This is nothing:
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all this makes us but vile. But (which may make us odius to God) his Enemies.
all this makes us but vile. But (which may make us odius to God) his Enemies.
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Rom. 5. 10. We owne the sinnes, which Christ hath purged; he purged our sinnes. Yet rests the Instrument, wherewith Christ hath wrought this Act upon this Object.Rom. 5. 10. We own the Sins, which christ hath purged; he purged our Sins. Yet rests the Instrument, wherewith christ hath wrought this Act upon this Object.
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Of this Act, he is sole Agent, sole Instrument. He had Simon of Cyrene to helpe him beare the Crosse;
Of this Act, he is sole Agent, sole Instrument. He had Simon of Cyrene to help him bear the Cross;
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Per Semetipsum; tis Himselfe. The Actour, and the Instrument are not lightly one; heere they are, NONLATINALPHABET, Epiph. both Priest and Sacrifice:Per Semetipsum; this Himself. The Actor, and the Instrument Are not lightly one; Here they Are,, Epiphany both Priest and Sacrifice:
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or (as Saint Augustine speakes to the Physicke Metaphor) Ipse medicus, ipse medicina, both Physitian and Physicke too.
or (as Saint Augustine speaks to the Physic Metaphor) Ipse medicus, ipse medicina, both physician and Physic too.
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The Preists of Aarons order purged sinne. They wrought the same Act, but by other Instrument. By Bloud, like Christ;
The Priests of Aaron's order purged sin. They wrought the same Act, but by other Instrument. By Blood, like christ;
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but by the bloud of Beasts. Hostia was Bestia, Beasts were Sinne-offrings. But Christ is the purger, and purgation both; both Sacrifice and Priest.
but by the blood of Beasts. Hostia was Beast, Beasts were Sinne-offrings. But christ is the purger, and purgation both; both Sacrifice and Priest.
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David saies in the Psalmes, that a Horse is accounted but a vaine thing to save a man. David Says in the Psalms, that a Horse is accounted but a vain thing to save a man.
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What then is a Goate, a Bullocke, or a Lambe? Surely all as vaine as it:
What then is a Goat, a Bullock, or a Lamb? Surely all as vain as it:
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but that God had appointed them to be the types of Christ. All Beasts are peeres, in that respect; all unable to purge sin; the greatest as the least:
but that God had appointed them to be the types of christ. All Beasts Are Peers, in that respect; all unable to purge since; the greatest as the least:
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but that God was pleased to accept of his owne Ordinance, untill the body came, whose shadowes they were. When that Body came; he became the sacrifice;
but that God was pleased to accept of his own Ordinance, until the body Come, whose shadows they were. When that Body Come; he became the sacrifice;
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and Christ per Semetipsum, purged our sinnes by Himselfe. Silver would not serve, nor Gold for our purgation; which serve sometimes with Men.
and christ per Semetipsum, purged our Sins by Himself. Silver would not serve, nor Gold for our purgation; which serve sometime with Men.
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A World of Treasure is not worth a Soule. Angels would not serve, the divinest of the Creatures.
A World of Treasure is not worth a Soul. Angels would not serve, the Divinest of the Creatures.
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The purge of sinne transcends the power of Angels: Gods Bloud must purge mans sinne, but in mans nature.
The purge of sin transcends the power of Angels: God's Blood must purge men sin, but in men nature.
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Christ therefore to this Act would use no other Instrument, but his owne bloud.
christ Therefore to this Act would use no other Instrument, but his own blood.
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Himselfe hath purged our sinnes, by Himselfe. Why then it seemes, that purgatory is but an imposture, Indeed a purger;Himself hath purged our Sins, by Himself. Why then it seems, that purgatory is but an imposture, Indeed a purger;
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but of purses, not of sinnes. One of the Popes mainest meanes, mainest demeanes; sinne to be purged after death, let heathens hold it, who first devised it.
but of purses, not of Sins. One of the Popes mainest means, mainest demeans; sin to be purged After death, let Heathens hold it, who First devised it.
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Tis a conceipt, becomes not Christians: whose sole purgation is Christs selfe, That after death, is prophane Paganisme.
This a conceit, becomes not Christians: whose sole purgation is Christ self, That After death, is profane Paganism.
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Then is the time NONLATINALPHABET, of paine, not of purgation, saith Gregory Naz.
Then is the time, of pain, not of purgation, Says Gregory Nazareth
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Another plea there is, in the case of indulgences, the Popes prerogative, a very speciall plea. It is Christs Vicarship.
another plea there is, in the case of Indulgences, the Popes prerogative, a very special plea. It is Christ Vicarship.
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Doth Christ purge sinnes? Why then the Pope does too: he is his Vicar.
Does christ purge Sins? Why then the Pope does too: he is his Vicar.
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Surely he is, as other Bishops are Which of them is not Christs Vicar? Substitutes to Christ,
Surely he is, as other Bishops Are Which of them is not Christ Vicar? Substitutes to christ,
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and his deputies Ministers for many Ghostly offices. But in this businesse he deputeth none. God the Father hath delegated him; he hath subdelegated none.
and his deputies Ministers for many Ghostly Offices. But in this business he deputeth none. God the Father hath delegated him; he hath subdelegated none.
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Should his Vicar doe that, which himselfe hath done in person? For so is the phrase in the Communion booke, that Christ purged sinne in his owne Person.
Should his Vicar do that, which himself hath done in person? For so is the phrase in the Communion book, that christ purged sin in his own Person.
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The Ministers in many things are his Commissioners, in the Word in the Sacraments, in Ordination.
The Ministers in many things Are his Commissioners, in the Word in the Sacraments, in Ordination.
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But the purging of sinnes, that worke he performed personally. To bind and loose sinne, that the Priest may doe; but not to purge it.
But the purging of Sins, that work he performed personally. To bind and lose sin, that the Priest may do; but not to purge it.
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He might in the Law, but he may not in the Gospell. Christs Bloud was the onely sacrifice for sinne:
He might in the Law, but he may not in the Gospel. Christ Blood was the only sacrifice for sin:
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and that he offered up Himselfe for it, himselfe alone. Others shed it, but for other purpose;
and that he offered up Himself for it, himself alone. Others shed it, but for other purpose;
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not to offer it to God for Sinne.
not to offer it to God for Sin.
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The Priests, and People, the Iudge, and executioners, whosoever had a hand, any hand in Christs Passion, they all were shedders of his Bloud, Iudas and all, sathan and all.
The Priests, and People, the Judge, and executioners, whosoever had a hand, any hand in Christ Passion, they all were shedders of his Blood, Iudas and all, sathan and all.
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But the offering of it up for a ransome for mans sinne;
But the offering of it up for a ransom for men sin;
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nay not NONLATINALPHABET onely, to be a Ransome, but to speake to the Physicke sense, NONLATINALPHABET, for a Lotion, to wash our Soule:
nay not only, to be a Ransom, but to speak to the Physic sense,, for a Lotion, to wash our Soul:
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a Lotion? nay a potion, a purgative potion, to purge our sinne; that was Christs Act, his Personall Act.
a Lotion? nay a potion, a purgative potion, to purge our sin; that was Christ Act, his Personal Act.
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The Romane Catholicke sacrificing Priest saies, he does it too, at every Masse, at every Eucharist, he offers up Christs bloud and body for our sinnes.
The Roman Catholic sacrificing Priest Says, he does it too, At every Mass, At every Eucharist, he offers up Christ blood and body for our Sins.
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But it is but NONLATINALPHABET, saith Saint Chysostome, a Remembrance, not a Sacrifice. An Act, that could be done, but once:
But it is but, Says Saint Chysostome, a Remembrance, not a Sacrifice. an Act, that could be done, but once:
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and it Christ did in his owne person.
and it christ did in his own person.
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Paul saies it often, and Saint Peter too, that Christ suffered not, Christ offered not himselfe more then once;Paul Says it often, and Saint Peter too, that christ suffered not, christ offered not himself more then once;
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and by his Bloud shed but that once, purged sinne for ever.
and by his Blood shed but that once, purged sin for ever.
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Yet lest the Papist thinke me too refract, I will not deny utterly all power of purging to the Sacraments.
Yet lest the Papist think me too refract, I will not deny utterly all power of purging to the Sacraments.
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Surely they purge, both Baptisme and Eucharist. Our Liturgie confesseth it. But the purge is mysticall; it is the bookes terme:
Surely they purge, both Baptism and Eucharist. Our Liturgy Confesses it. But the purge is mystical; it is the books term:
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because the Elements in them both are the mysteries of Christs Death. Yea and Repentance too, is said to purge sinne, said in Scripture:
Because the Elements in them both Are the Mysteres of Christ Death. Yea and Repentance too, is said to purge sin, said in Scripture:
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but meerely meant, as it hath Reference unto Christs bloud. No man receives either Sacrament, or repents aright;
but merely meant, as it hath Referente unto Christ blood. No man receives either Sacrament, or repents aright;
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but Faith, like the bunch of Hysope in the Passeover, dips it selfe in Christs bloud,
but Faith, like the bunch of Hyssop in the Passover, dips it self in Christ blood,
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and besprinkles the Soule with it; and so purges sinne.
and besprinkles the Soul with it; and so purges sin.
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To conclude, as God saies of saving, so Christ may say of purging, Non est preter me, there is no purgation of sinne, but Christs Bloud.
To conclude, as God Says of Saving, so christ may say of purging, Non est preter me, there is no purgation of sin, but Christ Blood.
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but he had not any to helpe him purge our sinnes. He bore the Crosse partly by another:
but he had not any to help him purge our Sins. He boar the Cross partly by Another:
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but hee bore our sinnes wholly by himselfe.
but he boar our Sins wholly by himself.
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Will a man exchange life for any thing? One haply will hazzard it, the thiefe will; will adventure for advantage;
Will a man exchange life for any thing? One haply will hazard it, the thief will; will adventure for advantage;
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And therefore solely unto him, and to his Father, and the Holy Ghost, be worthily rendred all glory and thanksgiving, Nunc, & in secula.
And Therefore solely unto him, and to his Father, and the Holy Ghost, be worthily rendered all glory and thanksgiving, Nunc, & in secula.
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This point hath yet one Adversary more;
This point hath yet one Adversary more;
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but he was not in his wits. One Barnardine O chinus: Who because Paul saith in the 20. of the Acts that God hath purchased the Church with his bloud, would have therefore God the Father, the Purger of our sinnes,
but he was not in his wits. One Barnardine O chinus: Who Because Paul Says in the 20. of the Acts that God hath purchased the Church with his blood, would have Therefore God the Father, the Purger of our Sins,
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as if his bloud were shed.
as if his blood were shed.
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And Petrus Gnapheus a madder man then he, who would joyne all the Persons compurgatours with Christ.
And Peter Gnapheus a madder man then he, who would join all the Persons compurgatours with christ.
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For he held all three were crucified.
For he held all three were Crucified.
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God the Father of Heaven, who as on this Day sent his Sonne to purge our sinnes, by his holy Spirit assure our Soules of our purgation.
God the Father of Heaven, who as on this Day sent his Son to purge our Sins, by his holy Spirit assure our Souls of our purgation.
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Vnto which sacred Persons of the Blessed Trinity, be, &c.
Unto which sacred Persons of the Blessed Trinity, be, etc.
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OF THE NATIVITIE. The fourth Sermon. PREACHED VPON CHRISTMAS-DAY.
OF THE NATIVITY. The fourth Sermon. PREACHED UPON CHRISTMAS DAY.
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HEB. 1. 5. For unto which of the Angels said he at any time, thou art my Sonne, this day have I begotten thee.
HEBREW. 1. 5. For unto which of the Angels said he At any time, thou art my Son, this day have I begotten thee.
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THE fittest argument for Christmas day is Christs Nativitie; but I have already twise preached of that Theame.
THE Fittest argument for Christmas day is Christ Nativity; but I have already twice preached of that Theme.
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I will therefore now intreate by Gods assistance, &c. Not of his carnall propagation, which is from man,
I will Therefore now entreat by God's assistance, etc. Not of his carnal propagation, which is from man,
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but of his eternall generation, which was from God. The aime of the whole Chapter is the excellencie of Christ, compared with the Angels,
but of his Eternal generation, which was from God. The aim of the Whole Chapter is the excellency of christ, compared with the Angels,
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but preferred farre before them for many high prerogatives.
but preferred Far before them for many high prerogatives.
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I have made choise of one, the fittest for this Festivall, the honourable and incomparable title of Gods Sonne, not communicated by God unto any of his creatures.
I have made choice of one, the Fittest for this Festival, the honourable and incomparable title of God's Son, not communicated by God unto any of his creatures.
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For unto which of the Angels said he at any time, Thou art my Sonne this day have I begotten thee.
For unto which of the Angels said he At any time, Thou art my Son this day have I begotten thee.
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A Text of Gods owne testimony, of Christs neerenesse unto God; not his servant, as was David, Psal. 89. Iuravi David servo meo.
A Text of God's own testimony, of Christ nearness unto God; not his servant, as was David, Psalm 89. Iuravi David servo meo.
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Not his friend, as was Abraham, Iames 2. 23. hee was called the friend of God,
Not his friend, as was Abraham, James 2. 23. he was called the friend of God,
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but his Sonne, Thou art my Sonne. His Sonne, not by creation, as was Adam, Luke 3. ult.
but his Son, Thou art my Son. His Son, not by creation, as was Adam, Lycia 3. ult.
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Adam, who was the Sonne of God; Adam, who was the Son of God;
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Not by adoption, as are the Saints, Rom. 8. 16. Filij dei sumus, we are the sonnes of God:
Not by adoption, as Are the Saints, Rom. 8. 16. Filij dei sumus, we Are the Sons of God:
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though sometimes Saint Chrys. said they are not (See Sist. Sen. lib. 5. p. 353. annot.
though sometime Saint Chrys. said they Are not (See Sist. Sen. lib. 5. p. 353. Annot.
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but by generation, This day have I begotten thee. [ Hee said it not to men, though they be deare unto him;
but by generation, This day have I begotten thee. [ He said it not to men, though they be deer unto him;
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nay he said it not to Angels, though they be neere unto him.
nay he said it not to Angels, though they be near unto him.
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For to which of the Angels said God at any time, thou art my Sonne, this day have I begotten thee. ]For to which of the Angels said God At any time, thou art my Son, this day have I begotten thee. ]
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The Text consisteth of three distinct members; the generall matter of them all is the attribute of Gods Sonne.
The Text Consisteth of three distinct members; the general matter of them all is the attribute of God's Son.
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The first removes it from the Angels [ To which of the Angels said hee at any time.
The First removes it from the Angels [ To which of the Angels said he At any time.
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] The next conferres it upon Christ, [ Thou art my Sonne ] The third is added, either NONLATINALPHABET,
] The next confers it upon christ, [ Thou art my Son ] The third is added, either,
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for illustration, their being sundry sorts of sonnes; or NONLATINALPHABET for demonstration;
for illustration, their being sundry sorts of Sons; or for demonstration;
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no proofe so pregnant for the sonnes assurance of his sire, as that hee hath begotten him.
no proof so pregnant for the Sons assurance of his sire, as that he hath begotten him.
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This day have I begotten thee. These are the generall heads of this Scripture, I will speake of them, &c. For the first;This day have I begotten thee. These Are the general Heads of this Scripture, I will speak of them, etc. For the First;
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No Angell? at no time? Surely it should seeme that Saint Paul is too peremptory. The Angell in the furnace.
No Angel? At no time? Surely it should seem that Saint Paul is too peremptory. The Angel in the furnace.
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Dan. 3. 25. Is not hee called the Sonne of God? Then there is one.Dan. 3. 25. Is not he called the Son of God? Then there is one.
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They in the first of Iob ver. 6. that are called the Sonnes of God, were they not Angells? All Expositors say they were.
They in the First of Job ver. 6. that Are called the Sons of God, were they not Angels? All Expositors say they were.
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There then are many called so.
There then Are many called so.
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Haply you will say, that the Angell in Daniel, is not called the sonne of God,
Haply you will say, that the Angel in daniel, is not called the son of God,
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but onely said to be like the Sonne of God;
but only said to be like the Son of God;
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and nullum simile est idem. So may I say of Christ, Iohn 1. 14. he is called not unigenitus, but quasi unigenitus, not the only Sonne of God,
and nullum simile est idem. So may I say of christ, John 1. 14. he is called not Unigenitus, but quasi Unigenitus, not the only Son of God,
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but as the onely Sonne of God, and yet he is indeed, and God saith it in my text, that hee is the Son of God.
but as the only Son of God, and yet he is indeed, and God Says it in my text, that he is the Son of God.
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Comparative termes, both in the Greek and Hebrew Scriptures are not alwayes Similitudinis, but sometimes Certitudinis; and it is no question,
Comparative terms, both in the Greek and Hebrew Scriptures Are not always Similitudinis, but sometime Certitudinis; and it is no question,
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but a point confest by all, that Angels in the Scriptures are called the sonnes of God.
but a point confessed by all, that Angels in the Scriptures Are called the Sons of God.
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How then? Is our Apostle, as the Athenians termed him, a NONLATINALPHABET, an Idle speaker? Saint Paul, qui soloecismos facit in loquendo, Hier. he that in his Grammar,
How then? Is our Apostle, as the Athenians termed him, a, an Idle speaker? Saint Paul, qui soloecismos facit in Loquendo, Hier. he that in his Grammar,
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and his Greeke, hath many incongruities;
and his Greek, hath many incongruities;
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shall I say that he doth soloecise also in Divinitie, in denying the Angells to be called the sonnes of God,
shall I say that he does soloecise also in Divinity, in denying the Angels to be called the Sons of God,
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when the Scriptures say, they are? Surely the Angels are enstiled Gods sonnes;
when the Scriptures say, they Are? Surely the Angels Are enstiled God's Sons;
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72.) so are they called, and so they are; but not in that acception, that Christ is called Gods sonne.
72.) so Are they called, and so they Are; but not in that acception, that christ is called God's son.
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There are many sorts of sonnes. The aged person calls the young his sonne; so did old Eli, young Samuel. The master calls his disciples his sonne; NONLATINALPHABET, Pupills are called sonnes.
There Are many sorts of Sons. The aged person calls the young his son; so did old Eli, young Samuel. The master calls his Disciples his son;, Pupils Are called Sons.
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lib. Si•hti. So were the young students in Gilgal and Ramah called the sonnes of the Prophets.lib. Si•hti. So were the young Students in Gilgal and Ramah called the Sons of the prophets.
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Naamans servant calls his Lord, Father, 2 King. 5. The Preacher is the spirituall Father of his people;Naamans servant calls his Lord, Father, 2 King. 5. The Preacher is the spiritual Father of his people;
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the name of sonnes doth not disparage them, for the King himselfe did call the Prophet so, 2 King. 6. And Kings are called the fathers of their countrie; their subjects are their sonnes.
the name of Sons does not disparage them, for the King himself did call the Prophet so, 2 King. 6. And Kings Are called the Father's of their country; their subject's Are their Sons.
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There is a sonne in law, the husband of my daughter: and there are sonnes by marriage, the children of my wife;
There is a son in law, the husband of my daughter: and there Are Sons by marriage, the children of my wife;
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beside sundry other sorts, which I cannot stand to cite, by Creation, by Generation, by Adoption, by Affection.
beside sundry other sorts, which I cannot stand to Cite, by Creation, by Generation, by Adoption, by Affection.
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Sonnes may be all these wayes.
Sons may be all these ways.
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And by diverse of these wayes the Angels may be justly called the sonnes of God:
And by diverse of these ways the Angels may be justly called the Sons of God:
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Either as his creatures, hee is their maker, or as his servants, he is their Lord;
Either as his creatures, he is their maker, or as his Servants, he is their Lord;
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or as his subjects, hee is their King, or s•cundum dictoaudientiam, as Iren. termeth it, for their obedience, or for his love, he is their gracious God;
or as his subject's, he is their King, or s•cundum dictoaudientiam, as Iren termeth it, for their Obedience, or for his love, he is their gracious God;
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or for his age, for he is called the antient of dayes, and they Cherubims, that is, as children, or young men.
or for his age, for he is called the ancient of days, and they Cherubims, that is, as children, or young men.
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But a sonne in that sense, in which Christ is called Gods Sonne, God never gave that title to any of the Angels.
But a son in that sense, in which christ is called God's Son, God never gave that title to any of the Angels.
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Saint Paul saith not, that the Angels are not any way Gods Sonnes;
Saint Paul Says not, that the Angels Are not any Way God's Sons;
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but asketh, Vnto which of them God said at any time, Thou art my Sonne, this day have I begotten thee? He onely denies them to be Gods begotten Sonnes.
but asks, Unto which of them God said At any time, Thou art my Son, this day have I begotten thee? He only Denies them to be God's begotten Sons.
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Christ in this acception is sonne to God: God hath no more but him;
christ in this acception is son to God: God hath no more but him;
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either before him, for he is Alpha, or after him, for he is Omega. We confesse it in our Creed, his onely Sonne our Lord.
either before him, for he is Alpha, or After him, for he is Omega. We confess it in our Creed, his only Son our Lord.
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And the Scriptures expresse it often in that terme, NONLATINALPHABET, his onely begotten Sonne.
And the Scriptures express it often in that term,, his only begotten Son.
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His onely begotten Sonne? Doth not our Apostle in the very next verse call him NONLATINALPHABET, Gods first begotten Sonne? Can Vnigenitus, and primogenitus be competible to one? Si solus, qui primus:
His only begotten Son? Does not our Apostle in the very next verse call him, God's First begotten Son? Can Unigenitus, and Primogenitus be competible to one? Si solus, qui primus:
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si primus, qui solus? If Christ be the first, then are there some besides, and if there be some more, then is not he the sole.si primus, qui solus? If christ be the First, then Are there Some beside, and if there be Some more, then is not he the sole.
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A scruple of such force, that it put Epiphanius to a hard shift, on the first of Matthew, ver. ult.
A scruple of such force, that it put Epiphanius to a hard shift, on the First of Matthew, ver. ult.
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to say, Saint Matthew said not, filium primogenitum suum, but filium suum primogenitum; referring filium unto Mary, and primogenitum unto God.
to say, Saint Matthew said not, Son Primogeniture suum, but Son suum Primogeniture; referring Son unto Marry, and Primogeniture unto God.
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I call it a hard shift.
I call it a hard shift.
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For while he would not grant Mary had more sonnes, to save her Virginity, he maketh unwarily God to have more sonnes, a greater absurdity.
For while he would not grant Marry had more Sons, to save her Virginity, he makes unwarily God to have more Sons, a greater absurdity.
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For the advantage of the word apprehended by some heretickes to proove plurality of sonnes, is as pleadable against God, as against the Virgin.
For the advantage of the word apprehended by Some Heretics to prove plurality of Sons, is as pleadable against God, as against the Virgae.
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But though in common speech a first is lightly relative to a second: yet in the use of Scripture it is often otherwise;
But though in Common speech a First is lightly relative to a second: yet in the use of Scripture it is often otherwise;
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the first doth not imply other to come after, but it doth deny that any went before.
the First does not imply other to come After, but it does deny that any went before.
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And so is the terme to be taken in that place, and also in this Chapter.
And so is the term to be taken in that place, and also in this Chapter.
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Christ is there Maries first begotten sonne, because she had none before him; and here he is also Gods first begotten Sonne, because hee had none before him.
christ is there Mary's First begotten son, Because she had none before him; and Here he is also God's First begotten Son, Because he had none before him.
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Vnigenitus & primogenitus are NONLATINALPHABET in Scripture, they are of one signification. Gods first begotten Sonne, is the very same with his onely begotten Sonne. Yet is not this enough.Unigenitus & Primogenitus Are in Scripture, they Are of one signification. God's First begotten Son, is the very same with his only begotten Son. Yet is not this enough.
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For is not Christ called Rom. 8. the first begotten among many brethren? Loe there Saint Paul saith plainly, that God hath more sonnes beside our Saviour;
For is not christ called Rom. 8. the First begotten among many brothers? Loe there Saint Paul Says plainly, that God hath more Sons beside our Saviour;
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and Christ is therefore called primogenitus, because he hath more brethren. That Scripture hath many, and much different expositions;
and christ is Therefore called Primogenitus, Because he hath more brothers. That Scripture hath many, and much different expositions;
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I will rest in this one, that Christ in his flesh is the first borne of them, whom God hath adopted through him to be his sonnes.
I will rest in this one, that christ in his Flesh is the First born of them, whom God hath adopted through him to be his Sons.
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Not that the adoption belonged not to them, that lived before Christs birth;
Not that the adoption belonged not to them, that lived before Christ birth;
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but that as in the Revelations, he is called the Lambe slaine, so I may also say, he was a sonne borne before the beginning of the world.
but that as in the Revelations, he is called the Lamb slain, so I may also say, he was a son born before the beginning of the world.
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As his condemnation, so likewise his incarnation was from everlasting in Gods decree. Iustly might he so be called Gods first begotten sonne among many brethren.
As his condemnation, so likewise his incarnation was from everlasting in God's Decree. Justly might he so be called God's First begotten son among many brothers.
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That Primogenitus of his manhood, is no prejudice to this Vnigenitus of his Godhead. There is yet one scruple more:
That Primogenitus of his manhood, is no prejudice to this Unigenitus of his Godhead. There is yet one scruple more:
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Saith not the Psalmist that man is little lower then the Angels? Men often in the Gospell are cald the Sonnes of God, not in a large acception,
Says not the Psalmist that man is little lower then the Angels? Men often in the Gospel Are called the Sons of God, not in a large acception,
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as the Angels were, but (as it should seeme) in the same sense with Christ,
as the Angels were, but (as it should seem) in the same sense with christ,
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and so, when the Psalmist calles lower then the Angels, I might say, that indeed they are higher then the Angels.
and so, when the Psalmist calls lower then the Angels, I might say, that indeed they Are higher then the Angels.
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The Angels are Gods Sonnes, but not like Christ, not his sonnes by generation. But it is said of men, Act. 17. Wee are his generation.
The Angels Are God's Sons, but not like christ, not his Sons by generation. But it is said of men, Act. 17. we Are his generation.
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It was a Poets speech, but Saint Paul hath made it Scripture, and how often doth Saint Iohn both in his Gospell,
It was a Poets speech, but Saint Paul hath made it Scripture, and how often does Saint John both in his Gospel,
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and in his first Epistle affirme of the faithfull, that they are borne of God. Borne, you will say, but not begot of God;
and in his First Epistle affirm of the faithful, that they Are born of God. Born, you will say, but not begotten of God;
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for that terme is in my Text, This day have I begotten thee.
for that term is in my Text, This day have I begotten thee.
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But there being no distinction of sexe in the Deity, it is all one with God, to beare, and to beget.
But there being no distinction of sex in the Deity, it is all one with God, to bear, and to beget.
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And yet let me tell you this withall, that though in your bookes, in your English Translations,
And yet let me tell you this withal, that though in your books, in your English Translations,
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and in the Latine too, you read it, ( borne of God ) yet in the Originall, it is, ( begot of God. ) And if all this will not serve, looke 1 Iohn. 5. 18. there shall you find the very terme in my Text, the righteous man said to be begot of God. Now to remoove this scruple;
and in the Latin too, you read it, (born of God) yet in the Original, it is, (begotten of God.) And if all this will not serve, look 1 John. 5. 18. there shall you find the very term in my Text, the righteous man said to be begotten of God. Now to remove this scruple;
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first for the Poets speech, it is not to this purpose, that we are Gods generation, that is, his sonnes by generation;
First for the Poets speech, it is not to this purpose, that we Are God's generation, that is, his Sons by generation;
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but is meant of our soules, that they come immediately from the Lord.
but is meant of our Souls, that they come immediately from the Lord.
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They are not like our bodies, either made of earth, as Adams was, or bred of man, as all ours are;
They Are not like our bodies, either made of earth, as Adams was, or bred of man, as all ours Are;
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but they are the immediate workemanship of God, and (as the Latine Poet said) Divinae particula aurae, breathed into our bodies by the Spirit of God. They are Gods generation;
but they Are the immediate workmanship of God, and (as the Latin Poet said) Divinae Particula aurae, breathed into our bodies by the Spirit of God. They Are God's generation;
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but (as Saint Augustine saith) non natura, sed munere, not of his begetting, but of his bestowing:
but (as Saint Augustine Says) non Nature, sed munere, not of his begetting, but of his bestowing:
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the generation is onely inspiration, the breath of man is from the breath of God.
the generation is only inspiration, the breath of man is from the breath of God.
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And for those termes of the Evangelists, borne and begot of God, which seeme more neerely to touch Christs title, they are not meant univoce; our birth and begetting is not like that of Christs;
And for those terms of the Evangelists, born and begotten of God, which seem more nearly to touch Christ title, they Are not meant univoce; our birth and begetting is not like that of Christ;
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his from the substance of his Father, ours from the Spirit of his Father: the generation is but his operation.
his from the substance of his Father, ours from the Spirit of his Father: the generation is but his operation.
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Gods seed is in us, 1 Iohn 3. 9. another pregnant place to proove us Sonnes, Sonnes like to Christ.
God's seed is in us, 1 John 3. 9. Another pregnant place to prove us Sons, Sons like to christ.
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But that seed is not Gods substance, but his word.
But that seed is not God's substance, but his word.
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The Holy Ghost is the Father, out of the wombe of the Church, by the seed of the Gospell, he begetteth us unto God,
The Holy Ghost is the Father, out of the womb of the Church, by the seed of the Gospel, he begetteth us unto God,
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and by the midwifry of his Ministers bringeth us forth his Sonnes, not by generation, but by regeneration.
and by the midwifery of his Ministers brings us forth his Sons, not by generation, but by regeneration.
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So that we are his Sonnes, not NONLATINALPHABET nati, but NONLATINALPHABET facti, not by begetting us, but by adopting us.
So that we Are his Sons, not Nati, but facti, not by begetting us, but by adopting us.
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The Sonneship is termed Gal. 4. 5. but NONLATINALPHABET, it is NONLATINALPHABET, as Peter Lumb. termeth it, factura, non natura, not by nature,
The Sonship is termed Gal. 4. 5. but, it is, as Peter Lumb. termeth it, factura, non Nature, not by nature,
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but by grace, and therefore is no prejudice to Christs prerogative. To conclude this first point;
but by grace, and Therefore is no prejudice to Christ prerogative. To conclude this First point;
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very honourable attributes are given to the Angels often in the Scriptures.
very honourable attributes Are given to the Angels often in the Scriptures.
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They are in such place and grace with their Creatour, that he hath imparted his owne title unto them,
They Are in such place and grace with their Creator, that he hath imparted his own title unto them,
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and called them Gods. But Christs prerogative to be his Sonne, Christ hath reserved that title to himselfe.
and called them God's But Christ prerogative to be his Son, christ hath reserved that title to himself.
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The Angels are Gods Nuntioes, their name betokens it; and you may proportion that honour by the Popes.
The Angels Are God's Nuntioes, their name betokens it; and you may proportion that honour by the Popes.
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They are Gods Servants, Psalme 103. ult, they are Gods Souldiers, Luke 2. 15. his Servants and his Souldiers, but not his Sonnes.
They Are God's Servants, Psalm 103. ult, they Are God's Soldiers, Lycia 2. 15. his Servants and his Soldiers, but not his Sons.
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Christs meere peculiar, to be his Sonne, to be Gods begotten Sonne, gloriam meam, faith the Prophet, let me turne it, gloriam •am non dabo alteri;
Christ mere peculiar, to be his Son, to be God's begotten Son, gloriam meam, faith the Prophet, let me turn it, gloriam •am non Dabo Alteri;
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he will not give that glory unto any. Not to any Creature;
he will not give that glory unto any. Not to any Creature;
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no not to any Angell hath God said at any time, but onely unto Christ, Thou art my Sonne; and that is the next point in my Text.
no not to any Angel hath God said At any time, but only unto christ, Thou art my Son; and that is the next point in my Text.
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The second member hath three termes, one of the Relation, it is a Sonne, and secondly of the Correlatives, under the pronominall notes, meus, and tu; Thou, i.
The second member hath three terms, one of the Relation, it is a Son, and secondly of the Correlatives, under the pronominall notes, meus, and tu; Thou, i.
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Christ, Mine, i. Gods. For the first, will Christ robbe his Father? These words are said to David in the second Psalme Christ was the sonne of David: will Christ bereave his Father of his right,
christ, Mine, i. God's For the First, will christ rob his Father? These words Are said to David in the second Psalm christ was the son of David: will christ bereave his Father of his right,
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and a title appropriated by God unto his Sire, will the sonne impropriate it unto himselfe? But Saint Paul in his Sermon ad populum Antiochenum, Acts 13. sheweth that this text is meant of the Messias; in type pretended unto David, but in truth intended unto Christ.
and a title appropriated by God unto his Sire, will the son impropriate it unto himself? But Saint Paul in his Sermon ad Populum Antiochene, Acts 13. shows that this text is meant of the Messias; in type pretended unto David, but in truth intended unto christ.
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For the words in the Originall are NONLATINALPHABET, and it is the observation of an Hebrew Rabbin, that Attah is one of the names of God;
For the words in the Original Are, and it is the observation of an Hebrew Rabbin, that Attah is one of the names of God;
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but a personall name, not common to the Trinity, but proper unto Christ; for it signifieth (saith he) NONLATINALPHABET the wisedome of God;
but a personal name, not Common to the Trinity, but proper unto christ; for it signifies (Says he) the Wisdom of God;
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and the Apostle telleth us, 1 Cor. 1. 24. that Christ is Gods wisedome. The person then is Christ;
and the Apostle Telleth us, 1 Cor. 1. 24. that christ is God's Wisdom. The person then is christ;
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but what Christ? for there is Christus homo, 1 Tim. 2. the man Christ, and there is Christus Dominus, Luke 2. 11. The Lord Christ.
but what christ? for there is Christus homo, 1 Tim. 2. the man christ, and there is Christus Dominus, Lycia 2. 11. The Lord christ.
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All this that hath beene said in the first point, is meant of Christ not as man, but as God.
All this that hath been said in the First point, is meant of christ not as man, but as God.
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For as he was man, he had no father. Wee have fathers of our flesh, Heb. 12. 9. but Christ had none.
For as he was man, he had no father. we have Father's of our Flesh, Hebrew 12. 9. but christ had none.
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The Apostle saith it plainely, Cap. 7. ver. 3. he was NONLATINALPHABET, i. without a father.
The Apostle Says it plainly, Cap. 7. ver. 3. he was, i. without a father.
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And it is but a harsh speech, which Saint Augustine hath, Ipse homo, ex quo esse coepit, filius Dei unicus esse coepit, that Christs humanitie so soone as it had being, was presently Gods Son. Whence Servetus the Spaniard tooke the hint of his heresie, that Christ but then began to be Gods Sonne when he tooke flesh.
And it is but a harsh speech, which Saint Augustine hath, Ipse homo, ex quo esse Coepit, filius Dei Unicus esse Coepit, that Christ humanity so soon as it had being, was presently God's Son. Whence Servetus the Spaniard took the hint of his heresy, that christ but then began to be God's Son when he took Flesh.
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I know the Angell said unto the Virgin, Luke 1. 35, that the holy thing which she should beare, should be called the Sonne of God.
I know the Angel said unto the Virgae, Lycia 1. 35, that the holy thing which she should bear, should be called the Son of God.
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But what did shee beare? not NONLATINALPHABET, but NONLATINALPHABET, not a man onely, but God incarnate;
But what did she bear? not, but, not a man only, but God incarnate;
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in so much that the Ephesine Councell decreed, that she should be called the mother of God.
in so much that the Ephesine Council decreed, that she should be called the mother of God.
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As then Christ though being God, yet was called the sonne of Marie, in respect of his humanitie;
As then christ though being God, yet was called the son of Marry, in respect of his humanity;
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so Christ though being man, yet was called the Sonne of God, in respect of his Dietie; which he had from him.
so christ though being man, yet was called the Son of God, in respect of his Diety; which he had from him.
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To end this, Gods Sonne is a title truly said of many, both of men and Angels,
To end this, God's Son is a title truly said of many, both of men and Angels,
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but so NONLATINALPHABET, concerning Christ, that in Saint Peters confession, Mat. 16. 16. to presse it the more powerfully, the Evangelist hath mustered foure articles together, you shall finde not lightly but once the like in Scripture, NONLATINALPHABET Sic Iohn 6. 69. David thought it a great honour to be sonne to Saul, Is it a light thing, saith he, to be sonne in law unto a King? What glory is it then to be the sonne of God, 1 Sam. 18. 18. And it is Zanchies observation, that whereas NONLATINALPHABET is a common appellation NONLATINALPHABET is onely said of Christ.
but so, Concerning christ, that in Saint Peter's Confessi, Mathew 16. 16. to press it the more powerfully, the Evangelist hath mustered foure Articles together, you shall find not lightly but once the like in Scripture, Sic John 6. 69. David Thought it a great honour to be son to Saul, Is it a Light thing, Says he, to be son in law unto a King? What glory is it then to be the son of God, 1 Sam. 18. 18. And it is Zanchies observation, that whereas is a Common appellation is only said of christ.
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The next terme in this member is the other correlative, Thou art my Son. A Pagan fathers it upon Salomon, that God hath no son.
The next term in this member is the other correlative, Thou art my Son. A Pagan Father's it upon Solomon, that God hath no son.
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Aug. Ep. 49. quest ▪ 5. Christ was the Son, God is the Father; a Father fit for such a Sonne;Aug. Epistle 49. quest ▪ 5. christ was the Son, God is the Father; a Father fit for such a Son;
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for who should father God, but God. I will not aske, which God, because there is but one.
for who should father God, but God. I will not ask, which God, Because there is but one.
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But yet there are three persons of that one God. The second is not hee; for so he should be sonne unto himselfe, as Hermes called him NONLATINALPHABET.
But yet there Are three Persons of that one God. The second is not he; for so he should be son unto himself, as Hermes called him.
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The third is not hee, for the holy Ghost proceeds from him. But God the first person, and the fountaine of the Deitie, Christ is his sonne. We are Gods sonnes; but not the Fathers onely;
The third is not he, for the holy Ghost proceeds from him. But God the First person, and the fountain of the Deity, christ is his son. We Are God's Sons; but not the Father's only;
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all the persons in the Trinity have their right in that fatherhood. But the first person onely is father unto Christ.
all the Persons in the Trinity have their right in that fatherhood. But the First person only is father unto christ.
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Hee may say unto us also, that wee are his sonnes; but the holy Ghost and the Word may say it as well as hee.
He may say unto us also, that we Are his Sons; but the holy Ghost and the Word may say it as well as he.
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But unto Christ neither third, nor second person, but the first alone can say, thou art my Sonne. I say the whole fraternitie of Gods Elect are sonnes to God.
But unto christ neither third, nor second person, but the First alone can say, thou art my Son. I say the Whole fraternity of God's Elect Are Sons to God.
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Yea the whole societie of all mankind are sonnes to him. Nay, the universitie of all the creatures doe call him Father.
Yea the Whole society of all mankind Are Sons to him. Nay, the University of all the creatures do call him Father.
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Vnus pater omnium, there is one father of all, Eph. 4. 6. i. of all the faithfull.Vnus pater omnium, there is one father of all, Ephesians 4. 6. i. of all the faithful.
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Thou art our Father, and wee thy handie worke, Esay 68. 8. it is meant of all mankind,Thou art our Father, and we thy handy work, Isaiah 68. 8. it is meant of all mankind,
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and Iob 38. 28 He is the Father of the raine, and the dew droppes are his sonnes.
and Job 38. 28 He is the Father of the rain, and the due drops Are his Sons.
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Yea that which is more, the terme in my text appropriated to Christ, is there alienated to them, they are his begotten sonnes.
Yea that which is more, the term in my text appropriated to christ, is there alienated to them, they Are his begotten Sons.
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But this Paternitie is a communitie; the Godhead hath three persons, and it is liable alike unto them all.
But this Paternity is a community; the Godhead hath three Persons, and it is liable alike unto them all.
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But the first alone hath proprietie in Christ, and none but he can say;
But the First alone hath propriety in christ, and none but he can say;
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Thou art my Sonne. Saint Paul hath it expresly, Rom. 8. 22. hee calls him NONLATINALPHABET, his owne proper sonne.Thou art my Son. Saint Paul hath it expressly, Rom. 8. 22. he calls him, his own proper son.
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The Sonne is Father, and so is the Spirit, but onely of men.
The Son is Father, and so is the Spirit, but only of men.
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But the first person, as the Poet said of Iupiter, is NONLATINALPHABET, the Father not onely of men, but of God.
But the First person, as the Poet said of Iupiter, is, the Father not only of men, but of God.
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It is ex altissimo patre genitura. Iren. lib. 3. cap. 21.
It is ex altissimo patre genitura. Iren lib. 3. cap. 21.
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But saith not the Scripture, that Christ was Davids sonne? Doe not the Evangelists call Mary his mother? and the people aske, Nonne hic est filius fabri, Is not this fellow the Carpenters sonne? Nay doth not Christ himselfe call himselfe the son of man? The answer is easie.
But Says not the Scripture, that christ was Davids son? Do not the Evangelists call Marry his mother? and the people ask, Nonne hic est filius Fabri, Is not this fellow the Carpenters son? Nay does not christ himself call himself the son of man? The answer is easy.
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The rule of the Divines, distingue tempora, & concordabunt Scriptur•, will serve with little change, distinguantur naturae, concordabunt Scriptur•.
The Rule of the Divines, distingue tempora, & concordabunt Scriptur•, will serve with little change, distinguantur naturae, concordabunt Scriptur•.
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Mary was his mother according to the flesh, and Ioseph was her husband, and she of Davids line.Mary was his mother according to the Flesh, and Ioseph was her husband, and she of Davids line.
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The man Christ I say was descended of man, but the word Christ meerely is the Sonne of God. To end this;
The man christ I say was descended of man, but the word christ merely is the Son of God. To end this;
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Many with blind Bartholmew cald him sonne of David, but few with Saint Peter called him Sonne of God.
Many with blind Bartholomew called him son of David, but few with Saint Peter called him Son of God.
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But Christ hath built his Church upon this Rocke, that he is Gods Sonne, Manichaei & Marcionitae diaboli filium dicunt. Aug. tract. 43, in Ioan.
But christ hath built his Church upon this Rock, that he is God's Son, Manichaei & Marcionites Diaboli Son dicunt. Aug. tract. 43, in Ioan.
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The last terme in this member, is the Title of relation, Thou art my Sonne, Christ is Gods Sonne.
The last term in this member, is the Title of Relation, Thou art my Son, christ is God's Son.
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Saint Paul to the Corinthians, 1. 3. ult.
Saint Paul to the Corinthians, 1. 3. ult.
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telleth us in generall that Christ is Gods. But what is he of Gods? To be Gods servant, to be Gods friend are two glorious references, thought worthy of the two grand Worthies of the world, David and Abraham. But this relation is farre more honourable, to be Gods Sonne.
Telleth us in general that christ is God's But what is he of God's? To be God's servant, to be God's friend Are two glorious references, Thought worthy of the two grand Worthies of the world, David and Abraham. But this Relation is Far more honourable, to be God's Son.
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Sundry eminent titles are conferred on Christ; but they are common also unto us. Iustin Martyr cals him NONLATINALPHABET, the Apostle of God, so were many beside him.
Sundry eminent titles Are conferred on christ; but they Are Common also unto us. Justin Martyr calls him, the Apostle of God, so were many beside him.
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He is the holy one of God, Marke 1. 14. So are we.
He is the holy one of God, Mark 1. 14. So Are we.
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Psallite Domino sancti ejus, Psa. 30. He is the anointed of God, Luke 2. 26. So are we;Psallite Domino sancti His, Psa. 30. He is the anointed of God, Lycia 2. 26. So Are we;
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Touch not mine anointed, Psal. 105. He is the Image of God, Col. 1. 14. So are we:Touch not mine anointed, Psalm 105. He is the Image of God, Col. 1. 14. So Are we:
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In the Image of God Created he him. In the Image of God Created he him.
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Gen. 1. 27. But to be the Sonne of God, is a title so peculiar to our Saviour in this sense, that not onely no creature, either man or Angell,Gen. 1. 27. But to be the Son of God, is a title so peculiar to our Saviour in this sense, that not only no creature, either man or Angel,
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but not the Holy Ghost himselfe may claime it; he is the spirit of God, but not the Sonne of God.
but not the Holy Ghost himself may claim it; he is the Spirit of God, but not the Son of God.
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The truth of it testified by a cloud of witnesses, God spake once and twise,
The truth of it testified by a cloud of Witnesses, God spoke once and twice,
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as David saith, both at Christs baptisme, and when he was transfigured, This is my beloved Sonne.
as David Says, both At Christ Baptism, and when he was transfigured, This is my Beloved Son.
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Christ often confesseth it, and calles him Abba Father. Mar. 14. 36. You heard before how Saint Peter cald him so;
christ often Confesses it, and calls him Abba Father. Mar. 14. 36. You herd before how Saint Peter called him so;
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so doth the Angell before Mary. All Creeds in Christendome have received it: Nay heathens have proclaimed it:
so does the Angel before Marry. All Creeds in Christendom have received it: Nay Heathens have proclaimed it:
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Sibyll in her Oracle cals him NONLATINALPHABET, the Sonne of the highest;Sibyl in her Oracle calls him, the Son of the highest;
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and the Romane Centurion cryed it at the Crosse, Doubtlesse this was the Sonne of God.
and the Roman Centurion cried it At the Cross, Doubtless this was the Son of God.
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Yea the devils themselves acknowledge it. What have we to do with thee, thou Iesus Sonne of God.
Yea the Devils themselves acknowledge it. What have we to do with thee, thou Iesus Son of God.
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Heaven, Earth, and Hell, you see doe witnesse it: What should I presse it further?
Heaven, Earth, and Hell, you see do witness it: What should I press it further?
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The third member of my Text is the explication of the second. Because among men there are sundry sorts of Sonnes;
The third member of my Text is the explication of the second. Because among men there Are sundry sorts of Sons;
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yea all creatures are called Gods Sonnes in some acception;
yea all creatures Are called God's Sons in Some acception;
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as Christ is there generally said to be his Sonne, so here it is more specially expounded in what sense.
as christ is there generally said to be his Son, so Here it is more specially expounded in what sense.
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This day have I begotten thee. Christ is Gods begotten Son. Arius granted him to be his Sonne, but by Creation;This day have I begotten thee. christ is God's begotten Son. Arius granted him to be his Son, but by Creation;
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But Saint Hilary disputeth it against the heretickes, and prooveth Christ Gods Sonne, origine, non adoptione, nativitate, non creatione;
But Saint Hilary disputeth it against the Heretics, and proveth christ God's Son, origine, non adoption, Nativity, non creation;
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not created, but begotten, not adopted, but his sonne borne.
not created, but begotten, not adopted, but his son born.
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For the former, Arius stumbling at the Greeke Text, Proverbes 8. 22. NONLATINALPHABET, the Lord created me, on that corrupt translation grounded his heresie, that Christ was a Creature.
For the former, Arius stumbling At the Greek Text, Proverbs 8. 22., the Lord created me, on that corrupt Translation grounded his heresy, that christ was a Creature.
p-acp dt j, np1 vvg p-acp dt jp n1, np1 crd crd, dt n1 vvd pno11, p-acp cst j n1 vvn po31 n1, cst np1 vbds dt n1.
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But the Hebrew is not so; and though it were, yet the Fathers doe avoid that absurdity many waies;
But the Hebrew is not so; and though it were, yet the Father's do avoid that absurdity many ways;
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I cannot stand to cite them.
I cannot stand to Cite them.
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And had hee lookt a little lower, ver. 25. he might have found there the very terme in my Text, before the hilles, was I begotten.
And had he looked a little lower, ver. 25. he might have found there the very term in my Text, before the hills, was I begotten.
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Christ was Gods Sonne, saith Arius, but NONLATINALPHABET, not borne so, but made so.
christ was God's Son, Says Arius, but, not born so, but made so.
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But we learne by the Evangelist, that all things that were made, were made by Christ.
But we Learn by the Evangelist, that all things that were made, were made by christ.
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Who then made him? He cannot say, his Father; for then hee made not all.
Who then made him? He cannot say, his Father; for then he made not all.
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But the Evangelist doubles it, that without him was made nothing, that was made; and I hope he will not say, he made himselfe.
But the Evangelist doubles it, that without him was made nothing, that was made; and I hope he will not say, he made himself.
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And therefore Peter Lomb. determines against Arius, that Christ was Gods Sonne, non factura, but natura, not by being made, but by being borne.
And Therefore Peter Lomb. determines against Arius, that christ was God's Son, non factura, but Nature, not by being made, but by being born.
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Yea many ages before him, Athanasius in his Creed had said the same, begotten, not made. He was made the Sonne of Man,
Yea many ages before him, Athanasius in his Creed had said the same, begotten, not made. He was made the Son of Man,
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but he was borne the Sonne of God.
but he was born the Son of God.
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For the other, Christ (saith S. Hilary ) is the Sonne of God, Veritate, non nuncupatione, not in title but in truth.
For the other, christ (Says S. Hilary) is the Son of God, Veritate, non nuncupatione, not in title but in truth.
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Had God but onely adopted Christ his sonne, then were he onely titular, not NONLATINALPHABET, but NONLATINALPHABET, and the Relation were but an Appellation.
Had God but only adopted christ his son, then were he only titular, not, but, and the Relation were but an Appellation.
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But both the Centurion at the Crosse, and the People in the ship, Matthew 14. 33. say of our Saviour, that he was NONLATINALPHABET, the Sonne of God in truth: not NONLATINALPHABET, but NONLATINALPHABET. Cyril. Hierosol. Cateches.
But both the Centurion At the Cross, and the People in the ship, Matthew 14. 33. say of our Saviour, that he was, the Son of God in truth: not, but. Cyril. Hierosol. Cateches.
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10. not NONLATINALPHABET, Athanasius, not adopted by grace, like us, but by generation, God is his Father, not dignatione, but prognatione, not by adopting him, but by begetting him.
10. not, Athanasius, not adopted by grace, like us, but by generation, God is his Father, not dignation, but prognatione, not by adopting him, but by begetting him.
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By begetting him? then Saint Basils rule belike is false, NONLATINALPHABET, where is no beginning, there is no begetting.
By begetting him? then Saint Basils Rule belike is false,, where is no beginning, there is no begetting.
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But Damascen teacheth to distinguish, NONLATINALPHABET, to beget, in God, is not meant of essence, but of subsistence, not of nature, but of person.
But Damascene Teaches to distinguish,, to beget, in God, is not meant of essence, but of subsistence, not of nature, but of person.
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The Godhead of the Word, as he is God is of himselfe, but the person of the Sonne is of the Father.
The Godhead of the Word, as he is God is of himself, but the person of the Son is of the Father.
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Hence naturally ariseth a controversed point betweene Bellarmine and Calvine, whether Christ be NONLATINALPHABET, God of himselfe.
Hence naturally arises a controversed point between Bellarmine and Calvin, whither christ be, God of himself.
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Calvine affirmeth it, the Iesuite denyeth it.Calvin Affirmeth it, the Iesuite denyeth it.
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The Creeds of the great Councels, and the best of the Fathers doe seeme to make for him.
The Creeds of the great Counsels, and the best of the Father's do seem to make for him.
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For they say that Christ is Deus de Deo, God of God; and that the Sonne hath nought but of the Father.
For they say that christ is Deus de God, God of God; and that the Son hath nought but of the Father.
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God saith in my Text, that he hath begotten him; and therefore Quicquid habet, Hilar. quicquid est, August.
God Says in my Text, that he hath begotten him; and Therefore Quicquid habet, Hilar. quicquid est, August.
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Whatsoever he is, or hath, it is of him.
Whatsoever he is, or hath, it is of him.
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But all such sayings are to be understood, not NONLATINALPHABET, not of the substance, but of the person. The essence of God is NONLATINALPHABET.
But all such sayings Are to be understood, not, not of the substance, but of the person. The essence of God is.
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Damasc. neither doth beget, nor is begotten.Damascus neither does beget, nor is begotten.
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For we learne in Philosophy, that Actiones be Suppositorum. Not the Deity of the Father begat the Deity of the Sonne,
For we Learn in Philosophy, that Actiones be Suppositorum. Not the Deity of the Father begat the Deity of the Son,
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but the Person of the Father begat the Person of the Son. The Creed doth not say, deit as de deitate, but Deus de Deo, that God the Sonne is of God the Father, not his Godhead, but his Person.
but the Person of the Father begat the Person of the Son. The Creed does not say, deit as de deitate, but Deus de God, that God the Son is of God the Father, not his Godhead, but his Person.
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But say it did, for indeed some Fathers doe seeme to say as much, that even the substance of the Sonne is from the Father;
But say it did, for indeed Some Father's do seem to say as much, that even the substance of the Son is from the Father;
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yet they meane no more, then that the Father is the spring head of the Godhead,
yet they mean no more, then that the Father is the spring head of the Godhead,
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and that the Sonnes deity, doth come from him, but not Nascendo, but communicando; The Father did communicate his substance to his Sonne,
and that the Sons deity, does come from him, but not Nascendo, but communicando; The Father did communicate his substance to his Son,
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but he did not beget it in his Sonne: for it is eadem Numero with the Fathers, and therefore could not be begotten.
but he did not beget it in his Son: for it is Same Numero with the Father's, and Therefore could not be begotten.
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Else should the third person be sonnne also to the first; for his Godhead is from him, as well as Christs.
Else should the third person be sonnne also to the First; for his Godhead is from him, as well as Christ.
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For he is Fons totius Deitatis, say the Fathers, all Deity is derived from him.
For he is Fons totius Deitatis, say the Father's, all Deity is derived from him.
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To end this question, Christ is NONLATINALPHABET, God of himselfe, as he is the Word, but Deus de Deo, God of his Father, as hee is the Sonne.
To end this question, christ is, God of himself, as he is the Word, but Deus de God, God of his Father, as he is the Son.
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My Text doth determine it in an equall eare, Thou art my Sonne, this day have I begotten thee.
My Text does determine it in an equal ear, Thou art my Son, this day have I begotten thee.
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The aime of the argument is at the person, not at the Godhead. Ego hodie genuit•, this day have I the Father, begotten thee the Sonne.
The aim of the argument is At the person, not At the Godhead. Ego hodie genuit•, this day have I the Father, begotten thee the Son.
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The Law defines a Sonne, qui ex viro & uxore nascitur.
The Law defines a Son, qui ex viro & uxore nascitur.
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A child must have two parents, a man to beget him, a woman to conceive and beare him.
A child must have two Parents, a man to beget him, a woman to conceive and bear him.
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This is the manner of the sonnes of men; but the Sonne of God had onely a Father;
This is the manner of the Sons of men; but the Son of God had only a Father;
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In a word, Christs Incarnation, what curse hath God menaced, but it hath averted it? what blessing hath God promised,
In a word, Christ Incarnation, what curse hath God menaced, but it hath averted it? what blessing hath God promised,
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but it hath procured it? To draw unto an end;
but it hath procured it? To draw unto an end;
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and the terme in my Text is suting accordingly, I have begotten thee. I have begotten thee? May it not then be said, that Christ was borne of God? and doth Divinity tye us to that terme, the begotten Sonne of God? Indeed some superstitious censurers of late, fearing belike lest as Orpheus sometime said, that God was mas & foemina, so we should make him an Hermaphrodite, to be of both sexes, have utterly refused that phrase,
and the term in my Text is suiting accordingly, I have begotten thee. I have begotten thee? May it not then be said, that christ was born of God? and does Divinity tie us to that term, the begotten Son of God? Indeed Some superstitious censurers of late, fearing belike lest as Orpheus sometime said, that God was mass & foemina, so we should make him an Hermaphrodite, to be of both sexes, have utterly refused that phrase,
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and condemned it for strange Divinitie. A strange presumption to teach Gods Spirit how to speake.
and condemned it for strange Divinity. A strange presumption to teach God's Spirit how to speak.
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For not the Fathers onely, but the Scriptures also authorise us to say, that Christ was borne of God.
For not the Father's only, but the Scriptures also authorise us to say, that christ was born of God.
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For as Hillarie saith, Non est filius, qui non est natus, he is no sonne, that is not borne.
For as Hilary Says, Non est filius, qui non est Born, he is no son, that is not born.
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The spirit in the Scriptures was not so precise;
The Spirit in the Scriptures was not so precise;
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who in describing Christs issue from his Father, hath drawne his Metaphors from the womans sexe, Prov. 8. 25. The Geneva Translators were too slight, Before the hills, was I begotten.
who in describing Christ issue from his Father, hath drawn his Metaphors from the woman's sex, Curae 8. 25. The Geneva Translators were too slight, Before the hills, was I begotten.
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The word hath neither the full life, nor the true sense of that in the Hebrew;
The word hath neither the full life, nor the true sense of that in the Hebrew;
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it signifieth to bring forth, and that with paines, after the use of women.
it signifies to bring forth, and that with pains, After the use of women.
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Shall I cause to travell, Et ipse non pariam, and my selfe not beare? saith the Lord.
Shall I cause to travel, Et ipse non pariam, and my self not bear? Says the Lord.
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Nay, God disdaineth not to mention his wombe, Psal. 110. ex utero ante luciferum genui te.
Nay, God disdains not to mention his womb, Psalm 110. ex utero ante Luciferum genui te.
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Birth, travell, and wombe, all taken from women.
Birth, travel, and womb, all taken from women.
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Yea this very verse, which seemeth here to favour them, if they looke it in the Hebrew in the second Psalme, they shall find it confuteth them.
Yea this very verse, which seems Here to favour them, if they look it in the Hebrew in the second Psalm, they shall find it confuteth them.
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For howsoever the Seventie pleased to translate it, and Paul takes it from them; yet it is in the Originall, NONLATINALPHABET This day have I begotten thee.
For howsoever the Seventie pleased to translate it, and Paul Takes it from them; yet it is in the Original, This day have I begotten thee.
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The Fathers are full of the like phrases, for indeed as Saint Hilarie hath wisely determined it, Generatio & Nativitas, bearing and begetting is all one with God.
The Father's Are full of the like phrases, for indeed as Saint Hillary hath wisely determined it, Generatio & Nativity, bearing and begetting is all one with God.
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And in the Creede of Constantinople, there is Natus ex patre, as well as Genitus. I am too long in this point; a word of the manner;
And in the Creed of Constantinople, there is Born ex patre, as well as Genitus. I am too long in this point; a word of the manner;
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and so I will leave it. Generation is either NONLATINALPHABET, naturally, as it is in men; or NONLATINALPHABET spiritually, as it is in God.
and so I will leave it. Generation is either, naturally, as it is in men; or spiritually, as it is in God.
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In the former, but a part of the substance of the fire doth passe into the substance of the Sonne.
In the former, but a part of the substance of the fire does pass into the substance of the Son.
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But divine generation communicateth the whole nature;
But divine generation Communicateth the Whole nature;
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for it beareth no partition. 2. The first, being a transfusion, the substance ceaseth to be the sires;
for it bears no partition. 2. The First, being a transfusion, the substance ceases to be the sire's;
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but the latter being a communication, that which the Father impartes unto the Sonne, departes not from himselfe. 3. The former is acted out of the subject;
but the latter being a communication, that which the Father imparts unto the Son, departs not from himself. 3. The former is acted out of the Subject;
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the male begetteth out of the wombe of the femall.
the male begetteth out of the womb of the female.
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But in the Deitie, the father begat the sonne within himselfe, and therefore Christ is said, Heb. 7. to be NONLATINALPHABET, i. without a mother. 4 In humane generation there is alteration, there is motion, and passion, and diminution.
But in the Deity, the father begat the son within himself, and Therefore christ is said, Hebrew 7. to be, i. without a mother. 4 In humane generation there is alteration, there is motion, and passion, and diminution.
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But Gods begetting hath none of these; neither motion, for there is no time; neither passion, for there is no sexe, neither diminution, for he hath no parts;
But God's begetting hath none of these; neither motion, for there is no time; neither passion, for there is no sex, neither diminution, for he hath no parts;
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neither alteration, for he cannot change. 5. In a word, in humaine generation, the sires substance,
neither alteration, for he cannot change. 5. In a word, in human generation, the sire's substance,
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and the sonnes, it is the same in a sort, but yet it differs numcro. But in the Godhead, there is the very same and individuall substance in both persons.
and the Sons, it is the same in a sort, but yet it differs numcro. But in the Godhead, there is the very same and Individu substance in both Persons.
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There yet remaines one point in the adverbiall particle, to day. It is a terme of time,
There yet remains one point in the adverbiall particle, to day. It is a term of time,
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but here betokens the eternitie of Christs birth. NONLATINALPHABET, Philo. To day is a terme of eternitie.
but Here betokens the eternity of Christ birth., Philo To day is a term of eternity.
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Rides Ariane; the Arian laughes at it, S. Aug. saith, and catcheth at the word to prove Christ to be a creature.Rides Ariane; the Arian laughs At it, S. Aug. Says, and Catches At the word to prove christ to be a creature.
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But the terme in this text, saith the same Father, divinius accipitur, it is taken more divinely,
But the term in this text, Says the same Father, divinius accipitur, it is taken more divinely,
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and imports Christs generation to be from everlasting NONLATINALPHABET, Damas. l. 4. ca. 7. NONLATINALPHABET, ibid.
and imports Christ generation to be from everlasting, Damas. l. 4. circa 7., Ibid.
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You can not say, saith Aug. you cannot say of it, either erat, or erit, either yesterday it was,
You can not say, Says Aug. you cannot say of it, either erat, or erit, either yesterday it was,
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or to morrow it shall be, but that it is to day. For that which was, is not now:
or to morrow it shall be, but that it is to day. For that which was, is not now:
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and that which shall be, is not yet;
and that which shall be, is not yet;
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eternitie is a perpetuall nunc, an everlasting hodie; and therefore in Christs eternall generation, the act of Gods begetting is said to be, to day.
eternity is a perpetual nunc, an everlasting hodie; and Therefore in Christ Eternal generation, the act of God's begetting is said to be, to day.
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For with God (saith Orig. ) it is alwayes hodie; his day hath neither morning nor evening.
For with God (Says Origin) it is always hodie; his day hath neither morning nor evening.
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Nunquam crastinus nunquam hesternus est dies, with God, saith Saint Aug. there is no yesterday, there is no morrow.Never crastinus Never hesternus est dies, with God, Says Saint Aug. there is no yesterday, there is no morrow.
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For quod aeternum est, semper est, saith the same Father, eternall things are ever present. Arius denied Christs eternitie, NONLATINALPHABET, there was a time, when hee was not.
For quod aeternum est, semper est, Says the same Father, Eternal things Are ever present. Arius denied Christ eternity,, there was a time, when he was not.
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Servetus a Spaniard, burnt at Geneva in Calvins time, granted him eternall, but denied he was Gods Sonne till Mary bore him.Servetus a Spaniard, burned At Geneva in Calvins time, granted him Eternal, but denied he was God's Son till Marry boar him.
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His Kingdome commended by a twofold title, the firmenes of his Seate, and the straightnesse of his Scepter.
His Kingdom commended by a twofold title, the firmness of his Seat, and the straightness of his Sceptre.
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This one word quelleth both these Heretickes, and coupleth in Christ, nativitie and eternity. Verbes and Adverbes of the present time are best expressers of eternity.
This one word quelleth both these Heretics, and Coupleth in christ, Nativity and eternity. Verbs and Adverbs of the present time Are best expressers of eternity.
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Christs phrase hath shewed it, Iohn 8. 58. Before Abraham was, I am. And the Lord bad Moses say, Exod. 3. I am hath sent me to you.
Christ phrase hath showed it, John 8. 58. Before Abraham was, I am. And the Lord bad Moses say, Exod 3. I am hath sent me to you.
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Briefely and plainely, the generation of Gods Sonne, is as ancient as Gods selfe. It is NONLATINALPHABET. Nazian. transcendent to all time.
Briefly and plainly, the generation of God's Son, is as ancient as God's self. It is. Nazian. transcendent to all time.
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The Sonne (saith Amphiloch. ) is NONLATINALPHABET, with the father, without beginning, as well as he.
The Son (Says Amphiloch.) is, with the father, without beginning, as well as he.
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For (as Athenasius teacheth in his Creed) there is no NONLATINALPHABET in the Trinity; one person is not after nor before an other.
For (as Athenasius Teaches in his Creed) there is no in the Trinity; one person is not After nor before an other.
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The sonne (saith Cyrill ) is NONLATINALPHABET before all ages.
The son (Says Cyril) is before all ages.
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Not onely before Iohn, NONLATINALPHABET, He was before me, Iohn 1. 15. not onely before Abraham, Before Abraham was, I am:
Not only before John,, He was before me, John 1. 15. not only before Abraham, Before Abraham was, I am:
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but ante omnes, before all men, Col. 1. 17. Nay it is better in the Greek, NONLATINALPHABET before all things.
but ante omnes, before all men, Col. 1. 17. Nay it is better in the Greek, before all things.
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Before the mountaines, Prov. 8. 25. I was conceived before the hills. Before the Starres; Psal. 110. ante luciferum genui te. Nay, NONLATINALPHABET, before all ages.Before the Mountains, Curae 8. 25. I was conceived before the hills. Before the Stars; Psalm 110. ante Luciferum genui te. Nay,, before all ages.
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So saith the Prophet, Mic. 5. Egressus ejus à diebus aeternitatis, his going forth, that is, his birth is from everlasting.
So Says the Prophet, Mic. 5. Egressus His à diebus aeternitatis, his going forth, that is, his birth is from everlasting.
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To conclude, Christ is Gods eternall Sonne: Saint Ambroses Creed calls him, the everlasting Sonne of the Father:
To conclude, christ is God's Eternal Son: Saint Ambrose Creed calls him, the everlasting Son of the Father:
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for filius antequàm natus erat, non erat. Hil. God is Christs eternall Father;
for filius antequàm Born erat, non erat. Hil. God is Christ Eternal Father;
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for Sicut nunquàm erat non Deus, ita nunquàm erat non pater, Aug. as God was alwayes God, so was he alwayes Father.
for Sicut nunquàm erat non Deus, ita nunquàm erat non pater, Aug. as God was always God, so was he always Father.
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He alone, and no other, is both called, and is indeed the onely begotten Sonne of God, Euseb. li. 1. contra Marcellum, teste Socrate, lib. 2. cap.
He alone, and no other, is both called, and is indeed the only begotten Son of God, Eusebius li. 1. contra Marcellum, teste Socrates, lib. 2. cap.
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21. To this eternall Father, and to his Son, and to the holy Ghost, &c.
21. To this Eternal Father, and to his Son, and to the holy Ghost, etc.
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OF THE NATIVITIE. The fifth Sermon. PREACHED VPON CHRISTMASDAY. HEB ▪ 1. 8. O God, thy Seat is for ever and ever;
OF THE NATIVITY. The fifth Sermon. PREACHED UPON CHRISTMASDAY. HEBREW ▪ 1. 8. O God, thy Seat is for ever and ever;
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the Scepter of thy Kingdome is a right Scepter. THE kindest argument for Christmas day, is Christs Nativity;
the Sceptre of thy Kingdom is a right Sceptre. THE Kindest argument for Christmas day, is Christ Nativity;
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but I have already twise preached of that project. By your learned leaves, and reverend patience, I will now forbeare to touch his Incarnation,
but I have already twice preached of that project. By your learned leaves, and reverend patience, I will now forbear to touch his Incarnation,
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and turne my theme unto his Domination.
and turn my theme unto his Domination.
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That is the present purpose of the Apostle to presse Christs prerogative above the Angels, by a double preheminence, his Godhead, and his Kingdome.
That is the present purpose of the Apostle to press Christ prerogative above the Angels, by a double pre-eminence, his Godhead, and his Kingdom.
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The forme of a servant will not disparage him.
The Form of a servant will not disparage him.
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These are the points conteined in this Scripture; Christs Deity, his Royalty, his Eternity, and his Integrity.
These Are the points contained in this Scripture; Christ Deity, his Royalty, his Eternity, and his Integrity.
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By Gods gratious assistance, and your favourable patience, I will speake of them severally, and briefely,
By God's gracious assistance, and your favourable patience, I will speak of them severally, and briefly,
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and as they lye in order. A love principium, I will beginne with his Divinity.
and as they lie in order. A love principium, I will begin with his Divinity.
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Iesus the Sonne of Mary, a King, and a God? treason and blasphemy both at once in one Text? A dangerous Scripture to have been preacht unto the Priests;Iesus the Son of Marry, a King, and a God? treason and blasphemy both At once in one Text? A dangerous Scripture to have been preached unto the Priests;
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for they were the two pretences produced a• Christs arraignment, and pressed before Pilate, to bring him to his end.
for they were the two pretences produced a• Christ arraignment, and pressed before Pilate, to bring him to his end.
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He had said, he was a King, Luke 23. and had made himselfe the Sonne of God.
He had said, he was a King, Lycia 23. and had made himself the Son of God.
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Iohn 19. 7. Yea the people also upbraided him with both, as he hung upon the Crosse.John 19. 7. Yea the people also upbraided him with both, as he hung upon the Cross.
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Let him come downe, if he be the Sonne of God, let him come downe, if he be the King of Israel. Let him come down, if he be the Son of God, let him come down, if he be the King of Israel.
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His Kingdome is my second point.
His Kingdom is my second point.
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But for his Godhead, ist not strange, that the Iewes should deny, that the Gentiles did confesse? that men should doubt of that, which the devils had acknowledged? Both the Romane Centurion proclaimed it at the Crosse;
But for his Godhead, is't not strange, that the Iewes should deny, that the Gentiles did confess? that men should doubt of that, which the Devils had acknowledged? Both the Roman Centurion proclaimed it At the Cross;
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Doubtlesse this was the Sonne of God; Doubtless this was the Son of God;
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and the feinds in the possessed cryed it in the way, What have we to doe with thee, thou Iesus Sonne of God? Publicans and Harlots will goe before you, said our Saviour:
and the fiend in the possessed cried it in the Way, What have we to do with thee, thou Iesus Son of God? Publicans and Harlots will go before you, said our Saviour:
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Nay I will speake like an Origenist, the devils themselves will goe before the Iewes into the Kingdome of Heaven.
Nay I will speak like an Origenist, the Devils themselves will go before the Iewes into the Kingdom of Heaven.
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Why then doth our Saviour commonly and openly call himselfe the sonne of Man? It was partly of his lowlinesse, and partly of his love.
Why then does our Saviour commonly and openly call himself the son of Man? It was partly of his lowliness, and partly of his love.
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He that scorned not our nature, disdained not our name. But Qui dix•t hominem, non negavit Deum;
He that scorned not our nature, disdained not our name. But Qui dix•t hominem, non negavit God;
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Christ when hee called himselfe the sonne of Man, did not deny himselfe the Sonne of God.
christ when he called himself the son of Man, did not deny himself the Son of God.
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And justly might he chalenge God to be his Father; for God had chalenged him to be his Sonne;
And justly might he challenge God to be his Father; for God had challenged him to be his Son;
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both at his baptisme, and when hee was transfigured. This is my beloved Sonne. The seed of David but the Sonne of God.
both At his Baptism, and when he was transfigured. This is my Beloved Son. The seed of David but the Son of God.
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Rom. 1. 3. Now Gods sonne is Gods selfe: for that which is borne of God is God.Rom. 1. 3. Now God's son is God's self: for that which is born of God is God.
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It is true, which Calvin said, though in an other sense, that Christ is NONLATINALPHABET, i. e. Christ is very God.
It is true, which calvin said, though in an other sense, that christ is, i. e. christ is very God.
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His Incarnation will not disproove him; it will rather be a proofe. For it was the Word, that was incarnate, and that Word was God.
His Incarnation will not disprove him; it will rather be a proof. For it was the Word, that was incarnate, and that Word was God.
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In formam, servi transijsse, non est naturam Dei perdidisse, Hilar. The Word by taking flesh became the sonne of Man;In formam, servi transijsse, non est naturam Dei perdidisse, Hilar. The Word by taking Flesh became the son of Man;
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but he did not therefore cease to be the Sonne of God. Forma servi accessit, non forma Dei recessit, August.
but he did not Therefore cease to be the Son of God. Forma servi accessit, non forma Dei recessit, August.
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he tooke unto him the substance of man, but he put not from him the essence of God.
he took unto him the substance of man, but he put not from him the essence of God.
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Even at the same time, when his entertaining of the manhood made him lower then the Angels, by retaining of the Godhead made him equall to his Father, both NONLATINALPHABET, both in substance and power.
Even At the same time, when his entertaining of the manhood made him lower then the Angels, by retaining of the Godhead made him equal to his Father, both, both in substance and power.
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So he was, and so it behooved.
So he was, and so it behooved.
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For the greatnesse of Gods wrath, which was to be appeased, the sharpnesse of the curse, which was to be endured,
For the greatness of God's wrath, which was to be appeased, the sharpness of the curse, which was to be endured,
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and the hardnesse of the law, which was to be observed, required the Messias to be more then a man.
and the hardness of the law, which was to be observed, required the Messias to be more then a man.
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That God might be satisfied, and man might be justified, the Mediatour that must goe betweene them both, must be both God and Man. Our Ghostly enemies, the devill, death,
That God might be satisfied, and man might be justified, the Mediator that must go between them both, must be both God and Man. Our Ghostly enemies, the Devil, death,
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and hell, could not be conquered by a creature. As he must be man, that should encounter them;
and hell, could not be conquered by a creature. As he must be man, that should encounter them;
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so he must be God, that could discomfit them.
so he must be God, that could discomfit them.
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So he must, and so he was, God as well as Man, and therefore called Immanuel, i. e.
So he must, and so he was, God as well as Man, and Therefore called Immanuel, i. e.
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God with us, God and man, both together in one Person. Sundry sorts of heretickes thought him NONLATINALPHABET, a meere and bare man:
God with us, God and man, both together in one Person. Sundry sorts of Heretics Thought him, a mere and bore man:
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They turned NONLATINALPHABET, they yeilded him Divinity, but denyed him Deity.
They turned, they yielded him Divinity, but denied him Deity.
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But the Apostle, &c. not only, Deus eratcum illo, Act. 10. 28, God was with Christ,
But the Apostle, etc. not only, Deus eratcum illo, Act. 10. 28, God was with christ,
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but Deus erat in illo, there was a God in Christ.
but Deus erat in illo, there was a God in christ.
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A God in Christ? So there is in us, who are not gods, est Deus in nobis, there is a God in us.
A God in christ? So there is in us, who Are not God's, est Deus in nobis, there is a God in us.
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But God in men is onely Spiritualiter, but he was in Christ essentialiter, in us NONLATINALPHABET,
But God in men is only Spiritualiter, but he was in christ essentialiter, in us,
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but in him NONLATINALPHABET, Col. 2. 9. that is substantially and personally, but the Apostle telleth us, 2 Cor. 5. Deus erat in Christo, there was a God in Christ.
but in him, Col. 2. 9. that is substantially and personally, but the Apostle Telleth us, 2 Cor. 5. Deus erat in Christ, there was a God in christ.
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That Godhead appeared, though covert in the flesh, yet overt in his actions;
That Godhead appeared, though covert in the Flesh, yet overt in his actions;
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he declared his Divinity both NONLATINALPHABET, saith the Evangelist, both Miraculis and Oraculis, Tert. both by his doctrine and his miracles.
he declared his Divinity both, Says the Evangelist, both Miraculis and Oraculis, Tert both by his Doctrine and his Miracles.
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Never man spake as he spake, Iohn 7. 46. Never man did, as he did. Matth. 9. 33. There is much matter in the points behind, and indeed Christs Kingdome is the maine marke of my Text; and therefore to end this:Never man spoke as he spoke, John 7. 46. Never man did, as he did. Matthew 9. 33. There is much matter in the points behind, and indeed Christ Kingdom is the main mark of my Text; and Therefore to end this:
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sonnes and their sires are of the same substance. Christ was determind in the Nicen Councell to be NONLATINALPHABET;
Sons and their sire's Are of the same substance. christ was determined in the Nicene Council to be;
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being Gods Sonne, to be also of Gods substance. Now Gods substance is God. It is an Axiome in Schoole Divinity.
being God's Son, to be also of God's substance. Now God's substance is God. It is an Axiom in School Divinity.
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Quicquid est in Deo est Deus. Whatsoever is in God, is God.Quicquid est in God est Deus. Whatsoever is in God, is God.
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His Father and he were one, not onely unanimitate, as Auxentius said the Arian, but also deiformitate, saith Hilarie, not onely in the identity of will,
His Father and he were one, not only unanimitate, as Auxentius said the Arian, but also deiformitate, Says Hillary, not only in the identity of will,
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but also in the verity of Godhead. And so much briefly of the first point of my Text the Godhead of Christ; I come unto his Kingdome.
but also in the verity of Godhead. And so much briefly of the First point of my Text the Godhead of christ; I come unto his Kingdom.
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Doe stables chamber Kings? doe mangers cradle Kings? a Bethlehemite, a Nazarite, a Carpenter, a King? stables are stalles for beasts,
Doe stables chamber Kings? do mangers cradle Kings? a Bethlehemite, a Nazarite, a Carpenter, a King? stables Are stalls for beasts,
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and mangers cribs for Oxen. Bethleem the least of the thousands of Iudah, too base to beare a King.
and mangers cribs for Oxen. Bethlehem the least of the thousands of Iudah, too base to bear a King.
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Nazareth so ignoble, that Nathanael said of it, Can any good thing come from Nazareth? And for Carpenters, it is a proverbe, tractant fabrilia fabri: more fit is for their handling a woodden rule, then a golden scepter.Nazareth so ignoble, that Nathanael said of it, Can any good thing come from Nazareth? And for Carpenters, it is a proverb, tractant fabrilia Fabri: more fit is for their handling a wooden Rule, then a golden sceptre.
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Yet Christ thus borne, thus brought up, thus profest, is heere by the Apostle avoucht to be a King. Avoucht? will some say:
Yet christ thus born, thus brought up, thus professed, is Here by the Apostle avouched to be a King. Avouched? will Some say:
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What meaneth then the Authour to conceale his name, as if his heart misgave him of treason against Caesar? That is not the cause.
What means then the Author to conceal his name, as if his heart misgave him of treason against Caesar? That is not the cause.
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For Christ to be a King, as my Authour doth avouch it, so the Scripture doth averre it.
For christ to be a King, as my Author does avouch it, so the Scripture does aver it.
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David calles him so, Psalme 45. I speake of the things, which I have made unto the King. David calls him so, Psalm 45. I speak of the things, which I have made unto the King.
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The Sonne of David calles him so, Cant. 1. • The King hath brought me into his privy Chambers.
The Son of David calls him so, Cant 1. • The King hath brought me into his privy Chambers.
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The Prophet calles him so, Zachar. 9. 9. Behold thy King commeth. The Apostle cals him so, 1 Tim. 1. The everlasting King.
The Prophet calls him so, Zachar 9. 9. Behold thy King comes. The Apostle calls him so, 1 Tim. 1. The everlasting King.
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Yea not the tongues of men onely, but of Angels also, doe acknowledge it, Luk. 1. 33. He shall raigne over the house of Iacob.
Yea not the tongues of men only, but of Angels also, do acknowledge it, Luk. 1. 33. He shall Reign over the house of Iacob.
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Yea God himselfe confirmeth it, Psalme 2. 6. I have set my King upon my holy hill, and Christ himselfe confesseth it;
Yea God himself confirmeth it, Psalm 2. 6. I have Set my King upon my holy hill, and christ himself Confesses it;
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for so before you heard him charged by his accusers, Luke 23. that he had said, he was Christ a King.
for so before you herd him charged by his accusers, Lycia 23. that he had said, he was christ a King.
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I will not say he said it;
I will not say he said it;
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but if that silence seeme to be consent, both the people applauding him with the title;
but if that silence seem to be consent, both the people applauding him with the title;
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he refused it not, Luke •9. and the Iudge opposing him of the title, he renounst it not.
he refused it not, Lycia •9. and the Judge opposing him of the title, he renounced it not.
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And when he was examined by the Romane Deputy, he disclaimed not the title but answered, thou sayest it. Nay when the high Priest asked him, whether he were so;
And when he was examined by the Roman Deputy, he disclaimed not the title but answered, thou Sayest it. Nay when the high Priest asked him, whither he were so;
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he plainely answered, that he was, Mar. 14. 62. Herod was affraid of it, and therefore made a massacre of all the Infants about Bethleem; Pilate an Infidell wrote it on the crosse,
he plainly answered, that he was, Mar. 14. 62. Herod was afraid of it, and Therefore made a massacre of all the Infants about Bethlehem; Pilate an Infidel wrote it on the cross,
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and the seale of a Caesar upon his grave stone might argue that a King lay buried underneath.
and the seal of a Caesar upon his grave stone might argue that a King lay buried underneath.
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What doe I presse a point approoved by us all? For in calling him our Lord, wee confesse he is our King;
What do I press a point approved by us all? For in calling him our Lord, we confess he is our King;
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and what Christian ever praies, but he endeth his devotion, through Iesus Christ our Lord.
and what Christian ever prays, but he Endeth his devotion, through Iesus christ our Lord.
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If Christ be a King, where then are his complements? Kings have their Crownes, their Thrones, and their anointing;
If christ be a King, where then Are his compliments? Kings have their Crowns, their Thrones, and their anointing;
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Globes in their left hand, and Scepters in their right; the Robe royall, their Armes, and their Stiles;
Globes in their left hand, and Sceptres in their right; the Robe royal, their Arms, and their Stile;
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their Courts, and their Nobles, their Guard, and their Champion; swords are borne before them, and the people crie, God save the King.
their Courts, and their Nobles, their Guard, and their Champion; swords Are born before them, and the people cry, God save the King.
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A goodly King, will some blasphemer say, some Lucian, some Porphyrie, some Iulian, some Iew. He wore a crowne,
A goodly King, will Some blasphemer say, Some Lucian, Some Porphyry, Some Iulian, Some Iew. He wore a crown,
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but made of thornes, and he bore a Scepter, but it was a reede; he was mounted on a throne, but it was the Crosse;
but made of thorns, and he boar a Sceptre, but it was a reed; he was mounted on a throne, but it was the Cross;
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and a title over it, but for a malefactor; his Court some ship or mountaine, and his Nobles, Publicans and Fishermen;
and a title over it, but for a Malefactor; his Court Some ship or mountain, and his Nobles, Publicans and Fishermen;
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Peter his champion, but a silly maiden made him to forsweare him; a Purple garment was put upon him, and the souldiers knees were bent before him,Peter his champion, but a silly maiden made him to forswear him; a Purple garment was put upon him, and the Soldiers knees were bent before him,
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and they cried unto him, but all in scorne, All haile King of the Iewes.
and they cried unto him, but all in scorn, All hail King of the Iewes.
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Thou impious Atheist, knowest thou not that those complements are of Kings of this world? And readest thou not, Christs Kingdome was not of this world.
Thou impious Atheist, Knowest thou not that those compliments Are of Kings of this world? And Readest thou not, Christ Kingdom was not of this world.
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And yet because thou urgest them, to prove Christ was no King, I say Christ hath them all, and therefore is a King.
And yet Because thou urgest them, to prove christ was no King, I say christ hath them all, and Therefore is a King.
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For Throne and Scepter, my text affordeth them; Thou Atheist understandest them not;
For Throne and Sceptre, my text affords them; Thou Atheist Understandest them not;
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but when Christ shall come to judgement, then shalt thou tremble before his throne, and be smitten into hell with the stroke of his Scepter.
but when christ shall come to judgement, then shalt thou tremble before his throne, and be smitten into hell with the stroke of his Sceptre.
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He beares his Vnction in his name, he was termed the Messias, i. the anointed,
He bears his Unction in his name, he was termed the Messias, i. the anointed,
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and wee call him Christ, because (saith the Psalmist) The Lord hath anointed him with the oyle of gladnesse above his fellowes.
and we call him christ, Because (Says the Psalmist) The Lord hath anointed him with the oil of gladness above his Fellows.
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His Crowne, Apoc. 14. 14. not of thornes, but of gold.
His Crown, Apocalypse 14. 14. not of thorns, but of gold.
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The world is his globe, and hee meates it with his fist, Esay 40. 12. Heaven is his Court, and the Angells his Nobilitie;
The world is his Globe, and he Meats it with his fist, Isaiah 40. 12. Heaven is his Court, and the Angels his Nobilt;
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and his Guard thousand thousands of Saints, and ten thousand thousands of Cherubims, Dan. 7. 10. His Armes are the Crosse;
and his Guard thousand thousands of Saints, and ten thousand thousands of Cherubims, Dan. 7. 10. His Arms Are the Cross;
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so the Fathers conster that Matth. 24. which himselfe calls the signe of the sonne of man.
so the Father's construe that Matthew 24. which himself calls the Signen of the son of man.
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Daniel saw his Robe, a garment white as snow; his stile is on his thigh, Apoc. 19. 16. Rex regum dominus dominantium. daniel saw his Robe, a garment white as snow; his style is on his thigh, Apocalypse 19. 16. Rex regum dominus Dominant.
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His Word is his Sword, Heb. 4. 12. and his Martyrs are his Champions;
His Word is his Sword, Hebrew 4. 12. and his Martyrs Are his Champions;
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and the people saluted him, as he rode into Ierusalem, with a solemne Hosanna, Luke 19. Benedictus Rex, Blessed be the King.
and the people saluted him, as he road into Ierusalem, with a solemn Hosanna, Lycia 19. Benedictus Rex, Blessed be the King.
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If Christ be a King, then what is his Kingdome? It it not like to kingdoms upon earth.
If christ be a King, then what is his Kingdom? It it not like to kingdoms upon earth.
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As he said of his peace, Ioh. 14. Not as the world giveth, give I unto you;
As he said of his peace, John 14. Not as the world gives, give I unto you;
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so may he say of his power, not as the world raigneth, raigne I over you; his kingdome is spirituall.
so may he say of his power, not as the world Reigneth, Reign I over you; his Kingdom is spiritual.
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The Iewes confessing that their Messias was to be a king, thought Christ was not he,
The Iewes confessing that their Messias was to be a King, Thought christ was not he,
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because his carriage was not like a king.
Because his carriage was not like a King.
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They thought he should dissesin Herod of his diademe, & throw Cesar out of his throne.
They Thought he should dissesin Herod of his diadem, & throw Cesar out of his throne.
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But his dominion is supra, not contra, above Kings, not against Kings.
But his dominion is supra, not contra, above Kings, not against Kings.
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It is the Churches Hymne, non eripit mortalia, qui regna dat coelestia, the kings of all lands are his Lievetenants by him,
It is the Churches Hymn, non eripit mortalia, qui regna that coelestia, the Kings of all Lands Are his Lieutenants by him,
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and under him they rule their realmes; his people he subjecteth unto their scepters; only the supremacie reserves unto himself.
and under him they Rule their Realms; his people he subjecteth unto their sceptres; only the supremacy reserves unto himself.
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Nor was the end of Christs comming in the flesh presently to professe his princely jurisdiction.
Nor was the end of Christ coming in the Flesh presently to profess his princely jurisdiction.
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The drift of his descending was not ad judicandum, but ad salvandum, not to be a Iudge, but to be a Saviour.
The drift of his descending was not and judicandum, but ad salvandum, not to be a Judge, but to be a Saviour.
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The nature of his office was engraven in his name, expounded by the Angell, Matth. 1. he should be called Iesus, for he should save his people.
The nature of his office was engraven in his name, expounded by the Angel, Matthew 1. he should be called Iesus, for he should save his people.
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And yet it pleased him to shew sometimes some signes of his authoritie. As his sending for the Asse, without first asking leave of him that owned it;
And yet it pleased him to show sometime Some Signs of his Authority. As his sending for the Ass, without First asking leave of him that owned it;
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and his answer if the owner sticke at it, Dominus opus habet; as if he should say, the King must use it.
and his answer if the owner stick At it, Dominus opus habet; as if he should say, the King must use it.
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And his driving of the Merchants out of the Temple; a notorious presumption for a private man ▪ besides some other particulars in the Gospell.
And his driving of the Merchant's out of the Temple; a notorious presumption for a private man ▪ beside Some other particulars in the Gospel.
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that as when an earthly King is named, everie subject doth his reverence;
that as when an earthly King is nam, every Subject does his Reverence;
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But after his resurrection hee plainely professed his imperiall power, by sending his disciples out into all Realmes, into the kingdomes of all Princes without their licence,
But After his resurrection he plainly professed his imperial power, by sending his Disciples out into all Realms, into the kingdoms of all Princes without their licence,
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as being a higher power than they. And now hee governes the world invisibly; even as a King being resident but in one place, yet is President in all;
as being a higher power than they. And now he governs the world invisibly; even as a King being resident but in one place, yet is President in all;
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his palace but in one citie, but his power in all; so though his person abide among the Angels, and his seate be with the Saints,
his palace but in one City, but his power in all; so though his person abide among the Angels, and his seat be with the Saints,
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yet his power reacheth over all the world. Though his majestie be in heaven, yet his authority is on earth.
yet his power reaches over all the world. Though his majesty be in heaven, yet his Authority is on earth.
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His destruction of the wicked, and protection of his Church, do prove his princely power. Christs Kingdome, I say, is not carnal, but spirituall; and yet not meerely spirituall.
His destruction of the wicked, and protection of his Church, do prove his princely power. Christ Kingdom, I say, is not carnal, but spiritual; and yet not merely spiritual.
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For as he hath his word, so hee hath his sword. As he that his spirit, which is the holy Ghost to confirme the faithfull:
For as he hath his word, so he hath his sword. As he that his Spirit, which is the holy Ghost to confirm the faithful:
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so he hath his spirits which are the holy Angels to confound the wilfull.
so he hath his spirits which Are the holy Angels to confound the wilful.
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The Pope saith he hath, but Christ indeed hath utrunque gladium, both the temporall, and the spirituall sword;
The Pope Says he hath, but christ indeed hath utrunque Gladium, both the temporal, and the spiritual sword;
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the one for the conversion of his children, the other for the subversion of his enemies.
the one for the conversion of his children, the other for the subversion of his enemies.
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The sword of his mouth, i. his word beateth downe sin, the mouth of his sword, i. his vengeance eateth up sinners.
The sword of his Mouth, i. his word beats down since, the Mouth of his sword, i. his vengeance Eateth up Sinners.
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His spiritual sword is forspirituall wickednesses, which are the devill and the flesh; it is his mouth sword-by his Preachers;
His spiritual sword is forspirituall Wickednesses, which Are the Devil and the Flesh; it is his Mouth sword-by his Preachers;
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you have it, Apoc 1. 16. this temporall sword, is for temporall enemies, which are the vexers of his Church;
you have it, Apocalypse 1. 16. this temporal sword, is for temporal enemies, which Are the vexers of his Church;
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It is his hand-sword by his Angels;
It is his hand-sword by his Angels;
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even his sword of two mouthes (my author cals it NONLATINALPHABET ( Cha. 4. v. 12. of two mouthes;
even his sword of two mouths (my author calls it (Cha. 4. v. 12. of two mouths;
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i. edges, that is his two-hand sword;i. edges, that is his two-hand sword;
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with the one side to defeat their purposes, with the other to revenge the practises of the perturbers of his people.
with the one side to defeat their Purposes, with the other to revenge the practises of the perturbers of his people.
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This Kingdome of Christs is more perfect and excellent, then ever was the Kingdome of any earthly Prince in five respects;
This Kingdom of Christ is more perfect and excellent, then ever was the Kingdom of any earthly Prince in five respects;
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the first, the right of his Title; the second, the fulnesse of his power; the third, the number of his subjects;
the First, the right of his Title; the second, the fullness of his power; the third, the number of his subject's;
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the fourth, the soveraignitie of his Rule; and the fifth, the continuance of his raigne. I will speake of them severally.
the fourth, the sovereignty of his Rule; and the fifth, the Continuance of his Reign. I will speak of them severally.
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For the first, his titles to his crowne are both moe, and more honourable; his claime is fivefold;
For the First, his titles to his crown Are both more, and more honourable; his claim is fivefold;
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first for his hypostaticall, his personall union. In that the man Christ is also God; he is Lord of all creatures, whatsoever, wheresoever;
First for his hypostatical, his personal Union. In that the man christ is also God; he is Lord of all creatures, whatsoever, wheresoever;
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so at the name of Iesus every knee must bow, of things in heaven, in earth, and under earth.
so At the name of Iesus every knee must bow, of things in heaven, in earth, and under earth.
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His second claime is by right of redemption. For the Civilians have a rule, Emptum cedit in jus emptoris.
His second claim is by right of redemption. For the Civilians have a Rule, Emptum cedit in jus emptoris.
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Surely if sinne subjected us to Sathan, and the Devill plead his Conquest, to prove himselfe our King, by winning us from God;
Surely if sin subjected us to Sathan, and the devil plead his Conquest, to prove himself our King, by winning us from God;
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Christ that hath rescued us by his power, and recovered us by his price, hath more right to be our Lord.
christ that hath rescued us by his power, and recovered us by his price, hath more right to be our Lord.
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His third title is by inheritance.
His third title is by inheritance.
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Is not the sonne of man, also the Sonne of God? And is not the Father Lord of all the creatures? If then he be his Sonne, he also is his heire. It is Saint Pauls argument:
Is not the son of man, also the Son of God? And is not the Father Lord of all the creatures? If then he be his Son, he also is his heir. It is Saint Paul's argument:
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and you heard it also in the Epistle, that the Father hath made his Sonne heire of all things.
and you herd it also in the Epistle, that the Father hath made his Son heir of all things.
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The onely rubbe that might be in this reason is, if God had more sonnes, and Christ were not the eldest.
The only rub that might be in this reason is, if God had more Sons, and christ were not the eldest.
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But he is both unigenitus, Gods onely begotten Sonne, he hath no moe;
But he is both Unigenitus, God's only begotten Son, he hath no more;
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and if he had, yet is he also primogenitus, his first begotten Sonne, vers. 6. hujus cap.
and if he had, yet is he also Primogenitus, his First begotten Son, vers. 6. hujus cap.
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His fourth plea, is of Merit, In that hee satisfied his Fathers wrath, and recompenst the wrong, which we had done Gods honour by his owne death;
His fourth plea, is of Merit, In that he satisfied his Father's wrath, and recompensed the wrong, which we had done God's honour by his own death;
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hee deserved all the honour, which his father might doe him.
he deserved all the honour, which his father might do him.
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Yea both his active merit, his obedience of the Law, and his passive merit, his patience on the Crosse;
Yea both his active merit, his Obedience of the Law, and his passive merit, his patience on the Cross;
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his absolute obeying of the Law, and his resolute abiding of the Crosse have duely deserved it.
his absolute obeying of the Law, and his resolute abiding of the Cross have duly deserved it.
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His last right is by Donation. The gift is promised, Psal. 2. Tibi dabo, I will give;
His last right is by Donation. The gift is promised, Psalm 2. Tibi Dabo, I will give;
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and it is performed, Matth. 28. Mihi data est, All power is given me. Christ tooke possession, when hee tooke flesh;
and it is performed, Matthew 28. Mihi data est, All power is given me. christ took possession, when he took Flesh;
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that was his induction, my Author calls it so, vers. 6. and though the Priests disclaimed him, Iohn 19. Wee have no King;
that was his induction, my Author calls it so, vers. 6. and though the Priests disclaimed him, John 19. we have no King;
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yet the people proclaimed him, Luke 19. Benedictus Rex, blessed be the King.
yet the people proclaimed him, Lycia 19. Benedictus Rex, blessed be the King.
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The devill proffered him all the kingdomes of the earth, an other Tibi dabo, Matth. 4. 9. but that gift was naught;
The Devil proffered him all the kingdoms of the earth, an other Tibi Dabo, Matthew 4. 9. but that gift was nought;
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for they were none of his. But here the owner is the doner. Gods is the Kingdome, and he gives it to his Sonne;
for they were none of his. But Here the owner is the doner. God's is the Kingdom, and he gives it to his Son;
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and if mens Patents be of force, Gods Magna Charta is much more.
and if men's Patents be of force, God's Magna Charta is much more.
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The people would have made Christ King, Iohn 6. 15. but he would not take it of them, but of God.
The people would have made christ King, John 6. 15. but he would not take it of them, but of God.
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Polybius calles it NONLATINALPHABET, the law of hands.Polybius calls it, the law of hands.
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And therefore his Father calls him his King, Psa. 2. I have set my King, and the Evangelist seconds it, Luke 2. 26. he calls him the Lords Christ.
And Therefore his Father calls him his King, Psa. 2. I have Set my King, and the Evangelist seconds it, Lycia 2. 26. he calls him the lords christ.
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That as Princes and Prelates have their places divina dignatione, so Christ hath also his, divina donatione. That as Charles our earthly King writeth in his stile, Charles by the Grace of God King of three lands:
That as Princes and Prelates have their places Divine dignatione, so christ hath also his, divinam donation. That as Charles our earthly King Writeth in his style, Charles by the Grace of God King of three Lands:
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So Christ our heavenly King may write in his stile, Iesus by the gift of God King of all lands.
So christ our heavenly King may write in his style, Iesus by the gift of God King of all Lands.
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The second excellencie in Christs Kingdome, is the fulnesse of his power. The power of earthly Kings hath limitation.
The second excellency in Christ Kingdom, is the fullness of his power. The power of earthly Kings hath limitation.
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Their subjects are not bound to obey them in all things. Their lusts are listed by their lawes. But Christs power is peremptorie; quod volumus, sanctum est: what he bids, must be:
Their subject's Are not bound to obey them in all things. Their Lustiest Are listed by their laws. But Christ power is peremptory; quod volumus, sanctum est: what he bids, must be:
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what he forbids, his subjects must not doe. The commandes of Kings have many exceptions; but Christs authoritie is absolute and infinite.
what he forbids, his subject's must not do. The commands of Kings have many exceptions; but Christ Authority is absolute and infinite.
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The third consideration, is the number of subjects.
The third consideration, is the number of subject's.
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It is the Wise mans word, Prov. 14. that the multitude of people is the honour of a King.
It is the Wise men word, Curae 14. that the multitude of people is the honour of a King.
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Mens kingdomes have their bounds, and their rule doth reach no further then their Realmes. But Christs Kingdome is in all countries, and all people subject to his power.
Men's kingdoms have their bounds, and their Rule does reach no further then their Realms. But Christ Kingdom is in all countries, and all people Subject to his power.
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Sesostris King of Egypt called himself NONLATINALPHABET, the Monark of the world. But Christ indeed is NONLATINALPHABET, an Oecumenicall King.Sesostris King of Egypt called himself, the Monarch of the world. But christ indeed is, an Ecumenical King.
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So saith the Psalmist, the whole world is his inheritance, and his possession, the ends of the earth.
So Says the Psalmist, the Whole world is his inheritance, and his possession, the ends of the earth.
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For though his kingdome be not of the world, Ioh. 18. yet the kingdome of the world is his, Apo. 11 Nay more than that, Kings are commanders but of those that live, the dead are out of their dominion.
For though his Kingdom be not of the world, John 18. yet the Kingdom of the world is his, Apostle 11 Nay more than that, Kings Are commanders but of those that live, the dead Are out of their dominion.
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But Christ, as at the last day he shall be Iudge both of quicke and dead;
But christ, as At the last day he shall be Judge both of quick and dead;
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so in the meane time hee is King both over quicke and dead. For the soules of the Saints are subject to his Scepter.
so in the mean time he is King both over quick and dead. For the Souls of the Saints Are Subject to his Sceptre.
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Nay more than that, the mightiest Monarke is but ruler over men; but Christ is Lord also over the Angels.
Nay more than that, the Mightiest Monarch is but ruler over men; but christ is Lord also over the Angels.
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Both Michael and his Angels, and the Dragon and his Angels owe alledgeance unto him The one doe worship him, Heb. 1. 6. the other doe feare him, Iames 2 19. both do serve him, Heb. 1. 7. And therfore as the Pope doth weare a triple crowne, to signifie his threefold power, in earth, in heaven, and in Purgatorie:
Both Michael and his Angels, and the Dragon and his Angels owe allegiance unto him The one do worship him, Hebrew 1. 6. the other do Fear him, James 2 19. both do serve him, Hebrew 1. 7. And Therefore as the Pope does wear a triple crown, to signify his threefold power, in earth, in heaven, and in Purgatory:
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so Christ, who indeed hath regall authoritie, both in earth, heaven, and hell, is seene in the Apocal•pse, 19. 12. to have many crownes upon his head.
so christ, who indeed hath regal Authority, both in earth, heaven, and hell, is seen in the Apocal•pse, 19. 12. to have many crowns upon his head.
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The fourth prerogative in Christs Kingdome, is his suremacie. Some Kings have controllers upon earth. The Spartanes had officers that might call their King to count, that might summon him, and censure him.
The fourth prerogative in Christ Kingdom, is his suremacie. some Kings have controllers upon earth. The Spartans had Officers that might call their King to count, that might summon him, and censure him.
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The Romane Tribune might arrest the Consuls, who were in Rome as Kings. But Christs Kingdome is uncontroleable;
The Roman Tribune might arrest the Consuls, who were in Room as Kings. But Christ Kingdom is uncontroleable;
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what he will, hee workes, and none may say unto him, quid agis, What dost thou? In earth on King is vassall to another.
what he will, he works, and none may say unto him, quid Agis, What dost thou? In earth on King is vassal to Another.
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So was Herod unto Caesar, and so are many Kings unto the Turkish Emperour. But Christs Scepter hath no superiour;
So was Herod unto Caesar, and so Are many Kings unto the Turkish Emperor. But Christ Sceptre hath no superior;
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hee is no homager unto any; for his Diademe hath no dependance. Nay all Kings doe homage unto him;
he is no homager unto any; for his Diadem hath no dependence. Nay all Kings do homage unto him;
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the Kings of Tharsis, and the •sles do• bring him presents, the Kings of Arabia and Saba doe bring him gifts. the Kings of Tharsis, and the •sles do• bring him presents, the Kings of Arabia and Saba do bring him Gifts.
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Nay, all thrones are but his footstooles, and all crownes doe crouch to Christ, both in earth Kings fall before him, Psal. 72. 11. and in heaven the elders throw downe their crownets before his throne, Apoc. 4. Hee is NONLATINALPHABET, saith Damascene, all might and domination, all power and principalitie is under him, Ephe. 1. 21. his Scepter is superlative,
Nay, all thrones Are but his footstools, and all crowns do crouch to christ, both in earth Kings fallen before him, Psalm 72. 11. and in heaven the Elders throw down their crownets before his throne, Apocalypse 4. He is, Says Damascene, all might and domination, all power and principality is under him, Ephes 1. 21. his Sceptre is superlative,
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and his supremacie is above all soveraigntie.
and his supremacy is above all sovereignty.
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In a word, his stile is embroidered on his robe, and his title on his thigh, Rex regum, & dominus dominantium, Lord of Lords, and King of Kings.
In a word, his style is embroidered on his robe, and his title on his thigh, Rex regum, & dominus Dominant, Lord of lords, and King of Kings.
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Indeed the Turkish Sultan hath the one in his stile, Dominus dominantium, and Syrus the Persian had the other on his tombe, Rex regum. But these did but usurpe;
Indeed the Turkish Sultan hath the one in his style, Dominus Dominant, and Syrus the Persian had the other on his tomb, Rex regum. But these did but usurp;
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as the haughtie hearts of man will leave the Lord no title.
as the haughty hearts of man will leave the Lord no title.
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Nay the Emperour of Constantinople was wont to beare foure Bees in his Scocheon, in every quarter one, to signifie his supremacy NONLATINALPHABET, that is, a King of Kings raigning over all that raigne.
Nay the Emperor of Constantinople was wont to bear foure Bees in his Scutcheon, in every quarter one, to signify his supremacy, that is, a King of Kings reigning over all that Reign.
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But Christ onely indeed is the supreme soveraigne, and the Arch-Emperour over all Kings. Heathens conceive it not; but Christian Kings confesse it;
But christ only indeed is the supreme sovereign, and the Arch-Emperour over all Kings. heathens conceive it not; but Christian Kings confess it;
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and therefore as servants doe weare their Lords cognisance, so doe they set the Crosse, which is Christs cognisance, on the crest of their crownes.
and Therefore as Servants do wear their lords cognisance, so do they Set the Cross, which is Christ cognisance, on the crest of their crowns.
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The fifth and last perfection, is the continuance of Christs Kingdome, and is the next point in my text.
The fifth and last perfection, is the Continuance of Christ Kingdom, and is the next point in my text.
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1080
Thy seat O God endureth for ever. Thy throne? Heaven is his throne; it endureth not for ever.Thy seat Oh God Endureth for ever. Thy throne? Heaven is his throne; it Endureth not for ever.
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Himselfe hath said it, that heaven and earth shall passe, But heaven is not meant here;
Himself hath said it, that heaven and earth shall pass, But heaven is not meant Here;
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the terme is metonymicall and meaneth his regiment; it endu•eth for ever.
the term is metonymical and means his regiment; it endu•eth for ever.
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There are two causes of Kings non-continuance, Death, and Disturbance Death unheads the crowne, or force uncrownes the head.
There Are two Causes of Kings noncontinuance, Death, and Disturbance Death unheads the crown, or force uncrowns the head.
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1084
I name not Resignation, because it is voluntary. For the first, the raigne of a King determines at his death;
I name not Resignation, Because it is voluntary. For the First, the Reign of a King determines At his death;
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his rule ceaseth, when himselfe deceaseth, and the expiring of his Ghost is the period of his power.
his Rule ceases, when himself deceaseth, and the expiring of his Ghost is the Period of his power.
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1086
Christ dyed indeed, but yet he kept his Kingdome, because he dyed not.
christ died indeed, but yet he kept his Kingdom, Because he died not.
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1087
What (will you say) did not Christ dye? saith not the Creed, he did:
What (will you say) did not christ die? Says not the Creed, he did:
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say not the Scriptures also, that he did? this is palpable heresie. I say againe, Christ dyed not;
say not the Scriptures also, that he did? this is palpable heresy. I say again, christ died not;
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and yet I crosse not either Creed or Scripture. They say he dyed, and so say I;
and yet I cross not either Creed or Scripture. They say he died, and so say I;
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but I say he lived too, and so say they. For death and life are not contradictory in Christ. Moriebatur, & non moriebatur.
but I say he lived too, and so say they. For death and life Are not contradictory in christ. Moriebatur, & non moriebatur.
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Ambro. Emisit spiritum, non amisit. i. e. Had he beene NONLATINALPHABET, but a meere man, he had lost his Kingdome with his life.Ambrose Emitted spiritum, non amisit. i. e. Had he been, but a mere man, he had lost his Kingdom with his life.
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But Saint Paul telleth us as you heard before, Deus erat in Christo, there was a God in Christ.
But Saint Paul Telleth us as you herd before, Deus erat in Christ, there was a God in christ.
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There was Christus homo, The man Christ, 1 Tim. 2. and there was Christus Dominus, the Lord Christ, Luke 2. 11. Christ was both quicke and dead at once,
There was Christus homo, The man christ, 1 Tim. 2. and there was Christus Dominus, the Lord christ, Lycia 2. 11. christ was both quick and dead At once,
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because he was both God and man at once. The man Christ dyed, but the Lord Christ lived.
Because he was both God and man At once. The man christ died, but the Lord christ lived.
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He dyed but in part, the living part kept still the Kingdome. Though the parts of his manhood, his body and his soule were severed by death;
He died but in part, the living part kept still the Kingdom. Though the parts of his manhood, his body and his soul were severed by death;
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yet his Godhead continued united still unto them both. His Kingdome was tyed to neither of his natures, but to his Person.
yet his Godhead continued united still unto them both. His Kingdom was tied to neither of his nature's, but to his Person.
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That Person remaining still whole for all his death, he could not lose his Kingdome. Kingdomes remoove from man to man by death.
That Person remaining still Whole for all his death, he could not loose his Kingdom. Kingdoms remove from man to man by death.
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But Christs Kingdome is like unto his Priesthood, its NONLATINALPHABET, Heb. 7. 24. not conveighable to others by succession.
But Christ Kingdom is like unto his Priesthood, its, Hebrew 7. 24. not conveighable to Others by succession.
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As his Miter, so his Scepter, the one slippeth not from head to head, the other slideth not from hand to hand.
As his Miter, so his Sceptre, the one slippeth not from head to head, the other slideth not from hand to hand.
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The reason is there rendred, His raigne is for ever, because his life is for ever.
The reason is there rendered, His Reign is for ever, Because his life is for ever.
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As he weare the one, so he beares the other for everlasting. For the second cause of non-continuance, which was disturbance. Kings are sometimes un-kingd.
As he wear the one, so he bears the other for everlasting. For the second cause of noncontinuance, which was disturbance. Kings Are sometime unkinged.
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Either intruders at home despoile them of their Diademes, or invaders from abroad thrust them from their Thrones.
Either intruders At home despoil them of their Diadems, or invaders from abroad thrust them from their Thrones.
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There is a law entitles every man to a crowne, yea though it be already upon an others head.
There is a law entitles every man to a crown, yea though it be already upon an Others head.
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If the aspirers sword be sharper, and his arme be stronger, he relies upon that law, Qui potest capere, capiat, catch it, who can;
If the aspirers sword be sharper, and his arm be Stronger, he relies upon that law, Qui potest capere, Capita, catch it, who can;
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if he can winne it, he will weare it. But Christ who is Almighty, Apoc. 1 8. hath none mightier then himselfe.
if he can win it, he will wear it. But christ who is Almighty, Apocalypse 1 8. hath none Mightier then himself.
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The strong man in Christs Parable, Luke 11. keepeth his palace, till a stronger then he commeth, and overcommeth.
The strong man in Christ Parable, Lycia 11. Keepeth his palace, till a Stronger then he comes, and Overcometh.
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But there is no NONLATINALPHABET, none stronger then Christ, 1 Cor. 10. 22. His palace is impregnable, no strength on earth can stirre his Crowne,
But there is no, none Stronger then christ, 1 Cor. 10. 22. His palace is impregnable, no strength on earth can stir his Crown,
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nor wrest his Scepter out of his hand.
nor wrest his Sceptre out of his hand.
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Daniel avoucheth it before a King, even the mightiest then on earth, that Christs Kingdome should never be destroyed, daniel avoucheth it before a King, even the Mightiest then on earth, that Christ Kingdom should never be destroyed,
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nor his Dominion be given to an other.
nor his Dominion be given to an other.
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What ground Tertullian had to say the Romane Empire should stare in seculum, should stand for ever, I doe not know.
What ground Tertullian had to say the Roman Empire should stare in seculum, should stand for ever, I do not know.
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All Empires have had their ends.
All Empires have had their ends.
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But the continuance of Christs Kingdome is grounded on Gods Word, and that repeated often, that his Throne is for ever.
But the Continuance of Christ Kingdom is grounded on God's Word, and that repeated often, that his Throne is for ever.
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Is Christs Throne for ever, and as Gabriel said to Mary, of his Kingdome shall there be no end? How then saith the Apostle 1 Cor. 15. that there shall be an end? and Christ shall at length deliver up his Kingdome? It is indeed a Scripture apprehended by the Arians to disproove Christs Div•nity; but answered with ease.
Is Christ Throne for ever, and as Gabriel said to Marry, of his Kingdom shall there be no end? How then Says the Apostle 1 Cor. 15. that there shall be an end? and christ shall At length deliver up his Kingdom? It is indeed a Scripture apprehended by the Arians to disprove Christ Div•nity; but answered with ease.
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That which is there said of Christ, is meant onely of his manhood. Our late writers answer so.
That which is there said of christ, is meant only of his manhood. Our late writers answer so.
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But be it that Saint Paul meant it of Christs Godhead.
But be it that Saint Paul meant it of Christ Godhead.
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Christ shall not so give up the Kingdome to his Father, that himselfe shall cease to raigne. The Fathers answer so:
christ shall not so give up the Kingdom to his Father, that himself shall cease to Reign. The Father's answer so:
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All Power (saith our Saviour) both in Heaven and Earth, is given me of my Father.
All Power (Says our Saviour) both in Heaven and Earth, is given me of my Father.
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Shall I therefore say, the Father was quite stript of it himselfe? Nay, but as the Kingdome, which the Father gave the Sonne, is called the Fathers Kingdome neverthelesse, Math. 26. Non ita tradet, & ipse, amittat, August.
Shall I Therefore say, the Father was quite stripped of it himself? Nay, but as the Kingdom, which the Father gave the Son, is called the Father's Kingdom nevertheless, Math. 26. Non ita tradet, & ipse, amittat, August.
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So Christ shall returne it, and yet retaine it too;
So christ shall return it, and yet retain it too;
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and as Saint Ambrose speaketh, ipsius datio, is not suiipsius fraudatio. It was a communication it was not an abdication.
and as Saint Ambrose speaks, Himself datio, is not suiipsius fraudatio. It was a communication it was not an abdication.
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It is a tradition, it is not a perdition.
It is a tradition, it is not a perdition.
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Haply this doctrine may seeme absurd to some, and it may be you will aske me,
Haply this Doctrine may seem absurd to Some, and it may be you will ask me,
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as Mary did the Angell, quomodo fiet istud, how may this be? I say with Saint Ambrose, that regni traditio is not regnandi defectio, our Saviour shall resigne his raigne,
as Marry did the Angel, quomodo fiet istud, how may this be? I say with Saint Ambrose, that Regni Tradition is not regnandi defectio, our Saviour shall resign his Reign,
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For two things are contained in the terme of raigne, Vnctio & Functio, that is, Dominion, and Execution;
For two things Are contained in the term of Reign, Unction & Functio, that is, Dominion, and Execution;
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Regem esse, & Regem agere, to have the place and dignity of a King; and to doe the part and duty of a King.Regem esse, & Regem agere, to have the place and dignity of a King; and to do the part and duty of a King.
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To weare the Crowne, to beare the Scepter, to sit upon the Throne, and to have the peoples knees bended before him, this is to be a King.
To wear the Crown, to bear the Sceptre, to fit upon the Throne, and to have the peoples knees bent before him, this is to be a King.
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Christ in this sense shall raigne for ever, he shall not resigne this honour to his Father,
christ in this sense shall Reign for ever, he shall not resign this honour to his Father,
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but shall raigne for ever with his Father.
but shall Reign for ever with his Father.
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For his Fathers Throne disturbes not his, Apoc. 7. 21. there are both their Thrones at once.
For his Father's Throne disturbs not his, Apocalypse 7. 21. there Are both their Thrones At once.
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But the functions of a King, to sit in judgement, to reward deservers, to punish evill doers, to rescue the oppressed, to fight with the enemy, Christ in this sense shall cease to raigne after the day of judgement, which is the last act of his Kingdome,
But the functions of a King, to fit in judgement, to reward deservers, to Punish evil doers, to rescue the oppressed, to fight with the enemy, christ in this sense shall cease to Reign After the day of judgement, which is the last act of his Kingdom,
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and shall deliver up the Kingdome to his Father.
and shall deliver up the Kingdom to his Father.
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The Elect are Gods Kingdome, their soules and bodies both are his 1 Cor. 6. Sathan plaies Rex with the one, and so doth sinne;
The Elect Are God's Kingdom, their Souls and bodies both Are his 1 Cor. 6. Sathan plays Rex with the one, and so does sin;
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1136
Death doth domineere, and the World doth tyrannize over the other.
Death does domineer, and the World does tyrannise over the other.
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God hath committed this Kingdome unto Christ, the Father to the Sonne, to the Sonne incarnate, by his merits, by his sufferings, by his Word,
God hath committed this Kingdom unto christ, the Father to the Son, to the Son incarnate, by his merits, by his sufferings, by his Word,
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and by his Spirit to recover his people, and to subdue those usurpers.
and by his Spirit to recover his people, and to subdue those usurpers.
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1139
This worke will not be fully wrought untill the resurrection, when Death the last enemy shall be discomfited.
This work will not be Fully wrought until the resurrection, when Death the last enemy shall be discomfited.
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Then Christ shall present the Elect unto his Father, which the Apostle calleth the delivery of his Kingdome.
Then christ shall present the Elect unto his Father, which the Apostle calls the delivery of his Kingdom.
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1141
For when the Church Militant, shall become triumphant, the Father then shall raigne in the Saints by himselfe.
For when the Church Militant, shall become triumphant, the Father then shall Reign in the Saints by himself.
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He raigned before, but by his Sonne; he was his Delegate, and Vice-roy in his stead.
He reigned before, but by his Son; he was his Delegate, and Viceroy in his stead.
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1143
But then his Scepter shall be surrendred, and the Father immediately shall raigne by himselfe. Desire to be conceived makes me long in this; to end it;
But then his Sceptre shall be surrendered, and the Father immediately shall Reign by himself. Desire to be conceived makes me long in this; to end it;
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Christs endlesse Kingdome, never to determine, as the Iewes confesse of the Messias, either NONLATINALPHABET or NONLATINALPHABET, endlesse in this World,
Christ endless Kingdom, never to determine, as the Iewes confess of the Messias, either or, endless in this World,
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and endlesse in the next, made the Apostle call him, 1 Tim. 1. 17. Regem seculorum, the King of Worlds.
and endless in the next, made the Apostle call him, 1 Tim. 1. 17. Regem seculorum, the King of World's.
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1146
The Scripture is rich in this position: the continuance of Christs Kingdome.
The Scripture is rich in this position: the Continuance of Christ Kingdom.
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But I doubt I have sat too long upon his Seate, I will now proceed unto his Scepter.
But I doubt I have sat too long upon his Seat, I will now proceed unto his Sceptre.
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1148
Are not all Scepters right? Though some Kings are not, yet all Scepters are.
are not all Sceptres right? Though Some Kings Are not, yet all Sceptres Are.
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But as the Throne before was put for regiment, so by the Scepter now is meant the governement;
But as the Throne before was put for regiment, so by the Sceptre now is meant the government;
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and Kings Scepters are too often crooked in that sense.
and Kings Sceptres Are too often crooked in that sense.
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1151
The Tragedian said truth ad recta flecti regius non vult tumor, a crooked Scepter is of too hard a mettall to be beaten straight NONLATINALPHABET, Soph. it is not easie for a Ruler to be just.
The Tragedian said truth ad Recta flecti regius non vult tumor, a crooked Sceptre is of too hard a mettle to be beaten straight, Soph. it is not easy for a Ruler to be just.
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1152
Beside his owne affections, which are strong in Kings, hee shall have tempters too, who will egge him on,
Beside his own affections, which Are strong in Kings, he shall have tempters too, who will egg him on,
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and urge him with Iesabels argument, Art thou a King! But Christs Scepter is right and straight.
and urge him with Iesabels argument, Art thou a King! But Christ Sceptre is right and straight.
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He is the righteous branch, that God would raise from Davids root, the rod that should rise out of the stocke of Iesse; that should execute judgement and justice upon earth.
He is the righteous branch, that God would raise from Davids root, the rod that should rise out of the stock of Iesse; that should execute judgement and Justice upon earth.
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His reines should be girt with truth, and righteousnesse should be the cincture of his loines.
His reins should be girded with truth, and righteousness should be the cincture of his loins.
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Blasphemous Israel charged him with injustice, Ezech. 18. and said in their mutinie, his wayes were unequall.
Blasphemous Israel charged him with injustice, Ezekiel 18. and said in their mutiny, his ways were unequal.
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But the Psalmist saith, his pathes are straight, and the Lord is righteous in all his wayes.
But the Psalmist Says, his paths Are straight, and the Lord is righteous in all his ways.
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Yea Christs Scepter is so exceeding straight, and his judgements so exactly just, that Psalme 67. the report of his righteousnesse is applauded with a Selah, a note of acclamation;
Yea Christ Sceptre is so exceeding straight, and his Judgments so exactly just, that Psalm 67. the report of his righteousness is applauded with a Selac, a note of acclamation;
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nay his justice Psalme 9. 16. hath two acclamatory notes, Higgaion Selah, the like is not found in all the Scripture;
nay his Justice Psalm 9. 16. hath two acclamatory notes, Higgaion Selac, the like is not found in all the Scripture;
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as worthy both of present admiration, and perpetuall meditation. In a Word, his justice is so generall, that it filles the Earth;
as worthy both of present admiration, and perpetual meditation. In a Word, his Justice is so general, that it fills the Earth;
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Yea the Heavens saith the Psalmist, •ing of his righteousnesse. The Harpers sing it, Apoc. 15. 3. and the Angels say it, ibid. 16. 5. The time will not let me prosecute this poin•;
Yea the Heavens Says the Psalmist, •ing of his righteousness. The Harpers sing it, Apocalypse 15. 3. and the Angels say it, Ibid. 16. 5. The time will not let me prosecute this poin•;
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I must breake it off abruptly. Christ is the true Melchizedech, i. e. the King of righteousnesse.
I must break it off abruptly. christ is the true Melchizedek, i. e. the King of righteousness.
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To him, our God, our King, everlasting, and righteous, together with God the Father, and the Holy Spirit, be duly ascribed, Divinity, Roialty, Eternity, Equity, in Secula.
To him, our God, our King, everlasting, and righteous, together with God the Father, and the Holy Spirit, be duly ascribed, Divinity, Royalty, Eternity, Equity, in Secula.
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Blessed be God, whose seate is for ever, and the Scepter of his Kingdome, a Scepter of Righteousnesse. Blessed be God, whose seat is for ever, and the Sceptre of his Kingdom, a Sceptre of Righteousness.
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OF THE NATIVITIE. The sixth Sermon. PREACHED VPON CHRISTMAS-DAY. LVKE. 2. 11. Quia natus est vobis hodie Salvator, qui est Christus Dominus, in civitate David.
OF THE NATIVITY. The sixth Sermon. PREACHED UPON CHRISTMAS DAY. LUKE. 2. 11. Quia Born est vobis hodie Salvator, qui est Christus Dominus, in Civitate David.
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For unto you is borne this day, in the citie of David, a Saviour, which is Christ the Lord. For unto you is born this day, in the City of David, a Saviour, which is christ the Lord.
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the tidings of the Angell are of a fresh occurrent; and the newes, as we use to speake in common phrase, they are as new, as day:
the tidings of the Angel Are of a fresh occurrent; and the news, as we use to speak in Common phrase, they Are as new, as day:
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THIS Verse which I have read, and the other next before containe the joyfull Embassie of the birth of Christ, brought by an Angell to the shepheards of Bethleem. The former I handled the last yeare on this day; the newes of Christs Nativitie.
THIS Verse which I have read, and the other next before contain the joyful Embassy of the birth of christ, brought by an Angel to the shepherds of Bethlehem. The former I handled the last year on this day; the news of Christ Nativity.
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Gods heavenly Herald began his Oiez there; that verse hath the Proeme of his Proclamation. Everie word in it maketh him way unto attention.
God's heavenly Herald began his Oiez there; that verse hath the Proem of his Proclamation. Every word in it makes him Way unto attention.
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In manner of a crie, he beginneth with an Ecce, that is the Oiez. He bringeth tidings;
In manner of a cry, he begins with an Ecce, that is the Oiez. He brings tidings;
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the name of newes commandes the audience of the eare. The qualitie of the Crier, being an Angell, much encreaseth it;
the name of news commands the audience of the ear. The quality of the Crier, being an Angel, much increases it;
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Behold I bring. The tidings are of joy, which are ever welcome; and the greater, the more.Behold I bring. The tidings Are of joy, which Are ever welcome; and the greater, the more.
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The Ioy not impertinent, but concerneth them; Behold I bring to you.
The Joy not impertinent, but concerns them; Behold I bring to you.
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And as every good King, quo communius est, eo melius est, the more common it is, the more it is welcome too; it is unto all people.
And as every good King, quo Communius est, eo Better est, the more Common it is, the more it is welcome too; it is unto all people.
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Now this verse which I have read, hath the narration of those tidings; there they were propounded, there they are expounded.
Now this verse which I have read, hath the narration of those tidings; there they were propounded, there they Are expounded.
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Every word tending to the proofe of the theme there generally premised.
Every word tending to the proof of the theme there generally premised.
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For what are those tidings of such joy, and to so many? [ The conjunctionall particle brings them on in their order, to be taken in this place, not causative, but narrativè NONLATINALPHABET, namely, and to wit; that is, saith the Angell:
For what Are those tidings of such joy, and to so many? [ The conjunctionall particle brings them on in their order, to be taken in this place, not causative, but narrativè, namely, and to wit; that is, Says the Angel:
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What is? ] First, Natus est, there is borne. We hold it just occasion for to joy a Parent, when a child is borne.
What is? ] First, Born est, there is born. We hold it just occasion for to joy a Parent, when a child is born.
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Abraham and his wife, but at the promise of a child, were ravished with such joy, that they burst out into laughter.Abraham and his wife, but At the promise of a child, were ravished with such joy, that they burst out into laughter.
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In so much that God set the signe of their passion in the name of their sonne,
In so much that God Set the Signen of their passion in the name of their son,
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and called him Isaac, which signifieth laughter. Yea the word hath yet more, for the enlarging of this joy, the sexe of the child, natus est, a male child is borne;
and called him Isaac, which signifies laughter. Yea the word hath yet more, for the enlarging of this joy, the sex of the child, Born est, a male child is born;
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a matter of such moment to the mother of the infant, that her joy, that a man is borne into the world, makes her presently forget the grievous paines and anguish of her travell.
a matter of such moment to the mother of the infant, that her joy, that a man is born into the world, makes her presently forget the grievous pains and anguish of her travel.
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Secondly, to you; lest the shepheards might reply, cui bono, to whose good is it? the Angell preventeth them:
Secondly, to you; lest the shepherds might reply, cui Bono, to whose good is it? the Angel preventeth them:
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the joy did reach to them, for the birth concerned them, [ There is borne to you.
the joy did reach to them, for the birth concerned them, [ There is born to you.
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] Thirdly, this day; the very name of newes is pleasing to the eare; and the newer they be, the welcomer they be:
] Thirdly, this day; the very name of news is pleasing to the ear; and the newer they be, the welcomer they be:
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solicitous not of the copulation of his Godhead, but of the violation of her Maydenhead.
solicitous not of the copulation of his Godhead, but of the violation of her Maidenhead.
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there is borne to you this day. Fourthly, a Saviour. To men in dolour, in danger, in distresse:there is born to you this day. Fourthly, a Saviour. To men in dolour, in danger, in distress:
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what newes so delightfull, as the noise of a Deliverer? Fifthly, which is Christ the Lord.
what news so delightful, as the noise of a Deliverer? Fifthly, which is christ the Lord.
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That a child was borne, borne to their good, that very day, that should be their Saviour;
That a child was born, born to their good, that very day, that should be their Saviour;
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all these strong motives of conceit of joy.
all these strong motives of conceit of joy.
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But that that new borne Babe, was the Messias; whom they had long looked for, long longed for;
But that that new born Babe, was the Messias; whom they had long looked for, long longed for;
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and that Messias was also a God; the Scripture is silent;
and that Messias was also a God; the Scripture is silent;
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but methinkes I should conceive, that as old Iacob at the newes of Ioseph, whom he had thought had beene long before devoured,
but methinks I should conceive, that as old Iacob At the news of Ioseph, whom he had Thought had been long before devoured,
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when his sonnes assured him, not onely of his life, but also of his honour and authoritie in Egypt, his spirits failed him, and he fainted for joy;
when his Sons assured him, not only of his life, but also of his honour and Authority in Egypt, his spirits failed him, and he fainted for joy;
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so these silly shepheards at the birth of him, whom they so much desired, with the sudden flow of superabundant joy at once, their hearts could not hold,
so these silly shepherds At the birth of him, whom they so much desired, with the sudden flow of superabundant joy At once, their hearts could not hold,
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but they fell into an extasie. Sixthly and lastly, In the citie of David.
but they fell into an ecstasy. Sixthly and lastly, In the City of David.
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It skills not smally to the encrease of joy, to lay the object of it neere.
It skills not smally to the increase of joy, to lay the Object of it near.
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The wise men of the East were faine to come from farre to visite Christ.
The wise men of the East were feign to come from Far to visit christ.
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The shepheards needed but to goe into the towne, hee was borne in Bethleem, hard by the fields, where their flockes were now pasturing.
The shepherds needed but to go into the town, he was born in Bethlehem, hard by the fields, where their flocks were now pasturing.
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This is the context and coherence of this Scripture with the verse before.
This is the context and coherence of this Scripture with the verse before.
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Now the points which I propound to entreate of at this time, not in the order of your English bookes,
Now the points which I propound to entreat of At this time, not in the order of your English books,
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but as they be ranked in the Originall, are these; Christs Incarnation, there is borne. Our benefite;
but as they be ranked in the Original, Are these; Christ Incarnation, there is born. Our benefit;
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it is for us. The Instance of Time; it is this day. The end of Christs comming;it is for us. The Instance of Time; it is this day. The end of Christ coming;
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to be a Saviour. His Messias-ship;to be a Saviour. His Messiahship;
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hee is Christ. His Divinitie, Christ the Lord, And the place of his Nativitie, it is the citie of David. Much matter couched in a few syllables,he is christ. His Divinity, christ the Lord, And the place of his Nativity, it is the City of David. Much matter couched in a few syllables,
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and as was sometimes said of Thucydides stile, NONLATINALPHABET, the least word hath meaning of great moment.
and as was sometime said of Thucydides style,, the least word hath meaning of great moment.
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Of these seven particulars, or of so many of them, as the shortnesse of the houre,
Of these seven particulars, or of so many of them, as the shortness of the hour,
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and the weakenesse of my voyce will let, by Gods gracious assistance, &c. I will speake of at this time severally and briefely. For the first;
and the weakness of my voice will let, by God's gracious assistance, etc. I will speak of At this time severally and briefly. For the First;
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it is a point profounder, then mans shallow reason may presume to reach Gods descending unto Incarnation, is transcending mans imagination.
it is a point profounder, then men shallow reason may presume to reach God's descending unto Incarnation, is transcending men imagination.
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Man that is blind in many workes of nature, shall he presume to pry into the God of nature.
Man that is blind in many works of nature, shall he presume to pry into the God of nature.
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The point here propounded is the Lords birth;
The point Here propounded is the lords birth;
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how shal I dare speake of it, it beseeming not the servant, as Saint Cyprian saith, de Natalibus Domini disputare, to be so bold as to reason of the birth of his Lord.
how shall I Dare speak of it, it beseeming not the servant, as Saint Cyprian Says, de Nativity Domini disputare, to be so bold as to reason of the birth of his Lord.
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But there is, saith Saint Bernard. Laudabilis Curiositas, a commendable Curiosity in the sober search of Mysteries.
But there is, Says Saint Bernard. Laudabilis Curiositas, a commendable Curiosity in the Sobrium search of Mysteres.
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Christs incarnation, though it cannot demonstrari, yet it may illustrari, though it cannot be expressed how it is,
Christ incarnation, though it cannot demonstrari, yet it may illustrari, though it cannot be expressed how it is,
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yet it may be expounded what it is.
yet it may be expounded what it is.
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It is the comming downe of the glorious Sonne of God, into the base wombe of a poore simple Virgin:
It is the coming down of the glorious Son of God, into the base womb of a poor simple Virgae:
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there forming of her seed, first sanctified by his Spirit, and so free from sinne, a humane substance,
there forming of her seed, First sanctified by his Spirit, and so free from sin, a humane substance,
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and uniting that nature unto his blessed Godhead into one individuall and personall subsistence; bred of her flesh, without the helpe of man;
and uniting that nature unto his blessed Godhead into one Individu and personal subsistence; bred of her Flesh, without the help of man;
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fed of her substance until the day of birth, and now borne of her body, by the way of all Infants.
fed of her substance until the day of birth, and now born of her body, by the Way of all Infants.
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The Scripture is rich in the proofe of these particulars, were it that I preached unto hereticall hearers, such as in times past have impugned Christs humanity.
The Scripture is rich in the proof of these particulars, were it that I preached unto heretical hearers, such as in times passed have impugned Christ humanity.
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Now that God should vouchsafe to debase himselfe thus farre, to disparage his Divinity by the union of our flesh;
Now that God should vouchsafe to debase himself thus Far, to disparage his Divinity by the Union of our Flesh;
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and how his sacred Deity could close into one person with the humane nature, that is NONLATINALPHABET and NONLATINALPHABET, saith St. Cyrill, speech cannot expresse it, thought cannot conceive it.
and how his sacred Deity could close into one person with the humane nature, that is and, Says Saint Cyril, speech cannot express it, Thought cannot conceive it.
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Secretum meum mihi, Secretum meum mihi, saith the Lord, God hath reserved those secrets to himselfe.Secretum meum mihi, Secretum meum mihi, Says the Lord, God hath reserved those secrets to himself.
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Every sober Christian must (as St. Basil wisheth) NONLATINALPHABET, rather seriously adore the doer, then curiously enquire the manner.
Every Sobrium Christian must (as Saint Basil wishes), rather seriously adore the doer, then curiously inquire the manner.
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For as saith the same Father, NONLATINALPHABET, the manner is above enquiry; our Saviours Incarnation is beyond examination.
For as Says the same Father,, the manner is above enquiry; our Saviors Incarnation is beyond examination.
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The secret of our Saviours sacred Nativity, nec Apostolus didicit, neither Apostle learned it, neither Prophet sounded it,
The secret of our Saviors sacred Nativity, nec Apostles Didicat, neither Apostle learned it, neither Prophet sounded it,
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neither Angell understood it, saith Tertul. Luther was wont to say, God will not haue us Quaerists; I may better say in this, God will not have us quomodists. For why Christ was Incarnate, the Scripture hath reveiled that,
neither Angel understood it, Says Tertulian Luther was wont to say, God will not have us Quaerists; I may better say in this, God will not have us Quomodists. For why christ was Incarnate, the Scripture hath revealed that,
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but how he was incarnate, the Scripture hath concealed that.
but how he was incarnate, the Scripture hath concealed that.
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Indeed the Virgin Mary was bold to aske the question, Luke 1. 34. Quomodo fiet hoc? how may this be? But her question respected not Christs Divinity, but her Virginity;
Indeed the Virgae Marry was bold to ask the question, Lycia 1. 34. Quomodo fiet hoc? how may this be? But her question respected not Christ Divinity, but her Virginity;
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Thus then the Lord of Glory tooke unto himselfe the shape of a Servant, the Word who was God, homini coinfantiatum est, saith Irenaeus, became an Infant to be made Man. Man was first made after Gods Image;
Thus then the Lord of Glory took unto himself the shape of a Servant, the Word who was God, Homini coinfantiatum est, Says Irnaeus, became an Infant to be made Man. Man was First made After God's Image;
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but now God was made after mans Image. God said of man in Irony, behold man is become like one of us;
but now God was made After men Image. God said of man in Irony, behold man is become like one of us;
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but we may say of God in earnest, behold, God is become like one of us.
but we may say of God in earnest, behold, God is become like one of us.
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The saying of the Poet cited by Saint Paul, was, NONLATINALPHABET, we are Gods generation; but we may turne it now into NONLATINALPHABET;
The saying of the Poet cited by Saint Paul, was,, we Are God's generation; but we may turn it now into;
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God is our generation, God and man have enterchanged titles;
God is our generation, God and man have interchanged titles;
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Man is called the Sonne of God, Luke 3. 38. and God is called the Sonne of Man. The ancient of dayes is now become an Infant, made of a woman, whom himselfe had made;
Man is called the Son of God, Lycia 3. 38. and God is called the Son of Man. The ancient of days is now become an Infant, made of a woman, whom himself had made;
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borne in those armes, which he had framed, and sucketh those brests which he had filled.
born in those arms, which he had framed, and sucketh those breasts which he had filled.
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We wonder now no more at the Creatures, the earthes hanging in the aire, the bounding of the sea, the bottles of Heaven, and the wheele of nature;
We wonder now no more At the Creatures, the earth's hanging in the air, the bounding of the sea, the bottles of Heaven, and the wheel of nature;
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by which as Hilary speaketh, quaedam arent, quaedam virent, all things doe duely keepe their course.
by which as Hilary speaks, quaedam arent, quaedam virent, all things do duly keep their course.
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But now we wonder at the Creator;
But now we wonder At the Creator;
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NONLATINALPHABET, Basil. the great God became a little Childe, the Lord of glory in a Virgins wombe;
, Basil. the great God became a little Child, the Lord of glory in a Virgins womb;
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the founder of the world rocked in a Cradle, the Almighty swathed in Infants clouts,
the founder of the world rocked in a Cradle, the Almighty swathed in Infants clouts,
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and he that is Regens sydera, the sterner of the starres, to be Sugens vbera, August. to sucke a womans brests, it is NONLATINALPHABET, Nemes. a most incredible thing.
and he that is Regens sydera, the sterner of the Stars, to be Sugens Udders, August. to suck a woman's breasts, it is, Nemes. a most incredible thing.
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The Word, who is God, to become Flesh;
The Word, who is God, to become Flesh;
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God who is a Spirit, to assume a body, Majesty to put on mortality, God to become man, this is indeed,
God who is a Spirit, to assume a body, Majesty to put on mortality, God to become man, this is indeed,
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as the Poet speaketh, NONLATINALPHABET, to turne up side downe, this is I say indeed, as we speake in proverbe, heaven and earth to goe together.
as the Poet speaks,, to turn up side down, this is I say indeed, as we speak in proverb, heaven and earth to go together.
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In the workes of nature, there is yet some reason, in which the curious searcher resteth in some measure.
In the works of nature, there is yet Some reason, in which the curious searcher rests in Some measure.
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But in this mystery of Gods Incarnation, there is nothing but wonderment.
But in this mystery of God's Incarnation, there is nothing but wonderment.
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The wit not able to conceive it, the tongue may cry out, O Altitudo, Oh the depth of the wisdome, and the power of God.
The wit not able to conceive it, the tongue may cry out, O Altitudo, O the depth of the Wisdom, and the power of God.
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A Virgin to compasse a man, Ieremie calleth it a new thing in earth;
A Virgae to compass a man, Ieremie calls it a new thing in earth;
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nay a Virgin to compasse a God, it may be termed a new thing in Heaven;
nay a Virgae to compass a God, it may be termed a new thing in Heaven;
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worthy the wonder of the Angels;
worthy the wonder of the Angels;
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The expectation of the Gentiles, and the longing of the Iewes, long was he looked for,
The expectation of the Gentiles, and the longing of the Iewes, long was he looked for,
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yea were it not, God saith, Gen. 18. that nothing can be wonderfull to him, worthy the wonderment of God himselfe.
yea were it not, God Says, Gen. 18. that nothing can be wonderful to him, worthy the wonderment of God himself.
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It is his worke, his strange worke, his act, his strange act.
It is his work, his strange work, his act, his strange act.
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To shut up this point, God manifested in the flesh, the Apostle cals it a great mystery.
To shut up this point, God manifested in the Flesh, the Apostle calls it a great mystery.
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If any shall moove questions, how it could bee, NONLATINALPHABET, saith Iustine Martyr, faith must dissolve them.
If any shall move questions, how it could be,, Says Justin Martyr, faith must dissolve them.
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And yet, saith Saint August. Christs Incarnation, though it be not dicibilis, yet it was visibilis. Though we know not, how it was;
And yet, Says Saint August. Christ Incarnation, though it be not dicibilis, yet it was visibilis. Though we know not, how it was;
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yet we doubt not, that it was.
yet we doubt not, that it was.
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Saint Iohn tels us plainely in the beginning of his first Epistle, that the eye saw it, and the hand felt it.
Saint John tells us plainly in the beginning of his First Epistle, that the eye saw it, and the hand felt it.
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And his sleepe, his teares, his hunger, his thirst, his agony and his death, all pregnantly prooved it.
And his sleep, his tears, his hunger, his thirst, his agony and his death, all pregnantly proved it.
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If any be yet curious, and desire to know the manner of the Incarnation;
If any be yet curious, and desire to know the manner of the Incarnation;
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as the Angell answered Manoah, enquiring of his name, Why askest thou my name, seeing it is wonderfull, so say I unto him,
as the Angel answered Manoah, inquiring of his name, Why askest thou my name, seeing it is wonderful, so say I unto him,
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Why enquirest thou the manner, seeing it is a mystery? For as Athanasius speaketh, NONLATINALPHABET; a Mystery reveiled, is no more admired;
Why enquirest thou the manner, seeing it is a mystery? For as Athanasius speaks,; a Mystery revealed, is no more admired;
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might the manner be made knowne, it were not then a wonder. Tu ratiocinare, ego mirabor, tu disputa, ego credam, August. in an other case; it is a mystery;
might the manner be made known, it were not then a wonder. Tu ratiocinare, ego mirabor, tu disputa, ego Creed, August. in an other case; it is a mystery;
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doe thou dispute it, if thou wilt; I will beleeve it, I will admire it, I will adore it. And so much for, &c. The next thing I propounded, was the benefit of Christs Birth;
do thou dispute it, if thou wilt; I will believe it, I will admire it, I will adore it. And so much for, etc. The next thing I propounded, was the benefit of Christ Birth;
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for it followeth in my Text, There is borne to you, natus est vobis.
for it follows in my Text, There is born to you, Born est vobis.
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As sometimes the Priests said unto Iudas, so might the Shepheards have said unto the Angell, NONLATINALPHABET, you tell us of a birth;
As sometime the Priests said unto Iudas, so might the Shepherds have said unto the Angel,, you tell us of a birth;
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but what is that to us? The pronominall terme is indifferently here meant either to the shepheards personally,
but what is that to us? The pronominall term is indifferently Here meant either to the shepherds personally,
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or to the Iewes nationally, or to all mankind generally.
or to the Iewes nationally, or to all mankind generally.
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For if, as the Christians say, Favores be ampliandi, the favours of the Law must be expounded with the largest, the grace of the Gospel must much more be consterd so.
For if, as the Christians say, Favours be ampliandi, the favours of the Law must be expounded with the Largest, the grace of the Gospel must much more be consterd so.
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Christs birth it was for them;
Christ birth it was for them;
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behold (saith God) to Sion, thy King commeth unto thee, Zach. 9. 9. but it also was for us;
behold (Says God) to Sion, thy King comes unto thee, Zach 9. 9. but it also was for us;
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Puer natus est nobis, A child is borne to us, Esay 9. 6. Vnto whom God promised him, to them he performed him.Puer Born est nobis, A child is born to us, Isaiah 9. 6. Unto whom God promised him, to them he performed him.
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but the Apostle telleth us, 2 Cor. 5. Deus erat in Christo, there was a God in Christ.
but the Apostle Telleth us, 2 Cor. 5. Deus erat in Christ, there was a God in christ.
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The promises pertained to the Iewes, Rom. 9. 4. but they also pertained unto us. For as we are inserted into their stocke, so are we nourished from their root;
The promises pertained to the Iewes, Rom. 9. 4. but they also pertained unto us. For as we Are inserted into their stock, so Are we nourished from their root;
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and Abrams seede, which is this babe now borne, hath brought a blessing to all nations upon earth.
and Abrams seed, which is this babe now born, hath brought a blessing to all Nations upon earth.
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And as to all Nations, so to all conditions. Both to male and female;
And as to all nations, so to all conditions. Both to male and female;
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hee was borne in mans sexe, but made of womans seed, that hee might save both;
he was born in men sex, but made of woman's seed, that he might save both;
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that not man onely might say with the Prophet, I will waite on God my Saviour, Mic. 7. 7. but the woman also might sing with the Virgine, my spirit rejoyceth in God my Saviour. Both to young and old;
that not man only might say with the Prophet, I will wait on God my Saviour, Mic. 7. 7. but the woman also might sing with the Virgae, my Spirit Rejoiceth in God my Saviour. Both to young and old;
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as hee lived to perfect age, so to intitle the elder unto Paradise;
as he lived to perfect age, so to entitle the elder unto Paradise;
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so was he borne a little infant, that of such might be the kingdome of heaven. Both the poore and rich;
so was he born a little infant, that of such might be the Kingdom of heaven. Both the poor and rich;
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the stable was his chamber, the litter his bed, and the cribbe his cradell, that the poore may not despaire to be in Abrahams bosome;
the stable was his chamber, the litter his Bed, and the crib his cradle, that the poor may not despair to be in Abrahams bosom;
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and the wise men of the East presented him with gold, that the rich may understand, that this day salvation is come unto their house.
and the wise men of the East presented him with gold, that the rich may understand, that this day salvation is come unto their house.
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The Lord is no respecter of persons;
The Lord is no respecter of Persons;
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as well the bondservant, that grindeth at the mill, as the King that sits upon the throne, is benefited by Christs birth.
as well the Bondservant, that grindeth At the mill, as the King that sits upon the throne, is benefited by Christ birth.
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The reverend Fathers of the Nicene Councell, thought this little pronowne worthy of their Creed; that for us men, and for our salvation Christ was incarnate, and was made man. Christs birth was for us;
The reverend Father's of the Nicene Council, Thought this little pronoun worthy of their Creed; that for us men, and for our salvation christ was incarnate, and was made man. Christ birth was for us;
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Socrates Apophthegme was, Quae supra nos, nihil ad nos. Socrates Apophthegm was, Quae supra nos, nihil ad nos.
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But Christs birth, though it be supra nos, yet it is ad nos, though it surpasseth our conceit,
But Christ birth, though it be supra nos, yet it is ad nos, though it Surpasses our conceit,
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yet it maketh for our benefit.
yet it makes for our benefit.
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Platoes proverbe, Nemo sibi nascitur, no man is borne onely for himselfe, but for his countrey, his parents and his friends, can not be said so truely of any, as of Christ. plato's proverb, Nemo sibi nascitur, no man is born only for himself, but for his country, his Parents and his Friends, can not be said so truly of any, as of christ.
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Hee was not borne at all for himselfe, but meerely for others. All his doings, all his sufferings, they were for us.
He was not born At all for himself, but merely for Others. All his doings, all his sufferings, they were for us.
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For us he did the Law, for us he had the Law. Both his active obedience, his fulfilling of the Law, was in our names;
For us he did the Law, for us he had the Law. Both his active Obedience, his fulfilling of the Law, was in our names;
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and his passive obedience, his sustaining of the Crosse, was in our stead.
and his passive Obedience, his sustaining of the Cross, was in our stead.
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Both his Incarnation at the first, Puer natus est nohis; a child was borne for us;
Both his Incarnation At the First, Puer Born est nohis; a child was born for us;
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Saint Gregorie observeth, that the Iewes bestow this title upon God the Father; but here the Angell conferres it upon Christ.
Saint Gregory observeth, that the Iewes bestow this title upon God the Father; but Here the Angel confers it upon christ.
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and his condemnation at the last, filius datus est nobis, Gods Sonne was given for us, Esay 9. 6. And so much also for the second Point.
and his condemnation At the last, filius Datus est nobis, God's Son was given for us, Isaiah 9. 6. And so much also for the second Point.
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The third thing in my text, is the time of Christs birth: Natus est hodie, there is borne to you this day.
The third thing in my text, is the time of Christ birth: Born est hodie, there is born to you this day.
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The appearance of the Angell to the shepheards at this time, it is to bring them newes of Christs birth.
The appearance of the Angel to the shepherds At this time, it is to bring them news of Christ birth.
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Newes have their name, à novitate; they are not newes, if they be stale.
News have their name, à Novitiate; they Are not news, if they be stale.
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Christ being borne in the night, as the storie seemes to signifie, God differres not the tidings till the next day,
christ being born in the night, as the story seems to signify, God differres not the tidings till the next day,
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but presently dispatcheth his ministring Spirit, and the Angell at the instant beares the newes unto the shepheards.
but presently dispatcheth his ministering Spirit, and the Angel At the instant bears the news unto the shepherds.
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Many dayes, many yeares, many ages had the Iewes waited long for the comming of the Messias. His Father often promised him, to Adam, to Abraham, to David. Balaam and Moses, and many later Prophets had foretold hee should come.
Many days, many Years, many ages had the Iewes waited long for the coming of the Messias. His Father often promised him, to Adam, to Abraham, to David. balaam and Moses, and many later prophets had foretold he should come.
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The length of the delay might have forced the Iewes in regard of the former, to have said with the mockers, 2 Pet. 3. Where is the promise of his comming? and for the later, that in the fifth of Ieremie; Prophetae prophetant mendacium, the Prophets prophesie lies.
The length of the Delay might have forced the Iewes in regard of the former, to have said with the mockers, 2 Pet. 3. Where is the promise of his coming? and for the later, that in the fifth of Ieremie; Prophets prophetant Mendacium, the prophets prophesy lies.
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Himselfe had said in Davids time, Psal. 40. 8. Ecce vemo, Behold I come; and yet there had passed above twentie generations, and hee not come.
Himself had said in Davids time, Psalm 40. 8. Ecce vemo, Behold I come; and yet there had passed above twentie generations, and he not come.
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When now faith was enfeebled by long looking after him, and hope began to faint even among those, who waited and watched for the redemption of Israel; then came the joyfull Embassie of the blessed Angell,
When now faith was enfeebled by long looking After him, and hope began to faint even among those, who waited and watched for the redemption of Israel; then Come the joyful Embassy of the blessed Angel,
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and brought unto the shepheards the newes of Christs Nativitie.
and brought unto the shepherds the news of Christ Nativity.
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The comming of Christ, the Patriarkes desired it, Prophets and Kings desired it, yea Angells desired it, 1 Pet. 1. But times and seasons are not at mans election, but at Gods prescription;
The coming of christ, the Patriarchs desired it, prophets and Kings desired it, yea Angels desired it, 1 Pet. 1. But times and seasons Are not At men election, but At God's prescription;
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the time of Christs Incarnation, fore set by Gods predestination, and the Lord performeth, as the Iewes speake in their proverbe, NONLATINALPHABET every thing in his just time.
the time of Christ Incarnation, before Set by God's predestination, and the Lord Performeth, as the Iewes speak in their proverb, every thing in his just time.
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Christs comming was not in the first age of the world; God onely promised him unto the Patriarkes;
Christ coming was not in the First age of the world; God only promised him unto the Patriarchs;
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nor in the middle age, David and the Prophets onely foretold of him.
nor in the middle age, David and the prophets only foretold of him.
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But God sent his Sonne in the fulnesse of time, Gal. 4. 4. in the last dayes, Heb. 1. 2. When as now neither God himselfe appeared,
But God sent his Son in the fullness of time, Gal. 4. 4. in the last days, Hebrew 1. 2. When as now neither God himself appeared,
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nor Angell descended, nor Prophet remained, then the Word incarnate thought it time for him, to say that in the Psalm, Ecce venio, Loe I come.
nor Angel descended, nor Prophet remained, then the Word incarnate Thought it time for him, to say that in the Psalm, Ecce Venio, Lo I come.
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now at length hee is come. There is borne to you this day: there are two birthes of Christ NONLATINALPHABET, saith Theophylact, Christ hath two goings forth;
now At length he is come. There is born to you this day: there Are two births of christ, Says Theophylact, christ hath two goings forth;
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one of his Godhead, Egressus ejus à diebus aeternitatis, Mic. 5. the birth of his deitie is from everlasting.
one of his Godhead, Egressus His à diebus aeternitatis, Mic. 5. the birth of his deity is from everlasting.
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The other of his manhood, and that is at this time.
The other of his manhood, and that is At this time.
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Now is sempiternus become hodiernus, Aug. he that from everlasting is the Sonne of God, began this day to be the Sonne of man.
Now is sempiternus become hodiernus, Aug. he that from everlasting is the Son of God, began this day to be the Son of man.
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The Poets have a god, whom they call Bis genitum, for so they faigne Bacchus to be twise borne.
The Poets have a god, whom they call Bis genitum, for so they feign Bacchus to be twice born.
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It were a wonder, if it were a truth. But the Poets stories, Cato tells us, are miranda non credenda, wonderments, but figments.
It were a wonder, if it were a truth. But the Poets stories, Cato tells us, Are miranda non credenda, wonderments, but figments.
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But Christ is so indeed, Gods unigenitus is bis genitus; hee that first was Gods onely begotten Sonne, is now the Virgins first begotten sonne:
But christ is so indeed, God's Unigenitus is bis Genitus; he that First was God's only begotten Son, is now the Virgins First begotten son:
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both a wonder, Can a man, saith Nicodemus, be borne the second tine? and a truth, for it is Gospell.
both a wonder, Can a man, Says Nicodemus, be born the second tine? and a truth, for it is Gospel.
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This he that was ancient to the whole world, became a Punie unto all his creatures;
This he that was ancient to the Whole world, became a Puny unto all his creatures;
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NONLATINALPHABET was made NONLATINALPHABET, Methodius. Abraham hath seede elder than himselfe, and as Iohn Baptist speaketh in an other sense, he commeth after me, that was before me.
was made, Methodius. Abraham hath seed elder than himself, and as John Baptist speaks in an other sense, he comes After me, that was before me.
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Man is become ancient to his owne maker. For Iob hath said of us, hesterni sumus, Iob 8. 9. we are borne yesterday:
Man is become ancient to his own maker. For Job hath said of us, hesterni sumus, Job 8. 9. we Are born yesterday:
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but the Angell saith of Christ, natus est hodie, he was but borne to day.
but the Angel Says of christ, Born est hodie, he was but born to day.
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He that ordereth all ages from the bosome of his Father, is issued this day from the wombe of his mother. To end this;
He that Ordereth all ages from the bosom of his Father, is issued this day from the womb of his mother. To end this;
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that of the Arians, recorded by Theodoret, is true of Christ, though not in their sense, NONLATINALPHABET, erat, quando non erat, there was a time when Christ was not.
that of the Arians, recorded by Theodoret, is true of christ, though not in their sense,, erat, quando non erat, there was a time when christ was not.
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For his humane nature was a creature, and therefore not eternall.
For his humane nature was a creature, and Therefore not Eternal.
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Of that humane nature the Angell here speaketh, natus est vobis hodie, it is borne to us this day.
Of that humane nature the Angel Here speaks, Born est vobis hodie, it is born to us this day.
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And so much for the third point. The fourth thing propounded, is the purpose of Christs comming;
And so much for the third point. The fourth thing propounded, is the purpose of Christ coming;
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it is to be a Saviour. Natus est vobis hodiè salvator.
it is to be a Saviour. Born est vobis hodiè salvator.
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For that ancient terme found in the vulgar Translation, and ever used by all the Latine Fathers, I hold it fittest to retaine.
For that ancient term found in the Vulgar translation, and ever used by all the Latin Father's, I hold it Fittest to retain.
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They are too fine that translate it servator, a word short of the Emphasis of the Originall, confessed by Tullies selfe, who could judge of Latine better than they.
They Are too fine that translate it servator, a word short of the Emphasis of the Original, confessed by Yields self, who could judge of Latin better than they.
pns32 vbr av j cst vvb pn31 n1, dt n1 j pp-f dt n1 pp-f dt j-jn, vvn p-acp npg1 n1, r-crq vmd vvi pp-f jp j cs pns32.
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Yea God himselfe proclaimes it, Esay 62. Tell the daughter Sion, Ecce salvator tuus venit, behold thy Saviour commeth.
Yea God himself proclaims it, Isaiah 62. Tell the daughter Sion, Ecce salvator Thy venit, behold thy Saviour comes.
uh np1 px31 vvz pn31, np1 crd np1 dt n1 np1, fw-la n1 fw-la fw-la, vvb po21 n1 vvz.
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Yea often in the Scriptures Christ is commended to the Iewes under the name of a Saviour.
Yea often in the Scriptures christ is commended to the Iewes under the name of a Saviour.
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The act indeed of saving belongs in common to the whole Trinitie; the Father and the Spirit may be enstiled Saviours, as well as Christ;
The act indeed of Saving belongs in Common to the Whole Trinity; the Father and the Spirit may be enstiled Saviors, as well as christ;
dt n1 av pp-f vvg vvz p-acp j p-acp dt j-jn np1; dt n1 cc dt n1 vmb vbi vvn ng1, c-acp av c-acp np1;
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but they authoritativè, onely Christ executivè, Bern. and therefore the name of Iesus is appropriate to him,
but they authoritativè, only christ executivè, Bern. and Therefore the name of Iesus is Appropriate to him,
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and he called NONLATINALPHABET, Gods salvation, Luke 2. 30. The rescuers of Israel from the yoke of Tyrants are called Saviours in the phrase of Scripture.
and he called, God's salvation, Lycia 2. 30. The rescuers of Israel from the yoke of Tyrants Are called Saviors in the phrase of Scripture.
cc pns31 vvd, ng1 n1, av crd crd dt j pp-f np1 p-acp dt n1 pp-f n2 vbr vvn ng1 p-acp dt n1 pp-f n1.
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Iosua, Samsom, Gideon, and many others, the Worthies of the world are titled by that terme.Iosua, Samsom, gideon, and many Others, the Worthies of the world Are titled by that term.
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But it is bestowed on this infant here in a farre diviner sense.
But it is bestowed on this infant Here in a Far diviner sense.
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Othniel is called a Saviour, Iudg. 3. 9. because he saved Israel from Cusan of Neharaim, that is, by interpretation, from the Blacke-more of Syria. But Christ hath better right to the claime of that title;Othniel is called a Saviour, Judges 3. 9. Because he saved Israel from Cusan of Neharaim, that is, by Interpretation, from the Blackmore of Syria. But christ hath better right to the claim of that title;
np1 vbz vvn dt n1, np1 crd crd c-acp pns31 vvd np1 p-acp njp pp-f np1, cst vbz, p-acp n1, p-acp dt j pp-f np1. p-acp np1 vhz jc av-jn p-acp dt n1 pp-f d n1;
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for he hath saved us from Sathan, the Blacke-more of hell.
for he hath saved us from Sathan, the Blackmore of hell.
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Nay Ioseph is called by Pharaoh, Salvator mundi, the Saviour of the world, Gen. 41. because by his providence in the dayes of famine, Egypt was fed with bread.
Nay Ioseph is called by Pharaoh, Salvator mundi, the Saviour of the world, Gen. 41. Because by his providence in the days of famine, Egypt was fed with bred.
uh-x np1 vbz vvn p-acp np1, np1 fw-la, dt n1 pp-f dt n1, np1 crd p-acp p-acp po31 n1 p-acp dt n2 pp-f n1, np1 vbds vvn p-acp n1.
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But Christ is indeed the Saviour of the world, Iohn 4. 42. for hee is himselfe the bread of life, Ioh. 6. 45. They all were Saviours,
But christ is indeed the Saviour of the world, John 4. 42. for he is himself the bred of life, John 6. 45. They all were Saviors,
p-acp np1 vbz av dt n1 pp-f dt n1, np1 crd crd c-acp pns31 vbz px31 dt n1 pp-f n1, np1 crd crd pns32 d vbdr ng1,
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but NONLATINALPHABET not NONLATINALPHABET, in title rather than in birth. But Christ is NONLATINALPHABET, as the Samaritans there acknowledge him;
but not, in title rather than in birth. But christ is, as the Samaritans there acknowledge him;
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the Saviour indeed, the mightie deliverer of all that cleave to him:
the Saviour indeed, the mighty deliverer of all that cleave to him:
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not from the temporall molestations of worldly oppressors, but from the spirituall machinations of ghostly oppugners;
not from the temporal molestations of worldly Oppressors's, but from the spiritual machinations of ghostly oppugners;
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a terme so true, nay so proper unto him, that it was given him from his name;
a term so true, nay so proper unto him, that it was given him from his name;
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hee was called Iesus, that is to say a Saviour.
he was called Iesus, that is to say a Saviour.
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The act excellent, the salvation of man, NONLATINALPHABET, Clem. Alex. the greatest and royallest of all the acts of God;
The act excellent, the salvation of man,, Clem. Alexander the greatest and Royalest of all the acts of God;
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and the name eminent, a name above all names, Phil. 2. 9. that at the name of Iesus all things shall bow the knee, both homines & daemones, Basil. not onely men and Angels, but the devills also;
and the name eminent, a name above all names, Philip 2. 9. that At the name of Iesus all things shall bow the knee, both homines & daemons, Basil. not only men and Angels, but the Devils also;
cc dt n1 j, dt n1 p-acp d n2, np1 crd crd d p-acp dt n1 pp-f np1 d n2 vmb vvi dt n1, d fw-la cc n2, np1 xx av-j n2 cc n2, cc-acp dt n2 av;
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if their knees would not bend in honour of his name, yet they should beate one against the other at the terrour of his name.
if their knees would not bend in honour of his name, yet they should beat one against the other At the terror of his name.
cs po32 n2 vmd xx vvi p-acp n1 pp-f po31 n1, av pns32 vmd vvi pi p-acp dt j-jn p-acp dt n1 pp-f po31 n1.
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Cain, the mans first borne sonne was the slayer of his brother, but Christ the womans first borne sonne was the Saviour of his brethren;Cain, the men First born son was the slayer of his brother, but christ the woman's First born son was the Saviour of his brothers;
np1, dt ng1 ord vvn n1 vbds dt n1 pp-f po31 n1, cc-acp np1 dt ng1 ord vvn n1 vbds dt n1 pp-f po31 n2;
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Is there borne to us a Saviour? What is it then, that he should save us from? Not Egypt, or Amaleke, not Madian, or Moab, not the Philistims or Assyrians. The mightiest of all these could but kill the body onely.
Is there born to us a Saviour? What is it then, that he should save us from? Not Egypt, or Amalekites, not Midian, or Moab, not the philistines or Assyrians. The Mightiest of all these could but kill the body only.
vbz a-acp vvn p-acp pno12 dt n1? q-crq vbz pn31 av, cst pns31 vmd vvi pno12 p-acp? xx np1, cc np1, xx np1, cc np1, xx dt njp2 cc njp2. dt js pp-f d d vmd p-acp vvi dt n1 av-j.
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But our Saviour hath delivered us from the assaulters of our soules;
But our Saviour hath Delivered us from the assaulters of our Souls;
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the guilt of sinne the curse of God, the treacherie of the flesh, the sorcerie of the world, the sentence of death, the clawes of Satan, and the chawes of hell.
the guilt of sin the curse of God, the treachery of the Flesh, the sorcery of the world, the sentence of death, the claws of Satan, and the chaws of hell.
dt n1 pp-f n1 dt n1 pp-f np1, dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f n1, dt n2 pp-f np1, cc dt vvz pp-f n1.
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All these, not the spillers of our bloud, but the killers of our soules, this Iesus, this Saviour, hath saved us from them all.
All these, not the spillers of our blood, but the killers of our Souls, this Iesus, this Saviour, hath saved us from them all.
av-d d, xx dt n2 pp-f po12 n1, cc-acp dt n2 pp-f po12 n2, d np1, d n1, vhz vvn pno12 p-acp pno32 d.
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The world had enveigled our flesh, the flesh had enthralled us to sinne, sinne had enwrapt us in the curse, the curse had adjudged us to death, death had delivered us to Sathan, Sathan had enjayled us in hell.
The world had inveigled our Flesh, the Flesh had enthralled us to sin, sin had enwrapped us in the curse, the curse had adjudged us to death, death had Delivered us to Sathan, Sathan had enjayled us in hell.
dt n1 vhd vvn po12 n1, dt n1 vhd vvn pno12 p-acp n1, n1 vhd vvn pno12 p-acp dt n1, dt n1 vhd vvn pno12 p-acp n1, n1 vhd vvn pno12 p-acp np1, np1 vhd vvn pno12 p-acp n1.
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But as old Zacharie singeth in his hymne, God hath raised up a Saviour in the house of David, that should deliver us from all these enemies.
But as old Zacharias sings in his hymn, God hath raised up a Saviour in the house of David, that should deliver us from all these enemies.
cc-acp c-acp j np1 vvz p-acp po31 n1, np1 vhz vvn a-acp dt n1 p-acp dt n1 pp-f np1, cst vmd vvi pno12 p-acp d d n2.
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The world is a Witch, but not to be feared, our Saviours selfe hath said it, Ego vici mundum, I have overcome the world.
The world is a Witch, but not to be feared, our Saviors self hath said it, Ego vici Mundum, I have overcome the world.
dt n1 vbz dt n1, cc-acp xx pc-acp vbi vvn, po12 ng1 n1 vhz vvn pn31, fw-la fw-la fw-la, pns11 vhb vvn dt n1.
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The pricke of the flesh, his grace hath blunted it. The wound of sinne, his bloud hath salved it.
The prick of the Flesh, his grace hath blunted it. The wound of sin, his blood hath salved it.
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The vigour of the curse, his Crosse hath voided it. The doome of death, his death diverted it.
The vigour of the curse, his Cross hath voided it. The doom of death, his death diverted it.
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The clawes of Sathan, his bonds have chained them, and the chawes of hell, his thornes have choked them.
The claws of Sathan, his bonds have chained them, and the chaws of hell, his thorns have choked them.
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The world, the great enchanter of the sonnes of men, the sonne of a woman hath undone his spells.
The world, the great enchanter of the Sons of men, the son of a woman hath undone his spells.
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The flesh the false betraier of them that foster it, the Lord was made flesh, for to chasten it.
The Flesh the false betrayer of them that foster it, the Lord was made Flesh, for to chasten it.
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Whom sinne like a fierie Serpent did perimere, them Christ like the brasen Serpent did redimere. Gods curse had adjudged us to condemnation,
Whom sin like a fiery Serpent did Destroy, them christ like the brazen Serpent did redimere. God's curse had adjudged us to condemnation,
ro-crq n1 av-j dt j n1 vdd fw-la, pno32 np1 av-j dt j n1 vdd fw-la. npg1 n1 vhd vvn pno12 p-acp n1,
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but wee have escaped it by Christs Incarnation. Death was entombed, when the Lord was enwombed.
but we have escaped it by Christ Incarnation. Death was entombed, when the Lord was enwombed.
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Sathan the roarer, is tied up from hurting, with Christs navell sting. And hell the devourer is choaked with his swadling cloutes.
Sathan the roarer, is tied up from hurting, with Christ navel sting. And hell the devourer is choked with his swaddling clouts.
np1 dt n1, vbz vvn a-acp p-acp vvg, p-acp npg1 n1 n1. cc n1 dt n1 vbz vvn p-acp po31 j-vvg n2.
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To shut up this point, which I should further prosecute, because it is the principallest point of all my text,
To shut up this point, which I should further prosecute, Because it is the principallest point of all my text,
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but that I have handled it here at other times; there is borne this day a Saviour.
but that I have handled it Here At other times; there is born this day a Saviour.
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The Apostle telleth us, that the comming of Christ was of purpose for to save, 1. Tim. 1. Yea our Saviours selfe tells us so, that the Sonne of man came to save that was lost.
The Apostle Telleth us, that the coming of christ was of purpose for to save, 1. Tim. 1. Yea our Saviors self tells us so, that the Son of man Come to save that was lost.
dt n1 vvz pno12, cst dt n-vvg pp-f np1 vbds pp-f n1 c-acp pc-acp vvi, crd np1 crd uh po12 ng1 n1 vvz pno12 av, cst dt n1 pp-f n1 vvd pc-acp vvi cst vbds vvn.
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so may he say of his crowne, not as the world ruleth, rule I over you. His Kingdome is spirituall.
so may he say of his crown, not as the world Ruleth, Rule I over you. His Kingdom is spiritual.
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both the true Saviour, Ioh. 4. 42. and the onely Saviour, Esay 43. 11. and Saint Peter saith the same, Acts 4. 12. non est nomen aliud, there is no other name under heaven by which we may be saved.
both the true Saviour, John 4. 42. and the only Saviour, Isaiah 43. 11. and Saint Peter Says the same, Acts 4. 12. non est Nome Aliud, there is no other name under heaven by which we may be saved.
d dt j n1, np1 crd crd cc dt j n1, np1 crd crd cc n1 np1 vvz dt d, n2 crd crd fw-la fw-la fw-la vvn, pc-acp vbz dx j-jn n1 p-acp n1 p-acp r-crq pns12 vmb vbi vvn.
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The next point in my Text, is the Messias-ship, which is Christ; the other was his Christen name, a Saviour, that is Iesus, and this is his surname.
The next point in my Text, is the Messiahship, which is christ; the other was his christian name, a Saviour, that is Iesus, and this is his surname.
dt ord n1 p-acp po11 n1, vbz dt n1, r-crq vbz np1; dt n-jn vbds po31 jp n1, dt n1, cst vbz np1, cc d vbz po31 n1.
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If you aske, what it doth signifie; Saint Augustine doth answer you;
If you ask, what it does signify; Saint Augustine does answer you;
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Quis nescit Christum ab unctione appellari? Who knoweth not that Christ hath his name of anointing? As Kings in times past were anointed by the Priests, by the powring on of the holy oyle;Quis nescit Christ ab unction appellari? Who Knoweth not that christ hath his name of anointing? As Kings in times past were anointed by the Priests, by the Pouring on of the holy oil;
fw-la fw-la np1 fw-la n1 fw-la? r-crq vvz xx cst np1 vhz po31 n1 pp-f vvg? p-acp n2 p-acp n2 j vbdr vvn p-acp dt n2, p-acp dt vvg a-acp pp-f dt j n1;
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so was our Saviour Christ anointed by God, by the spirituall infusion of the holy Ghost.
so was our Saviour christ anointed by God, by the spiritual infusion of the holy Ghost.
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The former name was of his person; this is of his Office; for the function whereof his Father hath anointed him. That Office is three fold;
The former name was of his person; this is of his Office; for the function whereof his Father hath anointed him. That Office is three fold;
dt j n1 vbds pp-f po31 n1; d vbz pp-f po31 n1; p-acp dt n1 c-crq po31 n1 vhz vvn pno31. cst n1 vbz crd n1;
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three honourable callings haue surnamed Christ, Kingdome, Priesthood, and Prophesie; all three accustomed by record of Scriptures to be consecrated with holy unction:
three honourable callings have surnamed christ, Kingdom, Priesthood, and Prophesy; all three accustomed by record of Scriptures to be consecrated with holy unction:
crd j n2 vhb vvn np1, n1, n1, cc vvi; d crd vvn p-acp n1 pp-f n2 pc-acp vbi vvn p-acp j n1:
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Saul, David, and Solomon were anointed Kings;Saul, David, and Solomon were anointed Kings;
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Aaron and his sonnes were anointed Priests, and Elias was commanded to anoint Elisha to be Prophet in his roome.Aaron and his Sons were anointed Priests, and Elias was commanded to anoint Elisha to be Prophet in his room.
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And therefore Iesus, in whom those callings did concurre all three, might well be called Christ, i. the anointed.
And Therefore Iesus, in whom those callings did concur all three, might well be called christ, i. the anointed.
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In regard of which three Offices, that Epithere of Trismegistus conferred upon Mercury, may be transferred unto Christ,
In regard of which three Offices, that Epithere of Trismegistus conferred upon Mercury, may be transferred unto christ,
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for the very same reasons, for which they termed him so; a great King, a great Priest, and a great Prophet.
for the very same Reasons, for which they termed him so; a great King, a great Priest, and a great Prophet.
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For the first, the assertion of his Kingdome, the Scriptures doe compasse it with a cloud of witnesses;
For the First, the assertion of his Kingdom, the Scriptures do compass it with a cloud of Witnesses;
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I will not presse them in particular, because it is a point also, which I have handled heretofore. Both Prophets and People;
I will not press them in particular, Because it is a point also, which I have handled heretofore. Both prophets and People;
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both Iewes and Gentiles, (for the wise men of the East did him homage in that name) both men and Angells, (for it is in Gabriels message unto Mary ) Yea Christ himselfe confessed it, Marke 14. 62. and his Father confirmed it, Psal. 2. 6. Herod was affraid of it,
both Iewes and Gentiles, (for the wise men of the East did him homage in that name) both men and Angels, (for it is in Gabriel's message unto Marry) Yea christ himself confessed it, Mark 14. 62. and his Father confirmed it, Psalm 2. 6. Herod was afraid of it,
av-d np2 cc np1, (c-acp dt j n2 pp-f dt n1 vdd pno31 n1 p-acp d n1) d n2 cc n2, (c-acp pn31 vbz p-acp n2 n1 p-acp uh) uh np1 px31 vvd pn31, vvb crd crd cc png31 n1 vvd pn31, np1 crd crd np1 vbds j pp-f pn31,
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and therefore made a massacre of all the infants about Bethleem. Pilate an Infidell wrote it on the Crosse;
and Therefore made a massacre of all the Infants about Bethlehem. Pilate an Infidel wrote it on the Cross;
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and the seale of a Caesar upon his grave-stone might argue that a King lay buried under it. If Christ be a King;
and the seal of a Caesar upon his gravestone might argue that a King lay buried under it. If christ be a King;
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then what is his Kingdome? It is not like to Kingdomes upon earth;
then what is his Kingdom? It is not like to Kingdoms upon earth;
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As he said of his peace, Ioh. 14. Not as the world giveth, give I unto you;
As he said of his peace, John 14. Not as the world gives, give I unto you;
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Mens bodies and their goods, the Kings of the Nations have dominion over them; but non sic erit inter vos, it was not so with him;
Men's bodies and their goods, the Kings of the nations have dominion over them; but non sic erit inter vos, it was not so with him;
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Christ onely craveth the subjection of our soules.
christ only craves the subjection of our Souls.
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His entire regiment is in our hearts, by the rule of his Word, and the scepter of his Spirit.
His entire regiment is in our hearts, by the Rule of his Word, and the sceptre of his Spirit.
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The one containes his Will, and biddeth us to doe it; the other conveighs his grace, and aideth us to doe it. For the second, Christs Priesthood;
The one contains his Will, and bids us to do it; the other conveys his grace, and aideth us to do it. For the second, Christ Priesthood;
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the Apostle avoucheth it, Heb. 10. Nay God himselfe averteth it, and that with an oath, Heb. 7. 21. Thou art a Priest for ever after the order of Melchisedek.
the Apostle avoucheth it, Hebrew 10. Nay God himself averteth it, and that with an oath, Hebrew 7. 21. Thou art a Priest for ever After the order of Melchisedek.
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A little contemptible unto us, but acceptable unto Christ, a little despicable in the mouthes of irreligious and prophane men,
A little contemptible unto us, but acceptable unto christ, a little despicable in the mouths of irreligious and profane men,
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but honourable in the judgement of the onely wise God.
but honourable in the judgement of the only wise God.
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The function of this Priesthood consisteth in that sacrifice, which our Saviour was to offer once for all unto his Father on the altar of the Crosse in the shedding of his bloud for the redemption of the world.
The function of this Priesthood Consisteth in that sacrifice, which our Saviour was to offer once for all unto his Father on the altar of the Cross in the shedding of his blood for the redemption of the world.
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For the third, Christ was a Prophet;
For the third, christ was a Prophet;
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the two Disciples call him so, Luke 24. 19. Yea all the people call him so, Matth. 21. 11. neither barely a Prophet,
the two Disciples call him so, Lycia 24. 19. Yea all the people call him so, Matthew 21. 11. neither barely a Prophet,
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but a great Prophet, Luke 7. 16. so great, that Iohn the Baptist, who was more than a Prophet, who was the greatest among all the sonnes of women, thought himselfe unworthy, (not as we speake in proverbe) to beare his bookes,
but a great Prophet, Lycia 7. 16. so great, that John the Baptist, who was more than a Prophet, who was the greatest among all the Sons of women, Thought himself unworthy, (not as we speak in proverb) to bear his books,
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but to beare his shooes, Matth. 3. 11. The Office of his Prophesie himselfe expoundeth wherein it say, Esay 61. 1. The Lord, saith he, anointed me,
but to bear his shoes, Matthew 3. 11. The Office of his Prophesy himself expoundeth wherein it say, Isaiah 61. 1. The Lord, Says he, anointed me,
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and his Spirit is upon me to preach good tidings unto the poore, to bind up the broken hearted,
and his Spirit is upon me to preach good tidings unto the poor, to bind up the broken hearted,
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and to proclaime libertie to the captives, and enlargement to the prisoners.
and to proclaim liberty to the captives, and enlargement to the Prisoners.
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Which is Christ the Lord ] As there be many Antichrists, but one is the Antichrist;Which is christ the Lord ] As there be many Antichrists, but one is the Antichrist;
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so are there many Christs, but Iesus is the Christ. Here is indeede no article, for some Grammaticall reason;
so Are there many Christ, but Iesus is the christ. Here is indeed no article, for Some Grammatical reason;
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but throughout all the Gospells he is called NONLATINALPHABET. All Kings are Christs; for they have their kinde of unction;
but throughout all the Gospels he is called. All Kings Are Christ; for they have their kind of unction;
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Cyrus himselfe albeit a heathen King, yet is called Christ, for his anointing royall, Esay 45. 1. All Gods people are Christs, Psal. 105. 15. Touch not mine anointed. Cyrus himself albeit a heathen King, yet is called christ, for his anointing royal, Isaiah 45. 1. All God's people Are Christ, Psalm 105. 15. Touch not mine anointed.
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But Iesus NONLATINALPHABET is called Christ, because God hath anointed him farre above his fellowes, Psal. 45. not onely abundanter, but also redundanter; not onely above his fellowes, but also for his fellowes.
But Iesus is called christ, Because God hath anointed him Far above his Fellows, Psalm 45. not only Abundantly, but also redundanter; not only above his Fellows, but also for his Fellows.
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As Aarons ointment dropped downe unto his skirts, Psal. 133. so hath the oyle of Christs anointing distilled downe to all his members, over whom,
As Aaron's ointment dropped down unto his skirts, Psalm 133. so hath the oil of Christ anointing distilled down to all his members, over whom,
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as Boaz did on Ruth, so he hath spread the skirt of his garment.
as Boaz did on Ruth, so he hath spread the skirt of his garment.
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This sacred surname of the Sonne of God, is all one with Messias, but that the one is Hebrew, and the other Greeke.
This sacred surname of the Son of God, is all one with Messias, but that the one is Hebrew, and the other Greek.
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The Evangelist so expoundeth it Iohn 1. 41. We have found the Messias, that is by interpretation, the Christ.
The Evangelist so expoundeth it John 1. 41. We have found the Messias, that is by Interpretation, the christ.
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The particular proofes that this was the Messias, by Prophesies, by Witnesses, by his Miracles, his Sufferings, and Foretellings;
The particular proofs that this was the Messias, by prophecies, by Witnesses, by his Miracles, his Sufferings, and Foretellings;
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I am forst to pretermit, and to proceed unto the next point. The sixth point in this Scripture, is the Divinity of this Infant; which is Christ the Lord.
I am forced to pretermit, and to proceed unto the next point. The sixth point in this Scripture, is the Divinity of this Infant; which is christ the Lord.
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It is the argument which our Saviour used himselfe, Math. 22. 44. to force from the Pharisees the confession of his Godhead.
It is the argument which our Saviour used himself, Math. 22. 44. to force from the Pharisees the Confessi of his Godhead.
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They thought the Messias should be a meere man. But Christ did urge this terme, to proove he should be God; because David called him Lord.
They Thought the Messias should be a mere man. But christ did urge this term, to prove he should be God; Because David called him Lord.
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And therefore Thomas conjoyneth them Iohn 20. 28. My Lord, and my God. The Word by taking flesh became the Sonne of Man;
And Therefore Thomas conjoineth them John 20. 28. My Lord, and my God. The Word by taking Flesh became the Son of Man;
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but he did not therefore cease to be the Sonne of God.
but he did not Therefore cease to be the Son of God.
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In formam servi transijsse, non est naturam Dei perdidisse, Hilar. His Incarnation nihil contulit, nihil abstulit, saith Leo, as it put nothing to,In formam servi transijsse, non est naturam Dei perdidisse, Hilar. His Incarnation nihil contulit, nihil abstulit, Says Leo, as it put nothing to,
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so it tooke nothing from the nature of his Godhead. Though he did NONLATINALPHABET, though he did fill his mothers wombe;
so it took nothing from the nature of his Godhead. Though he did, though he did fill his mother's womb;
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yet he did not NONLATINALPHABET, empty his Fathers bosome, Basil. Forma servi accessit, non forma Dei recessit, August.
yet he did not, empty his Father's bosom, Basil. Forma servi accessit, non forma Dei recessit, August.
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Hee tooke unto him the substance of man; but he put not from him the Essence of God.
He took unto him the substance of man; but he put not from him the Essence of God.
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The greatnesse of Gods wrath, which was to be appeased, the sharpenesse of the curse, which was to be endured,
The greatness of God's wrath, which was to be appeased, the sharpness of the curse, which was to be endured,
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and the hardnesse of the Law, which was to be observed, required the Messias to be more then a man.
and the hardness of the Law, which was to be observed, required the Messias to be more then a man.
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That God might be satisfied, and man might be justified, the mediatour that must goe betweene them both, must bee both God and man.
That God might be satisfied, and man might be justified, the Mediator that must go between them both, must be both God and man.
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Our Ghostly enemies, the devill, death, and hell, could not be conquered, by a Creature. As he must be man, that should encounter them;
Our Ghostly enemies, the Devil, death, and hell, could not be conquered, by a Creature. As he must be man, that should encounter them;
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so he must be God, that could discomfit them? So he must, and so he was; God as well as man;
so he must be God, that could discomfit them? So he must, and so he was; God as well as man;
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and therefore called Immanuel, that is, God with us, God and man both together in one Person.
and Therefore called Immanuel, that is, God with us, God and man both together in one Person.
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he declared his Divinity both NONLATINALPHABET, saith the Evangelist, both miraculis & oraculis, Tertul. both by his Doctrine, and Miracles.
he declared his Divinity both, Says the Evangelist, both miraculis & oraculis, Tertulian both by his Doctrine, and Miracles.
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Never man spake as he spake, Iohn 7. 46. Never man d•d as he did, Math. 9. 33. The time doth cut me off; there have beene many Christs;Never man spoke as he spoke, John 7. 46. Never man d•d as he did, Math. 9. 33. The time does Cut me off; there have been many Christ;
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as our Saviour speaketh in an other sense, behold here is Christ, behold there is Christ;
as our Saviour speaks in an other sense, behold Here is christ, behold there is christ;
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but this Infant onely was the Lord Christ. He is called a little after, ver. 26. The Lords Christ;
but this Infant only was the Lord christ. He is called a little After, ver. 26. The lords christ;
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but here Christ the Lord. Every King is the Lords Christ, that is, the Lords anointed.
but Here christ the Lord. Every King is the lords christ, that is, the lords anointed.
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David cals Saul so, 1 Sam. 24. Abishai cals David so, 2 Sam. 19. But here is, not Christus Domini, but Christus Dominus, not the Lords Christ, but Christ himselfe the Lord.David calls Saul so, 1 Sam. 24. Abishai calls David so, 2 Sam. 19. But Here is, not Christus Domini, but Christus Dominus, not the lords christ, but christ himself the Lord.
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The last thing in my Text, is the place of Christs Nativity, the City of David. The first of Sion was called Davids City,
The last thing in my Text, is the place of Christ Nativity, the city of David. The First of Sion was called Davids city,
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because by him the Iebusites were ejected thence. And Bethleem also is called Davids citie, because he was borne there.
Because by him the Jebusites were ejected thence. And Bethlehem also is called Davids City, Because he was born there.
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The Angell meanes not Sion; it was the citie of the great King, Psal. 48. but he meaneth Bethleem; it is the citie of this little King.
The Angel means not Sion; it was the City of the great King, Psalm 48. but he means Bethlehem; it is the City of this little King.
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He might have said expresly, In the towne of Bethleem; but it pleased him rather to use this circuition; In the citie of David;
He might have said expressly, In the town of Bethlehem; but it pleased him rather to use this circuition; In the City of David;
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because Christ came from David; because the child now borne was not onely of his citie, but also of his seed.
Because christ Come from David; Because the child now born was not only of his City, but also of his seed.
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It was perversnesse in the people, Ioh. 7. 27. and they spake against their conscience, when they said Nemo scit, unde sit, no man should know, whence the Messias was.
It was perverseness in the people, John 7. 27. and they spoke against their conscience, when they said Nemo scit, unde sit, no man should know, whence the Messias was.
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For the Prophets had foretold it, that there he should be borne; and the Pharisees confessed it, when Herod made enquirie of the place of Christs birth.
For the prophets had foretold it, that there he should be born; and the Pharisees confessed it, when Herod made enquiry of the place of Christ birth.
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May I not say of Bethleem, that which Lot said of Zoar, an non modica est? Is it not a little one? Yet now is little Bethleem made peere to great Ierusalem, it is the citie of God.
May I not say of Bethlehem, that which Lot said of Zoar, nias non Modica est? Is it not a little one? Yet now is little Bethlehem made peer to great Ierusalem, it is the City of God.
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Bethleem lately called the citie of David, is now become the citie of the sonne of David. In Bethleem the least among the thousands of Iuda, is borne this day the greatest among the Princes of Iuda. For out of it is sprung Dominator in Israel; a Lord in Israel; nay the King of Israel, as Nathanael called him;Bethlehem lately called the City of David, is now become the City of the son of David. In Bethlehem the least among the thousands of Iuda, is born this day the greatest among the Princes of Iuda. For out of it is sprung Dominator in Israel; a Lord in Israel; nay the King of Israel, as Nathanael called him;
np1 av-j vvd dt n1 pp-f np1, vbz av vvn dt n1 pp-f dt n1 pp-f np1. p-acp np1 dt ds p-acp dt crd pp-f np1, vbz vvn d n1 dt js p-acp dt n2 pp-f np1. c-acp av pp-f pn31 vbz vvn fw-la p-acp np1; dt n1 p-acp np1; uh dt n1 pp-f np1, p-acp np1 vvd pno31;
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whose goings forth are from everlasting. whose goings forth Are from everlasting.
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There are many songes of men recorded in the Scriptures; Deborahs and Moses, Davids and others in the old Testament;
There Are many songs of men recorded in the Scriptures; Deborahs and Moses, Davids and Others in the old Testament;
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Vnto this little Bethleemite, a little Infant, but a great God, the Saviour of Israel, which is Christ the Lord, together with God the Father, &c. Blessed are they, to whom this day is borne a Saviour, which is Christ the Lord.
Unto this little Bethlehemite, a little Infant, but a great God, the Saviour of Israel, which is christ the Lord, together with God the Father, etc. Blessed Are they, to whom this day is born a Saviour, which is christ the Lord.
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OF THE NATIVITIE. The seaventh Sermon. PREACHED VPON CHRISTMAS-DAY. LVKE. 2. 14. Gloria in excelsis Deo, & in terra pax, hominibus bonae voluntatis.
OF THE NATIVITY. The Seventh Sermon. PREACHED UPON CHRISTMAS DAY. LUKE. 2. 14. Gloria in Excelsis God, & in terra pax, hominibus bonae voluntatis.
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Glory to God in the highest, and on earth peace, good will towards men. THE Copies differ in the reading, and the Fathers differ in the Sense;Glory to God in the highest, and on earth peace, good will towards men. THE Copies differ in the reading, and the Father's differ in the Sense;
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and the difference is such, as would take up too much time.
and the difference is such, as would take up too much time.
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Thinke (I pray you) I make choise both of that sense and reading, which I judge most sound.
Think (I pray you) I make choice both of that sense and reading, which I judge most found.
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I reade it thus, Glory be on high to God, and in earth peace, to men of good will.
I read it thus, Glory be on high to God, and in earth peace, to men of good will.
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It is an holy Antheme, sung by a quire of Angels, at Christs Nativity:
It is an holy Anthem, sung by a choir of Angels, At Christ Nativity:
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a song of three parts, one of Glory, one of Peace, and one of Grace. Glory on high to God, Peace on earth to Men; but to men of Grace:
a song of three parts, one of Glory, one of Peace, and one of Grace. Glory on high to God, Peace on earth to Men; but to men of Grace:
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for so good will here signifieth, either actively, that beare good will to Christ, that receive him, that beleeve on him;
for so good will Here signifies, either actively, that bear good will to christ, that receive him, that believe on him;
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or passively, that are vouchsafed grace of Gods good will. Christs birth brings both God Glory, and Man Peace;
or passively, that Are vouchsafed grace of God's good will. Christ birth brings both God Glory, and Man Peace;
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but peace by Gods francke favour;
but peace by God's frank favour;
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remission of sinne, and reconciliation, but not ex debito, but ex beneplacito. Peace is Gods NONLATINALPHABET, Gods meere good will to men.
remission of sin, and reconciliation, but not ex Debito, but ex beneplacito. Peace is God's, God's mere good will to men.
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These are the parts, and subject of this Song. By Gods assistance, &c. The first part of my Text containes three termes, the Object, Place, and Person:
These Are the parts, and Subject of this Song. By God's assistance, etc. The First part of my Text contains three terms, the Object, Place, and Person:
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the Object, Glory; the Place, Heaven; the Person, God. I will briefly speake of them, as the Angels here have Marshald them.
the Object, Glory; the Place, Heaven; the Person, God. I will briefly speak of them, as the Angels Here have Marshalled them.
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Men end their Psalmes with Glory; the Angels beginne theirs with it. Christs birth hath exhibited matter to the Angels of glorifying God.
Men end their Psalms with Glory; the Angels begin theirs with it. Christ birth hath exhibited matter to the Angels of glorifying God.
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God p•rposed all things for his glory; even Christ himselfe, who is the Lord of glory.
God p•rposed all things for his glory; even christ himself, who is the Lord of glory.
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God aimed his actions meerely at that marke. All the Creatures were ordained for it. Heaven and Earth (saith David ) both are full of it.
God aimed his actions merely At that mark. All the Creatures were ordained for it. Heaven and Earth (Says David) both Are full of it.
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The roofe of the Creation, which is Heaven, and the Worlds foundation, which is Earth, both NONLATINALPHABET, there is NONLATINALPHABET in both, light in them both to lead us to Gods glory.
The roof of the Creation, which is Heaven, and the World's Foundation, which is Earth, both, there is in both, Light in them both to led us to God's glory.
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Zacharies and Maries; and old Simeons in the New. But of any Song of Angels, from the first Adam to the second, I remember no record.Zacharies and Mary's; and old Simeons in the New. But of any Song of Angels, from the First Adam to the second, I Remember no record.
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But Christ, the Word, by which he made them both, to whom he gave them both, by whom he reconciled them both, his Incarnation in Gods Predestination, was the mainest meanes, intended to that end. Gods justice gaines him glory; his mercy then much more.
But christ, the Word, by which he made them both, to whom he gave them both, by whom he reconciled them both, his Incarnation in God's Predestination, was the mainest means, intended to that end. God's Justice gains him glory; his mercy then much more.
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If God have glory in sinners condemnation, how much more hath he it in Christs Incarnation, the Mediatour of all mercy? Saint Paul in his comparison gives greater glory to the Gospell, then the Law:
If God have glory in Sinners condemnation, how much more hath he it in Christ Incarnation, the Mediator of all mercy? Saint Paul in his comparison gives greater glory to the Gospel, then the Law:
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and as to Kings on earth, so even to God in Heaven, it is more glorious to be mercifull, then just.
and as to Kings on earth, so even to God in Heaven, it is more glorious to be merciful, then just.
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God gets more Glory Condonando, then Condemnando, by saving sinners, then by damning them: and Christs comming in the flesh was of purpose to save sinners.
God gets more Glory Condonando, then Condemnando, by Saving Sinners, then by damning them: and Christ coming in the Flesh was of purpose to save Sinners.
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Had God but saved man onely, and not sent Christ;
Had God but saved man only, and not sent christ;
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for that hee could have done, had he so pleased, had he so cast it in his eternall counsell, he had gained Glory so.
for that he could have done, had he so pleased, had he so cast it in his Eternal counsel, he had gained Glory so.
c-acp cst pns31 vmd vhi vdn, vhd pns31 av vvd, vhd pns31 av vvd pn31 p-acp po31 j n1, pns31 vhd vvn n1 av.
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But to send his Sonne from his owne side, his Sonne, God like himselfe; to take our nature, so to be fitted to suffer for our sinnes, it is NONLATINALPHABET, as Saint Paul termeth it;
But to send his Son from his own side, his Son, God like himself; to take our nature, so to be fitted to suffer for our Sins, it is, as Saint Paul termeth it;
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this mercy merits glory above mans conceipt.
this mercy merits glory above men conceit.
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God, that he might save man, to be made man, to disparage his high Deity by assuming our base substance, to lye nine moneths in a womans wombe, to be bred of her, to be fed of her, borne of her body, and nourisht at her brests;
God, that he might save man, to be made man, to disparage his high Deity by assuming our base substance, to lie nine months in a woman's womb, to be bred of her, to be fed of her, born of her body, and nourished At her breasts;
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this glory unto God is more then NONLATINALPHABET;
this glory unto God is more then;
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it is as Paul else where saith in an other sense, NONLATINALPHABET, a farre most excellent eternall waight of Glory.
it is as Paul Else where Says in an other sense,, a Far most excellent Eternal weight of Glory.
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Gods workes are all NONLATINALPHABET, all worthy praise; but this is NONLATINALPHABET, worthy of glory. As David exhorts Psalme 66. 2. NONLATINALPHABET make his praise glory;
God's works Are all, all worthy praise; but this is, worthy of glory. As David exhorts Psalm 66. 2. make his praise glory;
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so doe the Angels here for the excellency of this act, Christs Incarnation, they turne praise into glory.
so do the Angels Here for the excellency of this act, Christ Incarnation, they turn praise into glory.
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Christs Birth worthily glorious to God, both for the grace and for the wonder. For the one, Gods end of grace, is glory, Eph. 1. 6. God expects it, and grace workes it.
Christ Birth worthily glorious to God, both for the grace and for the wonder. For the one, God's end of grace, is glory, Ephesians 1. 6. God expects it, and grace works it.
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Yea NONLATINALPHABET makes NONLATINALPHABET, exceeding grace workes God excelling glory. Gods smallest graces, and his meanest gifts are worthy praise. He hath given us Christ; the dearest thing he had: he is his Sonne;
Yea makes, exceeding grace works God excelling glory. God's Smallest graces, and his Meanest Gifts Are worthy praise. He hath given us christ; the dearest thing he had: he is his Son;
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the rarest thing he had, his onely Sonne. For the other, Gods commonest workes and most ordinary actes are worthy praise.
the Rarest thing he had, his only Son. For the other, God's Commonest works and most ordinary acts Are worthy praise.
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Christ is his worke, his strange worke; his act, his strange act; the Word, who is God, to become Flesh;
christ is his work, his strange work; his act, his strange act; the Word, who is God, to become Flesh;
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God, who is a Spirit, to assume a body; Majesty to put on Mortality, God to become man;
God, who is a Spirit, to assume a body; Majesty to put on Mortality, God to become man;
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the Antient of daies, to be coinfantiatus, as Ir•n. to be borne a little Infant, the great God, a small Child, he that guideth Arcturus with his Sonnes as Iob speakes, to suck a Womans niple like our sonnes, to be borne like unto man,
the Ancient of days, to be coinfantiatus, as Ir•n. to be born a little Infant, the great God, a small Child, he that guideth Arcturus with his Sons as Job speaks, to suck a Woman's niple like our Sons, to be born like unto man,
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but of a Virgin, as never was any man; this wondrous worke well worthy is of glory;
but of a Virgae, as never was any man; this wondrous work well worthy is of glory;
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doe I say, of glory? alas the poorenesse of the speech of man, yea and of the speech of Angels;
do I say, of glory? alas the poorness of the speech of man, yea and of the speech of Angels;
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had the tongues of either any higher word, then it, this worke were worthy it. David bids give God the honour due unto his name:
had the tongues of either any higher word, then it, this work were worthy it. David bids give God the honour due unto his name:
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but there is none worthy it. Doe as the Psalmist bad;
but there is none worthy it. Doe as the Psalmist bad;
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date gloriam laudi, put glory unto praise, Worship unto it, honour unto it, adde them all together, God is worthy all, all unworthy God,date gloriam laudi, put glory unto praise, Worship unto it, honour unto it, add them all together, God is worthy all, all unworthy God,
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for this worthy and wonderfull worke of Christs Nativity.
for this worthy and wonderful work of Christ Nativity.
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[ Saith David in the Psalme, God hath Crowned Christ with glory? Why may not I say, Christ hath Crowned God with glory ] I am too long in this,
[ Says David in the Psalm, God hath Crowned christ with glory? Why may not I say, christ hath Crowned God with glory ] I am too long in this,
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and yet in Gods glory, who can be too long. I come unto the next. Gloria in excelsis; Christ is himselfe Excelsus, old Zachary calles him so;
and yet in God's glory, who can be too long. I come unto the next. Gloria in Excelsis; christ is himself Excelsus, old Zachary calls him so;
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for he enstiles Iohn Baptist the Prophet of the highest;
for he enstiles John Baptist the Prophet of the highest;
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and he is Filius excelsi, the Sonne of the most high, Gabriel and Legeon, Angels and devils, both doe call him so.
and he is Filius Excelsi, the Son of the most high, Gabriel and Legeon, Angels and Devils, both do call him so.
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And where is it fitter, glory should be sung, to the Father for the Sonne,
And where is it fitter, glory should be sung, to the Father for the Son,
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then in excelsis, there where the Father is, and whence he sent his Sonne, that is, on high:
then in Excelsis, there where the Father is, and whence he sent his Son, that is, on high:
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Where should be sung Hosannah to the Sonne of David, but in excelsis, Hosannah in the highest? It is meet and right, that glory be to God on high, whose Sonne,
Where should be sung Hosannah to the Son of David, but in Excelsis, Hosannah in the highest? It is meet and right, that glory be to God on high, whose Son,
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as sings old Zachary, visits us from on high. The hight of his mercy merits hight of praise;
as sings old Zachary, visits us from on high. The hight of his mercy merits hight of praise;
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praise, as in the hundreth eight and fortieth Psalme, first in the generall, from the Heavens:
praise, as in the Hundredth eight and fortieth Psalm, First in the general, from the Heavens:
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then praise in the particular, from the holy Angels, and the whole army of the blessed Spirits;
then praise in the particular, from the holy Angels, and the Whole army of the blessed Spirits;
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praise from the Sunne and Moone, and all the Sarres of light, praise from the Heaven of Heavens,
praise from the Sun and Moon, and all the Sarries of Light, praise from the Heaven of Heavens,
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and the waters above the Heavens.
and the waters above the Heavens.
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But especially from all the holy orders of the Angels, Cherubs and Archangels, Seraphims and Thrones, Powers,
But especially from all the holy order of the Angels, Cherubs and Archangels, Seraphims and Thrones, Powers,
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and Principalities, all to sing joyntly, as in the Revelation. Power and Salvation, glory and honour to the Lord our God.
and Principalities, all to sing jointly, as in the Revelation. Power and Salvation, glory and honour to the Lord our God.
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My Text is the first, that is found in all the Scripture, and it is not in excelsis neither.
My Text is the First, that is found in all the Scripture, and it is not in Excelsis neither.
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But now Christs Birth makes the Angels also to sing Hallelujah, that is, glory unto God. Haply they sung before;
But now Christ Birth makes the Angels also to sing Hallelujah, that is, glory unto God. Haply they sung before;
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Saint Ambrose holds their Hymnes were earlier then the World; And whereas Saint Paul calles them NONLATINALPHABET; Ministring Spirits;
Saint Ambrose holds their Hymns were earlier then the World; And whereas Saint Paul calls them; Ministering Spirits;
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Theodoret saith their NONLATINALPHABET was onely NONLATINALPHABET, their ministration was meerely celebration of Gods glory. They might have matter plenty, to praise the Lord before;Theodoret Says their was only, their ministration was merely celebration of God's glory. They might have matter plenty, to praise the Lord before;
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but never had they argument, that so concerned them, as they have now.
but never had they argument, that so concerned them, as they have now.
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They sung before (Saint Ambrose saith) Sanctus, Sanctus, Sanctus, Holy, Holy, Holy, and what concernes Gods holinesse the Angels? But now for Sanctus, they sing Bonus; they turne Holy into Gracious;
They sung before (Saint Ambrose Says) Sanctus, Sanctus, Sanctus, Holy, Holy, Holy, and what concerns God's holiness the Angels? But now for Sanctus, they sing Bonus; they turn Holy into Gracious;
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And they say with David, our song shall be of mercy and truth; and his mercy is over all his workes.
And they say with David, our song shall be of mercy and truth; and his mercy is over all his works.
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The Angels also have a share in it. Christs birth yeelds benefit even unto the Angels.
The Angels also have a share in it. Christ birth yields benefit even unto the Angels.
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As Christ is our Saviour, they reape some fruite by that.
As christ is our Saviour, they reap Some fruit by that.
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For the Saints fill up that gappe, which was made among the Angels by Lucifers fall.
For the Saints fill up that gap, which was made among the Angels by Lucifers fallen.
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The ruines of the Angels are repaired by mans redemption, it is Saint Augustines saying.
The ruins of the Angels Are repaired by men redemption, it is Saint Augustine's saying.
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Quod in Angelis lapsum est, ex hominibus redditum est, it is Saint Augustines to, who is plentifull in that point.Quod in Angels lapsum est, ex hominibus redditum est, it is Saint Augustine's to, who is plentiful in that point.
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They thinke that so concerneth them, that Christ saith they rejoyce at the repentance of a sinner:
They think that so concerns them, that christ Says they rejoice At the Repentance of a sinner:
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because a repentant sinner on earth, becomes a triumphant Saint in Heaven; and so is made NONLATINALPHABET, Luk. 20. 36. equall to the Angels.
Because a repentant sinner on earth, becomes a triumphant Saint in Heaven; and so is made, Luk. 20. 36. equal to the Angels.
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And Origen saith expressely, Christ & terrestria salvavit & coelestia. Hom. 1. in Levit. Saint Hierome saith as much.
And Origen Says expressly, christ & terrestria salvavit & coelestia. Hom. 1. in Levit. Saint Jerome Says as much.
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And therefore if Iupiter were called Panomphaeus, as whom all voices praised;
And Therefore if Iupiter were called Panomphaeus, as whom all voices praised;
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Gods glory much more merits, that all voices doe advance it, both of men and Angels.
God's glory much more merits, that all voices do advance it, both of men and Angels.
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All knees must bow to him, even of things in Heaven.
All knees must bow to him, even of things in Heaven.
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David ends the Psalter with it, Omnis spiritus laudet Deum, even the Spirits of the Angels, whose seates are in excelsis, sing glory unto God.David ends the Psalter with it, Omnis spiritus laudet God, even the Spirits of the Angels, whose seats Are in Excelsis, sing glory unto God.
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And that is the next terme in my Text, the glory is to God. The profit of Christs Birth abounds unto the creature;
And that is the next term in my Text, the glory is to God. The profit of Christ Birth abounds unto the creature;
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but the glory of it, rebounds backe to God. Both what God doth unto him; and what he worketh by him, gaines praise to God.
but the glory of it, rebounds back to God. Both what God does unto him; and what he works by him, gains praise to God.
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For the one his grace inherent saith David in the Psalmes ▪ God hath Crowned Christ with glory.
For the one his grace inherent Says David in the Psalms ▪ God hath Crowned christ with glory.
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Why may not I say, Christ hath Crowned God with glory? The Crowne of glory, which God hath set on Christ, returnes glory to Gods selfe.
Why may not I say, christ hath Crowned God with glory? The Crown of glory, which God hath Set on christ, returns glory to God's self.
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He made him powerfull both NONLATINALPHABET, both in word and deed: the glory of them both reflected upon God.
He made him powerful both, both in word and deed: the glory of them both reflected upon God.
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Both his oraculous doctrine, and his miraculous workes procured God praise. The hearers and beholders both NONLATINALPHABET, Matth. 9. 8, they admired them, but they adored God.
Both his oraculous Doctrine, and his miraculous works procured God praise. The hearers and beholders both, Matthew 9. 8, they admired them, but they adored God.
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All the graces the Father conferred upon the Sonne, redounded to the praise and honour of the Father.
All the graces the Father conferred upon the Son, redounded to the praise and honour of the Father.
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Much more the gracious worke, for which he mainely sent him, which is Salvation:
Much more the gracious work, for which he mainly sent him, which is Salvation:
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Mans mighty redemption, his rescue from death, from sathan, and from hell, the conquest of all ghostly enemies, our justification,
men mighty redemption, his rescue from death, from sathan, and from hell, the conquest of all ghostly enemies, our justification,
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and that peace in my Text, proclaimed to men on earth, our reconciliation;
and that peace in my Text, proclaimed to men on earth, our reconciliation;
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all these by Christ, not only advance our hands and hearts toward heaven, whence commeth this Salvation;
all these by christ, not only advance our hands and hearts towards heaven, whence comes this Salvation;
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but excite the Spirits on high, to sing that heavenly Antheme in the Revelation, Dignus es Domine Deus, worthy art thou O God, to receive glory and honour and power.
but excite the Spirits on high, to sing that heavenly Anthem in the Revelation, Dignus es Domine Deus, worthy art thou Oh God, to receive glory and honour and power.
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The world may usurpe upon some other things, and claime the glory to be due to him for them, Honour, Wealth, Authority, and such other temporalities.
The world may usurp upon Some other things, and claim the glory to be due to him for them, Honour, Wealth, authority, and such other temporalities.
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For he will say (though falsely) that they are his.
For he will say (though falsely) that they Are his.
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But Saint Pauls position, 1 Corinthians 3. Every man will grant, that Christ is Gods. And who should have the glory of the things of God,
But Saint Paul's position, 1 Corinthians 3. Every man will grant, that christ is God's And who should have the glory of the things of God,
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but God? Christ is Gods Saving-health: mine eyes have seene (saith Simeon) Salutare tuum, thy Salvation.
but God? christ is God's Saving-health: mine eyes have seen (Says Simeon) Salutare tuum, thy Salvation.
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And who should have the glory? Who saving God, for Gods Saving-health?
And who should have the glory? Who Saving God, for God's Saving-health?
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The whole Oeconomie of salvation was plotted by Gods selfe, when as yet there was nothing existent, but Gods selfe;
The Whole Economy of salvation was plotted by God's self, when as yet there was nothing existent, but God's self;
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NONLATINALPHABET, saith the Apostle before the world was founded.
, Says the Apostle before the world was founded.
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Man was not then, Angells were not then, to consult with him, to resolve with him.
Man was not then, Angels were not then, to consult with him, to resolve with him.
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And therefore men and Angells, both must sing with David, Non nobis domine, non nobis, Not unto us O Lord, not unto us,
And Therefore men and Angels, both must sing with David, Non nobis domine, non nobis, Not unto us O Lord, not unto us,
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but give the glory to thy name. The action solely and meerely was by God; and therefore the glorie must also wholly and sheerely be to God.but give the glory to thy name. The actium solely and merely was by God; and Therefore the glory must also wholly and sheerely be to God.
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Peace impious Papist, that pressest thy proud merits, to pull some part of glory sacrilegiously to thee.
Peace impious Papist, that pressest thy proud merits, to pull Some part of glory sacrilegiously to thee.
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The Angells, who knew better whose it is, then thou, doe give it unto God. It is indeed Gods due in all things whatsoever.
The Angels, who knew better whose it is, then thou, do give it unto God. It is indeed God's due in all things whatsoever.
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But in Christs Incarnation, and the consequents thereof, all Christians will confesse, it is Gods meere proprietie. For Christ is Gods;
But in Christ Incarnation, and the consequents thereof, all Christians will confess, it is God's mere propriety. For christ is God's;
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and it is Christs owne rule, Quae Caesaris, da Caesari, quae Dei, Deo; that which is Caesars, must be given to him;
and it is Christ own Rule, Quae Caesaris, da Caesari, Quae Dei, God; that which is Caesars, must be given to him;
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so what is Gods, give it unto him. Glory be to God.
so what is God's, give it unto him. Glory be to God.
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The second part is like unto the first, both for the number and nature of the termes, to which they have exact correspondence.
The second part is like unto the First, both for the number and nature of the terms, to which they have exact correspondence.
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There was glorie, here is peace; that on high, this on earth; that to God, this to men.
There was glory, Here is peace; that on high, this on earth; that to God, this to men.
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1557
The Babe that at this time was borne both God and man, his birth was behoovefull both to God and man:
The Babe that At this time was born both God and man, his birth was behooveful both to God and man:
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to the one it brought Glorie, to the other Peace.
to the one it brought Glory, to the other Peace.
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The Authors of this antheme in the verse before my Text, are called heavenly Souldiers. A song of peace,
The Authors of this anthem in the verse before my Text, Are called heavenly Soldiers. A song of peace,
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how may it sute with souldiers? The shepheards might have ask'd them, as Iehu did Iehoram, quid vobis & paci;
how may it suit with Soldiers? The shepherds might have asked them, as Iehu did Jehoram, quid vobis & paci;
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1561
what have you to doe with peace? The Physitian he arkens after the sicke: his wealth comes not by health.
what have you to do with peace? The physician he arkens After the sick: his wealth comes not by health.
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So the souldiers wish is warre.
So the Soldiers wish is war.
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But the phrase lookes not at the matter of the message, but by circumlocution onely meanes the Angels:
But the phrase looks not At the matter of the message, but by circumlocution only means the Angels:
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who otherwhere are sent for Sword, for Fire, for Pestilence; but here for peace.
who otherwhere Are sent for Sword, for Fire, for Pestilence; but Here for peace.
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As a King for joy at the birth of a Sonne, sends forth his proclamations of enlargement to the prisoners, and pardon to the delinquents:
As a King for joy At the birth of a Son, sends forth his Proclamations of enlargement to the Prisoners, and pardon to the delinquents:
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so here at Christs ▪ Nativitie, Gods heavenly Heraulds proclaime peace to men.
so Here At Christ ▪ Nativity, God's heavenly Heralds proclaim peace to men.
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For puer natus est nobis, saith the Prophet Esay, A child is borne, who is the Prince of peace; and his comming in the flesh, is of purpose to bring peace.
For puer Born est nobis, Says the Prophet Isaiah, A child is born, who is the Prince of peace; and his coming in the Flesh, is of purpose to bring peace.
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But how then saith our Saviour, thinke not, that I am come to send peace into the world? Yea,
But how then Says our Saviour, think not, that I am come to send peace into the world? Yea,
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and saith not Iob also militia est vita hominis, mans life on earth is a perpetuall warfare? Christ forbids us to thinke, he sent peace into the world;
and Says not Job also militia est vita hominis, men life on earth is a perpetual warfare? christ forbids us to think, he sent peace into the world;
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but by it he meant peace towards the world. For the profession of Christ hath made the world our enemie.
but by it he meant peace towards the world. For the profession of christ hath made the world our enemy.
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But this peace is not the worlds peace, but Gods. The Apostle so calls it in the fourth to the Philippians, The peace of God.
But this peace is not the world's peace, but God's The Apostle so calls it in the fourth to the Philippians, The peace of God.
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The descending of Gods Son to us, is for the sending of Gods peace to us;
The descending of God's Son to us, is for the sending of God's peace to us;
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And so mans life indeed is a continuall warfare. But that warre is with the World, with the Devill, and the Flesh.
And so men life indeed is a continual warfare. But that war is with the World, with the devil, and the Flesh.
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Wee warre with them, but wee are at peace with God. Christs Church on earth is called the militant Church, i. the warfaring Church. Those three are Christs enemies;
we war with them, but we Are At peace with God. Christ Church on earth is called the militant Church, i. the warfaring Church. Those three Are Christ enemies;
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they are the Dragon and his Angells. Michael, i. Christ, and his Angels, i. Christians must fight continually against those enemies.
they Are the Dragon and his Angels. Michael, i. christ, and his Angels, i. Christians must fight continually against those enemies.
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That warre is no barre to this peace in my Text, which is of conscience towards God.
That war is no bar to this peace in my Text, which is of conscience towards God.
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Nay, rather this peace is preserved by that warre, and cannot be, where it is not. God was mans enemie; Sinne had made him so.
Nay, rather this peace is preserved by that war, and cannot be, where it is not. God was men enemy; Sin had made him so.
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He had incurred the curse, and was thrall to Death, to Sathan, and to Hell. Christs Incarnation wrought reconciliation. God was displeased with man;
He had incurred the curse, and was thrall to Death, to Sathan, and to Hell. Christ Incarnation wrought reconciliation. God was displeased with man;
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but hee is appeased in Christ.
but he is appeased in christ.
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Sinne had so incensed him, that hee swore in his wrath, that wee should not enter into his rest.
Sin had so incensed him, that he swore in his wrath, that we should not enter into his rest.
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But God was made man, to mediate betweene both; and his intercession hath procur'd us peace.
But God was made man, to mediate between both; and his Intercession hath procured us peace.
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The curse, the Hearault of Gods defiance, Christ hath cancel'd it. Sinne, the cause of Gods displeasure Christ hath purged it.
The curse, the Hearault of God's defiance, christ hath canceled it. Sin, the cause of God's displeasure christ hath purged it.
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Death, the first wound, that God had given us, Christ hath cured it. Hell, the Iayle, to which God had adjudged us, Christ hath broken it;
Death, the First wound, that God had given us, christ hath cured it. Hell, the Jail, to which God had adjudged us, christ hath broken it;
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and Sathan, the Executioner, whom God had set to torture us, Christ hath chained him. God looking on us in his Sonne, is well pleased with us for his sake;
and Sathan, the Executioner, whom God had Set to torture us, christ hath chained him. God looking on us in his Son, is well pleased with us for his sake;
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His flesh hath restored us unto his favour, and that is this peace. Peace hath many species;
His Flesh hath restored us unto his favour, and that is this peace. Peace hath many species;
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but this is Gods pardon and reconciliation. God and man, sinne had disjoyned them; but Christ hath attoned them:
but this is God's pardon and reconciliation. God and man, sin had disjoined them; but christ hath atoned them:
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and the attonement is this peace.
and the atonement is this peace.
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Christs righteousnesse recovered what mans wickednesse had lost, to wit, Gods love, the companion of this peace.
Christ righteousness recovered what men wickedness had lost, to wit, God's love, the Companion of this peace.
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Righteousnesse and Peace, saith the Psalmist, kisse each other. Christ is them both;Righteousness and Peace, Says the Psalmist, kiss each other. christ is them both;
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our righteousnesse, 1 Cor. 1. 30. our peace, Eph. 2. 14. and is therefore paralleld by S. Paul unto Melchisedech, i. the King of righteousnesse, who was the King of Salem, that is the King of peace.our righteousness, 1 Cor. 1. 30. our peace, Ephesians 2. 14. and is Therefore paralleled by S. Paul unto Melchizedek, i. the King of righteousness, who was the King of Salem, that is the King of peace.
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To end this, Christ said the Peacemakers, Mat. 5. shall be called the Sonnes of God;
To end this, christ said the Peacemakers, Mathew 5. shall be called the Sons of God;
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but here the Peacemaker is the Son of God. Christ saith himselfe, that we have peace in him.
but Here the Peacemaker is the Son of God. christ Says himself, that we have peace in him.
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And Saint Paul seconds him, that our peace with God, is through Christ our Lord. This peace (I said) meanes reconciliation;
And Saint Paul seconds him, that our peace with God, is through christ our Lord. This peace (I said) means reconciliation;
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and Saint Iohn saith of Christ, that he is NONLATINALPHABET the reconciliation; hee is the propitiation for our sinnes.
and Saint John Says of christ, that he is the reconciliation; he is the propitiation for our Sins.
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Christs comming downe to earth, is for bringing peace on earth; the next terme in my Text.
Christ coming down to earth, is for bringing peace on earth; the next term in my Text.
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There was peace before in heaven:
There was peace before in heaven:
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for how should there be enmitie? Was it betweene the persons of the Godhead? As Paul said of Christ, Is Christ divided? So I may say of God, is God divided? Could schisme be in the Deitie, enmity in the Trinitie? Christ saith of two of them, Ego & Pater unum sumus;
for how should there be enmity? Was it between the Persons of the Godhead? As Paul said of christ, Is christ divided? So I may say of God, is God divided? Could Schism be in the Deity, enmity in the Trinity? christ Says of two of them, Ego & Pater Unum sumus;
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the Father and the Sonne, were one. And Saint Iohn saith of all three; the Father, the Word, and the holy Ghost, they all are one.
the Father and the Son, were one. And Saint John Says of all three; the Father, the Word, and the holy Ghost, they all Are one.
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Was it betweene God and the Angels? Those of them that rebel'd, God cast them downe;
Was it between God and the Angels? Those of them that rebelled, God cast them down;
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and grace preserved the rest from like presumption. They all continually waite on God: they all continually have peace with God.
and grace preserved the rest from like presumption. They all continually wait on God: they all continually have peace with God.
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Was it betweene themselves? Saint Iohn indeed in the Apocalyps writes of a battell fought in heaven, betweene Michael and his Angells,
Was it between themselves? Saint John indeed in the Apocalypse writes of a battle fought in heaven, between Michael and his Angels,
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and the Dragon and his Angells. But that is but an Allegorie.
and the Dragon and his Angels. But that is but an Allegory.
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Was it betweene the Saints? First, it is a question, whether the Saints were there before Christs time.
Was it between the Saints? First, it is a question, whither the Saints were there before Christ time.
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The current of the Fathers runnes to the negative part, that none came there before Christs resurrection;
The current of the Father's runs to the negative part, that none Come there before Christ resurrection;
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that Sanguis Christi was clavis paradisi; that heaven was shut, till Christs bloud opened it. I will not determine it; I will onely say;
that Sanguis Christ was clavis Paradisi; that heaven was shut, till Christ blood opened it. I will not determine it; I will only say;
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wheresoever they were, they were in blisse. But say, the Saints were there: they were at peace, both betweene themselves, and with Angels, and with God. Heaven hath no hostility:
wheresoever they were, they were in bliss. But say, the Saints were there: they were At peace, both between themselves, and with Angels, and with God. Heaven hath no hostility:
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where should be peace, if not in Paradise? The peace then here proclamed by the Angels, it is on earth.
where should be peace, if not in Paradise? The peace then Here proclaimed by the Angels, it is on earth.
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There is no peace in Hell; neither to the ghosts of men betweene themselves; nor to the spirits of feinds betweene themselves;
There is no peace in Hell; neither to the Ghosts of men between themselves; nor to the spirits of fiend between themselves;
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nor betweene the ghosts and feinds; and least of all betweene them and God.
nor between the Ghosts and fiend; and least of all between them and God.
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The damned ghosts doe curse, every one his fellow, for suffering, for entising, for assisting him in sinne.
The damned Ghosts do curse, every one his fellow, for suffering, for enticing, for assisting him in sin.
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The cursed fiends doe rage every one with other, for being his ringleader in rebelling against God.
The cursed fiends do rage every one with other, for being his ringleader in rebelling against God.
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The Ghosts doe gnash at the devils, for tormenting them; and both blaspheme God for condemning them.
The Ghosts do gnash At the Devils, for tormenting them; and both Blaspheme God for condemning them.
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Said Christ he came not to bring peace unto the earth; surely he was not sent to bring peace to Hell.
Said christ he Come not to bring peace unto the earth; surely he was not sent to bring peace to Hell.
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Or say it have your sense;
Or say it have your sense;
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and that is the next terme in my Text Hominibus to men; Peace on earth to Men.
and that is the next term in my Text Hominibus to men; Peace on earth to Men.
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Man was Gods enemy, the Apostle cals him so, Rom. 5. 10. Not as he is man;
Man was God's enemy, the Apostle calls him so, Rom. 5. 10. Not as he is man;
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but sinne had made him so. Gods selfe made man, who hateth nothing that he made.
but sin had made him so. God's self made man, who hates nothing that he made.
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But sinne, the devils creature, who is enemy unto God, made man his enemy too. Man had transgrest, and Iustice had sentenced him;
But sin, the Devils creature, who is enemy unto God, made man his enemy too. Man had transgressed, and justice had sentenced him;
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and for the execution, there was ordained death, and hell, and sathan, and the evill day.
and for the execution, there was ordained death, and hell, and sathan, and the evil day.
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But Mercy had methoded a meanes of reconcilement; and Christ would be incarnate, to procure him peace.
But Mercy had methoded a means of reconcilement; and christ would be incarnate, to procure him peace.
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Man was so pretious in the eyes of God, that his Sonne should suffer, rather then he starve.
Man was so precious in the eyes of God, that his Son should suffer, rather then he starve.
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God would rather die, then man not live.
God would rather die, then man not live.
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The Angels that apostated from their first state, Creatures more glorious farre then man, God instantly damned them.
The Angels that apostated from their First state, Creatures more glorious Far then man, God instantly damned them.
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They have endured his doome many thousand yeares: he makes no peace with them, he takes no truce with them.
They have endured his doom many thousand Years: he makes no peace with them, he Takes no truce with them.
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The Origenists, and Mahomet, and some Anabaptists hold, that Lucifer at last shall be loosed from his bands,
The Origenists, and Mahomet, and Some Anabaptists hold, that Lucifer At last shall be loosed from his bans,
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and restored to his light, he and all the damned fiends. But Saint Iude assureth them, that their darkenesse is eternall, and their chaines are everlasting.
and restored to his Light, he and all the damned fiends. But Saint Iude assureth them, that their darkness is Eternal, and their chains Are everlasting.
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But man of Gods great mercy hath found a Mediatour; and Gods owne Son owne selfe hath purchased him peace.
But man of God's great mercy hath found a Mediator; and God's own Son own self hath purchased him peace.
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Lord, what is man, that thou regardest him? what is the Sonne of man, that thou the Sonne of God vouchsafest to visit him? Thou hast made him, not little lower, but much higher, then the Angels, and proclamest peace, not in hell to them; but in earth to him; peace in earth to men. Lord, what is man, that thou regardest him? what is the Son of man, that thou the Son of God vouchsafest to visit him? Thou hast made him, not little lower, but much higher, then the Angels, and proclamest peace, not in hell to them; but in earth to him; peace in earth to men.
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And why to Men? why not to devils too? Respects God persons? Is he not rich to all? and said you not before, that his mercies are over all his workes? First, for the Objections;
And why to Men? why not to Devils too? Respects God Persons? Is he not rich to all? and said you not before, that his Mercies Are over all his works? First, for the Objections;
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had God sent peace to them, and not to us;
had God sent peace to them, and not to us;
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God should have seemed so rather to have respected persons, in receiving to his grace the more excellent creature; and refusing the inferiour.
God should have seemed so rather to have respected Persons, in receiving to his grace the more excellent creature; and refusing the inferior.
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And the Text is true, that God is rich to all. But you take not all the Text;
And the Text is true, that God is rich to all. But you take not all the Text;
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God is rich (saith the Apostle) to all that call on him; which the devils can not doe.God is rich (Says the Apostle) to all that call on him; which the Devils can not do.
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And for Gods mercies, they are over all his workes; misconster not the termes. The preposition Super is not extensive, but comparative.
And for God's Mercies, they Are over all his works; misconstrue not the terms. The preposition Super is not extensive, but comparative.
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His mercies are not upon all his workes, but above all his workes; they excell his other workes.
His Mercies Are not upon all his works, but above all his works; they excel his other works.
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Gods mercies so are over all his workes, even over the Angels, as I showed before.
God's Mercies so Are over all his works, even over the Angels, as I showed before.
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For that the good Angels fall not as the bad, that is Gods mercy. Stretch not the Text unto the devils too:
For that the good Angels fallen not as the bad, that is God's mercy. Stretch not the Text unto the Devils too:
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Mercy, Gods mercy is over all his workes; All generally, not personally;
Mercy, God's mercy is over all his works; All generally, not personally;
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all in Specie; not in Individuo; not over every severall creature, but over every kind of worke:
all in Specie; not in Individuo; not over every several creature, but over every kind of work:
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as peace is in my Text to Men; but not to all, but to men of good will. Nay;
as peace is in my Text to Men; but not to all, but to men of good will. Nay;
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I will not care to yeeld it, in what sense you will. Let all meane individuals.
I will not care to yield it, in what sense you will. Let all mean individuals.
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I say, Gods mercy is on the devils too, and on all the damned Spirits. For they all are punisht short of their deserts.
I say, God's mercy is on the Devils too, and on all the damned Spirits. For they all Are punished short of their deserts.
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God hath mixt mercy with justice even in hell. Now for the point, why peace is not to fiends, as well as men; the question is curious;
God hath mixed mercy with Justice even in hell. Now for the point, why peace is not to fiends, as well as men; the question is curious;
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and it might suffice to answer you, as the Pharisees did Iudas, NONLATINALPHABET, What is that to us? Yet some writers yeeld these reasons.
and it might suffice to answer you, as the Pharisees did Iudas,, What is that to us? Yet Some writers yield these Reasons.
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First, the guilt of Angels was greater then of Man. For they sinned of themselves, but Man by their temptation. Secondly, they fell not all: but all mankind fell.
First, the guilt of Angels was greater then of Man. For they sinned of themselves, but Man by their temptation. Secondly, they fell not all: but all mankind fell.
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All were in Adams loines, when he transgrest. And falling all, they needed a redeemer:
All were in Adams loins, when he transgressed. And falling all, they needed a redeemer:
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it seeming pity in Gods gracious eye, that so noble a Creature should totally be lost.
it seeming pity in God's gracious eye, that so noble a Creature should totally be lost.
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Thirdly, Adam slipt of ignorance, and Eve of weakenesse; which are but trespasses against God the Father, and the Sonne:
Thirdly, Adam slipped of ignorance, and Eve of weakness; which Are but Trespasses against God the Father, and the Son:
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But the Angels fell of malice. and so they sinning against God the Holy Ghost, could not be pardoned.
But the Angels fell of malice. and so they sinning against God the Holy Ghost, could not be pardoned.
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To end this point, I will praise God, for sending peace to me; I will not pose God, why he sent not unto them.
To end this point, I will praise God, for sending peace to me; I will not pose God, why he sent not unto them.
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Even so Lord, because it pleased thee:
Even so Lord, Because it pleased thee:
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thou wilt have mercy, on whom thou wilt have mercy, not on Angels, but on men;
thou wilt have mercy, on whom thou wilt have mercy, not on Angels, but on men;
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and not on all them neither, but NONLATINALPHABET, upon men of good will; which is the last point in my Text;
and not on all them neither, but, upon men of good will; which is the last point in my Text;
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I will be short in it. NONLATINALPHABET, I said before, this terme might be taken in two senses;
I will be short in it., I said before, this term might be taken in two Senses;
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active, to be meant of men, embracing Christ; passive, to be meant of God affecting men. For the first;
active, to be meant of men, embracing christ; passive, to be meant of God affecting men. For the First;
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the peace is unto men, but to men of good will, that willingly and cheerefully receive him for their Saviour.
the peace is unto men, but to men of good will, that willingly and cheerfully receive him for their Saviour.
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Herod was troubled, and all Ierusalem; there was no peace to them. Their will was ill, not good to Christ;Herod was troubled, and all Ierusalem; there was no peace to them. Their will was ill, not good to christ;
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or he must mend the title.
or he must mend the title.
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with a good will they would have murthred him. Hence would the Papists strengthen their free will.
with a good will they would have murdered him. Hence would the Papists strengthen their free will.
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Their good will to that, you may see in the Rhemes Testament.
Their good will to that, you may see in the Rheims Testament.
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But they are confuted by the learnedst of themselves, Bellarmine and Maldonat; who both appropriate NONLATINALPHABET unto God,
But they Are confuted by the Learnedest of themselves, Bellarmine and Maldonatus; who both Appropriate unto God,
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and deny it ever to be said of men. Tak• it then passively; the Scripture phrase is usuall, sonnes of grace, sonnes o• wrath, of election; of perdition;
and deny it ever to be said of men. Tak• it then passively; the Scripture phrase is usual, Sons of grace, Sons o• wrath, of election; of perdition;
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so heere Hominibus bonae voluntatis, to men of Gods good will, that is, to men, who God of his good will,
so Here Hominibus bonae voluntatis, to men of God's good will, that is, to men, who God of his good will,
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or as Saint Paul phraseth it, in the good pleasure of his will, hath purposed to his Salvation; to them is this peace;
or as Saint Paul Phraseth it, in the good pleasure of his will, hath purposed to his Salvation; to them is this peace;
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sent not of mans deserving, but of Gods vouchsafing.
sent not of men deserving, but of God's vouchsafing.
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This peace (Saint Ambrose telles thee) is not meriti; it is not debiti; but it is placiti. God is pleased to send it them, with whom in Christ he is well pleased;
This peace (Saint Ambrose tells thee) is not Merit; it is not debiti; but it is placiti. God is pleased to send it them, with whom in christ he is well pleased;
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hominibus beneplaciti, not to men of merit, but to men of grace; and therefore this peace pertaines to them alone, with whom he is well pleased:hominibus beneplaciti, not to men of merit, but to men of grace; and Therefore this peace pertains to them alone, with whom he is well pleased:
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to men of good will, (an exoticke phrase, and therefore harsh,) to men vouchsafed grace of Gods free favour,
to men of good will, (an exotic phrase, and Therefore harsh,) to men vouchsafed grace of God's free favour,
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and the good pleasure of his holy will.
and the good pleasure of his holy will.
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Our Saviour, who was NONLATINALPHABET himselfe, hath sent this peace to all NONLATINALPHABET, to them onely, to them all;
Our Saviour, who was himself, hath sent this peace to all, to them only, to them all;
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to all whom God hath loved in his beloved Sonne.
to all whom God hath loved in his Beloved Son.
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Whose blessed Birth this day, as the Angels heere solemnize, and welcome his comming with a Caroll of great joy:
Whose blessed Birth this day, as the Angels Here solemnize, and welcome his coming with a Carol of great joy:
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so let us to whom this peace is here proclaimed, sing joyfully Hosannah to the Sonne of David: and say with these Angels, Glory be to God;
so let us to whom this peace is Here proclaimed, sing joyfully Hosannah to the Son of David: and say with these Angels, Glory be to God;
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the Father, and the Sonne, and to the Holy Ghost, this day, and evermore.
the Father, and the Son, and to the Holy Ghost, this day, and evermore.
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OF THE NATIVITIE. The eigth Sermon.
OF THE NATIVITY. The Eighth Sermon.
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PREACHED VPON CHRISTMAS-DAY. 1 TIM. 3. 16. And without controversie, great is the mystery of Godlinesse.
PREACHED UPON CHRISTMAS DAY. 1 TIM. 3. 16. And without controversy, great is the mystery of Godliness.
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THE words are all perspicuous, saving one. What is meant by godlinesse, there is question. Without controversie, great is the mysterie of godlinesse.
THE words Are all perspicuous, Saving one. What is meant by godliness, there is question. Without controversy, great is the mystery of godliness.
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But what is meant by godlinesse, is not without controversie. Expositors conster it, some of Christ, some of the Gospel.
But what is meant by godliness, is not without controversy. Expositors construe it, Some of christ, Some of the Gospel.
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One falls fowle with Erasmus, for leaning to the latter;
One falls fowl with Erasmus, for leaning to the latter;
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and the former will fit this season well, according to the words immediatly following, God manifested in the flesh.
and the former will fit this season well, according to the words immediately following, God manifested in the Flesh.
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Be then (if you please) the secret of our Saviours comming in the flesh, the Argument of my Text, Christs Incarnation.
Be then (if you please) the secret of our Saviors coming in the Flesh, the Argument of my Text, Christ Incarnation.
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It is a mysterie, a great mysterie, and that confest; foure severall termes, set out, each by it selfe by two of the Greeke Fathers:
It is a mystery, a great mystery, and that confessed; foure several terms, Set out, each by it self by two of the Greek Father's:
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Saint Chrysostome, and Oecumenius, for distinct consideration. NONLATINALPHABET, Without controversie, great is the mysterie of godlinesse, that is, of God Incarnate;
Saint Chrysostom, and Oecumenius, for distinct consideration., Without controversy, great is the mystery of godliness, that is, of God Incarnate;
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1684
or if that sound harshly, of the Gospell: The oddes is small. For what is the Gospell, but NONLATINALPHABET, The Booke of the Genesis of Iesus Christ;
or if that found harshly, of the Gospel: The odds is small. For what is the Gospel, but, The Book of the Genesis of Iesus christ;
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the narration of Christs generation, the storie of the Messias comming in the flesh, the Historie of this mysterie? It is a modall proposition:
the narration of Christ generation, the story of the Messias coming in the Flesh, the History of this mystery? It is a modal proposition:
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1686
first therefore of the moode, NONLATINALPHABET Without controversie. What saith the Apostle? Is Christs Incarnation without controversie. Surely God was made flesh; it is true.
First Therefore of the mood, Without controversy. What Says the Apostle? Is Christ Incarnation without controversy. Surely God was made Flesh; it is true.
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But it hath the lot of other truths, to be opposed. It is a certaine truth, but yet oppugnant.
But it hath the lot of other truths, to be opposed. It is a certain truth, but yet oppugnant.
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1688
There is a Greeke Father seconds Saint Paul, NONLATINALPHABET no man doubts of it; it hath not in it NONLATINALPHABET, any doubt at all.
There is a Greek Father seconds Saint Paul, no man doubts of it; it hath not in it, any doubt At all.
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1689
More peremptorie than Paul. Of Christs Incarnation, no man doubting, no thing doubted. Simon Magus opposed Christ;
More peremptory than Paul. Of Christ Incarnation, no man doubting, no thing doubted. Simon Magus opposed christ;
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there is a NONLATINALPHABET, and that a NONLATINALPHABET, as Saint Luke writes of him, a great man against this great mysterie.
there is a, and that a, as Saint Lycia writes of him, a great man against this great mystery.
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The mysterie is, that God should be made flesh. Sathan himselfe doubted, whether Christ were God; there's a NONLATINALPHABET, one thing doubted.
The mystery is, that God should be made Flesh. Sathan himself doubted, whither christ were God; there's a, one thing doubted.
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And his body was thought to be but Phantasticum, to be man but putativè; not to be true flesh. There's an other: both his natures questioned.
And his body was Thought to be but Phantasticum, to be man but putativè; not to be true Flesh. There's an other: both his nature's questioned.
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Paulus Samosatenus, more fitly Semisathanas, held, Christ was NONLATINALPHABET, but a meere man: NONLATINALPHABET, but not NONLATINALPHABET, a man of God, but not both man and God.Paulus Samosatene, more fitly Semisathanas, held, christ was, but a mere man:, but not, a man of God, but not both man and God.
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So did Ebion; so did Arius, and such multitudes after him, that Hierom saith, the whole world in a manner was turned Arian. And to the truth and perfection of his humane flesh, what should I cite the sundry Heretickes, that opposed it? It is not then NONLATINALPHABET,
So did Ebion; so did Arius, and such Multitudes After him, that Hieronymus Says, the Whole world in a manner was turned Arian. And to the truth and perfection of his humane Flesh, what should I Cite the sundry Heretics, that opposed it? It is not then,
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but NONLATINALPHABET, who not almost impugned this mysterie? I oppose not these to Saint Paul; they were his punies, borne most of them long after him.
but, who not almost impugned this mystery? I oppose not these to Saint Paul; they were his punies, born most of them long After him.
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He might say of this mysterie, NONLATINALPHABET, that it was without controversie, for all this. Examine his owne age.
He might say of this mystery,, that it was without controversy, for all this. Examine his own age.
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What thought the Iewes, when they cried, Crucifige? Caiphas, when he rent his cloathes? Pilat would not have sentenced him,
What Thought the Iewes, when they cried, Crucifige? Caiaphas, when he rend his clothes? Pilat would not have sentenced him,
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nor the Elders have delivered him, had they thought, that as (Saint Paul saith) Deus erat in Christo. Christ had beene a person compound of man and God.
nor the Elders have Delivered him, had they Thought, that as (Saint Paul Says) Deus erat in Christ. christ had been a person compound of man and God.
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Saint Paul saith it, Had they knowne it, they would not have crucified the Lord of glory.
Saint Paul Says it, Had they known it, they would not have Crucified the Lord of glory.
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1700
But their conceit of him was but as of a man. Come see a man, saith the Samaritane woman.
But their conceit of him was but as of a man. Come see a man, Says the Samaritan woman.
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Ecce homo, saith Pilat, Behold the man. Have not to doe with that just man, saith Pilats wife:Ecce homo, Says Pilat, Behold the man. Have not to do with that just man, Says Pilats wife:
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a just man, but a man.
a just man, but a man.
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Nay, it was Saint Peters terme too, though his disciple, Non novi hominem, I know not the man.
Nay, it was Saint Peter's term too, though his disciple, Non novi hominem, I know not the man.
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Yea Saint Pauls selfe by Pauls leave, whatsoever he saith now, kept he not their cloathes, that stoned Steven, that furiously ranne on him, at his saying, he saw Christ at the right hand of God? Kept their cloathes? Thats little.
Yea Saint Paul's self by Paul's leave, whatsoever he Says now, kept he not their clothes, that stoned Steven, that furiously ran on him, At his saying, he saw christ At the right hand of God? Kept their clothes? Thats little.
uh n1 npg1 n1 p-acp npg1 vvb, r-crq pns31 vvz av, vvd pns31 xx po32 n2, cst vvn np1, cst av-j vvd p-acp pno31, p-acp po31 n-vvg, pns31 vvd np1 p-acp dt j-jn n1 pp-f np1? vvd po32 n2? d|vbz j.
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Did he not himselfe persecute Christ? Charged with it by Christs selfe, Saul, Saul, &c. and confessed by him five times.
Did he not himself persecute christ? Charged with it by Christ self, Saul, Saul, etc. and confessed by him five times.
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Were not Saducees and Pharisees, Priests, Elders, and Herodians, all against Christ? Were not the Apostles derided, imprisoned,
Were not Sadducees and Pharisees, Priests, Elders, and Herodians, all against christ? Were not the Apostles derided, imprisoned,
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1707
and scourged for preaching him? Pauls selfe (himselfe saith) NONLATINALPHABET more than they all? Was not the Gospel oppugned by Libertines, by Epicures, disgraced by them;
and scourged for preaching him? Paul's self (himself Says) more than they all? Was not the Gospel oppugned by Libertines, by Epicureans, disgraced by them;
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and Saint Paul the Preacher called NONLATINALPHABET, a base fellow? Said not Simeon, Christ should be NONLATINALPHABET, a marke of contradiction? Nay a marke of malediction? Many blasphemed both his Person and his Doctrine, called him a Deceiver, a Samaritane, a Conjurer? And saith the Apostle here, that the Mysterie, the great mysterie of Christs comming in the flesh, is NONLATINALPHABET, a position without controversie? He might have said in Saint Peters phrase NONLATINALPHABET, of a truth.
and Saint Paul the Preacher called, a base fellow? Said not Simeon, christ should be, a mark of contradiction? Nay a mark of malediction? Many blasphemed both his Person and his Doctrine, called him a Deceiver, a Samaritan, a Conjurer? And Says the Apostle Here, that the Mystery, the great mystery of Christ coming in the Flesh, is, a position without controversy? He might have said in Saint Peter's phrase, of a truth.
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Or in his owne elsewhere, NONLATINALPHABET, It is a faithfull saying. He might have protested it, have sworne it for the truth.
Or in his own elsewhere,, It is a faithful saying. He might have protested it, have sworn it for the truth.
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But to say, without controversie, of a thing so controverted, to call it NONLATINALPHABET, which is so NONLATINALPHABET ▪ so contradicted, NONLATINALPHABET, every where contradicted, Acts 28. 22. Saint Paul should seeme to hyperbolize.
But to say, without controversy, of a thing so controverted, to call it, which is so ▪ so contradicted,, every where contradicted, Acts 28. 22. Saint Paul should seem to hyperbolize.
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But distingue tempora, consider Person, Time, and Place;
But distingue tempora, Consider Person, Time, and Place;
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Tis no Hyperbole. It was harsh to Heathens, and to Iewes sometimes, and out of Israel. But to Christians now in the Church, this sacred secret was without controversie.
This no Hyperbole. It was harsh to heathens, and to Iewes sometime, and out of Israel. But to Christians now in the Church, this sacred secret was without controversy.
pn31|vbz dx n1. pn31 vbds j p-acp n2-jn, cc p-acp np2 av, cc av pp-f np1. cc-acp p-acp np1 av p-acp dt n1, d j n-jn vbds p-acp n1.
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Nor must Saint Paul, praestare culpam, make good all translations. The Hyperbole is not Saint Pauls; it is the Translators, if it be one.
Nor must Saint Paul, praestare Fault, make good all Translations. The Hyperbole is not Saint Paul's; it is the Translators, if it be one.
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1714
S. Paul saith but ex confesso, the Greeke word meanes no more. That's no peremptory terme.
S. Paul Says but ex Confesso, the Greek word means no more. That's no peremptory term.
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1715
I said, it was a mood: and it is a modest mood and moderate.
I said, it was a mood: and it is a modest mood and moderate.
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Say, the great mystery of Christs Incarnation were contradicted by all without, were controverted by some within the Church:
Say, the great mystery of Christ Incarnation were contradicted by all without, were controverted by Some within the Church:
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1717
Yet those, that were converted, did confesse it all. Whence sprung that horrible Title of confessours, frequent in the Church.
Yet those, that were converted, did confess it all. Whence sprung that horrible Title of Confessors, frequent in the Church.
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A checke to after ages, to the degenerate generations of Atheising, Heathenising, Sathanising Christians. Wee pardon Lucian, a profest Atheist.
A check to After ages, to the degenerate generations of Atheising, Heathenising, Sathanising Christians. we pardon Lucian, a professed Atheist.
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1719
What should Christ looke for of him, but scoffes. It was he, cald Christ NONLATINALPHABET, the crucified Sophister.
What should christ look for of him, but scoffs. It was he, called christ, the Crucified Sophister.
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1720
And so we doe Libanius; It was he that askt, what that Carpenters sonne was doing then in heaven.
And so we do Libanius; It was he that asked, what that Carpenters son was doing then in heaven.
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1721
Be Christ a Galilean, and the Gospell NONLATINALPHABET to Iulian, idle and ridiculous. He was an Apostata. And Felix his Treasurer may make up the the messe;
Be christ a Galilean, and the Gospel to Iulian, idle and ridiculous. He was an Apostata. And Felix his Treasurer may make up the the mess;
vbb np1 dt j, cc dt n1 p-acp np1, j cc j. pns31 vbds dt fw-la. cc np1 po31 n1 vmb vvi a-acp dt dt n1;
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1722
See, what plate Maries sonne is served with, it was his Apophthegme. But that Christians should question, should quarell this mysterie; thats to me a mysterie.
See, what plate Mary's son is served with, it was his Apophthegm. But that Christians should question, should quarrel this mystery; thats to me a mystery.
vvb, r-crq n1 npg1 n1 vbz vvn p-acp, pn31 vbds po31 n1. p-acp cst np1 vmd vvi, vmd vvi d n1; d|vbz p-acp pno11 dt n1.
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1723
Some his Godhead, some his flesh, as did sundrie sorts of Heretickes.
some his Godhead, Some his Flesh, as did sundry sorts of Heretics.
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1724
Nay, that Popes Christs owne Vicars, should denie their Lord, like Peter; Peters successours in nothing but in that;
Nay, that Popes Christ own Vicars, should deny their Lord, like Peter; Peter's Successors in nothing but in that;
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1725
should mocke at this mysterie, this mysterie of godlinesse, it were strange, were not Babylon a mysterie her selfe.
should mock At this mystery, this mystery of godliness, it were strange, were not Babylon a mystery her self.
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1726
Her brazed brow is branded with that marke, Apoc 17. Mysterium, a mysterie, the mysterie of ungodlinesse.
Her brazed brow is branded with that mark, Apocalypse 17. Mysterium, a mystery, the mystery of ungodliness.
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1727
Nay some Papists have confest, they have seene the word Mysterium, engraven closely in the Popes Diademe.
Nay Some Papists have confessed, they have seen the word Mysterium, engraven closely in the Popes Diadem.
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1728
See Iames Bastardie of Fathers in his Epistle Dedicatorie.
See James Bastardy of Father's in his Epistle Dedicatory.
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1729
Saith not Socrates, that Felix the second was an Arian? Then thought hee not Christ God.
Says not Socrates, that Felix the second was an Arian? Then Thought he not christ God.
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1730
Christ to be God incarnate, it seemes Leo ▪ the tenth thought it not Magnum Mysterium, but magnum mendacium, not a mysterie, but a sophistrie;
christ to be God incarnate, it seems Leo ▪ the tenth Thought it not Magnum Mysterium, but magnum Mendacium, not a mystery, but a sophistry;
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1731
Illa fabula de Christo, he termes the Gospell but a meere fable.Illa fabula de Christ, he terms the Gospel but a mere fable.
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1732
The like blasphemie was that of Gregorie the ninth, that reckoned three famous Impostors of the world, Moses, Mahomet, and Christ. A title fit to be put into the stile of the Bishops of Rome. They are indeed Impostors;
The like blasphemy was that of Gregory the ninth, that reckoned three famous Impostors of the world, Moses, Mahomet, and christ. A title fit to be put into the style of the Bishops of Room. They Are indeed Impostors;
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1733
and so Machiavel calls one of them, Alexander the sixth, the Impostor of the world.
and so Machiavel calls one of them, Alexander the sixth, the Impostor of the world.
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1734
He that inscribed his Booke to the now Pope, Paulo V. Vicedeo; either meant some mysterie,
He that inscribed his Book to the now Pope, Paul V. Vicedeo; either meant Some mystery,
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1736
For how can his Holinesse be justly called Vice-God, if Christ, whose Vicar hee is, be not God? Enough of the Moode; come to the Mysterie.
For how can his Holiness be justly called Vice-God, if christ, whose Vicar he is, be not God? Enough of the Mood; come to the Mystery.
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1737
It is fit quid goe before quantum. Rhemists read this Scripture, great is the Sacrament. Wee must pardon their superstition.
It is fit quid go before quantum. Rhemists read this Scripture, great is the Sacrament. we must pardon their Superstition.
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1738
The vulgar Latine hath Sacramentum, and the Councell of Trent ties them to that Translation. Christs Incarnation is a mysterie. It is not Arcanum onely:
The Vulgar Latin hath Sacramentum, and the Council of Trent ties them to that translation. Christ Incarnation is a mystery. It is not Arcanum only:
dt j jp vhz fw-la, cc dt n1 pp-f np1 vvz pno32 p-acp d n1. npg1 n1 vbz dt n1. pn31 vbz xx np1 av-j:
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1739
that's too low a word for so high a thing. Holy secrets are called mysteryes. The Gospell in generall is a mysterie.
that's too low a word for so high a thing. Holy secrets Are called Mysteres. The Gospel in general is a mystery.
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1740
Saint Paul calls it so, Col. 1. 26. The Church long governed by God under Ceremonies, under darke types and shadowes.
Saint Paul calls it so, Col. 1. 26. The Church long governed by God under Ceremonies, under dark types and shadows.
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1741
The project of it too, a mysterie;
The project of it too, a mystery;
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1742
that the whole world estranged from God, should be cald by it to the hope of salvation,
that the Whole world estranged from God, should be called by it to the hope of salvation,
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1743
and eternall life offered unto all. God was before knowne onely in Israel. Nay all our Preaching is mostly mysterie.
and Eternal life offered unto all. God was before known only in Israel. Nay all our Preaching is mostly mystery.
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1744
Gods Minister, loquitur mysteria, saith Saint Paul, most of his speech is of mysticall matter, crosse to the common conceit of men, meere paradoxe to carnall eares.
God's Minister, loquitur Mysteries, Says Saint Paul, most of his speech is of mystical matter, cross to the Common conceit of men, mere paradox to carnal ears.
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1745
Even morall Divinitie is harsh to flesh, absurd sense; to shunne pleasure, love our enemies, renounce the world.
Even moral Divinity is harsh to Flesh, absurd sense; to shun pleasure, love our enemies, renounce the world.
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1746
But the things of Faith, they are mystery indeed.
But the things of Faith, they Are mystery indeed.
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And so S. Paul calls them in the 9. verse of this Chapter, mysterium fidei. The mystery of faith, of Christ, of the Gospel, of Gods beneplacitum, the Apostles termes too.
And so S. Paul calls them in the 9. verse of this Chapter, mysterium fidei. The mystery of faith, of christ, of the Gospel, of God's beneplacitum, the Apostles terms too.
cc av n1 np1 vvz pno32 p-acp dt crd n1 pp-f d n1, fw-la fw-la. dt n1 pp-f n1, pp-f np1, pp-f dt n1, pp-f npg1 fw-la, dt n2 n2 av.
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Of heaven, of Gods Kingdome, the termes of the Evangelists; these are right mysteries. The things of Christ are secrets all; his whole Historie is mysterie;
Of heaven, of God's Kingdom, the terms of the Evangelists; these Are right Mysteres. The things of christ Are secrets all; his Whole History is mystery;
pp-f n1, pp-f npg1 n1, dt n2 pp-f dt n2; d vbr j-jn n2. dt n2 pp-f np1 vbr n2-jn d; po31 j-jn n1 vbz n1;
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his Life, his Passion, not his Incarnation onely. But yet his Incarnation most, and meant here specially.
his Life, his Passion, not his Incarnation only. But yet his Incarnation most, and meant Here specially.
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1750
A secret NONLATINALPHABET, Saint Paul saith, and NONLATINALPHABET, husht and hid to ages past, NONLATINALPHABET to all ages past;
A secret, Saint Paul Says, and, hushed and hid to ages past, to all ages past;
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1751
till the fulnesse of time came: then NONLATINALPHABET, made knowne and manifest. Vtterly hid from Heathens; very darkely shewed to Gods owne people.
till the fullness of time Come: then, made known and manifest. Utterly hid from heathens; very darkly showed to God's own people.
c-acp dt n1 pp-f n1 vvd: av, vvd vvn cc j. av-j vvn p-acp n2-jn; av av-j vvn p-acp n2 d n1.
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Abraham desired to see it, Christ saith, Angells desired to see it, Saint Peter saith, Abraham the friend of God, Angells the Sonnes of God: but neither could. Christ saith, Abraham did:Abraham desired to see it, christ Says, Angels desired to see it, Saint Peter Says, Abraham the friend of God, Angels the Sons of God: but neither could. christ Says, Abraham did:
np1 vvd pc-acp vvi pn31, np1 vvz, n2 vvd pc-acp vvi pn31, n1 np1 vvz, np1 dt n1 pp-f np1, n2 dt n2 pp-f np1: cc-acp av-dx vmd. np1 vvz, np1 vdd:
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1753
but it was but with the eyes of faith. Angells themselves could not see it otherwise.
but it was but with the eyes of faith. Angels themselves could not see it otherwise.
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1754
Tis said here, it was seene of Angells. But that was after Christ was borne.
This said Here, it was seen of Angels. But that was After christ was born.
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1755
See him they did not, see him they could not, in the flesh, till hee had assumed the flesh.
See him they did not, see him they could not, in the Flesh, till he had assumed the Flesh.
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1756
The Prophets foresaw him, praeviderunt, Cassianus saith, foresaw him in the Spirit.
The prophets foresaw him, praeviderunt, Cassian Says, foresaw him in the Spirit.
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1757
But they saw him not, non viderunt, saith Christ, Matth. 13. Onely Daniel saw him more plainely;
But they saw him not, non viderunt, Says christ, Matthew 13. Only daniel saw him more plainly;
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1758
he was vir desideriorum, belov'd of God more specially. And yet he saw him but in vision neither, Dan. 7. Nay not Abraham onely,
he was vir desideriorum, Beloved of God more specially. And yet he saw him but in vision neither, Dan. 7. Nay not Abraham only,
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but many other holy men, many Prophets and just men (saith Christ) desired to see him. Esay did;
but many other holy men, many prophets and just men (Says christ) desired to see him. Isaiah did;
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1760
Oh that thou wouldst breake the heavens, and come downe. David did; Bow the heavens, O Lord, and come downe. O that thou Wouldst break the heavens, and come down. David did; Bow the heavens, Oh Lord, and come down.
uh cst pns21 vmd2 vvi dt n2, cc vvb a-acp. np1 vdd; vvb dt n2, uh n1, cc vvb a-acp.
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1761
Moses did, Lord shew me thy glory. Moses did, Lord show me thy glory.
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1762
But non viderunt, saith our Saviour, they have all desired to see, but have not seene him. And yet denie I will not, I may not, that Abraham saw Christ in body, in the flesh.
But non viderunt, Says our Saviour, they have all desired to see, but have not seen him. And yet deny I will not, I may not, that Abraham saw christ in body, in the Flesh.
p-acp fw-fr fw-la, vvz po12 n1, pns32 vhb d vvn pc-acp vvi, cc-acp vhb xx vvn pno31. cc av vvb pns11 vmb xx, pns11 vmb xx, cst np1 vvd np1 p-acp n1, p-acp dt n1.
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1763
For of the three strangers, whom he entertain'd under the Oake at Mamre, the Fathers say, that one was Christ, that Christ assum'd a body to appeare to him.
For of the three Strangers, whom he entertained under the Oak At Mamre, the Father's say, that one was christ, that christ assumed a body to appear to him.
p-acp pp-f dt crd n2, ro-crq pns31 vvd p-acp dt n1 p-acp vbr, dt n2 vvb, cst pi vbds np1, cst np1 vvn dt n1 pc-acp vvi p-acp pno31.
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1764
Yet was not Christ truely man then. Hee united not that body to his Godhead hypostatic•s, personally.
Yet was not christ truly man then. He united not that body to his Godhead hypostatic•s, personally.
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1765
Christ was but transfigured (tis Tertullians terme,) transfigured for a time into mans flesh, that Abraham might see him, with whom hee was to speake.
christ was but transfigured (this Tertullia's term,) transfigured for a time into men Flesh, that Abraham might see him, with whom he was to speak.
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1766
It was but a praeludium of his Incarnation. Enough of the quid; heare now the quantum; a great mysterie.
It was but a praeludium of his Incarnation. Enough of the quid; hear now the quantum; a great mystery.
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1767
As all secrets were not mysteries; so all mysteries are not peeres. The Sacraments are mysteries, but in other sense.
As all secrets were not Mysteres; so all Mysteres Are not Peers. The Sacraments Are Mysteres, but in other sense.
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1768
For the terme hath three acceptions. Religious Ceremonies are called mysteries, both by the Fathers, and Heathen Writers too.
For the term hath three acceptions. Religious Ceremonies Are called Mysteres, both by the Father's, and Heathen Writers too.
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1769
Who hath not met with Cereris mysteria? Thats one. An outward signe of inward secret, thats an other.
Who hath not met with Ceres Mysteries? Thats one. an outward Signen of inward secret, thats an other.
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1770
Baptisme and the Lords Supper are mysteries so.
Baptism and the lords Supper Are Mysteres so.
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1771
Lastly, an holy secret, and so tis taken here, and else where both by S. Paul, and by our Saviours selfe.
Lastly, an holy secret, and so this taken Here, and Else where both by S. Paul, and by our Saviors self.
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1772
The obstinacie of the Iewes, a mystery in this sense, Rom. 11. The calling of the Gentiles, a mystery, Eph. 3. The Resurrection, a mystery, 1 Cor. 15. All these are mysteries too:
The obstinacy of the Iewes, a mystery in this sense, Rom. 11. The calling of the Gentiles, a mystery, Ephesians 3. The Resurrection, a mystery, 1 Cor. 15. All these Are Mysteres too:
dt n1 pp-f dt np2, dt n1 p-acp d n1, np1 crd dt n-vvg pp-f dt n2-j, dt n1, np1 crd dt n1, dt n1, crd np1 crd av-d d vbr n2 av:
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1773
but this is the grand mystery. Nay there are some other called great too.
but this is the grand mystery. Nay there Are Some other called great too.
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1774
The changes of the Moone, sometimes full, sometimes horned, sometimes halfe, Saint Ambrose calles Grande Mysterium. So is Marriage by our Apostle, Ephes. 5. called a great mystery.
The changes of the Moon, sometime full, sometime horned, sometime half, Saint Ambrose calls Grande Mysterium. So is Marriage by our Apostle, Ephesians 5. called a great mystery.
dt n2 pp-f dt n1, av j, av j-vvn, av av-jn, n1 np1 vvz np1 fw-la. av vbz n1 p-acp po12 n1, np1 crd vvd dt j n1.
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1793
And of the Benefit, Salvation, NONLATINALPHABET, Clem. Alex. the greatest and royallest of all the workes of God.
And of the Benefit, Salvation,, Clem. Alexander the greatest and Royalest of all the works of God.
cc pp-f dt n1, n1,, np1 np1 dt js cc js pp-f d dt n2 pp-f np1.
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1775
But the mysterie there meant, is the very same with this, Christs match with the Church, which is his Incarnation, the next words to my Text. Saint Paul so expounds himselfe, lest any might mistake him:
But the mystery there meant, is the very same with this, Christ match with the Church, which is his Incarnation, the next words to my Text. Saint Paul so expounds himself, lest any might mistake him:
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1776
I speake (saith he) concerning Christ, and the Church. Yea the Resurrection, even great Philosophers have thought a great Mystery, a flat impossibility.I speak (Says he) Concerning christ, and the Church. Yea the Resurrection, even great Philosophers have Thought a great Mystery, a flat impossibility.
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1777
It was for preaching of it, that Saint Paul was called a Prattler, Acts 17. Christs body to be in many places at once,
It was for preaching of it, that Saint Paul was called a Prattler, Acts 17. Christ body to be in many places At once,
pn31 vbds p-acp vvg pp-f pn31, cst n1 np1 vbds vvn dt n1, n2 crd npg1 n1 pc-acp vbi p-acp d n2 p-acp a-acp,
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1778
surely that is either Magnum Mysterium, or Magnum mendacium, a great mystery, or a grand lye.
surely that is either Magnum Mysterium, or Magnum Mendacium, a great mystery, or a grand lie.
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1779
But the Trinity is a mystery, a great mystery, NONLATINALPHABET without controversie. How Father, Sonne, and Spirit should be three Persons,
But the Trinity is a mystery, a great mystery, without controversy. How Father, Son, and Spirit should be three Persons,
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1780
and every Person God, and yet God to be but one. But even that too must yeeld to this.
and every Person God, and yet God to be but one. But even that too must yield to this.
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1781
It is a great mystery, but not so great, as this. This is NONLATINALPHABET, great indeed, Chrysostomes terme.
It is a great mystery, but not so great, as this. This is, great indeed, Chrysostomes term.
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1782
Great, first for Depth, and then for Worth. For Depth, NONLATINALPHABET, a secret unexplicable, the tongues of men and Angels cannot utter it:Great, First for Depth, and then for Worth. For Depth,, a secret unexplicable, the tongues of men and Angels cannot utter it:
j, ord p-acp n1, cc av p-acp n1. p-acp n1,, dt j-jn j, dt n2 pp-f n2 cc n2 vmbx vvi pn31:
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1783
a secret unconceiveable, the wits of men and Angels not imagine it. Cedit adhaec Sensus & Sermo.
a secret unconceivable, the wits of men and Angels not imagine it. Cedit adhaec Sensus & Sermon.
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1784
Hilar. Both Words and Wit are too weake heere. Cer•s Secrets, Heathens cald NONLATINALPHABET, infanda too: but in other sense.Hilar. Both Words and Wit Are too weak Here. Cer•s Secrets, heathens called, infanda too: but in other sense.
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1785
Those might not be uttered, this can not be uttered. Vtter them the Priest could, but durst not.
Those might not be uttered, this can not be uttered. Utter them the Priest could, but durst not.
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1786
This, if we would, we can not. Infanda both, but differently; neither to be uttered. But that NONLATINALPHABET, not lawfully, this NONLATINALPHABET, not possibly. All mysteries, NONLATINALPHABET, darke and abstruse;
This, if we would, we can not. Infanda both, but differently; neither to be uttered. But that, not lawfully, this, not possibly. All Mysteres,, dark and abstruse;
np1, cs pns12 vmd, pns12 vmb xx. fw-fr d, cc-acp av-j; av-dx pc-acp vbi vvn. p-acp cst, xx av-j, d, xx av-j. av-d n2,, j cc j;
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1787
this NONLATINALPHABET, Saint Chrysostomes terme, more abstruse.
this, Saint Chrysostomes term, more abstruse.
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1788
Heaven to come downe to Earth, Eternity, to put on Mortality, the Word to take Flesh, NONLATINALPHABET, Bas. the great Iehova to become a little Babe, conceived by God, borne of a Virgin, made of our seed,
Heaven to come down to Earth, Eternity, to put on Mortality, the Word to take Flesh,, Bas. the great Jehovah to become a little Babe, conceived by God, born of a Virgae, made of our seed,
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1789
but not spraid with our sinne; heres a masse of mystery, worthy Saint Pauls exclamation, O Altitudo! Oh the Depth!
but not spraid with our sin; heres a mass of mystery, worthy Saint Paul's exclamation, O Altitudo! O the Depth!
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1790
Gods selfe calles it Novum, Ier. 31. 22. The Preacher saith, There is no new thing under the Sunne. Heere is one thing NONLATINALPHABET, Damasc. NONLATINALPHABET. Aratus, Gods Paternity a grand mystery, Maries maternity, grand too, NONLATINALPHABET.
God's self calls it Novum, Jeremiah 31. 22. The Preacher Says, There is no new thing under the Sun. Here is one thing, Damascus. Aratus, God's Paternity a grand mystery, Mary's maternity, grand too,.
npg1 n1 vvz pn31 np1, np1 crd crd dt n1 vvz, a-acp vbz dx j n1 p-acp dt n1. av vbz crd n1, np1. np1, npg1 n1 dt j n1, npg1 n1, j av,.
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1791
The worth, both of the Subject, tis God, that was incarnate. Not an Angell, but Gods selfe.
The worth, both of the Subject, this God, that was incarnate. Not an Angel, but God's self.
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1792
Not Gods Servant, but his Sonne. Angels Gods Sonnes too, but Created; Christ his begotten Sonne; his NONLATINALPHABET, his onely begotten.
Not God's Servant, but his Son. Angels God's Sons too, but Created; christ his begotten Son; his, his only begotten.
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1794
A worke worthy of God, Nihil tam dignum Deo, Tert. no thing so worthy God as mans Salvation.
A work worthy of God, Nihil tam dignum God, Tert no thing so worthy God as men Salvation.
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1795
Magnos magna decent. Gods selfe is great; and so is his mystery. All his mysteries great;Magnos Magna decent. God's self is great; and so is his mystery. All his Mysteres great;
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1796
all his Workes great, Magnalia Dei, the Fathers terme.
all his Works great, Magnalia Dei, the Father's term.
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1797
But his most worke mysticall, the NONLATINALPHABET, Athanasius his word, the prime and chiefe mystery, is the mystery of godlinesse, the last terme in my Text. I come to it;
But his most work mystical, the, Athanasius his word, the prime and chief mystery, is the mystery of godliness, the last term in my Text. I come to it;
p-acp po31 av-ds n1 j, dt, np1 po31 n1, dt j-jn cc j-jn n1, vbz dt n1 pp-f n1, dt ord n1 p-acp po11 np1 pns11 vvb p-acp pn31;
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1798
great is the mystery of godlinesse.
great is the mystery of godliness.
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1799
What is this mystery? may I tell it you? Can I? All mysteries crave fidem silentii, Tertullian saith, may not be revealed;
What is this mystery? may I tell it you? Can I? All Mysteres crave fidem silentii, Tertullian Says, may not be revealed;
q-crq vbz d n1? vmb pns11 vvb pn31 pn22? vmb pns11? av-d n2 vvb fw-la fw-la, np1 vvz, vmb xx vbi vvn;
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1800
called therefore NONLATINALPHABET in Aristophanes, secrets not to be divulged. Heathens would not theirs. The very name of mystery subsignifies S•crefie. Christians must not open this to all.
called Therefore in Aristophanes, secrets not to be divulged. heathens would not theirs. The very name of mystery subsignifies S•crefie. Christians must not open this to all.
vvn av p-acp np1, n2-jn xx pc-acp vbi vvn. n2-jn vmd xx png32. dt j n1 pp-f n1 vvz n1. np1 vmb xx vvi d p-acp d.
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1801
Pearles may not be throwne, nor holy things be given NONLATINALPHABET to dogges, and hogges: So mysteries, this mystery to men prophane, Iewes, Heathens, Heretickes, and Atheists.
Pearls may not be thrown, nor holy things be given to Dogs, and hogs: So Mysteres, this mystery to men profane, Iewes, heathens, Heretics, and Atheists.
n2 vmb xx vbi vvn, ccx j n2 vbb vvn p-acp n2, cc n2: av n2, d n1 p-acp n2 j, np2, n2-jn, n2, cc n2.
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1802
Some of them will raile on it; the best will but scoffe at it.
some of them will rail on it; the best will but scoff At it.
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1803
It is NONLATINALPHABET, not lawfull to lay open this mystery to these, the mystery of godlinesse to the ungodly.
It is, not lawful to lay open this mystery to these, the mystery of godliness to the ungodly.
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1804
But our assemblies are Christian and religious.
But our assemblies Are Christian and religious.
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Christs selfe saith, Datum est, it is given unto us, to know the mysteries, the secrets of his Kingdome.
Christ self Says, Datum est, it is given unto us, to know the Mysteres, the secrets of his Kingdom.
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But can I tell you this? Is it not NONLATINALPHABET, impossible too, a secret unsearchable? It is.
But can I tell you this? Is it not, impossible too, a secret unsearchable? It is.
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Quis ennarrabit, saies the Prophet Esay, who can declare Christs generation? S. Basil bids NONLATINALPHABET, not NONLATINALPHABET, adore it, not examine it.Quis ennarrabit, Says the Prophet Isaiah, who can declare Christ generation? S. Basil bids, not, adore it, not examine it.
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Tis NONLATINALPHABET (twas S. Pauls terme) an hidden mystery.
This (it S. Paul's term) an hidden mystery.
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But what? Not the Quid, but the Quomodo. I cannot tell you how it is,
But what? Not the Quid, but the Quomodo. I cannot tell you how it is,
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but I may tell you what it is. It is NONLATINALPHABET; question not the manner, aske not how.
but I may tell you what it is. It is; question not the manner, ask not how.
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But for the Quid, the mystery of godlinesse, is Christs comming in the flesh.
But for the Quid, the mystery of godliness, is Christ coming in the Flesh.
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Called the Mystery of godlinesse, because godlinesse is the scope of the doctrine of the Gospell;
Called the Mystery of godliness, Because godliness is the scope of the Doctrine of the Gospel;
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consisting in two things, Faith to beleeve, what God hath promist; and Obedience, to doe, what he hath bid.
consisting in two things, Faith to believe, what God hath promised; and obedience, to do, what he hath bid.
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The mysteries in the heathens Religion were ungodly. They had reason to hide them; they were so abominable, so uncleane, that the eare of a Christian would abhorre them.
The Mysteres in the Heathens Religion were ungodly. They had reason to hide them; they were so abominable, so unclean, that the ear of a Christian would abhor them.
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Well doe Clemens and Eusebius denominate their Mysteria from either NONLATINALPHABET; they were filthy or false all; fabulous or scurrilous.
Well do Clemens and Eusebius denominate their Mysteries from either; they were filthy or false all; fabulous or scurrilous.
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But this of our Saviours is the mystery of godlinesse. It is Righteousnesse in the Syriacke. Tis all one.
But this of our Saviors is the mystery of godliness. It is Righteousness in the Syriacke. This all one.
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For Iustitia is one of Christs attributes in Ieremie, NONLATINALPHABET, the Lord is our Righteousnesse. There is mysterium impietatis, 2 Thess. 2. It is Bezaes Word;
For Iustitia is one of Christ attributes in Ieremie,, the Lord is our Righteousness. There is mysterium impietatis, 2 Thess 2. It is Beza's Word;
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or (as we read it) the mystery of iniquity. You heard Babylons forehead markt with that mystery, the mystery of Belial, of Antichrist, of Hell.
or (as we read it) the mystery of iniquity. You herd Babylons forehead marked with that mystery, the mystery of Belial, of Antichrist, of Hell.
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Nay nere goe we so farre for it, to mysticall Babylon. Tis neerer home, among our selves.
Nay never go we so Far for it, to mystical Babylon. This nearer home, among our selves.
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If trades and occupations be rightly called my steries, tis like the stone of Christs Sepulchre, magnus valdè, exceeding great is the mystery of iniquity.
If trades and occupations be rightly called my steries, this like the stone of Christ Sepulchre, magnus valdè, exceeding great is the mystery of iniquity.
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Nay, examine the mysticall hypocrisies of men, the deepe dissimulations of the most, of all almost Fidelem quis inveniet? Where shall you find a sound and single heart? a right Nathaniel, in whom there is no guile? Tis like Iudahs wickednesse, Eze. 9. Magna nimis valdè, too too exceeding great is the mystery of iniquity.
Nay, examine the mystical Hypocrisies of men, the deep dissimulations of the most, of all almost Fidelium quis inveniet? Where shall you find a found and single heart? a right Nathaniel, in whom there is no guile? This like Judas wickedness, Ezekiel 9. Magna nimis valdè, too too exceeding great is the mystery of iniquity.
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I stray now from my Text: tis holy mystery is meant heere; the mystery of godlinesse, i. e. Christs Incarnation.
I stray now from my Text: this holy mystery is meant Here; the mystery of godliness, i. e. Christ Incarnation.
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I say, the mystery of godlinesse ▪ is the Historie of Christ, his Birth, his Baptisme, his Passion,
I say, the mystery of godliness ▪ is the History of christ, his Birth, his Baptism, his Passion,
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and his death, his Resurrection, and Ascension; every one a mysterie, Athanasius saith, and so doe other Fathers stile them severally.
and his death, his Resurrection, and Ascension; every one a mystery, Athanasius Says, and so do other Father's style them severally.
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1825
And the Syriacke word signifies multum as well as magnum: tis not a single secret, but a manifold mysterie.
And the Syriacke word signifies multum as well as magnum: this not a single secret, but a manifold mystery.
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Gods love to man is infinite, infinite in all dimensions, infinitely broad, infinitely long, infinitely deepe.
God's love to man is infinite, infinite in all dimensions, infinitely broad, infinitely long, infinitely deep.
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1827
This mysterie containes both the bredth, and the length, and the depth of that love.
This mystery contains both the breadth, and the length, and the depth of that love.
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1828
Christs Incarnation, what curse hath God menaced, but it hath averted it? What blessing hath God promised,
Christ Incarnation, what curse hath God menaced, but it hath averted it? What blessing hath God promised,
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1829
but it hath procured it? When I say Gods Incarnation, I meane all the concomitants mentioned before.
but it hath procured it? When I say God's Incarnation, I mean all the concomitants mentioned before.
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First his Birth, thats a mysterie. Not that Ante Luciferum, Psal. 110. before the world. That secret transcends this.
First his Birth, thats a mystery. Not that Ante Luciferum, Psalm 110. before the world. That secret transcends this.
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Christ is NONLATINALPHABET, who shall declare that generation? Not that Aeternitatis (as Saint Augustine termes it) from his Father.
christ is, who shall declare that generation? Not that Aeternitatis (as Saint Augustine terms it) from his Father.
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But this Infirmitatis, from his mother, a great mysterie.
But this Infirmitatis, from his mother, a great mystery.
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1833
Worthy of two Ecces, as a paire of Heraulds to proclame it. One of the Prophet, Behold a Virgin shall conceive and beare.
Worthy of two Ecces, as a pair of Heralds to proclaim it. One of the Prophet, Behold a Virgae shall conceive and bear.
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An other of the Angell, Behold thou shalt conceive and beare.
an other of the Angel, Behold thou shalt conceive and bear.
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1835
Birth and conception by a Virgin? Let all the Bookes on earth, Bible and all, match me that mysterie. His Baptisme another; Saint Austin calls it so.
Birth and conception by a Virgae? Let all the Books on earth, bible and all, match me that mystery. His Baptism Another; Saint Austin calls it so.
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Baptisme, NONLATINALPHABET, the Bath of sinne, what skilled it Christ, who knew no sinne? But many mysteries were meant in it.
Baptism,, the Bath of sin, what skilled it christ, who knew no sin? But many Mysteres were meant in it.
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1837
Christs owne Initiation into his Office. His fulfilling of all righteousnesse.
Christ own Initiation into his Office. His fulfilling of all righteousness.
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His publishing to the people, who he was, both by the audible voyce of his Father,
His publishing to the people, who he was, both by the audible voice of his Father,
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and the visible descending of the holy Ghost. His sanctifying of the water for our Baptisme.
and the visible descending of the holy Ghost. His sanctifying of the water for our Baptism.
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His opening of heaven to the Baptized, and his making of us members of his body. His Death an other.
His opening of heaven to the Baptised, and his making of us members of his body. His Death an other.
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NONLATINALPHABET, Saint Chrysostome saith, there were five wonders in Christs Death. Wonders differ from mysteries. But there were two mysteries. One, that Christ should die. That he should; that he would; that he could. That hee would;
, Saint Chrysostom Says, there were five wonders in Christ Death. Wonders differ from Mysteres. But there were two Mysteres. One, that christ should die. That he should; that he would; that he could. That he would;
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a Lyon for a Dogge, pro vernaculo, pro vermiculo, Saint Bernards words: the Lord of glory for vile man; for his vassalls; for his enemies. That he should;
a lion for a Dog, Pro vernaculo, Pro vermiculo, Saint Bernards words: the Lord of glory for vile man; for his vassals; for his enemies. That he should;
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When man had sinned, that God should suffer: God love man so, to give his Sonne for him. That he could;
When man had sinned, that God should suffer: God love man so, to give his Son for him. That he could;
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Saint Paul saith, for God to lye, I may, for God to die, is NONLATINALPHABET impossible. Ego sum via, veritas, vita;
Saint Paul Says, for God to lie, I may, for God to die, is impossible. Ego sum via, veritas, vita;
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Christ is life, as well as truth. The Lord of life to suffer death; God to give up the Ghost.
christ is life, as well as truth. The Lord of life to suffer death; God to give up the Ghost.
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The other mysterie exceeds this, that Christ should but die. For a double death is due to sinne.
The other mystery exceeds this, that christ should but die. For a double death is due to sin.
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The parting of the soule from the bodie is the first.
The parting of the soul from the body is the First.
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But the lake of fire, saith Saint Iohn in the Apocalypse, it is the second death.
But the lake of fire, Says Saint John in the Apocalypse, it is the second death.
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Deepe then is the mysterie that Christ taking on him the discharge of our debt; should but onely die the death of the bodie.
Deep then is the mystery that christ taking on him the discharge of our debt; should but only die the death of the body.
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1850
But Christ humbled himselfe, quo inferius non decuit, no further, then was fit for God. His bloud onely and death wrought our Redemption. Scripture rests there. Simpla duplae profuit, Augustine.
But christ humbled himself, quo Inferior non decuit, no further, then was fit for God. His blood only and death wrought our Redemption. Scripture rests there. Simpla duplae profuit, Augustine.
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One death in him, quit two in us. His Resurrection is another:
One death in him, quit two in us. His Resurrection is Another:
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I meane not, that his body went through the grave stone and chamber doore, where the disciples were.
I mean not, that his body went through the grave stone and chamber door, where the Disciples were.
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That (if true) is a wonder, but no mysterie. But as his death was the mysterie of his paiment of our paine:
That (if true) is a wonder, but no mystery. But as his death was the mystery of his payment of our pain:
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so his rising is the mysterie of his raising us to life; and his conquest of the grave, and his triumph over hell. Take his Ascension too;
so his rising is the mystery of his raising us to life; and his conquest of the grave, and his triumph over hell. Take his Ascension too;
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1858
Saint Paul calls the Gospell (for thats here meant by godlinesse, the historie of Christ) he calls it a great mysterie.
Saint Paul calls the Gospel (for thats Here meant by godliness, the history of christ) he calls it a great mystery.
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1859
Credat Iudaeus Apella! Nay the Iew beleeves it not. The world will not, though hee doe.Credat Iudaeus Apella! Nay the Iew believes it not. The world will not, though he do.
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1860
Both the booke that recordeth it, and the Preacher, that proclameth it, and the hearer that beleeveth it, vilified all.
Both the book that recordeth it, and the Preacher, that proclaimeth it, and the hearer that Believeth it, vilified all.
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1861
For the first, the Scriptures burnt in Dioclesians time; Thats not much; he was an Heathen.
For the First, the Scriptures burned in Diocletians time; Thats not much; he was an Heathen.
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1862
Burnt and cut too in Iehejakins dayes; hee was an Israelite. Nay Christians have burnt it: Arians have, and Donatists; heretickes, but Christians.
Burned and Cut too in Iehejakins days; he was an Israelite. Nay Christians have burned it: Arians have, and Donatists; Heretics, but Christians.
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1863
Nay Catholicks have, Romane-Catholickes, the English Testament, yea the Latine too:
Nay Catholics have, Romane-catholics, the English Testament, yea the Latin too:
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1864
Bishop Boners Chaplaine cald it his litle pretie Gods Book, and Gifford and Rainolds said, it containes some things, prophane and Apocryphall.
Bishop Boners Chaplain called it his little pretty God's Book, and Gifford and Reynolds said, it contains Some things, profane and Apocryphal.
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1865
Tis not mysterie, but foolerie, NONLATINALPHABET, the worlds word, 1 Cor. 1. Not mysterie, but clownerie, NONLATINALPHABET, Iulians terme.
This not mystery, but foolery,, the world's word, 1 Cor. 1. Not mystery, but clownery,, Julians term.
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1866
The Bible but a fable, Illa fabula de Christo; you heard a Pope say so.
The bible but a fable, Illa fabula de Christ; you herd a Pope say so.
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1867
Yea the blasphemous Iewes play with the word paronomastically, call Evangelium NONLATINALPHABET, thats not a mysterie of Pietie, but a revelation of iniquitie.
Yea the blasphemous Iewes play with the word paronomastically, call Evangelium, thats not a mystery of Piety, but a Revelation of iniquity.
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1868
For the Preacher, art thou Peter? NONLATINALPHABET, thou art drunke.
For the Preacher, art thou Peter?, thou art drunk.
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1869
Art thou Paul? Insanis, thou art madde? Art thou Christ? thou hast a devill. For the Hearer, the Professour;
Art thou Paul? Insanis, thou art mad? Art thou christ? thou hast a Devil. For the Hearer, the Professor;
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1870
Tu adoras Crucisixum. So would Infidels mocke Christians; you worship one, was hang'd.Tu adoras Crucisixum. So would Infidels mock Christians; you worship one, was hanged.
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1871
Saint Paul calls the Gospell, Gods Wisedome in a mysterie, 1 Cor. 2. They flout us with that.
Saint Paul calls the Gospel, God's Wisdom in a mystery, 1 Cor. 2. They flout us with that.
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1872
The highth of your wisedome, is but NONLATINALPHABET, Beleeve, say they. Crede tantùm, beleeve onely, Christ required no more.
The highth of your Wisdom, is but, Believe, say they. Crede tantùm, believe only, christ required no more.
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1873
The NONLATINALPHABET, and the NONLATINALPHABET, (Saint Pauls words) the ground and substance, the whole evidence of your hope, is but Faith onely.
The, and the, (Saint Paul's words) the ground and substance, the Whole evidence of your hope, is but Faith only.
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1874
Oh the wonderfull wisedome of the Christians: the ironie of Infidells! What say I of Infidells? Even Christians selves disgrace Christianity.
O the wonderful Wisdom of the Christians: the Irony of Infidels! What say I of Infidels? Even Christians selves disgrace Christianity.
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1875
The prophane Italian, when he saith, un Christiano; he commonly meanes a Blockehead and a foole.
The profane Italian, when he Says, un Christian; he commonly means a Blockehead and a fool.
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1876
But as the Psalmist saith, The Lord raignes, be the earth never so impatient; so the Gospell is a mysterie, though Iulian jest at it;
But as the Psalmist Says, The Lord reigns, be the earth never so impatient; so the Gospel is a mystery, though Iulian jest At it;
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1877
The mysterie of godlines, though wickednesse disparage it: Let not either Preacher, or Professour be discouraged.The mystery of godliness, though wickedness disparage it: Let not either Preacher, or Professor be discouraged.
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1878
For if it be foolishnesse, tis the foolishnesse of God, and the foolishnesse of God is wiser than men.
For if it be foolishness, this the foolishness of God, and the foolishness of God is Wiser than men.
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1879
OF THE NATIVITIE. The ninth Sermon. PREACHED VPON CHRISTMAS-DAY. 1 TIM. 1. 15. NONLATINALPHABET, &c. This is a faithfull saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chiefe.
OF THE NATIVITY. The ninth Sermon. PREACHED UPON CHRISTMAS DAY. 1 TIM. 1. 15., etc. This is a faithful saying, and worthy of all acceptation, that jesus christ Come into the world to save Sinners, of whom I am chief.
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1880
THe Argument of my Text, is the end of Christs comming, the confortable end of his comming in the flesh,
THe Argument of my Text, is the end of Christ coming, the comfortable end of his coming in the Flesh,
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1881
namely to save sinners. Saint Paul cries else where, vae mihi nisi evangelizavero, it would be woe with him,
namely to save Sinners. Saint Paul cries Else where, vae mihi nisi Evangelize, it would be woe with him,
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1882
if he preached not the Gospel. Surely here hee preaches it. Within the sept of one period hee abbridges the whole Gospel;
if he preached not the Gospel. Surely Here he Preaches it. Within the Sept of one Period he abbridges the Whole Gospel;
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1883
coucht closely in one clause, consisting of foure termes; the Person, Christ, Iesus Christ: the Act, his Incarnation, he came into the world:
couched closely in one clause, consisting of foure terms; the Person, christ, Iesus christ: the Act, his Incarnation, he Come into the world:
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1884
the end, to save: the object, sinners. Iesus Christ came into the world, to save sinners.
the end, to save: the Object, Sinners. Iesus christ Come into the world, to save Sinners.
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1885
This evangelicall theme he both prefaces and instances. The preface praises it for soundnesse, a faithfull speech;
This Evangelical theme he both prefaces and instances. The preface praises it for soundness, a faithful speech;
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1886
and for sweetnesse, worthy all embracing. The instance samples it by the Apostles selfe, Of whom I am cheefe.
and for sweetness, worthy all embracing. The instance samples it by the Apostles self, Of whom I am chief.
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1887
Of these particulars in their order. First for the preface, I must be breefe in it.
Of these particulars in their order. First for the preface, I must be brief in it.
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1888
Tis but a Porch to the proposition. A Porch must not be greater then the house.
This but a Porch to the proposition. A Porch must not be greater then the house.
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1889
Fidelis sermo, it is a faithfull speech. There is NONLATINALPHABET, 1 Cor. 2. a speech likely, but not sure.Fidelis sermon, it is a faithful speech. There is, 1 Cor. 2. a speech likely, but not sure.
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1890
This is NONLATINALPHABET, a sure and certaine truth: not probabile, but credibile, not that wants proofe, but craves beleefe. Not NONLATINALPHABET, beleev'd of all; infidels receive it not;
This is, a sure and certain truth: not probabile, but credibile, not that Wants proof, but craves belief. Not, believed of all; Infidels receive it not;
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1891
but NONLATINALPHABET, worthy to bee beleev'd of all. As true, as Gospel; for it is the very Gospel.
but, worthy to be believed of all. As true, as Gospel; for it is the very Gospel.
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1892
It is perhaps a Paradox, but yet true. The resurrection of the dead, Heathens held but a fable; but tis true.
It is perhaps a Paradox, but yet true. The resurrection of the dead, heathens held but a fable; but this true.
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1893
Paul hath this preface for that too, chap. 4. v. 9. The life to come a point too seeming so absurd, that he was faine to say, NONLATINALPHABET, tis a true saying too.Paul hath this preface for that too, chap. 4. v. 9. The life to come a point too seeming so absurd, that he was feign to say,, this a true saying too.
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1894
Surely to the Sadducee, the Philosopher, the Atheist, Saint Pauls proposition is a grand Paradox;
Surely to the Sadducee, the Philosopher, the Atheist, Saint Paul's proposition is a grand Paradox;
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1895
that hee may well terme it NONLATINALPHABET, a great mysterie. Nay indeede a proposition farced full with Paradoxes, almost every word one. That God should bee incarnate; that sinners should be saved;
that he may well term it, a great mystery. Nay indeed a proposition farced full with Paradoxes, almost every word one. That God should be incarnate; that Sinners should be saved;
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1896
that a man, a despicable, a miserable man should save a world, tis NONLATINALPHABET, saith Nemelius, a thing utterly incredible.
that a man, a despicable, a miserable man should save a world, this, Says Nemelius, a thing utterly incredible.
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1897
Miranda, non credenda, things to bee admired, but not beleeved. Tis NONLATINALPHABET; his speech is strange, but true.Miranda, non credenda, things to be admired, but not believed. This; his speech is strange, but true.
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1898
Tis NONLATINALPHABET, not NONLATINALPHABET, not a fable, either heathenish, or Iewish, or any of those other kinds, which of late you were warned of, learnedly and sweetly; but tis NONLATINALPHABET, a true speech;
This, not, not a fable, either Heathenish, or Jewish, or any of those other Kinds, which of late you were warned of, learnedly and sweetly; but this, a true speech;
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1899
NONLATINALPHABET is not in all Homer, but NONLATINALPHABET still.
is not in all Homer, but still.
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1900
Not as some Popish doctrines are, true, but not de Fide, not to be beleeved as Articles of our Faith.
Not as Some Popish doctrines Are, true, but not de Fide, not to be believed as Articles of our Faith.
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1901
But this is true de Fide. NONLATINALPHABET, a position worthy not of slight assent, but of firmest, of fastest, of most assured faith.
But this is true de Fide., a position worthy not of slight assent, but of firmest, of fastest, of most assured faith.
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1902
And therefore put conjunctim or divisim into all Christian Creeds almost: that for our salvation Christ came downe from heaven:
And Therefore put Conjointly or Divisim into all Christian Creeds almost: that for our salvation christ Come down from heaven:
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1903
that when he took upon him to deliver man, he did not abhorre the Virgins wombe. that when he took upon him to deliver man, he did not abhor the Virgins womb.
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1904
Christs selfe, NONLATINALPHABET too, the word; NONLATINALPHABET faithfull above all words, hee avouches it.
Christ self, too, the word; faithful above all words, he avouches it.
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1905
The whole Scripture, NONLATINALPHABET too, Gods word, NONLATINALPHABET, Gods faithfull word (for his word (Christ saith) is truth ) confirmes, what Saint Paul affirmes.
The Whole Scripture, too, God's word,, God's faithful word (for his word (christ Says) is truth) confirms, what Saint Paul affirms.
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1906
Both the Law prefigurd it, and the Prophets foretold it, the evangelists storied it, and the Apostles publisht it.
Both the Law prefigurd it, and the prophets foretold it, the Evangelists storied it, and the Apostles published it.
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1907
That howsoever some old Copies, as old as Saint Ambrose have it, Humanus sermo, as if it were but the saying of a man (because some Greeke originalls have NONLATINALPHABET) yet it is indeede divinus, the saying of Gods selfe,
That howsoever Some old Copies, as old as Saint Ambrose have it, Humanus sermon, as if it were but the saying of a man (Because Some Greek originals have) yet it is indeed Divine, the saying of God's self,
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1908
as the people sayd of Herod, the voyce of God and not of man. Enough of this part of the preface; now to the other, NONLATINALPHABET, &c. Truth oft hath approbation, without Amplexation;
as the people said of Herod, the voice of God and not of man. Enough of this part of the preface; now to the other,, etc. Truth oft hath approbation, without Amplexation;
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1909
beleeved, but not embrac't of many. As her sister Vertue, laudatur, & alget, is commended, but yet starves;
believed, but not embraced of many. As her sister Virtue, laudatur, & alget, is commended, but yet starves;
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1910
so is shee, better beleeved, then loved. God is so of the devills, trusted, but hated.
so is she, better believed, then loved. God is so of the Devils, trusted, but hated.
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1911
So is Christ, they cry, Iesus thou Sonne of God; but they cry withall, what have we to doe with thee!
So is christ, they cry, Iesus thou Son of God; but they cry withal, what have we to do with thee!
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1912
Both veritie and Pietie, many will acknowledge both, but will have nought to doe with either.
Both verity and Piety, many will acknowledge both, but will have nought to do with either.
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1913
Indeede some truth is but harsh and unpleasant.
Indeed Some truth is but harsh and unpleasant.
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1914
We must enter into heaven thorow many tribulations, NONLATINALPHABET, this is a hard saying, verus but durus, very true, but very tart.
We must enter into heaven thorough many tribulations,, this is a hard saying, verus but Durus, very true, but very tart.
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1915
But a truth, that is comfortable, how can it but bee acceptable? and such an one is this.
But a truth, that is comfortable, how can it but be acceptable? and such an one is this.
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1917
whose heart leapes not for joy to heare it? Whose armes will not spread to imbrace him, that proclaimes it? Even their very feete are lovely (the Prophet saith) that bring tidings of salvation.
whose heart leaps not for joy to hear it? Whose arms will not spread to embrace him, that proclaims it? Even their very feet Are lovely (the Prophet Says) that bring tidings of salvation.
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1918
Is it not NONLATINALPHABET, a message of joy? To whom was ever joy unwelcome?
Is it not, a message of joy? To whom was ever joy unwelcome?
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1919
Truth that is sure, but sowre withall, no mervaile, if it bee, though acknowledged, yet abhorred.
Truth that is sure, but sour withal, no marvel, if it be, though acknowledged, yet abhorred.
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1920
The devils beleeve that which little pleaseth them, their remedilesse damnation. But the truth in my Text is both certaine, and sweete too;
The Devils believe that which little Pleases them, their remediless damnation. But the truth in my Text is both certain, and sweet too;
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1921
and therefore worthy all imbracing. All kinds of imbracing.
and Therefore worthy all embracing. All Kinds of embracing.
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1922
Worthy to be the object of our eyes, written on our gates and on our walls;
Worthy to be the Object of our eyes, written on our gates and on our walls;
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1923
and the subject of our speech, sitting or walking; at our rising up, and at our lying downe.
and the Subject of our speech, sitting or walking; At our rising up, and At our lying down.
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1924
Worthie to bee worne as a frontlet on our face, as a bracelet on our hand.
Worthy to be worn as a frontlet on our face, as a bracelet on our hand.
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1925
The Iewes did thus embrace the Law:
The Iewes did thus embrace the Law:
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1926
how much more is this worthy, which is the Golspel? But especially to bee received into the heart, to bee applyed unto the soule.
how much more is this worthy, which is the Golspel? But especially to be received into the heart, to be applied unto the soul.
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1927
That is the kindliest embracing of all other; and without which indeede all the other are but vaine.
That is the kindliest embracing of all other; and without which indeed all the other Are but vain.
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And I will not say, Saint Paul meant not so; though I will not say, he did.
And I will not say, Saint Paul meant not so; though I will not say, he did.
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The true Amplexation, is the due Application of the saying to our selves, as Saint Paul doth in the last part;
The true Amplexation, is the due Application of the saying to our selves, as Saint Paul does in the last part;
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to make our selves the sinners, and Christs comming to save us. Enough of the preface; now to the proposition.
to make our selves the Sinners, and Christ coming to save us. Enough of the preface; now to the proposition.
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In it the first point is the person; tis Iesus Christ; two names, the one of his Person, the other of his Office.
In it the First point is the person; this Iesus christ; two names, the one of his Person, the other of his Office.
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1932
I will not discourse of them; tis not so pertinent; and I have done it heretofore.
I will not discourse of them; this not so pertinent; and I have done it heretofore.
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1933
[ Onely observe this, that Saint Paul parallels the Angell. Hee not names him onely, but yeelds a reason too;
[ Only observe this, that Saint Paul parallels the Angel. He not names him only, but yields a reason too;
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the name Iesus, thats a Saviour: the reason, he should save his people from their sinnes.
the name Iesus, thats a Saviour: the reason, he should save his people from their Sins.
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1935
So Saint Paul here, not onely names him, but originates his name. Iesus his name; his office to save sinners. Two names, but one man:
So Saint Paul Here, not only names him, but originates his name. Iesus his name; his office to save Sinners. Two names, but one man:
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1936
seldome so put together by the Evangelists;
seldom so put together by the Evangelists;
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by Saint Marke but once, never by Saint Luke; but in the Acts and Epistles infinite times;
by Saint Mark but once, never by Saint Lycia; but in the Acts and Epistles infinite times;
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1938
and that indifferently, sometimes Christ first, sometimes Iesus. So though the names bee excellent, the former especially, NONLATINALPHABET, Epiphanius termes, that is (as S. Paul saith) above all names, at which every knee must bow, a name, of happy, holy, heavenly signification:
and that indifferently, sometime christ First, sometime Iesus. So though the names be excellent, the former especially,, Epiphanius terms, that is (as S. Paul Says) above all names, At which every knee must bow, a name, of happy, holy, heavenly signification:
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yet ] I looke rather at the man, then at the name; not what he is cald; but who he is.
yet ] I look rather At the man, then At the name; not what he is called; but who he is.
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For his names are both communicable to others besides him, Christ to many, Iesus to some.
For his names Are both communicable to Others beside him, christ to many, Iesus to Some.
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1941
But the act to save sinners is proper to him onely.
But the act to save Sinners is proper to him only.
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1942
Who is it then to whom Saint Paul ascribes this wonderfull worke, to save the world? Fit, wee aske after him.
Who is it then to whom Saint Paul ascribes this wonderful work, to save the world? Fit, we ask After him.
r-crq vbz pn31 av p-acp ro-crq n1 np1 vvz d j n1, p-acp p-acp dt n1? j, pns12 vvb p-acp pno31.
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1943
The people did, the whole City, all Ierusalem, when they heard the children crying to Christ, Hosannah, that is, save us;
The people did, the Whole city, all Ierusalem, when they herd the children crying to christ, Hosannah, that is, save us;
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1944
cryed Quis est iste, who is this? When he but stilled the windes, and calmed the seas, they askt Quis est iste, then.
cried Quis est iste, who is this? When he but stilled the winds, and calmed the Seas, they asked Quis est iste, then.
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1945
Herod at the hearth of his ordinary acts, askt quis est iste, who is this? But to save sinners, as tis here;Herod At the hearth of his ordinary acts, asked quis est iste, who is this? But to save Sinners, as this Here;
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1946
to stand betweene Gods wrath and man, cancell his curse, conquer death, Sathan and hell; for this, all this, that man must doe, that will save sinners;
to stand between God's wrath and man, cancel his curse, conquer death, Sathan and hell; for this, all this, that man must do, that will save Sinners;
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1947
tis worthy the question, worth the wonder too, quis est iste, who is this? All works are not for all strengths.
this worthy the question, worth the wonder too, quis est iste, who is this? All works Are not for all strengths.
pn31|vbz j dt n1, n1 dt n1 av, fw-la fw-la fw-la, r-crq vbz d? d n2 vbr xx p-acp d n2.
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1948
David too slight to fit Sauls harnesse, too weake to combat with the vast Philistine, thought so by Saul. The dumbe spirit would not out at the Disciples bidding.David too slight to fit Saul's harness, too weak to combat with the vast Philistine, Thought so by Saul. The dumb Spirit would not out At the Disciples bidding.
np1 av j p-acp j np1 n1, av j pc-acp vvi p-acp dt j njp, vvd av p-acp np1. dt j n1 vmd xx av p-acp dt n2 vvg.
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1949
As a man is, so is his strength, saith Zeba to Gideon. To wrestle with Gods wrath, which will make a man sweat blood;
As a man is, so is his strength, Says Zeba to gideon. To wrestle with God's wrath, which will make a man sweat blood;
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1950
to sustaine sorrowes unsufferable, uncomparable; ( see if any sorrowes were ever like to mine, Christ cries in the Prophet) to undergoe Gods curse,
to sustain sorrows unsufferable, uncomparable; (see if any sorrows were ever like to mine, christ cries in the Prophet) to undergo God's curse,
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1951
so great, so grievous, as will make one cry aloud, My God, my God, why hast thou forsaken me? to dwell with death, with the devill, and with hell;
so great, so grievous, as will make one cry aloud, My God, my God, why hast thou forsaken me? to dwell with death, with the Devil, and with hell;
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1952
to save a soule doomed to dye for sinne, a world of soules;
to save a soul doomed to die for sin, a world of Souls;
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1953
NONLATINALPHABET, who is sufficient for these things? Is a man, a meere man, though (as Christ sayd of Iohn Baptist ) the greatest man, that ere was borne of women? David saith no;
, who is sufficient for these things? Is a man, a mere man, though (as christ said of John Baptist) the greatest man, that ere was born of women? David Says not;
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1954
no man can rescue, can redeeme his brother. no man can rescue, can Redeem his brother.
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1955
Can the greatest man for wealth? Saint Peter saith, NONLATINALPHABET, tis not Gold, nor Silver hath redeemed us. Greatest for holinesse;
Can the greatest man for wealth? Saint Peter Says,, this not Gold, nor Silver hath redeemed us. Greatest for holiness;
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1956
NONLATINALPHABET saith Saint Chrysostome, tis not any of the Prophets.
Says Saint Chrysostom, this not any of the prophets.
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1957
Noah, Iob, Daniel, Prophet or Patriarke, or any holy men, God would not let save Israel from temporall calamitie, sword, famine, or pestilence;Noah, Job, daniel, Prophet or Patriarch, or any holy men, God would not let save Israel from temporal calamity, sword, famine, or pestilence;
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1958
much lesse from death and hell. This Iesus Christ then was not man, not meere man:
much less from death and hell. This Iesus christ then was not man, not mere man:
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1959
was man, but somewhat else, more then man. Is an Angell? no nor he, saith Theophilact, NONLATINALPHABET, not Angell, not Archangell;
was man, but somewhat Else, more then man. Is an Angel? no nor he, Says Theophilact,, not Angel, not Archangel;
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That Decree brought the Oportet, that he must die. And that death brought our health. Tis but Stripes in my Text;
That decree brought the Oportet, that he must die. And that death brought our health. This but Stripes in my Text;
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1960
not Throne, not Dominion, not Power, not Principalitie, were worthy of this worke. Then was not Iesus Christ an Angell neither, a meere Angel. And yet an Angell too;
not Throne, not Dominion, not Power, not Principality, were worthy of this work. Then was not Iesus christ an Angel neither, a mere Angel. And yet an Angel too;
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1961
the Angell of the great counsell, Esa. 9. 6. I reade so in the Septuagints,
the Angel of the great counsel, Isaiah 9. 6. I read so in the Septuagints,
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1962
but cald so NONLATINALPHABET, Athen. i. improperly, & officio, non natura, saith Tert. de Carne Christi, c. 14. Is not Christ Iesus, man or Angell? Then let mee cry with Saint Paul, Quis es Domine, who art thou Lord? Even that;
but called so, Athena i. improperly, & Officio, non Nature, Says Tert de Flesh Christ, c. 14. Is not christ Iesus, man or Angel? Then let me cry with Saint Paul, Quis es Domine, who art thou Lord? Even that;
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1963
he is Christus Dominus, Christ the Lord. Not Christus Domini, the Lords Christ, Gods annointed; Kings are so, all Kings:
he is Christus Dominus, christ the Lord. Not Christus Domini, the lords christ, God's anointed; Kings Are so, all Kings:
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1964
but Christus Dominus, Christ the Lord. No creature able to save sinners, no meere creature. Christ was a creature too, the man Christ was:
but Christus Dominus, christ the Lord. No creature able to save Sinners, no mere creature. christ was a creature too, the man christ was:
cc-acp fw-la fw-la, np1 dt n1. dx n1 j pc-acp vvi n2, dx j n1. np1 vbds dt n1 av, dt n1 np1 vbds:
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1965
but God was in Christ, saith the Apostle; he was NONLATINALPHABET, God and man. God sent his Sonne from his owne side;
but God was in christ, Says the Apostle; he was, God and man. God sent his Son from his own side;
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1966
not a servant, men are so, and Angels, ministring spirits: but his Sonne, of his owne substance, peere to himselfe, equall to God.
not a servant, men Are so, and Angels, ministering spirits: but his Son, of his own substance, peer to himself, equal to God.
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1967
None could save sinners, but Gods Sonne, Gods selfe. This Iesus Christ was God. There are many points behinde; leave the person; heare the act.
None could save Sinners, but God's Son, God's self. This Iesus christ was God. There Are many points behind; leave the person; hear the act.
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Iesus Christ came into the world. Theres no remission of sinnes, Saint Paul saith, NONLATINALPHABET, without shedding of blood. Christ to save sinners, must fit himselfe to bee a sacrifice, a bloudie sacrifice, to bee offered up to God. Tis oportet, he must:
Iesus christ Come into the world. Theres no remission of Sins, Faint Paul Says,, without shedding of blood. christ to save Sinners, must fit himself to be a sacrifice, a bloody sacrifice, to be offered up to God. This oportet, he must:
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1969
It behooved him to suffer, to suffer so, himselfe saith. Suffer as God, he could not: NONLATINALPHABET, Damasc. he must be man. Then must hee be innocent;
It behooved him to suffer, to suffer so, himself Says. Suffer as God, he could not:, Damascus he must be man. Then must he be innocent;
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which Saint Paul cals here, comming into the world. For as to dye, is to depart the world, to goe out of it;
which Saint Paul calls Here, coming into the world. For as to die, is to depart the world, to go out of it;
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so to be borne, is to come into it.
so to be born, is to come into it.
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A phrase used onely by Saint Iohn, and Paul; by Saint Paul but here onely, by Saint Iohn often.
A phrase used only by Saint John, and Paul; by Saint Paul but Here only, by Saint John often.
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1973
But why oportet? what necessitie? First, man had sinned, and man must satisfie. The same nature that broke the Law, must beare the paine.
But why oportet? what necessity? First, man had sinned, and man must satisfy. The same nature that broke the Law, must bear the pain.
p-acp q-crq fw-la? r-crq n1? ord, n1 vhd vvn, cc n1 vmb vvi. dt d n1 cst vvd dt n1, vmb vvi dt n1.
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It must be the Womans Seede, must bruise the Serpents head. Not that God could not save man otherwise. Twas not simply so necessary.
It must be the Woman's Seed, must bruise the Serpents head. Not that God could not save man otherwise. It not simply so necessary.
pn31 vmb vbi dt ng1 n1, vmb vvi dt ng1 n1. xx cst np1 vmd xx vvi n1 av. pn31|vbds xx av-j av j.
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1975
Other meanes of saving us, non defuit, saith Saint Augustine, God wanted not. But his wisedome would have this; which so set downe;
Other means of Saving us, non defuite, Says Saint Augustine, God wanted not. But his Wisdom would have this; which so Set down;
av-jn n2 pp-f vvg pno12, fw-fr n1, vvz n1 np1, np1 vvd xx. p-acp po31 n1 vmd vhi d; r-crq av vvd a-acp;
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1976
then followes oportet, it must be so necessarily. Vide Aquinat. part. 3. q. 1. art. 2. Secondly Gods love would appeare too.
then follows oportet, it must be so necessarily. Vide Aquinat. part. 3. q. 1. art. 2. Secondly God's love would appear too.
av vvz fw-la, pn31 vmb vbi av av-j. fw-la fw-la. n1. crd sy. crd n1. crd ord n2 vvb vmd vvi av.
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What surer signe of his love to man, then that his Sonne should be made man? Si Deus homines non diligeret, de coelo ad terram non descenderet, August.
What Surer Signen of his love to man, then that his Son should be made man? Si Deus homines non diligeret, de coelo ad terram non descenderet, August.
q-crq jc n1 pp-f po31 n1 p-acp n1, av cst po31 n1 vmd vbi vvn n1? fw-mi fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, np1.
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1978
Had not God dearely loved us; he would not have come downe to us, downe to us in this manner.
Had not God dearly loved us; he would not have come down to us, down to us in this manner.
vhd xx np1 av-jn vvn pno12; pns31 vmd xx vhi vvn a-acp p-acp pno12, p-acp p-acp pno12 p-acp d n1.
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1979
God came downe often, Descend •mus, goe we downe (saith God) to see this Babel. But that was with a Confundamus to confound their language, & to scatter them.
God Come down often, Descend •mus, go we down (Says God) to see this Babel. But that was with a Let us confuse to confound their language, & to scatter them.
np1 vvd a-acp av, vvb fw-la, vvb pns12 a-acp (vvz np1) pc-acp vvi d np1. p-acp d vbds p-acp dt np1 pc-acp vvi po32 n1, cc pc-acp vvi pno32.
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1980
So he did to Sodom, to destroy it. He came downe in Fire, in a Cloud, in a Dove, in cloven tongues.
So he did to Sodom, to destroy it. He Come down in Fire, in a Cloud, in a Dove, in cloven tongues.
av pns31 vdd p-acp np1, pc-acp vvi pn31. pns31 vvd a-acp p-acp n1, p-acp dt n1, p-acp dt n1, p-acp j-vvn n2.
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1981
But God here came downe into the wombe of a woman, tooke flesh of a Virgin, and was borne a man.
But God Here Come down into the womb of a woman, took Flesh of a Virgae, and was born a man.
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1982
Christ came into the world, that is, he was incarnate; thats the meaning here. Saint Paul cals it a great mystery, and it is; christ Come into the world, that is, he was incarnate; thats the meaning Here. Saint Paul calls it a great mystery, and it is;
np1 vvd p-acp dt n1, cst vbz, pns31 vbds j; d|vbz dt n1 av. n1 np1 vvz pn31 dt j n1, cc pn31 vbz;
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and a wonder able to amaze a world. Bethleem to become NONLATINALPHABET, heaven upon earth, Methodius, hom. in hypanten.
and a wonder able to amaze a world. Bethlehem to become, heaven upon earth, Methodius, hom. in hypanten.
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1984
Verbum carni coinfantiatum, Irenaeus terme, the word (who was God) to be borne an Infant;Verbum Carni coinfantiatum, Irnaeus term, the word (who was God) to be born an Infant;
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1985
the Antient of dayes to be rocked in a Cradle; NONLATINALPHABET to be NONLATINALPHABET, Basil The great Iehova to become a little Babe;
the Ancient of days to be rocked in a Cradle; to be, Basil The great Jehovah to become a little Babe;
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1986
he that is Regens sidera, should be sugens ubera, August. who (as Iob speakes) guides Arcturus with his Sons, to sucke a womans Neple, like our sonnes; Majestie to put on mortalitie;
he that is Regens sidera, should be sugens ubera, August. who (as Job speaks) guides Arcturus with his Sons, to suck a woman's Neple, like our Sons; Majesty to put on mortality;
pns31 cst vbz np1 fw-la, vmd vbi fw-la fw-fr, np1. r-crq (c-acp np1 vvz) vvz np1 p-acp po31 n2, pc-acp vvi dt ng1 n1, vvb po12 n2; n1 pc-acp vvi p-acp n1;
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1987
the word to be made flesh; God to become man;
the word to be made Flesh; God to become man;
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1988
O Altitudo, O the height, O the depth, O the infinite Abyssus of the love of God! The maker of the world, that he might save sinners, would come into the world, that is, would be Incarnate;O Altitudo, Oh the height, Oh the depth, Oh the infinite Abyssus of the love of God! The maker of the world, that he might save Sinners, would come into the world, that is, would be Incarnate;
fw-la fw-la, uh dt n1, uh dt n1, uh dt j np1 pp-f dt n1 pp-f np1 dt n1 pp-f dt n1, cst pns31 vmd vvi n2, vmd vvi p-acp dt n1, cst vbz, vmd vbi j;
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1989
not assume the nature of the glorious Angels, but the seede of Abraham. In respect whereof, he is not ashamed to call us his Brethren.
not assume the nature of the glorious Angels, but the seed of Abraham. In respect whereof, he is not ashamed to call us his Brothers.
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1990
Cald therefore Adam too, 1 Cor. 15. Commercium nominis, de consortio seminis, saith Tert ▪ took,
Called Therefore Adam too, 1 Cor. 15. Commercium Nominis, de consortio seminis, Says Tert ▪ took,
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1991
as our nature, so our name. God first made us after his likenesse; now hee made himselfe after our likenesse.
as our nature, so our name. God First made us After his likeness; now he made himself After our likeness.
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1992
God saith once in scorne, Behold, man is become like one of us. We may say now in earnest, Behold, God is become like one of us.
God Says once in scorn, Behold, man is become like one of us. We may say now in earnest, Behold, God is become like one of us.
np1 vvz a-acp p-acp n1, vvb, n1 vbz vvn av-j crd pp-f pno12. pns12 vmb vvi av p-acp n1, vvb, np1 vbz vvn av-j crd pp-f pno12.
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1993
There are two generations or births of Christ, the one Aeternitatis, the other Infirmitatis, Saint Austins termes:
There Are two generations or births of christ, the one Aeternitatis, the other Infirmitatis, Saint Austins terms:
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1994
by his Father, begotten before the world; by his mother, borne into the world.
by his Father, begotten before the world; by his mother, born into the world.
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1995
He that from everlasting was the Sonne of God, tooke flesh, to stile himselfe the sonne of man. Angels tooke flesh too, often;
He that from everlasting was the Son of God, took Flesh, to style himself the son of man. Angels took Flesh too, often;
pns31 cst p-acp j vbds dt n1 pp-f np1, vvd n1, p-acp n1 px31 dt n1 pp-f n1. np1 vvd n1 av, av;
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1996
appeared as men, but were not men; tooke it but not into their person, were not flesh NONLATINALPHABET, were not incarnate. But Christ was;
appeared as men, but were not men; took it but not into their person, were not Flesh, were not incarnate. But christ was;
vvd p-acp n2, cc-acp vbdr xx n2; vvd pn31 cc-acp xx p-acp po32 n1, vbdr xx n1, vbdr xx j. p-acp np1 vbds;
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1997
the humane nature assumed to the divine, united personally unto his deitie. How: thats parergon. My Theme is Quod, not Quomodo; that it was, and why;
the humane nature assumed to the divine, united personally unto his deity. How: thats parergon. My Theme is Quod, not Quomodo; that it was, and why;
dt j n1 vvn p-acp dt j-jn, vvn av-j p-acp po31 n1. np1: d|vbz vvn. po11 n1 vbz vvd, xx np1; cst pn31 vbds, cc q-crq;
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1998
not how. NONLATINALPHABET, search not into the union, but adore it, Bas. His gracious project of redeeming man, required that union.
not how., search not into the Union, but adore it, Bas. His gracious project of redeeming man, required that Union.
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1999
He must be Immanuel, i. God with us, God and man in one person. That pretious project was to save sinners, the next point in my Text.
He must be Immanuel, i. God with us, God and man in one person. That precious project was to save Sinners, the next point in my Text.
pns31 vmb vbi np1, uh. np1 p-acp pno12, np1 cc n1 p-acp crd n1. cst j n1 vbds pc-acp vvi n2, dt ord n1 p-acp po11 np1
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2000
The project hath two termes an Act, to save; the Object, sinners. For the first; there are many Comers in Scriptures, to bad purposes.
The project hath two terms an Act, to save; the Object, Sinners. For the First; there Are many Comers in Scriptures, to bad Purposes.
dt n1 vhz crd n2 dt n1, pc-acp vvi; dt n1, n2. p-acp dt ord; pc-acp vbr d n2 p-acp n2, p-acp j n2.
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2001
The theefe to steale and kill, Ioh. 10. 10. Amice ad quid venisti.
The thief to steal and kill, John 10. 10. Amice ad quid venisti.
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2002
Friend (saith Christ to Iudas) wherefore art thou came? Twas to betray. One Commer into the world too,Friend (Says christ to Iudas) Wherefore art thou Come? It to betray. One Commer into the world too,
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2003
though not in the sense here, sinne, Rom. 5. 12. It came into the world, to damne.
though not in the sense Here, sin, Rom. 5. 12. It Come into the world, to damn.
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2004
Say I, one? there are two, NONLATINALPHABET, death came with him, to kill too. Yea as Christ came downe to us, so did Sathan:
Say I, one? there Are two,, death Come with him, to kill too. Yea as christ Come down to us, so did Sathan:
n1 pns11, crd? pc-acp vbr crd,, n1 vvd p-acp pno31, pc-acp vvi av. uh p-acp np1 vvd a-acp p-acp pno12, av vdd np1:
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2005
the devill is come downe, saith the voyce in the Apocalypse, to deceive, and to devoure. the Devil is come down, Says the voice in the Apocalypse, to deceive, and to devour.
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2006
Is hee not cald Abaddon, and Apollyon, that is, a destroyer.
Is he not called Abaddon, and Apollyon, that is, a destroyer.
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2007
But this Commer in my Text, as hee styles himselfe, Apoc. 1. NONLATINALPHABET, his end of comming is to save, there is another end of it, Ioh. 18. 13. to beare witnesse of the truth.
But this Commer in my Text, as he styles himself, Apocalypse 1., his end of coming is to save, there is Another end of it, John 18. 13. to bear witness of the truth.
p-acp d n1 p-acp po11 n1, c-acp pns31 vvz px31, np1 crd, po31 n1 pp-f n-vvg vbz pc-acp vvi, a-acp vbz j-jn n1 pp-f pn31, np1 crd crd p-acp vvi n1 pp-f dt n1.
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2008
Tis the notation of his name, so expounded by an Angell, Iesus, thats a Saviour. Christs owne saying too, The Sonne of man came to save, that was lost.
This the notation of his name, so expounded by an Angel, Iesus, thats a Saviour. Christ own saying too, The Son of man Come to save, that was lost.
pn31|vbz dt n1 pp-f po31 n1, av vvn p-acp dt n1, np1, d|vbz dt n1. npg1 vvi vvg av, dt n1 pp-f n1 vvd pc-acp vvi, cst vbds vvn.
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2009
The act excellent, the salvation of man, NONLATINALPHABET, Clement, the greatest and royallest of all the Acts of God.
The act excellent, the salvation of man,, Clement, the greatest and Royalest of all the Acts of God.
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2010
Nay the greatest and divinest of all the workes of God: no worke so worthy, so beseeming God, as to save man.
Nay the greatest and Divinest of all the works of God: no work so worthy, so beseeming God, as to save man.
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2011
Nihil tam dignum Deo, quam salus hominis. Nihil tam dignum God, quam salus hominis.
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la.
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2012
Tertull. Here is, Homo homini Deus. And the name eminent, a name (Saint Paul saith) above all names, NONLATINALPHABET, saith Epiphanius, that at the name of Iesus every knee should bow. I must be short;Tertul Here is, Homo Homini Deus. And the name eminent, a name (Saint Paul Says) above all names,, Says Epiphanius, that At the name of Iesus every knee should bow. I must be short;
np1 av vbz, fw-la fw-la fw-la. cc dt n1 j, dt n1 (n1 np1 vvz) p-acp d n2,, vvz np1, cst p-acp dt n1 pp-f np1 d n1 vmd vvi. pns11 vmb vbi j;
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2013
what is it, he should save us from? Not Egypt, or Amalek, not Madian or Moab, Philistines, or Assyrians. The mightiest of all these could but kill the body onely.
what is it, he should save us from? Not Egypt, or Amalek, not Midian or Moab, philistines, or Assyrians. The Mightiest of all these could but kill the body only.
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2014
But Christ hath saved us from the assaulters of our soules, from the assasinates of our soules;
But christ hath saved us from the assaulters of our Souls, from the assassinates of our Souls;
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2015
the guilt of sinne, the curse of God, the treacherie of the flesh, the sorcerie of the world, the sentence of death, the clawes of Sathan, and the jawes of hell;
the guilt of sin, the curse of God, the treachery of the Flesh, the sorcery of the world, the sentence of death, the claws of Sathan, and the Jaws of hell;
dt n1 pp-f n1, dt n1 pp-f np1, dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f n1, dt n2 pp-f np1, cc dt n2 pp-f n1;
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2016
and the Fire, the everlasting unquenchable Fire, which is prepared for the devill and his Angels.
and the Fire, the everlasting unquenchable Fire, which is prepared for the Devil and his Angels.
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2017
All these, not the spillers of our blood, but the killers of our soules, this Iesus, this Saviour hath saved us from them all.
All these, not the spillers of our blood, but the killers of our Souls, this Iesus, this Saviour hath saved us from them all.
av-d d, xx dt n2 pp-f po12 n1, cc-acp dt n2 pp-f po12 n2, d np1, d n1 vhz vvn pno12 p-acp pno32 d.
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2018
The world had enveigled our flesh, the flesh had enthralled us to sinne; sinne had enwrapt us in the curse;
The world had inveigled our Flesh, the Flesh had enthralled us to sin; sin had enwrapped us in the curse;
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2019
the curse had adjudged us to death; death had delivered us to Sathan; Sathan had enjayled us in hell;
the curse had adjudged us to death; death had Delivered us to Sathan; Sathan had enjayled us in hell;
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2020
hell had tormented us in Fire.
hell had tormented us in Fire.
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2021
But as old Zacharie, singeth in his hymne, God hath raised us up a Saviour, that should deliver us from all these enemies. The world is a witch; but not to be feared:
But as old Zacharias, sings in his hymn, God hath raised us up a Saviour, that should deliver us from all these enemies. The world is a witch; but not to be feared:
cc-acp c-acp j np1, vvz p-acp po31 n1, np1 vhz vvn pno12 p-acp dt n1, cst vmd vvi pno12 p-acp d d n2. dt n1 vbz dt n1; cc-acp xx pc-acp vbi vvn:
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Ego vici mundum, I (saith Christs selfe) have overcome the world. Here this Commer is become an overcomer.Ego vici Mundum, I (Says Christ self) have overcome the world. Here this Commer is become an overcomer.
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2023
The pricke of the flesh, his grace hath blunted it. The wound of sinne, his wounds have healed it.
The prick of the Flesh, his grace hath blunted it. The wound of sin, his wounds have healed it.
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2024
The vigour of the curse, his crosse hath voided it. The doome of death his death diverted it.
The vigour of the curse, his cross hath voided it. The doom of death his death diverted it.
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2025
The clawes of Sathan his bonds have chained them; and the jawes of hell, his thornes have choaked them;
The claws of Sathan his bonds have chained them; and the Jaws of hell, his thorns have choked them;
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2026
and the unquenchable flames his blood hath extinguisht them. Enough of the Act; come to the object.
and the unquenchable flames his blood hath extinguished them. Enough of the Act; come to the Object.
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To save sinners. The object fits the act;
To save Sinners. The Object fits the act;
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who needs saving but sinners? The iust are safe without a Saviour, safe of themselves.
who needs Saving but Sinners? The just Are safe without a Saviour, safe of themselves.
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Sinne first brought in death and all danger. For it mans soule was forfeited to hell soule and body both;
Sin First brought in death and all danger. For it men soul was forfeited to hell soul and body both;
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and Christs comming in the flesh was of purpose to save them.
and Christ coming in the Flesh was of purpose to save them.
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2031
Theres one Osiander a German, lived about Luthers time, wrote, though man had not sinned, Christ had come neverthelesse.
Theres one Osiander a Germane, lived about Luthers time, wrote, though man had not sinned, christ had come nevertheless.
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For man was made for Christ; Christ was not borne for man. Hee saith, one Papist saith so too, Pighius, P. Martyr, com. loc. classe 3. cap.
For man was made for christ; christ was not born for man. He Says, one Papist Says so too, Pighius, P. Martyr, come. loc. class 3. cap.
p-acp n1 vbds vvn p-acp np1; np1 vbds xx vvn p-acp n1. pns31 vvz, pi njp vvz av av, np1, np1 n1, vvi. fw-la. n1 crd n1.
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1. So doth Salmeron, Comment. in Evangel.
1. So does Salmeron, Comment. in Evangel.
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tom. 2. p. 167. A. in fine, that Christs death was indeed ordained, because man would sinne.tom. 2. p. 167. A. in fine, that Christ death was indeed ordained, Because man would sin.
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But his incarnation had beene, though sinne had not beene: this, to bring us to heaven, that to redeeme us from hell.
But his incarnation had been, though sin had not been: this, to bring us to heaven, that to Redeem us from hell.
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Thats crosse to the Creede which wee must credit before him, the Nicene Creed, that for us men,
Thats cross to the Creed which we must credit before him, the Nicene Creed, that for us men,
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but thats by figure, a NONLATINALPHABET, more meant, then said; his Stripes put for his death.
but thats by figure, a, more meant, then said; his Stripes put for his death.
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2038
Si Homo non per•isset filius hominis non venisset, Aug. If man should not have perished, Christ should not have come. Tolle morbum, tolle medicum. Were no sicknesse, no sore;Si Homo non per•isset filius hominis non venisset, Aug. If man should not have perished, christ should not have come. Take morbum, Take Physician's. Were no sickness, no soar;
fw-mi fw-la fw-fr fw-la fw-la fw-la fw-la fw-la, np1 cs n1 vmd xx vhi vvn, np1 vmd xx vhi vvn. uh fw-la, fw-la fw-la. vbdr dx n1, dx n1;
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what need Physick or Surgery? Christs comming meerely was for man, for sinnefull man. Theres a man in the Gospel saith, he is just.
what need Physic or Surgery? Christ coming merely was for man, for sinful man. Theres a man in the Gospel Says, he is just.
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Non sum, saith the Pharisee, hee's no sinner, hee's a Saint. For him, Christ saith, he came not to save him. Tis there to call him; tis all one. If not to call; much lesse to save.Non sum, Says the Pharisee, he's no sinner, he's a Saint. For him, christ Says, he Come not to save him. This there to call him; this all one. If not to call; much less to save.
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For Vocavit goes before, Iustificavit, he must be cald, that will be saved. Now Christ came not to call the just.
For Vocavit Goes before, Iustificavit, he must be called, that will be saved. Now christ Come not to call the just.
p-acp fw-la vvz a-acp, fw-la, pns31 vmb vbi vvn, cst vmb vbi vvn. av np1 vvd xx pc-acp vvi dt j.
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The whole have no neede of the Physitian, but the sicke. Sinne is NONLATINALPHABET, saith Saint Basil the soules sicknesse.
The Whole have not need of the physician, but the sick. Sin is, Says Saint Basil the Souls sickness.
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The Pharisee that feeles no paine of it, cares not for Christs physicke. The sinner is Christs patient.
The Pharisee that feels no pain of it, Cares not for Christ physic. The sinner is Christ patient.
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But how then saith our Saviour, venite ad me omnes, come unto me All? All are cald; but those All, sinners:
But how then Says our Saviour, venite ad me omnes, come unto me All? All Are called; but those All, Sinners:
cc-acp q-crq av vvz po12 n1, fw-la fw-la pno11 fw-la, vvb p-acp pno11 d? d vbr vvn; cc-acp d d, n2:
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tis Omnes, but Laborantes, All that are weary, and loded with their sinnes. Christ calls himselfe a shepherd;
this Omnes, but Laborantes, All that Are weary, and loaded with their Sins. christ calls himself a shepherd;
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and all men are his sheepe; But he that strayes not, him Christ seekes not. He saith, he was not sent, but to the lost sheepe.
and all men Are his sheep; But he that strays not, him christ seeks not. He Says, he was not sent, but to the lost sheep.
cc d n2 vbr po31 n1; cc-acp pns31 cst vvz xx, pno31 np1 vvz xx. pns31 vvz, pns31 vbds xx vvn, cc-acp p-acp dt j-vvn n1.
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Christs comming was to save that onely, which was lost. And as them onely, so them All. All, but take this withall;
Christ coming was to save that only, which was lost. And as them only, so them All. All, but take this withal;
npg1 n-vvg vbds pc-acp vvi cst av-j, r-crq vbds vvn. cc p-acp pno32 av-j, av pns32 d d, cc-acp vvb d av;
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Omnes utique poenitentes, saith Saint August. All that repent.Omnes Utique Penitents, Says Saint August. All that Repent.
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Else David saith, Disperdet, God will destroy sinners, Psal. 145. that is, saith Saint Augustine, persisters in sinne, contemners of God, despairers of grace.
Else David Says, Disperdet, God will destroy Sinners, Psalm 145. that is, Says Saint Augustine, persisters in sin, contemners of God, despairers of grace.
av np1 vvz, np1, np1 vmb vvi n2, np1 crd cst vbz, vvz n1 np1, n2 p-acp n1, n1 pp-f np1, n2 pp-f n1.
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Shall I end this part with an Apostrophe? Is there any sinner here, in all this Congregation, his soule sinne-sicke (as Christ sayd in another sense) heavie even unto the death? Apply this faithfull saying to thy selfe, that Iesus Christ came into the world to save thee.
Shall I end this part with an Apostrophe? Is there any sinner Here, in all this Congregation, his soul sin-sick (as christ said in Another sense) heavy even unto the death? Apply this faithful saying to thy self, that Iesus christ Come into the world to save thee.
vmb pns11 vvi d n1 p-acp dt n1? vbz pc-acp d n1 av, p-acp d d n1, po31 n1 j (c-acp np1 vvd p-acp j-jn n1) j av p-acp dt n1? np1 d j n-vvg p-acp po21 n1, cst np1 np1 vvd p-acp dt n1 pc-acp vvi pno21.
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Are thy sinnes great? are they many? are they both? yet art thou but a sinner.
are thy Sins great? Are they many? Are they both? yet art thou but a sinner.
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Onely I hope, thou art sorry, thou art so. Then are they not so great, but Christs merits exceeds them;
Only I hope, thou art sorry, thou art so. Then Are they not so great, but Christ merits exceeds them;
j pns11 vvb, pns21 vb2r j, pns21 vb2r av. av vbr pns32 xx av j, cc-acp npg1 n2 vvz pno32;
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neither are they so many, but Gods mercies are moe. If Christ will have man to forgive his brother 77. times:
neither Are they so many, but God's Mercies Are more. If christ will have man to forgive his brother 77. times:
d vbr pns32 av d, cc-acp npg1 n2 vbr av-dc. cs np1 vmb vhi n1 pc-acp vvi po31 n1 crd n2:
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surely God will pardon the penitent sinner 77000. times. Thats for the number. And for the greatnesse ▪ Davids sinne great, murther and adultery. Peters greater; he denyed Christ. Pauls greater yet; he persecuted Christ. Yet none of these despaired.
surely God will pardon the penitent sinner 77000. times. Thats for the number. And for the greatness ▪ Davids sin great, murder and adultery. Peter's greater; he denied christ. Paul's greater yet; he persecuted christ. Yet none of these despaired.
av-j np1 vmb vvi dt j-jn n1 crd n2. d|vbz p-acp dt n1. cc p-acp dt n1 ▪ np1 n1 j, n1 cc n1. npg1 jc; pns31 vvd np1. npg1 jc av; pns31 vvn np1. av pix pp-f d vvn.
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Si Paulus sanatus; cur ego desperem? Hier. If Paul, if Peter, if David were saved;Si Paulus sanatus; cur ego desperem? Hier. If Paul, if Peter, if David were saved;
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why not thou as well as they? Nolo mortem Peccatoris, God will not the death, no not of any sinner. A word of the instance; and I end.
why not thou as well as they? Nolo mortem Sinners, God will not the death, no not of any sinner. A word of the instance; and I end.
q-crq xx pns21 p-acp av c-acp pns32? fw-la fw-la np1, np1 vmb xx dt n1, uh-dx xx pp-f d n1. dt n1 pp-f dt n1; cc pns11 vvb.
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Two things in it observeable, the person, Ego; and the degree, Primus. Great is Gods grace in Paul in both. First for the person; Paul samples sinners in himselfe.
Two things in it observable, the person, Ego; and the degree, Primus. Great is God's grace in Paul in both. First for the person; Paul samples Sinners in himself.
crd n2 p-acp pn31 j, dt n1, fw-la; cc dt n1, fw-la. j vbz npg1 n1 p-acp np1 p-acp d. ord p-acp dt n1; np1 n2 n2 p-acp px31.
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When sinne is questioned, whose tongue makes not his master innocent? layes it not on any but himselfe? Adam on the woman; Eve on the Serpent.
When sin is questioned, whose tongue makes not his master innocent? lays it not on any but himself? Adam on the woman; Eve on the Serpent.
c-crq n1 vbz vvn, rg-crq n1 vvz xx po31 n1 j-jn? vvz pn31 xx p-acp d cc-acp px31? np1 p-acp dt n1; n1 p-acp dt n1.
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Sinne needs must have some subject: One of the three persons, I, thou, or hee, must father it.
Sin needs must have Some Subject: One of the three Persons, I, thou, or he, must father it.
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But of the three, the first is most unwilling, the hardliest hal'd, to say the sinne is his.
But of the three, the First is most unwilling, the hardliest haled, to say the sin is his.
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Nonne tu es, saith Ahab to Elias, is it not thou that troublest Israel? This Publican, saith the Pharisee.Nonne tu es, Says Ahab to Elias, is it not thou that troublest Israel? This Publican, Says the Pharisee.
n1 fw-la fw-la, vvz np1 p-acp np1, vbz pn31 xx pns21 cst vv2 np1? d n1, vvz dt np1.
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But where finde you the first person? especially in the number singular. You shall reade sometimes, Peccavimus, Wee have sinned;
But where find you the First person? especially in the number singular. You shall read sometime, Peccavimus, we have sinned;
p-acp q-crq vvb pn22 dt ord n1? av-j p-acp dt n1 j. pn22 vmb vvi av, fw-la, pns12 vhb vvn;
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that shame is lesse when borne by many. But Peccavi, singular, where finde wee that, but forced? Tis rare. Tis often negative;
that shame is less when born by many. But Peccavi, singular, where find we that, but forced? This rare. This often negative;
d n1 vbz av-dc c-crq vvn p-acp d. p-acp fw-la, j, q-crq vvb pns12 d, cc-acp vvn? pn31|vbz j. pn31|vbz av j-jn;
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Non sum, I am not, saith the Pharisee; and I am Innocent, Pilate cryed. It must bee David, Peter, Paul, mortified men, must charge themselves.Non sum, I am not, Says the Pharisee; and I am Innocent, Pilate cried. It must be David, Peter, Paul, mortified men, must charge themselves.
fw-fr n1, pns11 vbm xx, vvz dt np1; cc pns11 vbm j-jn, np1 vvd. pn31 vmb vbi np1, np1, np1, vvn n2, vmb vvi px32.
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Ecce ego, saith David, tis I have sinned. Lord goe from me, saith Peter, I am a sinner. Ecce ego, Says David, this I have sinned. Lord go from me, Says Peter, I am a sinner.
fw-la fw-la, vvz np1, pn31|vbz pns11 vhb vvn. n1 vvb p-acp pno11, vvz np1, pns11 vbm dt n1.
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Yea theres one Publican cryes, Mihi peccatori, O God be mercifull to me a sinner. Tis mans fashion, to hide sinne, Iobs terme:
Yea theres one Publican cries, Mihi peccatori, Oh God be merciful to me a sinner. This men fashion, to hide sin, Jobs term:
uh pc-acp|vbz pi n1 n2, fw-la fw-mi, uh np1 vbi j p-acp pno11 dt n1. pn31|vbz ng1 n1, p-acp vvb n1, n2 vvb:
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at least to slide the blame on others. S. Paul will not follow it; the fashion's naught: confesseth ingenuously his owne guiltinesse;
At least to slide the blame on Others. S. Paul will not follow it; the fashion's nought: Confesses ingenuously his own guiltiness;
p-acp ds p-acp vvb dt n1 p-acp n2-jn. np1 np1 vmb xx vvi pn31; dt n1|vbz pix: vvz av-j po31 d n1;
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to exemplifie sinners, he singles out himselfe. For the last terme, the degree; the other showed S. Pauls great humilitie.
to exemplify Sinners, he singles out himself. For the last term, the degree; the other showed S. Paul's great humility.
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But as David once sayd, Etiam vilescam adhuc, he will be humbler yet. The Cardinall number might have served, Quorum ego unus sum, whereof I am one.
But as David once said, Etiam vilescam Adhoc, he will be humbler yet. The Cardinal number might have served, Quorum ego Unus sum, whereof I am one.
cc-acp c-acp np1 a-acp vvd, fw-la fw-la fw-la, pns31 vmb vbi jc av. dt n1 n1 vmd vhi vvn, fw-la fw-la fw-la fw-la, c-crq pns11 vbm pi.
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But he saith, Primus, first of sinners; not Tempore, in order, but Pondere, in measure, worst of sinners. Paul was not first; Peter was his antient:
But he Says, Primus, First of Sinners; not Tempore, in order, but Ponder, in measure, worst of Sinners. Paul was not First; Peter was his ancient:
p-acp pns31 vvz, np1, ord pp-f n2; xx fw-la, p-acp n1, cc-acp vvi, p-acp n1, js pp-f n2. np1 vbds xx ord; np1 vbds po31 n1:
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he was Homo peccator, a sinner (you heard) too. David before him. Many before him.
he was Homo peccator, a sinner (you herd) too. David before him. Many before him.
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Nay the first man was not the first sinner; Adam was not: Eve sinned before him.
Nay the First man was not the First sinner; Adam was not: Eve sinned before him.
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The Church history cals him NONLATINALPHABET the first Martyr. This day this holy man obtained the Crowne of martyrdome.
The Church history calls him the First Martyr. This day this holy man obtained the Crown of martyrdom.
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But Primus, i. Summus, greatest, chiefest of sinners. Man, if he must confesse; yet he will mince his sinne, lessen it at least.
But Primus, i. Summus, greatest, chiefest of Sinners. Man, if he must confess; yet he will mince his sin, lessen it At least.
p-acp np1, uh. np1, js, js-jn pp-f n2. n1, cs pns31 vmb vvi; av pns31 vmb vvi po31 n1, vvi pn31 p-acp ds.
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Levicula vitiola lapsuum, as a Popish Bishop speakes, all termes diminutive. Tis a fault, not a sinne;Levicula vitiola lapsuum, as a Popish Bishop speaks, all terms diminutive. This a fault, not a sin;
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if a sinne, a pettie one; if great, yet of infirmitie; if wilfull, yet but once, if often, yet in youth.
if a sin, a Petty one; if great, yet of infirmity; if wilful, yet but once, if often, yet in youth.
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He will thinne his sinne, if he cannot cover it. S. Paul doth not; chiefe of sinners.
He will thin his sin, if he cannot cover it. S. Paul does not; chief of Sinners.
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The sinnes of others S. Paul felt not; their load lay not on him; he felt his owne, thought them heavier then any.
The Sins of Others S. Paul felt not; their load lay not on him; he felt his own, Thought them Heavier then any.
dt n2 pp-f n2-jn n1 np1 vvd xx; po32 n1 vvd xx p-acp pno31; pns31 vvd po31 d, vvd pno32 jc cs d.
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A patterne for the precise hypocrite; who straynes other mens faults, though Gnats, swallowes his owne, though Camels:
A pattern for the precise hypocrite; who strains other men's Faults, though Gnats, Swallows his own, though Camels:
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Others are beames, his but Moates.
Others Are beams, his but Moats.
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Man should judge of his sinne, as he doth of his Crosse, Quod quisque patitur, id putat gravissimum, hold his owne sinnes most hainous; pardon others, judge himselfe.
Man should judge of his sin, as he does of his Cross, Quod Quisque patitur, id putat gravissimum, hold his own Sins most heinous; pardon Others, judge himself.
n1 vmd vvi pp-f po31 n1, c-acp pns31 vdz pp-f po31 n1, fw-la fw-la fw-la, fw-la fw-la fw-la, vvb po31 d n2 av-ds j; vvb n2-jn, vvb px31.
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S. Paul doth, censures himselfe, a blasphemer, a persecutour;
S. Paul does, censures himself, a blasphemer, a persecutor;
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here the cheefe of sinners, that is, a sinner paramont, the grand, the hainous, the superlative sinner.
Here the chief of Sinners, that is, a sinner Paramount, the grand, the heinous, the superlative sinner.
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Not of course by Hyperbole in idle elocution;
Not of course by Hyperbole in idle elocution;
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but in that hearty meaning, in which he cryes else where, Infelix ego homo, wretched man that I am!
but in that hearty meaning, in which he cries Else where, Infelix ego homo, wretched man that I am!
cc-acp p-acp cst j n1, p-acp r-crq pns31 vvz av c-crq, fw-la fw-la fw-la, j n1 cst pns11 vbm!
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who shall deliver me from this body of death? For the profitable applying of this comfortable Scripture, the Sacrament now serves.who shall deliver me from this body of death? For the profitable applying of this comfortable Scripture, the Sacrament now serves.
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Wherein Christ tenders you his blessed blood and body, which he offered on the Crosse for a Sacrifice for sinne. Come unto it chreerefully:
Wherein christ tenders you his blessed blood and body, which he offered on the Cross for a Sacrifice for sin. Come unto it chreerefully:
c-crq np1 vvz pn22 po31 j-vvn n1 cc n1, r-crq pns31 vvd p-acp dt n1 p-acp dt n1 p-acp n1. np1 p-acp pn31 av-j:
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but come to it with Faith. Come with Repentance, and in love.
but come to it with Faith. Come with Repentance, and in love.
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And then every one of us, at the taking of the Bread and Wine into his body,
And then every one of us, At the taking of the Bred and Wine into his body,
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even the greatest and hainousest sinner of us all, may say unto his soule, Iesus Christ came into the world to save me.
even the greatest and heinousest sinner of us all, may say unto his soul, Iesus christ Come into the world to save me.
av dt js cc js n1 pp-f pno12 d, vmb vvi p-acp po31 n1, np1 np1 vvd p-acp dt n1 pc-acp vvi pno11.
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The Lord of his mercy, by his holy spirit, lift up your hearts to him, confirme your faith, comfort your spirits, forgive your sinnes,
The Lord of his mercy, by his holy Spirit, lift up your hearts to him, confirm your faith, Comfort your spirits, forgive your Sins,
dt n1 pp-f po31 n1, p-acp po31 j n1, vvb a-acp po22 n2 p-acp pno31, vvb po22 n1, vvb po22 n2, vvb po22 n2,
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and save your soules, for our Saviours sake, Christ Iesus, Cui, &c.
and save your Souls, for our Saviors sake, christ Iesus, Cui, etc.
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A SERMON PREACHED VPON SAINT STEVENS-DAY. ACT. 7. 59. Lord Jesus, receive my Spirit. SAint Stevens Prayer, at his giving up the ghost. A Saints Praier; all are not so; many pray in Scripture; not Saints.
A SERMON PREACHED UPON SAINT STEVENS-DAY. ACT. 7. 59. Lord jesus, receive my Spirit. SAint Stevens Prayer, At his giving up the ghost. A Saints Prayer; all Are not so; many pray in Scripture; not Saints.
dt n1 vvn p-acp n1 n1. n1. crd crd n1 np1, vvb po11 n1. n1 np1 n1, p-acp po31 vvg a-acp dt n1. dt ng1 n1; d vbr xx av; d vvb p-acp n1; xx n2.
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Balaam did, the Priests of Baal did. Many that are in hell, have prayed; many that shall be, pray now, Lord, Lord, Christ saith. Steven heere prayes, a Saint; more; a Martyr. balaam did, the Priests of Baal did. Many that Are in hell, have prayed; many that shall be, pray now, Lord, Lord, christ Says. Steven Here prays, a Saint; more; a Martyr.
np1 vdd, dt n2 pp-f np1 vdd. av-d d vbr p-acp n1, vhb vvn; d cst vmb vbi, vvb av, n1, n1, np1 vvz. np1 av vvz, dt n1; n1; dt n1.
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His Person I presse not, tis Parergon, My Text is but his Prayer onely, shall be my whole Theme.
His Person I press not, this Parergon, My Text is but his Prayer only, shall be my Whole Theme.
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Not Quis, but Quid; not Who he is, but What he saith.
Not Quis, but Quid; not Who he is, but What he Says.
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He praies to Christ, Lord Iesus; commends his Soule to him, Receive my Spirit. But two particulars, the Person prayed too, Christ; the thing prayed for, Salvation.
He prays to christ, Lord Iesus; commends his Soul to him, Receive my Spirit. But two particulars, the Person prayed too, christ; the thing prayed for, Salvation.
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For the first, Prayer is ever prefac't with the Person prayed unto. O God be mercifull. O Christ, heare us. Lord, have mercy upon us.
For the First, Prayer is ever prefaced with the Person prayed unto. Oh God be merciful. O christ, hear us. Lord, have mercy upon us.
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Be we never so short in prayer; yet we doe that.
Be we never so short in prayer; yet we do that.
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Peruse all the prayers in all Christian Liturgies, all the Collects (as we call them) in our booke of Divine Service, the prayers of the Patriarkes, of the Prophets, the Apostles, all other holy men throughout the Booke of God;
Peruse all the Prayers in all Christian Liturgies, all the Collects (as we call them) in our book of Divine Service, the Prayers of the Patriarchs, of the prophets, the Apostles, all other holy men throughout the Book of God;
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you shall finde it, to be so. Yea and of unholy too. O Baal, heare us. O God, I thanke thee.
you shall find it, to be so. Yea and of unholy too. Oh Baal, hear us. O God, I thank thee.
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Christ himselfe did so, Father, forgive them; Father, if it be possible: and Pray thus, saith he, Our Father. It is fit:
christ himself did so, Father, forgive them; Father, if it be possible: and Pray thus, Says he, Our Father. It is fit:
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our Reverence to the Person so requires. Make but Petition to a Man; to speake to him abruptly, were rude, and unmannerly.
our reverence to the Person so requires. Make but Petition to a Man; to speak to him abruptly, were rude, and unmannerly.
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O man of God, saith the Captaine to Elias. Not in petition onely, but in all things almost, compellation is discreet, nay necessary Complement:Oh man of God, Says the Captain to Elias. Not in petition only, but in all things almost, compellation is discreet, nay necessary Compliment:
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How shall it else be knowne, to whom I speake? O King, live for ever.
How shall it Else be known, to whom I speak? Oh King, live for ever.
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Friend, how camest thou in hither? Woman, great is thy Faith. The appellation not tyed precisely to be ever the first word.Friend, how camest thou in hither? Woman, great is thy Faith. The appellation not tied precisely to be ever the First word.
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It is sometimes in the middes, sometimes in the end; but chiefely first. In sense first, and by nature howsoever. Onely omit it not; have it somewhere.
It is sometime in the mids, sometime in the end; but chiefly First. In sense First, and by nature howsoever. Only omit it not; have it somewhere.
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A praier without it, is the speech of a mad man. [ If I will pray;
A prayer without it, is the speech of a mad man. [ If I will pray;
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it must be to some person, to some supposed person at the least. The heathens prayed to their gods. Their gods were not;
it must be to Some person, to Some supposed person At the least. The Heathens prayed to their God's. Their God's were not;
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the Scriptures calles them, not Elohim, but Elihin; things not existing. Yet they thought them gods, gave them names: nothing hath no name.
the Scriptures calls them, not Elohim, but Elihin; things not existing. Yet they Thought them God's, gave them names: nothing hath no name.
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They were nothing indeed, but in imagination; and what they thought them, that they cald them. ]
They were nothing indeed, but in imagination; and what they Thought them, that they called them. ]
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The Compellation heere hath two termes, the one common to the whole Trinity, the other proper to Christ;
The Compellation Here hath two terms, the one Common to the Whole Trinity, the other proper to christ;
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both conjoyned in the new Testament, almost 100. times.
both conjoined in the new Testament, almost 100. times.
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For the former, the Athanasian Creed bids us beleeve, That the Father is Lord, the Sonne also is Lord,
For the former, the Athanasian Creed bids us believe, That the Father is Lord, the Son also is Lord,
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and so is the Holy Ghost. and so is the Holy Ghost.
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It is cald in the booke of Wised. 14. 21. NONLATINALPHABET, a name incommunicable, he meanes to any Creature;
It is called in the book of Wised. 14. 21., a name incommunicable, he means to any Creature;
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but every Person in the Godhead is called Lord.
but every Person in the Godhead is called Lord.
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Tis all one with Iehovah in the old Testament, a name Propriissimum, Zanchies word, most proper to God.
This all one with Jehovah in the old Testament, a name Propriissimum, Zanchies word, most proper to God.
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But Cognomen Dei, Tertullian, Gods surname. None but God is Lord;
But Cognomen Dei, Tertullian, God's surname. None but God is Lord;
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but whosoever is God, is Lord and therefore Christ. Thomas called Didymus, that is a twin, couples them as twins, my Lord, and my God.
but whosoever is God, is Lord and Therefore christ. Thomas called Didymus, that is a twin, couples them as twins, my Lord, and my God.
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The Arians say, Christ was not called Lord, before his Resurrection.
The Arians say, christ was not called Lord, before his Resurrection.
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What brow but brazen would say so? Not once, not thrice onely, not ten times, thrice ten times is Christ cald so before. Indeed an.
What brow but brazen would say so? Not once, not thrice only, not ten times, thrice ten times is christ called so before. Indeed an.
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Angell on the stone of the Sepulchre calles him Lord, Come see the place, saith he, where the Lord was laid.
Angel on the stone of the Sepulchre calls him Lord, Come see the place, Says he, where the Lord was laid.
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That was after he was risen. But it was his usuall title in every mouth almost before.
That was After he was risen. But it was his usual title in every Mouth almost before.
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Christs selfe approoved it, You call me Lord, and you say well, for so I am.
Christ self approved it, You call me Lord, and you say well, for so I am.
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But I must confesse, that was not in the sense meant by this Martyr. The word hath many senses.
But I must confess, that was not in the sense meant by this Martyr. The word hath many Senses.
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The people cald Christ so in their reverend conceipt of him, for his doctrine, and his miracles.
The people called christ so in their reverend conceit of him, for his Doctrine, and his Miracles.
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So Obadiah, a great person called Elias Lord, a poore Prophet.
So Obadiah, a great person called Elias Lord, a poor Prophet.
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Very meane men were cald so in Civility, A Gardiner was by Mary, as she thought.
Very mean men were called so in Civility, A Gardener was by Marry, as she Thought.
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Abrahams servant was by Rebecca. It is therefore in your English bookes, save of the last translation, not Lord, but Master oftentimes. Nor Master neither, sometime Sir.Abrahams servant was by Rebecca. It is Therefore in your English books, save of the last Translation, not Lord, but Master oftentimes. Nor Master neither, sometime Sir.
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But Christ is called Lord heere in a higher sense.
But christ is called Lord Here in a higher sense.
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And haply the Arians meant so, that Christ was not cald Lord in the sense heere, before the Resurrection. But that is false too.
And haply the Arians meant so, that christ was not called Lord in the sense Here, before the Resurrection. But that is false too.
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He was cald so even that morning, he was borne, Luke 2. 11. and that by an Angell, Christ the Lord. Yea in his mothers wombe, Elizabeth, cals him Lord. So did an other Angell at his Conception, Dominus tecum. Nay David called him so many hundred yeares before his Incarnation, Dixit Dominus, Domino meo.
He was called so even that morning, he was born, Lycia 2. 11. and that by an Angel, christ the Lord. Yea in his mother's womb, Elizabeth, calls him Lord. So did an other Angel At his Conception, Dominus tecum. Nay David called him so many hundred Years before his Incarnation, Dixit Dominus, Domino meo.
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It is a high title here due to Christ, either as the Word, peere to his Father, God as well as he.
It is a high title Here due to christ, either as the Word, peer to his Father, God as well as he.
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Or as the Messias, our anointed King, Heire of all things, Heb. 1. 2. all things put under him. Or as our Saviour;
Or as the Messias, our anointed King, Heir of all things, Hebrew 1. 2. all things put under him. Or as our Saviour;
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he bought us with a price, redeemed us with his bloud. [ Three Hebrew words, Iehovah, Adonai, Bagnal, all signifie Lord, and all belong to Christ.
he bought us with a price, redeemed us with his blood. [ Three Hebrew words, Jehovah, Adonai, Bagnal, all signify Lord, and all belong to christ.
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He is Iehovah, as he is God; Adonai, as he is King; and Bagnal, as the Spouse or Husband of the Church.
He is Jehovah, as he is God; Adonai, as he is King; and Bagnal, as the Spouse or Husband of the Church.
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Saint Steven in my Text may meane any of all these.
Saint Steven in my Text may mean any of all these.
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] I should chuse the first, the prayer to be prefac't with two words, the one Potestatis, of his power, the other Pietatis, of his love.
] I should choose the First, the prayer to be prefaced with two words, the one Potestatis, of his power, the other Pietatis, of his love.
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Able as the Sonne of God, readie as the sonne of man, to heare and helpe us, our Lord to owne us; Iesus to save us.
Able as the Son of God, ready as the son of man, to hear and help us, our Lord to own us; Iesus to save us.
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Who so fit, to commend a Christian soule unto, as he that made it, when it was not, the Lord;
Who so fit, to commend a Christian soul unto, as he that made it, when it was not, the Lord;
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as he that sav'd it when it was lost, Iesus? Thats the next terme, Lord Iesus.
as he that saved it when it was lost, Iesus? Thats the next term, Lord Iesus.
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There are many Lords saith Paul, there is but one Iesus. Doth Saint Steven, because the first word is so common, restraine it with the second? Hee doth not.
There Are many lords Says Paul, there is but one Iesus. Does Saint Steven, Because the First word is so Common, restrain it with the second? He does not.
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For thers but one Lord neither in Stevens sense. There are many Lords;
For the but one Lord neither in Stevens sense. There Are many lords;
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but there is but one Lord God, Dominus Deus noster unus, Deut. 6. 4. But the Persons of the Godhead being three,
but there is but one Lord God, Dominus Deus Noster Unus, Deuteronomy 6. 4. But the Persons of the Godhead being three,
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and this title being common to them all; if Steven will pray to one apart, he must adde another word to Lord;
and this title being Common to them all; if Steven will pray to one apart, he must add Another word to Lord;
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and so he doth here, Iesus. But why it? I answer, why not it? Why might he not pray,
and so he does Here, Iesus. But why it? I answer, why not it? Why might he not pray,
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as well to God the Sonne, as to the Father, or the holy Ghost? I may direct my prayer to any one of them;
as well to God the Son, as to the Father, or the holy Ghost? I may Direct my prayer to any one of them;
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tis no wrong to the rest.
this no wrong to the rest.
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All three are so entwind, the Father in the Sonne, the Sonne in him, the Spirit in both, both in the Spirit, that when one is worshipped, all three are glorified.
All three Are so entwined, the Father in the Son, the Son in him, the Spirit in both, both in the Spirit, that when one is worshipped, all three Are glorified.
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But yet why Iesus? First, why that Person? Then why that Name? For the one, who fitter to be the Receiver of our soules,
But yet why Iesus? First, why that Person? Then why that Name? For the one, who fitter to be the Receiver of our Souls,
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then who was pleased to be the Redeemer of our soules? All three were cooperants in mans Redemption; but Christ was the maine;
then who was pleased to be the Redeemer of our Souls? All three were cooperants in men Redemption; but christ was the main;
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Hee was made man for us, he shed his bloud for us. Salvation is of them all, yet by him onely;
He was made man for us, he shed his blood for us. Salvation is of them all, yet by him only;
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Hee is our Mediatour, they are not. For the other, the person here prayed unto is NONLATINALPHABET, hath many names;
He is our Mediator, they Are not. For the other, the person Here prayed unto is, hath many names;
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the Word, the Sonne of God, the Sonne of man, Sonne of David, Christ or Messias, they two are one, Siloh, Amen, Immanuel;
the Word, the Son of God, the Son of man, Son of David, christ or Messias, they two Are one, Shiloh, Amen, Immanuel;
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and here Iesus. All save the last are his Appellations rather than his Name.
and Here Iesus. All save the last Are his Appellations rather than his Name.
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This is his right Name, and (if I may so speake) his Christen name, given him at his Circumcision,
This is his right Name, and (if I may so speak) his christian name, given him At his Circumcision,
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as ours are at our Baptisme. Lord is but Christs Cognomen, you heard Tertullians terme, but Iesus his proper name:
as ours Are At our Baptism. Lord is but Christ Cognomen, you herd Tertullia's term, but Iesus his proper name:
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Imposed by an Angell, by two Angells, to Marie by one, to Ioseph by another. A name (the Cabalists say) full of mysteries, but many idle, all impertinent. I omit them.
Imposed by an Angel, by two Angels, to Marry by one, to Ioseph by Another. A name (the Cabalists say) full of Mysteres, but many idle, all impertinent. I omit them.
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The Etymon of this name, whether Hebrew, as an Angell in the Gospell hath expounded it,
The Etymon of this name, whither Hebrew, as an Angel in the Gospel hath expounded it,
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or Greeke, as some Fathers have elegantly fitted it, sheweth the reason why Steven useth it. It signifies a Saviour.
or Greek, as Some Father's have elegantly fitted it, shows the reason why Steven uses it. It signifies a Saviour.
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The stones battered his body, the paines bittered his soule: but the Name of Iesus sweetned them.
The stones battered his body, the pains bittered his soul: but the Name of Iesus sweetened them.
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Oleum effusum, nomen tuum, that name like precious ointment, soveraine oyle. The stones bruised his bodie, but the Name suppled his soule.Oleum effusum, Nome tuum, that name like precious ointment, sovereign oil. The stones Bruised his body, but the Name suppled his soul.
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Mel in ore, saith Bernard; It is honie to the mouth:Mel in over, Says Bernard; It is honey to the Mouth:
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What is it to the soule? Salvation, NONLATINALPHABET, the greatest of Gods acts, Basil. and Iesus NONLATINALPHABET, the sweetest of Christs names; NONLATINALPHABET the mightie God:
What is it to the soul? Salvation,, the greatest of God's acts, Basil. and Iesus, the Sweetest of Christ names; the mighty God:
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Esay calls him so, but NONLATINALPHABET, the sweet Redeemer, the faithfull find him so. The Martyr couples them, calls him Lord, that is strong;Isaiah calls him so, but, the sweet Redeemer, the faithful find him so. The Martyr couples them, calls him Lord, that is strong;
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but Iesus too, that is, sweete. Iudahs Lyon like Samsons, out of the strong comes sweetnesse.
but Iesus too, that is, sweet. Judas lion like Samsons, out of the strong comes sweetness.
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Stevens corpse is brused and broken, theres no saving it.Stevens corpse is Bruised and broken, theres no Saving it.
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But his Spirit hath a Saviour, he commends it unto him, Lord Iesus receive my spirit.
But his Spirit hath a Saviour, he commends it unto him, Lord Iesus receive my Spirit.
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He hath another prayer for the pardon of his persecutors; he cries there but Lord onely.
He hath Another prayer for the pardon of his persecutors; he cries there but Lord only.
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But to cheere and comfort his owne deceasing soule, hee addes a second title in assurance of salvation, not onely Lord, but Iesus too.
But to cheer and Comfort his own deceasing soul, he adds a second title in assurance of salvation, not only Lord, but Iesus too.
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Marie saith, her spirit rejoyc'd in him, and Steven prayes his spirit to be received by him. Thats the petition; come to it.Marry Says, her Spirit rejoiced in him, and Steven prays his Spirit to be received by him. Thats the petition; come to it.
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The Petition, like the preface hath two termes too, an Act, and an Object.
The Petition, like the preface hath two terms too, an Act, and an Object.
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Steven prayes the Lord Iesus: What to doe? to receive. To receive what? his Spirit. Both a Prayer, and a Will.Steven prays the Lord Iesus: What to do? to receive. To receive what? his Spirit. Both a Prayer, and a Will.
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As Christ did to his Father, so doth he to Christ, commends his spirit to him,
As christ did to his Father, so does he to christ, commends his Spirit to him,
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as a Bequest. But it is NONLATINALPHABET, in Prayer-wise, Receive it, a Request; a Testamentary Prayer. Suite is made seldome to receive, I meane on his part that is prayed to. All men sue to receive;
as a Bequest. But it is, in Prayerwise, Receive it, a Request; a Testamentary Prayer. Suit is made seldom to receive, I mean on his part that is prayed to. All men sue to receive;
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but from him, they sue unto, not he from them. Petitioners crie, ever Da, never Accipe, give, not receive.
but from him, they sue unto, not he from them. Petitioners cry, ever Dam, never Receive, give, not receive.
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Speakes Steven advisedly? He doth. It is sometimes benefit to the petitioner, that the partie, whom he petitions, doe receive.
Speaks Steven advisedly? He does. It is sometime benefit to the petitioner, that the party, whom he petitions, do receive.
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Iacob prayed Esau to receive his present. It wonne his love. Princes are prayed in Parliament to receive Subsidies.Iacob prayed Esau to receive his present. It won his love. Princes Are prayed in Parliament to receive Subsidies.
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It is not their private profit, but the peoples; they protect them.
It is not their private profit, but the peoples; they Pact them.
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Steven here prayes Christ to receive his soule, not to profite him, but to save it.Steven Here prays christ to receive his soul, not to profit him, but to save it.
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Hee saith not Accipe, but Suscipe, not take it as a gift, but receive it as a charge,
He Says not Receive, but Suscipe, not take it as a gift, but receive it as a charge,
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as a precious Depositum. For so are Saints soules, committe dtoh is trust, to keepe, untill his comming, and then to redeliver them.
as a precious Depositum. For so Are Saints Souls, commit dtoh is trust, to keep, until his coming, and then to redeliver them.
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[ Christs soule more precious farre than ours ▪ Christ durst commit unto Gods hands ] The graves receive our bodies, they keepe them badly, suffer them to rot.
[ Christ soul more precious Far than ours ▪ christ durst commit unto God's hands ] The graves receive our bodies, they keep them badly, suffer them to rot.
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But Christ is the faithfull Feoffee of our soules; If he receive them, they are safe.
But christ is the faithful Feoffee of our Souls; If he receive them, they Are safe.
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Steven hath reason, all men have, to petition God to receive so. Said I, it was a Legacie? It is.Steven hath reason, all men have, to petition God to receive so. Said I, it was a Legacy? It is.
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Steven is seased on suddenly by the mad multitude, must die, die instantly. Make a Will he cannot, save by word, and that in a word too.Steven is seized on suddenly by the mad multitude, must die, die instantly. Make a Will he cannot, save by word, and that in a word too.
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Dispose of his temporall state he can not, does what he can; onely bequeaths his spirit to Christ;
Dispose of his temporal state he can not, does what he can; only Bequeathes his Spirit to christ;
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had beene a disciple, and learned that of his Master, commends his soule to God, breaths it out into Christs bosome.
had been a disciple, and learned that of his Master, commends his soul to God, breathes it out into Christ bosom.
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No man needs die Intestate, no Christian, either for lacke of time, or want of state.
No man needs die Intestate, no Christian, either for lack of time, or want of state.
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The barest begger hath a soule;
The barest beggar hath a soul;
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and the suddenest dier can say with Steven, or if not say in word, yet pray in heart, Lord Iesus receive me.
and the suddenest dier can say with Steven, or if not say in word, yet pray in heart, Lord Iesus receive me.
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Gods craves the Spirt, Da mihi, Prov. 23. But so doth Satan too, as the King of Sodom said to Abraham, Da mihi animas, give me the soules.
God's craves the Spirt, Dam mihi, Curae 23. But so does Satan too, as the King of Sodom said to Abraham, Dam mihi animas, give me the Souls.
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Give it thou him, that gave it thee. Soules are not ex traduce, from our Parents, but from heaven.
Give it thou him, that gave it thee. Souls Are not ex traduce, from our Parents, but from heaven.
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Tis God, that gives them, saith the Preacher, Eccles. 12. 7. give it to God; but in the Martyrs Word, Receive it; he praied in faith;
This God, that gives them, Says the Preacher, Eccles. 12. 7. give it to God; but in the Martyrs Word, Receive it; he prayed in faith;
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not in the Prophets mood, Take it, Ionas said so, praied so, but in anger, Elias too, but in griefe. Not, Tolle, take my Soule;
not in the prophets mood, Take it, Ionas said so, prayed so, but in anger, Elias too, but in grief. Not, Take, take my Soul;
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the fiends doe that, Luke 12. 20. but Suscipe, receive it. Atheists in desperate imprecation bid the devill take their soules.
the fiends do that, Lycia 12. 20. but Suscipe, receive it. Atheists in desperate imprecation bid the Devil take their Souls.
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But Christians in humble supplication, pray God, receive their soules.
But Christians in humble supplication, pray God, receive their Souls.
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God thinkes not scorne to be mans Legatary, a giver to him in his life, a receiver from him, at his death.
God thinks not scorn to be men Legatary, a giver to him in his life, a receiver from him, At his death.
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A Legatary not of his lands, or his goods; let him will them to others; but of his soule.
A Legatary not of his Lands, or his goods; let him will them to Others; but of his soul.
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Thats the last thing in my Text, Lord Iesus, receive my Spirit.
Thats the last thing in my Text, Lord Iesus, receive my Spirit.
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Yet first heare the conceipt, the base conceipt of some Christians in Arabia, in Origens dayes, and queld by him:
Yet First hear the conceit, the base conceit of Some Christians in Arabia, in Origens days, and quelled by him:
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but revived lately by Anabaptists, that the soule dies with the body, sleepes with it, till judgement. Then it needs no receiver.
but revived lately by Anabaptists, that the soul die with the body, sleeps with it, till judgement. Then it needs no receiver.
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Calvin confuted it, because it spred in his time; I need not, it is dead now. calvin confuted it, Because it spread in his time; I need not, it is dead now.
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Mens soules are kept, not in Communi Custodia, as Lactantius writes; thats an errour too:
Men's Souls Are kept, not in Communi Custodia, as Lactantius writes; thats an error too:
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to sequester all soules ( Tertullians terme) into one place, till the Resurrection, good and bad all together.
to sequester all Souls (Tertullia's term) into one place, till the Resurrection, good and bad all together.
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But yet in Custodia; that word may have good meaning. Yea in Communi too, if construed well;
But yet in Custodia; that word may have good meaning. Yea in Communi too, if construed well;
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the Saints soules all in safety, the reprobates all in jayle. Papists presse Promptuaria, out of Apocryphall Esdras, certaine Cels for soules.
the Saints Souls all in safety, the Reprobates all in jail. Papists press Promptuaria, out of Apocryphal Ezra, certain Cells for Souls.
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Nor will we sticke at that.
Nor will we stick At that.
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Esdraes word is not bad, if not abused, abused to build their buttries of their two Limbi, and Purgatory. The Fathers have the like, it is Receptacula, good too in right sense,Esdraes word is not bad, if not abused, abused to built their butteries of their two Limbi, and Purgatory. The Father's have the like, it is Receptacula, good too in right sense,
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and suting with my Text, places of receipt. God receives our soules, holy mens soules. His house hath many mansions, Christ saith; there hee bestowes them.
and suiting with my Text, places of receipt. God receives our Souls, holy men's Souls. His house hath many mansions, christ Says; there he bestows them.
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But they sleepe not there, as those fond Arabians and Anabaptists held, meaning by sleepe, death;
But they sleep not there, as those found Arabians and Anabaptists held, meaning by sleep, death;
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but live and sing Hallelujah unto God, to the Lord Iesus, that receiveth them. I pray you marke Christs word there, his Fathers house. Heaven is Gods house;
but live and sing Hallelujah unto God, to the Lord Iesus, that receives them. I pray you mark Christ word there, his Father's house. Heaven is God's house;
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Iust mens soules are there, theres no suspense, but present fruition, not full indeed, because they want their bodies, but happy;
Just men's Souls Are there, theres no suspense, but present fruition, not full indeed, Because they want their bodies, but happy;
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fruition of Gods selfe, contemplation of the Trinity, saith Nazianzen: are with the King, saith Chrysostome, not by faith,
fruition of God's self, contemplation of the Trinity, Says Nazianzen: Are with the King, Says Chrysostom, not by faith,
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as on earth, but NONLATINALPHABET, face to face;
as on earth, but, face to face;
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not in atrio, as Saint Bernard saith, but in summo coelo, hard by Gods throne, saith the same Father.
not in atrio, as Saint Bernard Says, but in Summo coelo, hard by God's throne, Says the same Father.
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Say not, Christ promised the thiefe upon the Crosse, Paradise, not Heaven. For both are one, Idem (saith Theophylact.) est Paradisus & Regnum coelorum.
Say not, christ promised the thief upon the Cross, Paradise, not Heaven. For both Are one, Idem (Says Theophylact) est Paradise & Kingdom Coelorum.
n1 xx, np1 vvd dt n1 p-acp dt n1, n1, xx n1. p-acp d vbr pi, fw-la (vvz np1) fw-la fw-la cc fw-la fw-la.
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Gods light, Prov. 20. Gods delight, his love, you heard before, Oh thou Lover of Soules. Gods breath, Moses saith.
God's Light, Curae 20. God's delight, his love, you herd before, O thou Lover of Souls. God's breath, Moses Says.
npg1 n1, np1 crd npg1 n1, po31 n1, pn22 vvd a-acp, uh pns21 n1 pp-f n2. npg1 n1, np1 vvz.
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Tis but Euthymius distinguisht Heaven from Paradise, of lightest credit, because the latest Father. If neede be, vide fusius, Bellarm. lib. de Sanctorum Beatitud. cap. 2. 3. 4. &c. To end this Act;
This but Euthymius distinguished Heaven from Paradise, of Lightest credit, Because the latest Father. If need be, vide Fusius, Bellarmine lib. de Sanctorum Beatitude. cap. 2. 3. 4. etc. To end this Act;
pn31|vbz p-acp np1 vvn n1 p-acp n1, pp-f js n1, c-acp dt js n1. cs n1 vbi, fw-la fw-la, np1 n1. fw-fr fw-la n1. n1. crd crd crd av pc-acp vvi d n1;
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God gives man, every man a soule, lends it him for his life: at his death he must render it.
God gives man, every man a soul, lends it him for his life: At his death he must render it.
np1 vvz n1, d n1 dt n1, vvz pn31 pno31 p-acp po31 n1: p-acp po31 n1 pns31 vmb vvi pn31.
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So we doe, all men doe, the man Christ did, Iohn 19. 30. Tradidit Spiritum, we give up the Ghost ▪ [ that some thinke the breath, I thinke the soule ] Tis received instantly. God receives it, or sathan;
So we do, all men do, the man christ did, John 19. 30. Tradidit Spiritum, we give up the Ghost ▪ [ that Some think the breath, I think the soul ] This received instantly. God receives it, or sathan;
av pns12 vdb, d n2 vdb, dt n1 np1 vdd, np1 crd crd fw-la fw-la, pns12 vvb a-acp dt n1 ▪ [ cst d vvb dt n1, pns11 vvb dt n1 ] pn31|vbz vvd av-jn. np1 vvz pn31, cc fw-ge;
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God by his Angels, sathan by himfelfe.
God by his Angels, sathan by himfelfe.
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He watches duely at every houre of death, waites for the soule, would be the Receiver generall:
He watches duly At every hour of death, waits for the soul, would be the Receiver general:
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But the just mans Soule God sends for, receives it. Enough for the Act; come to the Object, my Spirit.
But the just men Soul God sends for, receives it. Enough for the Act; come to the Object, my Spirit.
cc-acp dt j ng1 n1 np1 vvz p-acp, vvz pn31. av-d p-acp dt n1; vvb p-acp dt n1, po11 n1.
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The Spirit and Soule are one. Soules are called so, and are so. Cald so often in Scripture;
The Spirit and Soul Are one. Souls Are called so, and Are so. Called so often in Scripture;
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Are so, Immateriall substances, like unto the Angels. Soule is the baser word, common to beasts, and is but an accident.
are so, Immaterial substances, like unto the Angels. Soul is the baser word, Common to beasts, and is but an accident.
vbr av, j n2, av-j p-acp dt n2. n1 vbz dt jc n1, j p-acp n2, cc vbz p-acp dt n1.
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That indeed dies with the body, ends with it.
That indeed die with the body, ends with it.
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Spirit is meant of mans soule, never of beasts, save once, Eccles. 3. 21. theres Spiritus Iumentorum. The soules of beasts perish; but mens spirits are immortall.
Spirit is meant of men soul, never of beasts, save once, Eccles. 3. 21. theres Spiritus Iumentorum. The Souls of beasts perish; but men's spirits Are immortal.
n1 vbz vvn pp-f ng1 n1, av pp-f n2, vvb a-acp, np1 crd crd av fw-la np1. dt n2 pp-f n2 vvb; cc-acp ng2 n2 vbr j.
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This doth this Martyr pray Christ to receive. If as a Legacy; it is acceptable to Christ.
This does this Martyr pray christ to receive. If as a Legacy; it is acceptable to christ.
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If as a Depositum; it is profitable to Steven. For the one, why should I not trust my Spirit unto God, the Father of Spirits? For the other, What should I give unto thee,
If as a Depositum; it is profitable to Steven. For the one, why should I not trust my Spirit unto God, the Father of Spirits? For the other, What should I give unto thee,
cs p-acp dt fw-la; pn31 vbz j p-acp np1. p-acp dt pi, q-crq vmd pns11 xx vvi po11 n1 p-acp np1, dt n1 pp-f n2? p-acp dt n-jn, q-crq vmd pns11 vvi p-acp pno21,
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but my Soule, Oh thou Lover of Soules. The wise man cals God so. Take it in the first sense, I have a Husband, or I am under age;
but my Soul, O thou Lover of Souls. The wise man calls God so. Take it in the First sense, I have a Husband, or I am under age;
cc-acp po11 n1, uh pns21 n1 pp-f n2. dt j n1 vvz np1 av. vvb pn31 p-acp dt ord n1, pns11 vhb dt n1, cc pns11 vbm p-acp n1;
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I dye by the Law, or I have no estate. I cannot make a Will. Yet die I will not utterly intestate.
I die by the Law, or I have no estate. I cannot make a Will. Yet die I will not utterly intestate.
pns11 vvb p-acp dt n1, cc pns11 vhb dx n1. pns11 vmbx vvi dt n1. av vvb pns11 vmb xx av-j j.
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I have a soule, I will give it, give it to God. Say I have an estate, may make a Will;
I have a soul, I will give it, give it to God. Say I have an estate, may make a Will;
pns11 vhb dt n1, pns11 vmb vvi pn31, vvb pn31 p-acp np1. n1 pns11 vhb dt n1, vmb vvi dt n1;
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Yet my goods (David saith) are nothing unto God. I will give him my Soule. That excels all my temporals. Tis unworthy of God;
Yet my goods (David Says) Are nothing unto God. I will give him my Soul. That excels all my temporals. This unworthy of God;
av po11 n2-j (np1 vvz) vbr pix p-acp np1. pns11 vmb vvi pno31 po11 n1. cst vvz d po11 n2. pn31|vbz j pp-f np1;
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but the worthiest thing I have. Not Melius nostrum, as Fulgentius termes it, our better part;
but the Worthiest thing I have. Not Better nostrum, as Fulgentius terms it, our better part;
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but Nostrum Optimum, the best thing we have. Solomon cals it Pretious; thats but in the positive.
but Nostrum Optimum, the best thing we have. Solomon calls it Precious; thats but in the positive.
cc-acp fw-la fw-la, dt js n1 pns12 vhb. np1 vvz pn31 j; d|vbz p-acp p-acp dt j.
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But the Poet makes comparison, NONLATINALPHABET, nothing more pretious, saith one; NONLATINALPHABET, nothing so pretious, saith another; that is superlative.
But the Poet makes comparison,, nothing more precious, Says one;, nothing so precious, Says Another; that is superlative.
p-acp dt n1 vvz n1,, pix av-dc j, vvz crd;, pix av j, vvz j-jn; d vbz j.
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Christ saith as much, there is no NONLATINALPHABET, nothing of like worth to it.
christ Says as much, there is no, nothing of like worth to it.
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The soules first generation is Gods immediate inspiration, Gen. 2. 7. sweet needs must unto God be the reflection of his owne breath.
The Souls First generation is God's immediate inspiration, Gen. 2. 7. sweet needs must unto God be the reflection of his own breath.
dt n2 ord n1 vbz ng1 j n1, np1 crd crd j n2 vmb p-acp np1 vbb dt n1 pp-f po31 d n1.
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Par Angelis, the Angels Peere, saith Saint Aug. NONLATINALPHABET Gods Image, saith Saint Nazianzen. Par Angels, the Angels Peer, Says Saint Aug. God's Image, Says Saint Nazianzen.
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Take it in the second sense, not a Bequest, but a Depositum. It is not thy substance, sathan seekes, tis not thy life.
Take it in the second sense, not a Bequest, but a Depositum. It is not thy substance, sathan seeks, this not thy life.
vvb pn31 p-acp dt ord n1, xx dt n1, cc-acp dt fw-la. pn31 vbz xx po21 n1, fw-ge vvz, pn31|vbz xx po21 n1.
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But he huntes, like the harlot in the Proverbes, for thy Soule.
But he hunts, like the harlot in the Proverbs, for thy Soul.
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Pretiosam Animam, the pretious soule, saith Solomon: so pretious, that nothing could buy it but Christs blood.Pretiosam Animam, the precious soul, Says Solomon: so precious, that nothing could buy it but Christ blood.
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Pretiosus Sanguis, precious bloud, saith Saint Peter; Gods pretious blood, the onely ransome of mans pretious soule.Pretiosus Sanguis, precious blood, Says Saint Peter; God's precious blood, the only ransom of men precious soul.
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A jewell of that price requires a faithfull keeper. I will trust my executour with my state;
A jewel of that price requires a faithful keeper. I will trust my executor with my state;
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none but God with my soule. I will cry to Christ onely to receive it, to God onely.
none but God with my soul. I will cry to christ only to receive it, to God only.
pix cc-acp np1 p-acp po11 n1. pns11 vmb vvi p-acp np1 av-j pc-acp vvi pn31, p-acp np1 av-j.
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For the terme in my Text, Steven saith, his Spirit, not his Soule. Surely he was no Sadducee; they denied all spirits.
For the term in my Text, Steven Says, his Spirit, not his Soul. Surely he was no Sadducee; they denied all spirits.
p-acp dt n1 p-acp po11 n1, np1 vvz, po31 n1, xx po31 n1. av-j pns31 vbds dx np1; pns32 vvd d n2.
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What could heathens doe more? Nay heathen doe not; Atheists doe.
What could Heathens do more? Nay heathen doe not; Atheists do.
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Plinie saith, tis Commentum, Deliramentum, Vanitas, Mendacium, foolery and gullery, to say, our soules are spirits.Pliny Says, this Commentum, Deliramentum, Vanitas, Mendacium, foolery and gullery, to say, our Souls Are spirits.
np1 vvz, pn31|vbz np1, fw-la, fw-la, fw-la, n1 cc n1, pc-acp vvi, po12 n2 vbr n2.
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Manes, the mad hereticke, as prophane as he, said the soules of men and swine are both alike.Manes, the mad heretic, as profane as he, said the Souls of men and Swine Are both alike.
fw-la, dt j n1, c-acp j c-acp pns31, vvd dt n2 pp-f n2 cc n1 vbr av-d av.
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This spirit, most liable to Iudgement, as prime Agent in all sinne, (for the body is but Accessory,
This Spirit, most liable to Judgement, as prime Agent in all sin, (for the body is but Accessory,
d n1, av-ds j p-acp n1, c-acp j-jn n1 p-acp d n1, (c-acp dt n1 vbz p-acp j-jn,
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as but the soules instrument, the soule, Domina Corporis, S. Augustines terme, the spirit Imperator, his word too, the soule, Lady and Mistresse,
as but the Souls Instrument, the soul, Domina Corporis, S. Augustine's term, the Spirit Imperator, his word too, the soul, Lady and Mistress,
c-acp p-acp dt ng1 n1, dt n1, fw-la fw-la, fw-la njp2 vvi, dt n1 fw-la, po31 n1 av, dt n1, n1 cc n1,
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yea Empresse to the body) man hath reason to pray God, in his life to forgive, at his death to receive.
yea Empress to the body) man hath reason to pray God, in his life to forgive, At his death to receive.
uh n1 p-acp dt n1) n1 vhz n1 pc-acp vvi np1, p-acp po31 n1 pc-acp vvi, p-acp po31 n1 pc-acp vvi.
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Tis not the bodies paines, he feares so much, though they will be unsufferable. But the spirits torments will exceed them farre, the soules intollerable torture in hell.
This not the bodies pains, he fears so much, though they will be unsufferable. But the spirits torments will exceed them Far, the Souls intolerable torture in hell.
pn31|vbz xx dt ng1 n2, pns31 vvz av av-d, cs pns32 vmb vbi j. p-acp dt n2 n2 vmb vvi pno32 av-j, dt ng1 j n1 p-acp n1.
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What the feare but of Purgatory fire hath wrought, you are not ignorant.
What the Fear but of Purgatory fire hath wrought, you Are not ignorant.
q-crq dt n1 cc-acp pp-f n1 n1 vhz vvn, pn22 vbr xx j.
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But that saying of Saint Augustines is true of all Christians, not of Papists onely, that Animae causa omnis religio est:
But that saying of Saint Augustine's is true of all Christians, not of Papists only, that Spirits causa omnis Religio est:
p-acp d n-vvg pp-f n1 njp2 vbz j pp-f d np1, xx pp-f njp2 av-j, cst fw-la fw-la fw-la fw-la fw-la:
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All religion alwaies is for the soules sake.
All Religion always is for the Souls sake.
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So neere, so deare to every man, that not he onely, that departs in peace, in his bed, oftentimes with little sense of paine;
So near, so deer to every man, that not he only, that departs in peace, in his Bed, oftentimes with little sense of pain;
av av-j, av j-jn p-acp d n1, cst xx pns31 j, cst vvz p-acp n1, p-acp po31 n1, av p-acp j n1 pp-f n1;
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but he also that is tortured at the gibbet, at the stake, in the midst of his paines,
but he also that is tortured At the gibbet, At the stake, in the midst of his pains,
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Hee corrected his commandement, would not be so barbarous, to butcher them; bad but cast them in the River.
He corrected his Commandment, would not be so barbarous, to butcher them; bad but cast them in the River.
pns31 vvd po31 n1, vmd xx vbi av j, pc-acp vvi pno32; j p-acp vvi pno32 p-acp dt n1.
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yet is mindfull of his soule, and cries unto his Saviour, to receive his spirit. The Lord sanctifie our Spirits in our life, glorifie them at our death;
yet is mindful of his soul, and cries unto his Saviour, to receive his Spirit. The Lord sanctify our Spirits in our life, Glorify them At our death;
av vbz j pp-f po31 n1, cc vvz p-acp po31 n1, pc-acp vvi po31 n1. dt n1 vvb po12 n2 p-acp po12 n1, vvi pno32 p-acp po12 n1;
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even for his sake, to whom this Martyr prayes, the Lord Iesus; Cui, &c. even for his sake, to whom this Martyr prays, the Lord Iesus; Cui, etc.
av p-acp po31 n1, p-acp ro-crq d n1 vvz, dt n1 np1; fw-la, av
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A SERMON PREACHED VPON INNOCENTS DAY. MATTH. 2. 16. Et occidit omnes pueros in Bethleem, & in omnibus finibus ejus, a bimatu, & infra.
A SERMON PREACHED UPON INNOCENTS DAY. MATTHEW. 2. 16. Et occidit omnes pueros in Bethlehem, & in omnibus finibus His, a bimatu, & infra.
dt n1 vvn p-acp n2-jn n1. av. crd crd fw-la fw-la fw-la n2 p-acp np1, cc p-acp fw-la fw-la fw-la, dt fw-la, cc fw-la.
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And slew all the children that were in Bethleem, and in all the coasts thereof, from two yeares old and under. And slew all the children that were in Bethlehem, and in all the coasts thereof, from two Years old and under.
cc vvd d dt n2 cst vbdr p-acp np1, cc p-acp d dt n2 av, p-acp crd n2 j cc p-acp.
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THE Argument of my Text is a bloudy massacre, Occidit, hee slew; the slayer, Herod; the slaine, Children; their Sexe, Male NONLATINALPHABET; their number, All;
THE Argument of my Text is a bloody massacre, Occidit, he slew; the slayer, Herod; the slain, Children; their Sex, Male; their number, All;
dt n1 pp-f po11 n1 vbz dt j n1, fw-la, pns31 vvd; dt n1, np1; dt j-vvn, n2; po32 n1, j-jn; po32 n1, d;
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their age, Infants, of two yeares old and under; and the place, Bethleem, and all the coasts about.
their age, Infants, of two Years old and under; and the place, Bethlehem, and all the coasts about.
po32 n1, n2, pp-f crd n2 j cc p-acp; cc dt n1, np1, cc d dt n2 a-acp.
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And he slew all the male children in Bethleem, and in all the coasts thereof from two yeares old and under; seven distinct severalls.And he slew all the male children in Bethlehem, and in all the coasts thereof from two Years old and under; seven distinct severals.
cc pns31 vvd d dt j-jn n2 p-acp np1, cc p-acp d dt n2 av p-acp crd n2 j cc p-acp; crd j n2-j.
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The Agent is first, And he slew. The Hee is Herod; not the Tetrarch, but the King.
The Agent is First, And he slew. The He is Herod; not the Tetrarch, but the King.
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Not Agrippa neither, a King too, but the great Herod, his Grandfather. Slayers all. This slew the Infants; his Sonne, Saint Iohn the Baptist; his Grandsonne, Iames the Apostle.
Not Agrippa neither, a King too, but the great Herod, his Grandfather. Slayers all. This slew the Infants; his Son, Saint John the Baptist; his Grandson, James the Apostle.
xx np1 av-dx, dt n1 av, cc-acp dt j np1, po31 n1. n2 av-d. np1 vvd dt n2; po31 n1, n1 np1 dt n1; po31 n1, np1 dt n1.
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A King a Killer [ of his subjects Sonnes? ] Tis not for Kings to drinke wine, Salomon saith; much lesse to sucke bloud.
A King a Killer [ of his subject's Sons? ] This not for Kings to drink wine, Solomon Says; much less to suck blood.
dt n1 dt n1 [ pp-f po31 n2-jn n2? ] pn31|vbz xx p-acp n2 pc-acp vvi n1, np1 vvz; av-d av-dc pc-acp vvi n1.
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If not the bloud of grapes, much lesse the bloud of men. What moves him? Hee is wroth. Wrath is bloudy; especially a Kings.
If not the blood of grapes, much less the blood of men. What moves him? He is wroth. Wrath is bloody; especially a Kings.
cs xx dt n1 pp-f n2, av-d av-dc dt n1 pp-f n2. q-crq vvz pno31? pns31 vbz j. n1 vbz j; av-j dt n2.
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A King saith it, Salomon, a Kings anger is a messenger of death. Why wroth? because the Wisemen had deluded him. Kings will not be mock't.
A King Says it, Solomon, a Kings anger is a Messenger of death. Why wroth? Because the Wise men had deluded him. Kings will not be mocked.
dt n1 vvz pn31, np1, dt ng1 n1 vbz dt n1 pp-f n1. q-crq j? c-acp dt n2 vhd vvn pno31. ng1 vmb xx vbi vvn.
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If the Lyons case will not serve, take the Foxes, saith the Proverbe. Tis contrary here.
If the Lyons case will not serve, take the Foxes, Says the Proverb. This contrary Here.
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The Foxe, (Christ calls one Herod so) told the Wisemen, he would worship Christ, would they but bring him word where he was: but meant to kill him. They disappoint him: He turnes Lyon.
The Fox, (christ calls one Herod so) told the Wise men, he would worship christ, would they but bring him word where he was: but meant to kill him. They disappoint him: He turns lion.
dt n1, (np1 vvz crd np1 av) vvd dt n2, pns31 vmd vvi np1, vmd pns32 p-acp vvi pno31 n1 c-crq pns31 vbds: cc-acp vvd pc-acp vvi pno31. pns32 vvi pno31: pns31 vvz n1.
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He meant to kill but Christ: now he makes a massacre; murthers every mothers sonne. Not Rachel weepes alone ▪ all Ramah rings of him, magna jugulatio, magna ejulatio.
He meant to kill but christ: now he makes a massacre; murders every mother's son. Not Rachel weeps alone ▪ all Ramah rings of him, Magna jugulatio, Magna ejulatio.
pns31 vvd pc-acp vvi p-acp np1: av pns31 vvz dt n1; n2 d ng1 n1. xx np1 vvz av-j ▪ d np1 n2 pp-f pno31, fw-la fw-la, fw-la fw-la.
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A Lyon? A Dragon, a fierie Dragon: so sounds his name in the Syriacke tongue. Herods all, men of bloud.
A lion? A Dragon, a fiery Dragon: so sounds his name in the Syriacke tongue. Herods all, men of blood.
dt n1? dt n1, dt j n1: av vvz po31 n1 p-acp dt np1 n1. npg1 av-d, n2 pp-f n1.
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Nullus lanienae finis, saith Carion in hi• Chronicle. Their butcherie infinit. This first the worst;Nullus lanienae finis, Says Carrion in hi• Chronicle. Their butchery infinite. This First the worst;
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who slew all the Sanhedrin, all the Senate of Iudaea; slew three of his own sons:
who slew all the Sanhedrin, all the Senate of Iudaea; slew three of his own Sons:
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Fire and Water (they say) have no mercie. Surely they have more, then a bloudy King.
Fire and Water (they say) have no mercy. Surely they have more, then a bloody King.
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his other murthers monstrous, storied by Iosephus. His end worthy his Acts. His Grandsonnes death fearefull, eaten of wormes: his, farre more horrible. A mungrell;
his other murders monstrous, storied by Iosephus. His end worthy his Acts. His Grandsonnes death fearful, eaten of worms: his, Far more horrible. A mongrel;
png31 j-jn n2 j, vvn p-acp np1. po31 n1 j po31 n2 po31 ng1 n1 j, vvn pp-f n2: po31, av-j av-dc j. dt n1;
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his mother an Arabian, his Father an Edomite. Marvell not if a Son of Esau be bloudy. Edom sounds bloud too.
his mother an Arabian, his Father an Edomite. Marvel not if a Son of Esau be bloody. Edom sounds blood too.
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Wrath and the Sword, the armes of an Edomite, Amos 1. 11. Both are here. Wrath in the clause before;
Wrath and the Sword, the arms of an Edomite, Amos 1. 11. Both Are Here. Wrath in the clause before;
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the sword, in my Text. Herod should degenerate, if he should not slay.
the sword, in my Text. Herod should degenerate, if he should not slay.
dt n1, p-acp po11 np1 np1 vmd vvi, cs pns31 vmd xx vvi.
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Thats the first word, the first maine word of my Text, & occidit, and he slew.
Thats the First word, the First main word of my Text, & occidit, and he slew.
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[ And ] is a note copulative, argues some act before: he sent and slew. Tis not NONLATINALPHABET, slew them himselfe with his owne hands. Hee could not;
[ And ] is a note copulative, argues Some act before: he sent and slew. This not, slew them himself with his own hands. He could not;
[ cc ] vbz dt n1 j, vvz d n1 a-acp: pns31 vvd cc vvd. pn31|vbz xx, vvd pno32 px31 p-acp po31 d n2. pns31 vmd xx;
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the Babes were many, and disperst. Happly he would, had all their heads stood on one necke.
the Babes were many, and dispersed. Haply he would, had all their Heads stood on one neck.
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Wrath is NONLATINALPHABET, will not use others in what it selfe can execute. This he could not;
Wrath is, will not use Others in what it self can execute. This he could not;
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Misit, & occidit, hee sent, and slew. Beza is bold to put in ( Carnificibus, ) and doth well.Misit, & occidit, he sent, and slew. Beza is bold to put in (Carnificibus,) and does well.
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Missis carnificibus, hee sent Butchers, Executioners: he sent, and slew. Officers are but instruments; Herod is the slaier: and he slew. The Act followes.Missis carnificibus, he sent Butchers, Executioners: he sent, and slew. Officers Are but Instruments; Herod is the slaier: and he slew. The Act follows.
np1 fw-la, pns31 vvd n2, n2: pns31 vvd, cc vvd. n2 vbr cc-acp n2; np1 vbz dt n1: cc pns31 vvd. dt n1 vvz.
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Poets call Kings NONLATINALPHABET, shepheards, feeders of their people. Poets? Prophets doe; God doth, by Esay, Cyrus Pastor meus, Cyrus is Gods shepheard.
Poets call Kings, shepherds, feeders of their people. Poets? prophets doe; God does, by Isaiah, Cyrus Pastor meus, Cyrus is God's shepherd.
ng1 vvb n2, n2, n2 pp-f po32 n1. ng1? ng1 n1; np1 vdz, p-acp np1, np1 np1 fw-la, np1 vbz npg1 n1.
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They may Tondere, not Deglubere, fleece them, but not flaw them; clip their wooll, not shed their bloud.
They may Tondere, not Deglubere, fleece them, but not flaw them; clip their wool, not shed their blood.
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Calls Christ Herod a Foxe? It was this mans sonne. This is a Wolfe here; worries his sheepe.
Calls christ Herod a Fox? It was this men son. This is a Wolf Here; worries his sheep.
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And yet a Foxe will serve to kill a Lambe: this slaughter is of Lambes. What are infants, but Lambes? Spotlesse Lambes? We call this Innocents day.
And yet a Fox will serve to kill a Lamb: this slaughter is of Lambs. What Are Infants, but Lambs? Spotless Lambs? We call this Innocents day.
cc av dt n1 vmb vvi pc-acp vvi dt n1: d n1 vbz pp-f n2. q-crq vbr n2, cc-acp n2? j n2? pns12 vvb d n2-jn n1.
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The Syriacke terme is indifferent, signifies either Lambes or Children. Peter charged with Christs Lambes, as well as Sheepe.
The Syriacke term is indifferent, signifies either Lambs or Children. Peter charged with Christ Lambs, as well as Sheep.
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So is Prince, as well as Priest. But Lambes or Sheepe, young or old, Kings ought to foster, not to kill.
So is Prince, as well as Priest. But Lambs or Sheep, young or old, Kings ought to foster, not to kill.
np1 vbz n1, c-acp av c-acp n1. p-acp n2 cc n1, j cc j, n2 vmd pc-acp vvi, xx pc-acp vvi.
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Subjects are their Soveraignes charge, to tutour, not to slaughter them. Princes are Patres patriae, their peoples Fathers.
Subject's Are their Sovereigns charge, to tutor, not to slaughter them. Princes Are Patres patriae, their peoples Father's.
n2-jn vbr po32 n2-jn vvb, pc-acp vvi, xx pc-acp vvi pno32. ng1 vbr fw-la fw-la, po32 ng1 n2.
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Will a father slay his child? Will he not rather crie, if he die, Surely I will goe downe unto the grave unto my Sonne mourning.
Will a father slay his child? Will he not rather cry, if he die, Surely I will go down unto the grave unto my Son mourning.
n1 dt n1 vvi po31 n1? n1 pns31 xx av-c vvi, cs pns31 vvb, av-j pns11 vmb vvi a-acp p-acp dt n1 p-acp po11 n1 n1.
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Yea though he be a sonne of Belial, yet crie with David, O Absalon, my son Absalon;
Yea though he be a son of Belial, yet cry with David, Oh Absalom, my son Absalom;
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would God I had died for thee; O Absalon my sonne, my son! would God I had died for thee; Oh Absalom my son, my son!
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For the three children scap't the Fire, and Moses scap't the Water.
For the three children scaped the Fire, and Moses scaped the Water.
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And hath Herod here the heart to slay? Swords are indeed borne before Kings, to shew, that sometimes slay they may. They may; but onely malefactours.
And hath Herod Here the heart to slay? Swords Are indeed born before Kings, to show, that sometime slay they may. They may; but only malefactors.
cc vhz np1 av dt n1 pc-acp vvi? ng1 vbr av vvn p-acp n2, pc-acp vvi, cst av vvb pns32 vmb. pns32 vmb; cc-acp j n2.
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Then how great is the guilt of the private subject, gentleman or other, to denounce duell for private revenge,
Then how great is the guilt of the private Subject, gentleman or other, to denounce duel for private revenge,
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and shed the bloud of warre in peace? To affect magnanimitie, but forget Christianitie: to hold it generous, which indeed is base:
and shed the blood of war in peace? To affect magnanimity, but forget Christianity: to hold it generous, which indeed is base:
cc vvi dt n1 pp-f n1 p-acp n1? p-acp vvi n1, cc-acp vvb np1: pc-acp vvi pn31 j, r-crq av vbz j:
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to wreake a little wrong, the least indignitie, but a disgracefull terme, with shedding bloud. It argue• spirit.
to wreak a little wrong, the least indignity, but a disgraceful term, with shedding blood. It argue• Spirit.
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It doth, but an evill one; such an one, as Sauls was, the spirit of Sathan, to despise Lawes and Religion. Gods Spirit bids thee beare. Flesh and bloud can not.
It does, but an evil one; such an one, as Saul's was, the Spirit of Sathan, to despise Laws and Religion. God's Spirit bids thee bear. Flesh and blood can not.
pn31 vdz, cc-acp dt j-jn crd; d dt pi, c-acp np1 vbds, dt n1 pp-f np1, pc-acp vvi n2 cc n1. npg1 n1 vvz pno21 vvi. n1 cc n1 vmb xx.
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Nor shall flesh and bloud enter into heaven. Tis base to suffer. He must in hell, that will not here. Slay, and Dispaire: Cain did. Save thine honour: loose thy soule.
Nor shall Flesh and blood enter into heaven. This base to suffer. He must in hell, that will not Here. Slay, and Despair: Cain did. Save thine honour: lose thy soul.
ccx vmb n1 cc n1 vvi p-acp n1. pn31|vbz j pc-acp vvi. pns31 vmb p-acp n1, cst vmb xx av. np1, cc n1: np1 vdd. p-acp po21 n1: vvb po21 n1.
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Maist thou doe, that Kings may not? A servant be above his Lord? Ioab Davids Generall slew Abner and Amasa. He might pretend some reason.
Mayest thou do, that Kings may not? A servant be above his Lord? Ioab Davids General slew Abner and Amasa. He might pretend Some reason.
vm2 pns21 vdi, cst n2 vmb xx? dt n1 vbb p-acp po31 n1? np1 npg1 n1 vvd np1 cc np1. pns31 vmd vvi d n1.
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The one had slaine his brother; the other was a Rebell. Yet David curst Ioab, and Salomon put him to death.
The one had slain his brother; the other was a Rebel. Yet David cursed Ioab, and Solomon put him to death.
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Slaughter is murther, but in warre. The Kings selfe sinnes, if he slay. Thats Herod act, he slew, leave it;
Slaughter is murder, but in war. The Kings self Sins, if he slay. Thats Herod act, he slew, leave it;
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come to the Object, All the male children. Qualis and Quot, must waite on Quis. See first the Subject;
come to the Object, All the male children. Qualis and Quot, must wait on Quis. See First the Subject;
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Sexe, and Age, and number after. Herod slew; Whom? Whom no man will, out of warre, and in his wits; Children, little children. Warre is no distinguisher;
Sex, and Age, and number After. Herod slew; Whom? Whom no man will, out of war, and in his wits; Children, little children. War is no distinguisher;
n1, cc n1, cc n1 p-acp. np1 vvd; ro-crq? ro-crq av-dx n1 vmb, av pp-f n1, cc p-acp po31 n2; n2, j n2. n1 vbz dx n1;
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and a mad mans actions who examines? For the one; the Sword is mercilesse, spares no sexe, pities no age; man, woman, and child. But Ierusalem is at peace.
and a mad men actions who examines? For the one; the Sword is merciless, spares no sex, pities no age; man, woman, and child. But Ierusalem is At peace.
cc dt j ng1 n2 r-crq vvz? p-acp dt crd; dt n1 vbz j, vvz dx n1, vvz dx n1; n1, n1, cc n1. p-acp np1 vbz p-acp n1.
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Why should Herod here shed childrens bloud? For the other; Herod is not Antiochus: Him they surnam'd Epimanes, the mad. Herod is angrie;
Why should Herod Here shed Children's blood? For the other; Herod is not Antiochus: Him they surnamed Epimanes, the mad. Herod is angry;
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that's said here, he was wroth: Angrie, but not mad, and yet that mood is madnesse too.
that's said Here, he was wroth: Angry, but not mad, and yet that mood is madness too.
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NONLATINALPHABET, saith the Comicke, a man is franticke, when he is in mood. Said I, Herod was not Antiochus? Happly he was.
, Says the Comic, a man is frantic, when he is in mood. Said I, Herod was not Antiochus? Haply he was.
, vvz dt j, dt n1 vbz j, c-crq pns31 vbz p-acp n1. j-vvn pns11, np1 vbds xx np1? av pns31 vbds.
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His sonne was of conceit, that the soules of men departing enter into new bodies, the Pythagorean Metempsychosis, that Iohn might be Elias, and Christ might be Iohn Baptist, Marke 6. 16. Then might his Father here be that mad King, Herod might be Antiochus. Nay he exceeds him.
His son was of conceit, that the Souls of men departing enter into new bodies, the Pythagorean Metempsychosis, that John might be Elias, and christ might be John Baptist, Mark 6. 16. Then might his Father Here be that mad King, Herod might be Antiochus. Nay he exceeds him.
po31 n1 vbds pp-f n1, cst dt n2 pp-f n2 vvg vvi p-acp j n2, dt np1 n1, cst np1 vmd vbi np1, cc np1 vmd vbi np1 np1, vvb crd crd av vmd po31 n1 av vbb d j n1, np1 vmd vbi np1. uh-x pns31 vvz pno31.
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Hee carried the children of Ierusalem captive; he kil'd them not. Pharaohs soule rather is in Herod: he bad slay the Hebrew infants. Nay, hee exceeds Pharaoh too.
He carried the children of Ierusalem captive; he killed them not. Pharaohs soul rather is in Herod: he bade slay the Hebrew Infants. Nay, he exceeds Pharaoh too.
pns31 vvd dt n2 pp-f np1 j-jn; pns31 vvd pno32 xx. np1 n1 av-c vbz p-acp np1: pns31 vvd vvi dt njp n2. uh-x, pns31 vvz np1 av.
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His name sounds so, and I doubt not, but many besides Moses, though the story saies it not. Fire and Water are furious; but a Tyrant exceeds them. Surely Herod is mad.
His name sounds so, and I doubt not, but many beside Moses, though the story Says it not. Fire and Water Are furious; but a Tyrant exceeds them. Surely Herod is mad.
po31 n1 vvz av, cc pns11 vvb xx, cc-acp d p-acp np1, cs dt n1 vvz pn31 xx. n1 cc n1 vbr j; cc-acp dt n1 vvz pno32. np1 np1 vbz j.
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The Fathers title him, NONLATINALPHABET, not Herod the Great, but Herod the Mad. Furor est in Rege, saith Sedulius, the King is mad.
The Father's title him,, not Herod the Great, but Herod the Mad. furor est in Rege, Says Sedulius, the King is mad.
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The text saith little lesse, NONLATINALPHABET, he was wroth, NONLATINALPHABET, angrie onely, but wroth:
The text Says little less,, he was wroth,, angry only, but wroth:
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NONLATINALPHABET quasi NONLATINALPHABET, his bloud boiles in his heart, NONLATINALPHABET, is exceeding wroth, and exceeding wrath, what is it but frensie?
quasi, his blood boils in his heart,, is exceeding wroth, and exceeding wrath, what is it but frenzy?
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A child will move pitie even in an Alien. Pharaohs daughter an Egyptian pitied Moses in the flagges;
A child will move pity even in an Alien. Pharaohs daughter an Egyptian pitied Moses in the flags;
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though she knew, and said it too, this is one of the Hebrewes children. So did the Egyptian Midwives too;
though she knew, and said it too, this is one of the Hebrews children. So did the Egyptian Midwives too;
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not one had the heart to kill an Hebrew child, though Pharaoh commanded them.
not one had the heart to kill an Hebrew child, though Pharaoh commanded them.
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Infants have beene pitied even by the brute creatures, have beene nurst by them, Romulus and Remus of a Wolfe, Cyrus of a Bitch, Telephus of a Hinde, Paris of a Beare. Say some are fables; all are not.
Infants have been pitied even by the brutus creatures, have been nursed by them, Romulus and Remus of a Wolf, Cyrus of a Bitch, Telephus of a Hind, paris of a Bear. Say Some Are fables; all Are not.
ng1 vhb vbn vvn av p-acp dt n1 n2, vhb vbn vvn p-acp pno32, npg1 cc npg1 pp-f dt n1, np1 pp-f dt n1, np1 pp-f dt n1, n1 pp-f dt n1. vvb d vbr n2; d vbr xx.
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It must be a Nation NONLATINALPHABET of a hard face, Deut. 28. 50. that will not have compassion on a child.
It must be a nation of a hard face, Deuteronomy 28. 50. that will not have compassion on a child.
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Of a hard face? Of a hard heart, of Stone, of •lint, of Adamant. Ruben, though leud otherwise, yet pittied Ioseph a young child;
Of a hard face? Of a hard heart, of Stone, of •lint, of Adamant. Reuben, though lewd otherwise, yet pitied Ioseph a young child;
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cried when his brethren would have slaine him, Oh shed not his bloud:
cried when his brothers would have slain him, O shed not his blood:
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and when he missed him in the pit, where they cast him alive, hee rent his cloathes,
and when he missed him in the pit, where they cast him alive, he rend his clothes,
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and cried againe, Oh, whether shall I goe? the child is not yonder! Ionas when he grieved, that Nineveh was spar'd, he thought not on the children.
and cried again, O, whither shall I go? the child is not yonder! Ionas when he grieved, that Nineveh was spared, he Thought not on the children.
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But God said, Shall I not spare Nineveh, in which are sixscore thousand, that know not the right hand from the left?
But God said, Shall I not spare Nineveh, in which Are sixscore thousand, that know not the right hand from the left?
p-acp np1 vvd, vmb pns11 xx vvi np1, p-acp r-crq vbr crd crd, cst vvb xx dt j-jn n1 p-acp dt j?
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The sword in peace smites but malefactours.
The sword in peace smites but malefactors.
dt n1 p-acp n1 vvz p-acp n2.
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When the Iewes cried to Pilat to crucifie Christ, he askt them, Quid mali, What evill hath hee done? Infants are Innocents, without sinne, saving Originall; and Baptisme washes that.
When the Iewes cried to Pilat to crucify christ, he asked them, Quid mali, What evil hath he done? Infants Are Innocents, without sin, Saving Original; and Baptism washes that.
c-crq dt np2 vvd p-acp zz pc-acp vvi np1, pns31 vvd pno32, fw-la fw-la, r-crq n-jn vhz pns31 vdn? n2 vbr n2-jn, p-acp n1, vvg j-jn; cc n1 vvz d.
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They are Saints, Sancti sunt, 1 Cor. 7. Saint Iohn wonders at the Woman in the Revelation, that was drunken with Saints bloud. These are more, Martyrs too; they die for Christ. Herod is a persecutor.
They Are Saints, Sancti sunt, 1 Cor. 7. Saint John wonders At the Woman in the Revelation, that was drunken with Saints blood. These Are more, Martyrs too; they die for christ. Herod is a persecutor.
pns32 vbr n2, fw-la fw-la, crd np1 crd n1 np1 n2 p-acp dt n1 p-acp dt n1, cst vbds j p-acp ng1 n1. d vbr av-dc, n2 av; pns32 vvb p-acp np1. np1 vbz dt n1.
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For there are three kinds of Martyrs, voluntate & opere, in Will and Act: so was Saint Stephen the other day;
For there Are three Kinds of Martyrs, voluntate & Opere, in Will and Act: so was Saint Stephen the other day;
p-acp a-acp vbr crd n2 pp-f n2, fw-la cc fw-la, p-acp n1 cc n1: av vbds n1 np1 dt j-jn n1;
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Twere well, the All were heere no more: seaven, tenne, any small number may be said All. But my Text meanes a multitude. But the summe uncertaine.
It well, the All were Here no more: seaven, tenne, any small number may be said All. But my Text means a multitude. But the sum uncertain.
pn31|vbdr av, dt d vbdr av av-dx av-dc: crd, crd, d j n1 vmb vbi vvn d cc-acp po11 n1 vvz dt n1. p-acp dt n1 j.
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Voluntate, non opere, in Will, not in Act: so was Saint Iohn yesterday; Opere, non voluntate, in Act, not in Will, so are the children to day.Voluntate, non Opere, in Will, not in Act: so was Saint John yesterday; Opere, non voluntate, in Act, not in Will, so Are the children to day.
fw-la, fw-la fw-la, p-acp n1, xx p-acp n1: av vbds n1 np1 av-an; vvb, fw-fr fw-la, p-acp n1, xx p-acp n1, av vbr dt n2 p-acp n1.
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Saint Stephen is stild Protomartyr, he died indeed first after Christ. But these are Protomartyrs, Saint Cyprian calls them so, the first Martyrs in their kinde. Say, not Martyrs, nor Saints; yet at least Innocents. Children all are so.
Saint Stephen is styled Protomartyr, he died indeed First After christ. But these Are Protomartyrs, Faint Cyprian calls them so, the First Martyrs in their kind. Say, not Martyrs, nor Saints; yet At least Innocents. Children all Are so.
n1 np1 vbz vvn n1, pns31 vvd av ord p-acp np1. p-acp d vbr n2, j jp vvz pno32 av, dt ord n2 p-acp po32 n1. n1, xx n2, ccx n2; av p-acp ds n2-jn. np1 d vbr av.
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It is Aetas innoxia, Saint Austins terme. These have hurt no man;
It is Aetas innoxia, Saint Austins term. These have hurt no man;
pn31 vbz np1 fw-la, n1 npg1 vvi. np1 vhb vvn dx n1;
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much lesse trespast against Herod; and God bids in the Law, thou shalt not slay the innocent.
much less trespast against Herod; and God bids in the Law, thou shalt not slay the innocent.
av-d av-dc vvd p-acp np1; cc np1 vvz p-acp dt n1, pns21 vm2 xx vvi dt j-jn.
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Saul slew Ahimeleke, and all his fathers house. But an evill spirit hanted him: and he had a faire pretence;Saul slew Ahimeleke, and all his Father's house. But an evil Spirit haunted him: and he had a fair pretence;
np1 vvd np1, cc d po31 ng1 n1. p-acp dt j-jn n1 vvn pno31: cc pns31 vhd dt j n1;
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he had reliev'd David his enemie;
he had relieved David his enemy;
pns31 vhd vvn np1 po31 n1;
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that was treason with Saul. What have these Innocents done, that they should die? I thinke, not one ill spirit,
that was treason with Saul. What have these Innocents done, that they should die? I think, not one ill Spirit,
cst vbds n1 p-acp np1. q-crq vhb d n2-jn vdn, cst pns32 vmd vvi? pns11 vvb, xx pi j-jn n1,
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but a legion was in Herod. Be the sexe next, NONLATINALPHABET, the male children. Tis but coucht in the Originall;
but a legion was in Herod. Be the sex next,, the male children. This but couched in the Original;
cc-acp dt n1 vbds p-acp np1. vbb dt n1 ord,, dt j-jn n2. pn31|vbz cc-acp vvd p-acp dt j-jn;
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and our last Bibles have it not. But the Geneva have. I note it also, to satisfie all Hearers.
and our last Bibles have it not. But the Geneva have. I note it also, to satisfy all Hearers.
cc po12 ord np1 vhi pn31 xx. p-acp dt np1 vhb. pns11 vvb pn31 av, pc-acp vvi d n2.
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The sexe shewes Herod yet more savage. Childrens death grieves Parents, sonnes or daughters, grieve them much:
The sex shows Herod yet more savage. Children's death grieves Parents, Sons or daughters, grieve them much:
dt n1 vvz np1 av av-dc j-jn. ng2 n1 vvz n2, n2 cc n2, vvb pno32 d:
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but the sonnes most, Rachels especially.
but the Sons most, Rachels especially.
cc-acp dt n2 av-ds, npg1 av-j.
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Their Birth joyes them more, were there travell never so sharpe, to heare it said, thou hast borne a sonne:
Their Birth Joys them more, were there travel never so sharp, to hear it said, thou hast born a son:
po32 n1 n2 pno32 dc, vbdr pc-acp vvi av av j, pc-acp vvi pn31 vvd, pns21 vh2 vvn dt n1:
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and their death grieves them most, especially unkind and violent. And the countrie is rob'd too by losse of sonnes more than of daughters;
and their death grieves them most, especially unkind and violent. And the country is robbed too by loss of Sons more than of daughters;
cc po32 n1 vvz pno32 ds, av-j j cc j. cc dt n1 vbz vvn av p-acp n1 pp-f ng1 av-dc cs pp-f n2;
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the males more usefull farre than femals, for many services to their countrie. Twas well, he slew not femals too.
the males more useful Far than females, for many services to their country. It well, he slew not females too.
dt n2-jn n1 j av-j cs n2-jn, c-acp d n2 p-acp po32 n1. pn31|vbds av, pns31 vvd xx n2-jn av.
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There was no Salicke law, that forbad women to raigne.
There was no Salic law, that forbade women to Reign.
pc-acp vbds dx jp n1, cst vvd n2 pc-acp vvi.
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Deborah had judg'd Israel, Athaliah raigned sixe or seven yeares, Alexandra 9. Some daughter happly might be borne to the crowne.Deborah had judged Israel, Athaliah reigned sixe or seven Years, Alexandra 9. some daughter haply might be born to the crown.
np1 vhd vvn np1, np1 vvd crd cc crd n2, np1 crd d n1 av vmd vbi vvn p-acp dt n1.
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But the Wisemen had askt, Where is hee that is borne King of the Iewes? Herod feared not femall sexe.
But the Wise men had asked, Where is he that is born King of the Iewes? Herod feared not female sex.
p-acp dt n2 vhd vvn, q-crq vbz pns31 cst vbz vvn n1 pp-f dt np2? np1 vvd xx j-jn n1.
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This terme I but touch onely, because it is not in all bookes. Leave the sexe; come to the number.
This term I but touch only, Because it is not in all books. Leave the sex; come to the number.
d n1 pns11 cc-acp vvi av-j, c-acp pn31 vbz xx p-acp d n2. n1 dt n1; vvb p-acp dt n1.
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Tyrants killing in rage, care not whom, nor how many. Nero his wife and mother; Abimeleck his Brethren; some their owne sonnes. Saul would; Herod did.
Tyrants killing in rage, care not whom, nor how many. Nero his wife and mother; Abimelech his Brothers; Some their own Sons. Saul would; Herod did.
n2 vvg p-acp n1, vvb xx r-crq, ccx c-crq d. np1 po31 n1 cc n1; np1 po31 n2; d po32 d n2. np1 vmd; np1 vdd.
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Better be Herods swine, then his sonne, Augustus said. For number, tis said, All. Tria sunt omnia, All may be said of three.
Better be Herods Swine, then his son, Augustus said. For number, this said, All. Tria sunt omnia, All may be said of three.
j vbb npg1 n1, cs po31 n1, npg1 vvd. p-acp n1, pn31|vbz vvn, d fw-la fw-la fw-la, d vmb vbi vvn pp-f crd.
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Tis an All without a number. Iehu slew two and forty, Abimeleck 70. Saul 85. Athaliah All the Kings seed;
This an All without a number. Iehu slew two and forty, Abimelech 70. Saul 85. Athaliah All the Kings seed;
pn31|vbz dt d p-acp dt n1. np1 vvd crd cc crd, np1 crd np1 crd np1 d dt ng1 n1;
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theres an other All without a summe. The amplitude of this All, you shall heare afterward.
theres an other All without a sum. The amplitude of this All, you shall hear afterwards.
pc-acp|vbz dt j-jn d p-acp dt n1. dt n1 pp-f d d, pn22 vmb vvi av.
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Hearke in the meane time, that as Zeba said to Gideon, As the man is, so is his strength;
Hark in the mean time, that as Zeba said to gideon, As the man is, so is his strength;
uh-v p-acp dt j n1, cst c-acp np1 vvd p-acp np1, c-acp dt n1 vbz, av vbz po31 n1;
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so also as the man is, so is his mood. Magnos magna decent. This was Herod the great:
so also as the man is, so is his mood. Magnos Magna decent. This was Herod the great:
av av c-acp dt n1 vbz, av vbz po31 n1. np1 fw-la j. d vbds np1 dt j:
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little blood will not become him. If hee slay; it must be multitudes. Hee must massacre, not kill onely.
little blood will not become him. If he slay; it must be Multitudes. He must massacre, not kill only.
j n1 vmb xx vvi pno31. cs pns31 vvb; pn31 vmb vbi n2. pns31 vmb vvi, xx vvi av-j.
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Grande martyrium Augustine stiles this act. He slaies thousands, while he seekes but one; Millia pueritia, Sedulius his phrase too, thousands of Children.Grande martyrium Augustine stile this act. He slays thousands, while he seeks but one; Millia pueritia, Sedulius his phrase too, thousands of Children.
fw-fr fw-la np1 vvz d n1. pns31 vvz crd, cs pns31 vvz p-acp crd; np1 fw-la, np1 po31 n1 av, crd pp-f n2.
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The Horseleech hath two daughters, Solomon saith, wrath is one of them:The Horseleech hath two daughters, Solomon Says, wrath is one of them:
dt n1 vhz crd n2, np1 vvz, n1 vbz pi pp-f pno32:
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It cries, Give, give; sucks blood, till it burst, fals not of, till it be full;
It cries, Give, give; sucks blood, till it burst, falls not of, till it be full;
pn31 vvz, vvb, vvb; vvz n1, c-acp pn31 vvd, vvz xx pp-f, c-acp pn31 vbb j;
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ends not at one house, at owne street, at one towne; cries still Plus ultrà; make a NONLATINALPHABET.
ends not At one house, At own street, At one town; cries still Plus ultrà; make a.
vvz xx p-acp crd n1, p-acp d n1, p-acp crd n1; n2 av fw-fr fw-la; vvb dt.
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The sword sweepes cleane, returnes not to the scabard, till it have slaine All. Tis a Devourer.
The sword sweeps clean, returns not to the scabbard, till it have slain All. This a Devourer.
dt n1 vvz av-j, n2 xx p-acp dt vvi, c-acp pn31 vhb vvn d pn31|vbz dt n1.
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It hath a mouth, In ore gladii; Yea for quicker dispatch, it hath two mouthes, Heb. 4. 12. NONLATINALPHABET. Innumerum nefas, sedulius his terme too.
It hath a Mouth, In over gladii; Yea for quicker dispatch, it hath two mouths, Hebrew 4. 12.. Innumerum nefas, sedulius his term too.
pn31 vhz dt n1, p-acp n1 fw-la; uh c-acp jc n1, pn31 vhz crd n2, np1 crd crd. np1 fw-la, fw-la po31 n1 av.
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As a wolfe, if he breake into a fold, killes not one sheepe alone, though one be more then he can eat,
As a wolf, if he break into a fold, kills not one sheep alone, though one be more then he can eat,
p-acp dt n1, cs pns31 vvb p-acp dt n1, vvz xx crd n1 av-j, c-acp pi vbb av-dc cs pns31 vmb vvi,
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yet he slaies many, if he can, All. Herod can, and does; can, as a King; does, as a Wolfe;
yet he slays many, if he can, All. Herod can, and does; can, as a King; does, as a Wolf;
av pns31 vvz d, cs pns31 vmb, d np1 vmb, cc vdz; vmb, c-acp dt n1; vdz, c-acp dt n1;
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a Lion, a Tiger, a Panther; he kils All. All is an universall, but is oft straightned, meanes but few; but many heere.
a lion, a Tiger, a Panther; he kills All. All is an universal, but is oft straightened, means but few; but many Here.
dt n1, dt n1, dt n1; pns31 vvz d d vbz dt j, cc-acp vbz av vvn, vvz p-acp d; cc-acp d av.
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Tis All in Bethleem, and in all the coasts thereof. In Bethleem, for there the Scribes had said, Christ should be borne;
This All in Bethlehem, and in all the coasts thereof. In Bethlehem, for there the Scribes had said, christ should be born;
pn31|vbz d p-acp np1, cc p-acp d dt n2 av. p-acp np1, p-acp a-acp dt n2 vhd vvn, np1 vmd vbi vvn;
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said, and showed it too out of the Prophets.
said, and showed it too out of the prophets.
vvd, cc vvd pn31 av av pp-f dt n2.
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Not in Nazareth, as some Heretickes say in Athanasius. The slaughter thereof is in Bethleem. Bethleem becomes Acheldama, the house of bread turn'd to the field of bloud.
Not in Nazareth, as Some Heretics say in Athanasius. The slaughter thereof is in Bethlehem. Bethlehem becomes Acheldama, the house of bred turned to the field of blood.
xx p-acp np1, p-acp d n2 vvb p-acp np1. dt n1 av vbz p-acp np1. np1 vvz np1, dt n1 pp-f n1 vvn p-acp dt n1 pp-f n1.
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Herod fills Bethleem, as Manasses did Ierusalem with innocent bloud. And in all the coasts thereof. Herod fills Bethlehem, as Manasses did Ierusalem with innocent blood. And in all the coasts thereof.
np1 vvz np1, p-acp np1 vdd np1 p-acp j-jn n1. cc p-acp d dt n2 av.
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A citie will not satisfie a sucker of bloud. Tis as the Prophet saith, Parvula es, Bethleem is but little.
A City will not satisfy a sucker of blood. This as the Prophet Says, Parvula es, Bethlehem is but little.
dt n1 vmb xx vvi dt n1 pp-f n1. pn31|vbz p-acp dt n1 vvz, np1 fw-mi, np1 vbz p-acp j.
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Saint Luke calls it a citie, Davids citie; Davids selfe doth. Say, it was not; for Saint Iohn calls it but NONLATINALPHABET, a small village.
Saint Lycia calls it a City, Davids City; Davids self does. Say, it was not; for Saint John calls it but, a small village.
n1 av vvz pn31 dt n1, npg1 n1; np1 n1 vdz. n1, pn31 vbds xx; p-acp n1 np1 vvz pn31 p-acp, dt j n1.
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That were enough for such an act, too much for a murtherer.
That were enough for such an act, too much for a murderer.
cst vbdr av-d p-acp d dt n1, av av-d c-acp dt n1.
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Happly the child, whom hee sought, might be remov'd (as it was indeed out of his reach) might be somewhere in the countrie.
Haply the child, whom he sought, might be removed (as it was indeed out of his reach) might be somewhere in the country.
av dt n1, ro-crq pns31 vvd, vmd vbi vvn (c-acp pn31 vbds av av pp-f po31 n1) vmd vbi av p-acp dt n1.
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Herods sword will after, into all the coasts, that border about Bethleem. The slaughter must reach farre, that Ramah shall ring of it, a citie farre from Bethleem. Which made Saint Ierom make Ramah an Appellative, In excelso vox audita est. Herods sword will After, into all the coasts, that border about Bethlehem. The slaughter must reach Far, that Ramah shall ring of it, a City Far from Bethlehem. Which made Saint Jerom make Ramah an Appellative, In Excelso vox audita est.
npg1 n1 vmb a-acp, p-acp d dt n2, cst n1 p-acp np1. dt n1 vmb vvi av-j, cst np1 vmb vvi pp-f pn31, dt n1 av-j p-acp np1. r-crq vvd n1 np1 vvb np1 dt j, p-acp fw-la fw-la fw-la fw-la.
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The voyce of the dying children, and the crying parents was heard on high, reacht round about, throughout all Ephrata. Like the crie ▪ of the Egyptians, when there was not an house, wherein one was not dead.
The voice of the dying children, and the crying Parents was herd on high, reached round about, throughout all Ephrata. Like the cry ▪ of the egyptians, when there was not an house, wherein one was not dead.
dt n1 pp-f dt j-vvg n2, cc dt j-vvg n2 vbds vvn p-acp j, vvd av-j a-acp, p-acp d np1. av-j dt n1 ▪ pp-f dt njp2, c-crq pc-acp vbds xx dt n1, c-crq pi vbds xx j.
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So Origen saith of this, In singulis domibus bini aut terni; Bethleem exceeds Egypt, two or three in every house.
So Origen Says of this, In Singulis domibus bini Or terni; Bethlehem exceeds Egypt, two or three in every house.
np1 np1 vvz pp-f d, p-acp fw-la fw-la fw-la fw-la fw-la; np1 vvz np1, crd cc crd p-acp d n1.
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Shimei cal'd David a man of bloud;Shimei called David a man of blood;
np1 vvn np1 dt n1 pp-f n1;
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onely for the death of Abner and Ishboshesh; and yet he had not slaine them neither.
only for the death of Abner and Ishboshesh; and yet he had not slain them neither.
av-j p-acp dt n1 pp-f np1 cc np1; cc av pns31 vhd xx vvn pno32 av-dx.
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Heres a man of bloud, that butchers a whole countrie. Nay, this All, is not all yet.
Heres a man of blood, that butchers a Whole country. Nay, this All, is not all yet.
av|vbz dt n1 pp-f n1, cst n2 dt j-jn n1. uh, d d, vbz xx d av.
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The Age of the slaine makes the Act yet more execrable. Tis from two yeares old and under.
The Age of the slain makes the Act yet more execrable. This from two Years old and under.
dt n1 pp-f dt j-vvn vvz dt n1 av av-dc j. pn31|vbz p-acp crd n2 j cc p-acp.
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First they must be many, in a Towne, and Countrie round about, a populous Countrie, as Palestina was;
First they must be many, in a Town, and Country round about, a populous Country, as Palestine was;
ord pns32 vmb vbi d, p-acp dt n1, cc n1 av-j a-acp, dt j n1, c-acp np1 vbds;
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the number must be great of all the males borne in two whole yeares. That theme I have already prest. But they are Infants too.
the number must be great of all the males born in two Whole Years. That theme I have already pressed. But they Are Infants too.
dt n1 vmb vbi j pp-f d dt n2-jn vvn p-acp crd j-jn n2. cst n1 pns11 vhb av vvn. p-acp pns32 vbr n2 av.
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Rage spares no age, spares not the child scarse a spanne long; slaies in the cradle, rends from the breast;
Rage spares no age, spares not the child scarce a span long; slays in the cradle, rends from the breast;
n1 vvz dx n1, vvz xx dt n1 av-j dt n1 av-j; vvz p-acp dt n1, vvz p-acp dt n1;
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bespraies the sword with the mothers milke, embrewes her breasts with the childs bloud. Cruor lacteus, heres milke and bloud, saith Cyprian, mixt together.
bespraies the sword with the mother's milk, embrews her breasts with the child's blood. Cruor Lacteus, heres milk and blood, Says Cyprian, mixed together.
vvz dt n1 p-acp dt ng1 n1, vvz po31 n2 p-acp dt ng1 n1. fw-la vvz, fw-la n1 cc n1, vvz jp, vvn av.
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Yea happly some woman that had two sonnes, the one at the dugge, the other in the lappe,
Yea haply Some woman that had two Sons, the one At the dug, the other in the lap,
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while her love is cleft betweene them both, striving to save one, hath both cleft asunder with the sword.
while her love is cleft between them both, striving to save one, hath both cleft asunder with the sword.
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Parent not suffer'd to kisse or see the child alive. Embrace them dead they might, and burie them; well they might doe that.
Parent not suffered to kiss or see the child alive. Embrace them dead they might, and bury them; well they might do that.
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Esay saith of Christ, Puer natus est nobis, a child is borne to us, a sonne is given to us. Isaiah Says of christ, Puer Born est nobis, a child is born to us, a son is given to us.
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They crie here, Puer raptus est nobis, our sonnes are pull'd from us, our children rent from us.
They cry Here, Puer raptus est nobis, our Sons Are pulled from us, our children rend from us.
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Happly the butcher is at the midwives heeles, watches the birth, as the Dragon doth in the Apocalypse. The babe snatcht from her hands into his, slaine betwixt both.
Haply the butcher is At the midwives heals, watches the birth, as the Dragon does in the Apocalypse. The babe snatched from her hands into his, slain betwixt both.
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Dominus dedit, Tyrannus abstulit, the child no sooner delivered but destroy'd. The midwife shall not neede to cut the navell-string; the butcher will; both it, and navell too.Dominus dedit, Tyrannus abstulit, the child no sooner Delivered but destroyed. The midwife shall not need to Cut the navell-string; the butcher will; both it, and navel too.
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I thinke, Herod would doe more, were hee there himselfe; would not waite the birth; as the Dragon did;
I think, Herod would do more, were he there himself; would not wait the birth; as the Dragon did;
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would be more devilish than the devills selfe, would rippe the womans wombe, rend the child out of it, and murther it:
would be more devilish than the Devils self, would rip the woman's womb, rend the child out of it, and murder it:
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happly sheath his sword in the mothers belly, murther both at once ▪ Read (who please) the Homilies of the Fathers on this theme;
haply sheath his sword in the mother's belly, murder both At once ▪ Read (who please) the Homilies of the Father's on this theme;
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he can not read them with drie eyes. Saint Basil makes even the Executioners themselves to have wept for meere compassion:
he can not read them with dry eyes. Saint Basil makes even the Executioners themselves to have wept for mere compassion:
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they durst not but doe, what the King had commanded: But their hearts abhor'd what their hands wrought, and their bowels.
they durst not but doe, what the King had commanded: But their hearts abhorred what their hands wrought, and their bowels.
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If warre doe this, tis no wonder. If the Souldier dash the sucking child against the stones, murther it unborne;
If war do this, this no wonder. If the Soldier dash the sucking child against the stones, murder it unborn;
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I will pardon him, if Herod will doe such an act in peace; make a slaughter, such a slaughter; of children, such children, Infants; such Infants, Males;
I will pardon him, if Herod will do such an act in peace; make a slaughter, such a slaughter; of children, such children, Infants; such Infants, Males;
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so many, a whole City, and all the coastes about. No mervaile if mourning and weeping and great lamentation were heard in every house;
so many, a Whole city, and all the coasts about. No marvel if mourning and weeping and great lamentation were herd in every house;
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if Rachel wept and would not be comforted. The figure is patheticall. Rachel was dead many hundred yeares before.
if Rachel wept and would not be comforted. The figure is pathetical. Rachel was dead many hundred Years before.
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But as at Christs Passion the stones cleft, and the graves opened, and the dead rose:
But as At Christ Passion the stones cleft, and the graves opened, and the dead rose:
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so at the bloudy murther, the mercilesse massacre of these little babes, even Rachel rises and bewailes them, weepes for them,
so At the bloody murder, the merciless massacre of these little babes, even Rachel rises and bewails them, weeps for them,
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though dead and rotten in her grave.
though dead and rotten in her grave.
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No mervaile, if the mother newly brought to bed, seeing her Infant but now borne, presently slaine, doe (as Saint Paul speakes) NONLATINALPHABET, fall in travaile againe, feele fresh paines and anguish sharper then her travaile. Vnhappy mothers, happy Babes:
No marvel, if the mother newly brought to Bed, seeing her Infant but now born, presently slain, doe (as Saint Paul speaks), fallen in travail again, feel fresh pains and anguish sharper then her travail. Unhappy mother's, happy Babes:
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the Church hath canonised them for Saints.
the Church hath canonised them for Saints.
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Why not? What should we doubt, but Christ hath died pro interfectis, that prayed pro interfectoribus, saith Saint Augustine; that the Diers for Christ should not be saved,
Why not? What should we doubt, but christ hath died Pro interfectis, that prayed Pro interfectoribus, Says Saint Augustine; that the Dyers for christ should not be saved,
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when the Slayers of Christ were prayed for by the Saviour.
when the Slayers of christ were prayed for by the Saviour.
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Rursum insanit Herodias, Saint Chrysostome so beginnes one Sermon, I will end mine with Quorsum insanit Herodes. Why is Herod thus mad? Cause and Occasion you have heard.Once again insanit Herodias, Saint Chrysostom so begins one Sermon, I will end mine with Quorsum insanit Herod. Why is Herod thus mad? Cause and Occasion you have herd.
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The Wisemen mockt him, as he thought, did not indeed. That they return'd not, as he bad them, twas because Gods selfe forbad them. God claimes obedience before Kings; yet that incenst him.
The Wise men mocked him, as he Thought, did not indeed. That they returned not, as he bade them, it Because God's self forbade them. God claims Obedience before Kings; yet that incensed him.
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But what then? Irascimini, & nolite peccare, at lest, nolite necare; Be angrie, but sinne not. Kings can not, Tyrant Kings.
But what then? You are angry, & nolite Peccare, At lest, nolite necare; Be angry, but sin not. Kings can not, Tyrant Kings.
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Of them Saint Basils speech is true, NONLATINALPHABET, wrath is murthers forerunner: exceeding anger blossoms bloud.
Of them Saint Basils speech is true,, wrath is murders forerunner: exceeding anger blossoms blood.
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But whats the project of this bloud? Be it, Herod was both mockt and wroth.
But whats the project of this blood? Be it, Herod was both mocked and wroth.
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Let him be wroth with them, that mockt him; and if wrath will needs slay, let him slay them.
Let him be wroth with them, that mocked him; and if wrath will needs slay, let him slay them.
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Quid meruere mori? saith the Christian Poet before cited, what have these Innocent Infants done? No man sheds bloud for the bloud sake:Quid meruere Mori? Says the Christian Poet before cited, what have these Innocent Infants done? No man sheds blood for the blood sake:
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the shedder lookes at some further end. Theres a passion stronger farre than wrath, jelousie. Wrath but boil'd, but jelousie burnes:
the shedder looks At Some further end. Theres a passion Stronger Far than wrath, jealousy. Wrath but boiled, but jealousy burns:
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thats a furie, this a fiend.
thats a fury, this a fiend.
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[ This Act, this odious execrable Act, is Regni gratia, tis for a crowne Tis pitty Innocents should be slaine, children, infants, and thousands.
[ This Act, this odious execrable Act, is Regni Gratia, this for a crown This pity Innocents should be slain, children, Infants, and thousands.
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But Nescit pietatis jura, saith the Tragicke, theres no pittie in this passion. ] Herod heares of a new King.
But Nescit pietatis jura, Says the Tragic, theres no pity in this passion. ] Herod hears of a new King.
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Theres a babe lately borne, stil'd King of the Iewes. Tis Christ. Hee feares Christ shall uncrowne him, thrust him from the throne:
Theres a babe lately born, Styled King of the Iewes. This christ. He fears christ shall uncrown him, thrust him from the throne:
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His project is to prevent that.
His project is to prevent that.
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Many a holier man than he, will make no scruple Regni gratia, to shed bloud for a crownes sake;
Many a Holier man than he, will make no scruple Regni Gratia, to shed blood for a crowns sake;
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to get a crowne, much more to keepe it. Greater griefe to lose, then not to find.
to get a crown, much more to keep it. Greater grief to loose, then not to find.
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Grander disgrace to be unking'd, then never to have raign'd.
Grander disgrace to be unkinged, then never to have reigned.
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Tis happie, that the Scribes said, Christ should be borne in Bethleem. That confind Herods furie.
This happy, that the Scribes said, christ should be born in Bethlehem. That confined Herods fury.
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Had they said, he should be borne in Iurie, it had cost the childrens lives of the whole land.
Had they said, he should be born in Jury, it had cost the Children's lives of the Whole land.
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The Wise mens words, ( Where is he, that is borne King of the Iewes? ) troubled Herod, the Text saith.
The Wise men's words, (Where is he, that is born King of the Iewes?) troubled Herod, the Text Says.
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Peremptoria est quaesita altitudo, Saint Cyprians speech.Peremptoria est quaesita altitudo, Faint Cyprians speech.
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Herod had sought the Scepter, bought it too, it is likely, and that dearely, we may thinke,Herod had sought the Sceptre, bought it too, it is likely, and that dearly, we may think,
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when that a burgeship cost the Captaine a great summe, Acts 22. So mounted, he will slay, rather than light.
when that a Burgesship cost the Captain a great sum, Acts 22. So mounted, he will slay, rather than Light.
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Imperia pretio quolibet constant benè, saith Polynices in Seneca, crownes are not deare at any price though it be bloud, much bloud, innocent bloud.Imperia Precio quolibet constant benè, Says Polynices in Senecca, crowns Are not deer At any price though it be blood, much blood, innocent blood.
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The crownes that we shall weare one day in heaven, Christ bought so. They cost him bloud, innocent bloud, much bloud, even all he had.
The crowns that we shall wear one day in heaven, christ bought so. They cost him blood, innocent blood, much blood, even all he had.
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As Neroes mother said in another sense, Occidat modò imperet. What cares Herod to kill,
As Neros mother said in Another sense, Occidat modò imperet. What Cares Herod to kill,
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so he may raigne? Of Othoes minde the Emperour, stare se non posse, nisi principem, He can not live,
so he may Reign? Of Othoes mind the Emperor, stare se non posse, nisi principem, He can not live,
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Both which honourable offices are performed by the Gospell. The letter of it beares the newes;
Both which honourable Offices Are performed by the Gospel. The Letter of it bears the news;
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but a King, die who shall, so he may live so. Herods feare needed not. Christ came to suffer, not to raigne;
but a King, die who shall, so he may live so. Herods Fear needed not. christ Come to suffer, not to Reign;
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to weare a crowne, but twas of thornes; to beare a Scepter, but of reed.
to wear a crown, but it of thorns; to bear a Sceptre, but of reed.
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Christ was a King, and of the Iewes: Nathanael stil'd him King of Israel. The Wise men expresly, King of Jewes, both of Jewes and Gentiles. But his kingdome was not of this world. The Popes is, his Vicar: but not his. Yet Herod feared; and feare is a murtherer.
christ was a King, and of the Iewes: Nathanael Styled him King of Israel. The Wise men expressly, King of Jews, both of Jews and Gentiles. But his Kingdom was not of this world. The Popes is, his Vicar: but not his. Yet Herod feared; and Fear is a murderer.
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If I tell Mauritius, that Phocas is fearefull, hee will answer, Homicid• est, then he will shed bloud.
If I tell Mauritius, that Phocas is fearful, he will answer, Homicid• est, then he will shed blood.
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But a Tragicall argument should not be long.
But a Tragical argument should not be long.
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Be it here ended, but ended with prayer and thansgiving for our happy dayes wherein we have no bloudy Herod, but a gracious King, under whom we may goe to heaven without martyrdome,
Be it Here ended, but ended with prayer and thanksgiving for our happy days wherein we have no bloody Herod, but a gracious King, under whom we may go to heaven without martyrdom,
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unlesse it be that holy martyrdome of our vices, which in the Collect for this Day, we desire God to mortifie and kill in us, that in our conversations our life may expresse that faith, which with our tongues we doe confesse, &c.
unless it be that holy martyrdom of our vices, which in the Collect for this Day, we desire God to mortify and kill in us, that in our conversations our life may express that faith, which with our tongues we do confess, etc.
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A SERMON PREACHED VPON TVVELFE-DAY. TIT. 2. 11. NONLATINALPHABET. For the grace of God, that bringeth Salvation hath appeared to all men.
A SERMON PREACHED UPON TVVELFE-DAY. TIT. 2. 11.. For the grace of God, that brings Salvation hath appeared to all men.
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THE first word of my Text (I meane in the Originall) doth denominate this day, called the Epiphany, of the Appearance of a Starre. I have made choice of it, both for the cognation of the name, and for the parallele argument.
THE First word of my Text (I mean in the Original) does denominate this day, called the Epiphany, of the Appearance of a Star. I have made choice of it, both for the cognation of the name, and for the parallel argument.
dt ord n1 pp-f po11 n1 (pns11 vvb p-acp dt j-jn) vdz vvi d n1, vvd dt np1, pp-f dt n1 pp-f dt n1. pns11 vhb vvn n1 pp-f pn31, av-d p-acp dt n1 pp-f dt n1, cc p-acp dt n1 n1.
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For it hath also an Epiphany, the Appearance of Grace. That starre was Gods grace, to guide the wise men unto Christ;
For it hath also an Epiphany, the Appearance of Grace. That star was God's grace, to guide the wise men unto christ;
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this grace is Gods starre to lead all men to Salvation.
this grace is God's star to led all men to Salvation.
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For what is the Gospell, but Gods Loadstone unto Life? By it Gods gracious purpose of saving all mankind, couched by the Prophets,
For what is the Gospel, but God's Loadstone unto Life? By it God's gracious purpose of Saving all mankind, couched by the prophets,
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as under a cloud, brake forth by the Apostles, and gave shine to all the world.
as under a cloud, brake forth by the Apostles, and gave shine to all the world.
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As then the Title of this Day, so is the matter of this Text, a glorious Epiphany, that is, a Shine, and an Appearance. The subject of the shine, Gods Grace. The project of that Grace, it is Salvation, the object of Salvation, it is, All men. There is appeared the Grace of God, which bringeth Salvation to all men. Of these foure points, &c.
As then the Title of this Day, so is the matter of this Text, a glorious Epiphany, that is, a Shine, and an Appearance. The Subject of the shine, God's Grace. The project of that Grace, it is Salvation, the Object of Salvation, it is, All men. There is appeared the Grace of God, which brings Salvation to all men. Of these foure points, etc.
p-acp cs dt n1 pp-f d n1, av vbz dt n1 pp-f d n1, dt j np1, cst vbz, dt vvb, cc dt n1. dt n-jn pp-f dt n1, npg1 n1. dt n1 pp-f d n1, pn31 vbz n1, dt n1 pp-f n1, pn31 vbz, d n2. pc-acp vbz vvn dt n1 pp-f np1, r-crq vvz n1 p-acp d n2. pp-f d crd n2, av
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Say we not of nature, Nihil agit frustra, it doth nought in vaine? Is it true of nature,
Say we not of nature, Nihil agit frustra, it does nought in vain? Is it true of nature,
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and is it false of God? Gods purpose of Salvation were meerely to no purpose, should it not in time be both publisht and effected.
and is it false of God? God's purpose of Salvation were merely to no purpose, should it not in time be both published and effected.
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but, the decree of it, and the meanes of it, and the end of it.
but, the Decree of it, and the means of it, and the end of it.
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the spirit of it workes the Grace. Vaine is the meaning that never doth appeare. Gods grace is but his meaning, knowne only to himselfe.
the Spirit of it works the Grace. Vain is the meaning that never does appear. God's grace is but his meaning, known only to himself.
dt n1 pp-f pn31 vvz dt n1. j vbz dt n1 cst av-x vdz vvi. npg1 n1 vbz p-acp po31 n1, vvn av-j p-acp px31.
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It must have an appearance to make it knowne to man.
It must have an appearance to make it known to man.
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And that not a darke, an obscure appearance onely (for that were but NONLATINALPHABET) but it must NONLATINALPHABET,
And that not a dark, an Obscure appearance only (for that were but) but it must,
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as a cunning picture craves a choice light, it must be an Epiphany, a bright shining forth;
as a cunning picture craves a choice Light, it must be an Epiphany, a bright shining forth;
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not apparuit, but illuxit, Saint Hierom, and Saint Ambrose have it; illuxit gratia Dei, Gods grace hath appeared.
not He appeared, but Illuxit, Saint Hieronymus, and Saint Ambrose have it; Illuxit Gratia Dei, God's grace hath appeared.
xx n1, p-acp fw-la, n1 np1, cc n1 np1 vhb pn31; fw-la fw-la fw-la, ng1 n1 vhz vvn.
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The Prophets gave some glimpse, by which Gods purposed grace was seene by some. But the cleare light of the Gospell made it visible to all.
The prophets gave Some glimpse, by which God's purposed grace was seen by Some. But the clear Light of the Gospel made it visible to all.
dt n2 vvd d n1, p-acp r-crq n2 vvd n1 vbds vvn p-acp d. p-acp dt j n1 pp-f dt n1 vvd pn31 j p-acp d.
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Their light was but a Candle, which gives them onely light, that are in the house.
Their Light was but a Candle, which gives them only Light, that Are in the house.
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It shone unto the Iewes, who then alone were of Gods Family. But the Gospels light is as the Sunne, which giveth shine to the whole world. Ambulabunt gentes in lumine tuo;
It shone unto the Iewes, who then alone were of God's Family. But the Gospels Light is as the Sun, which gives shine to the Whole world. Ambulabunt gentes in lumine tuo;
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that light (saith the Prophet) shall give luster to all lands. As once in Goshen, so then in Iury. the Hebrewes onely had the light;that Light (Says the Prophet) shall give luster to all Lands. As once in Goshen, so then in Jury the Hebrews only had the Light;
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and the Nations, like the Egyptians, sat all in darkenesse:
and the nations, like the egyptians, sat all in darkness:
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But the Gospell, as Simeon singeth in his hymne, was to be a light to lighten the Gentiles;
But the Gospel, as Simeon sings in his hymn, was to be a Light to lighten the Gentiles;
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and as Zachary in his, the beames gave light to them that sate in darkenesse, Luke 1. 79. there is our word againe;
and as Zachary in his, the beams gave Light to them that sat in darkness, Lycia 1. 79. there is our word again;
cc c-acp np1 p-acp po31, dt n2 vvd j p-acp pno32 cst vvd p-acp n1, av crd crd a-acp vbz po12 n1 av;
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and the shine shot forth unto the shadow of death. I say Gods grace from all eternity had foreordained all men to this Salvation.
and the shine shot forth unto the shadow of death. I say God's grace from all eternity had foreordained all men to this Salvation.
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But that gracious purpose he kept many ages secret to himselfe. Only now and than to the Patriarcks and Prophets it pleased him to impart it, but closely and obscurely.
But that gracious purpose he kept many ages secret to himself. Only now and than to the Patriarchs and prophets it pleased him to impart it, but closely and obscurely.
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But when the time was full, and that Christ was now incarnate NONLATINALPHABET, as Saint Paul cals him to the Hebrewes, the Prince of this Salvation;
But when the time was full, and that christ was now incarnate, as Saint Paul calls him to the Hebrews, the Prince of this Salvation;
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it pleased him to reveale that long concealed Counsell, by the pennes and Preaching of the Apostles and Evangelists to all nations under Heaven.
it pleased him to reveal that long concealed Counsel, by the pens and Preaching of the Apostles and Evangelists to all Nations under Heaven.
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And that is the Appearance of the Grace of God, the glorious Epiphany of the Grace of God, here meant by our Apostle:
And that is the Appearance of the Grace of God, the glorious Epiphany of the Grace of God, Here meant by our Apostle:
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farre paramont to that of the wise men of the East, which led them onely but to Christ a King:
Far paramount to that of the wise men of the East, which led them only but to christ a King:
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but this conducts all nations unto Christ a Saviour. We learne of the Philosopher, that NONLATINALPHABET: that somethings are, but yet appeare not;
but this conducts all Nations unto christ a Saviour. We Learn of the Philosopher, that: that somethings Are, but yet appear not;
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for else it were not grace. It is Saint Augustins speech, Gratia si non est gratis, non est gratia.
for Else it were not grace. It is Saint Augustins speech, Gratia si non est gratis, non est Gratia.
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that have existence, but not apparence. Such a thing was this Salvation: it had the being onely in Gods hidden will, it appeared not unto men.
that have existence, but not appearance. Such a thing was this Salvation: it had the being only in God's hidden will, it appeared not unto men.
d vhb n1, cc-acp xx n1. d dt n1 vbds d n1: pn31 vhd dt vbg av-j p-acp npg1 j-vvn n1, pn31 vvd xx p-acp n2.
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I meane the common salvation, as Saint Iude termeth it, ver. 3. I know the Psalmist saith, that God was knowne in Iudah,
I mean the Common salvation, as Saint Iude termeth it, ver. 3. I know the Psalmist Says, that God was known in Iudah,
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and his Grace was great in Israel. But the name of a Saviour was not heard among the heathen.and his Grace was great in Israel. But the name of a Saviour was not herd among the heathen.
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Gods grace meant to communicate salvation to all soules.
God's grace meant to communicate salvation to all Souls.
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But his meaning was a mystery, Ephes. 3. 9. As Gods selfe was unknowne, even to the learnedst of the Gentiles,
But his meaning was a mystery, Ephesians 3. 9. As God's self was unknown, even to the Learnedest of the Gentiles,
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even at Athens the Altar was found by Saint Paul, engraven, NONLATINALPHABET, to the unknowne God: as Gods selfe was unknowne, so was his Grace much more;
even At Athens the Altar was found by Saint Paul, engraven,, to the unknown God: as God's self was unknown, so was his Grace much more;
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But the Gospell proclaming redemption to all people, made grace appeare to men. Not barely to appeare, like the dawning of the morning; so it did before:
But the Gospel proclaiming redemption to all people, made grace appear to men. Not barely to appear, like the dawning of the morning; so it did before:
cc-acp dt n1 vvg n1 p-acp d n1, vvd n1 vvi p-acp n2. xx av-j pc-acp vvi, av-j dt n-vvg pp-f dt n1; av pn31 vdd a-acp:
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but NONLATINALPHABET, to breake forth in brightnesse, and to shine clearely like the noone Sunne. For it is fit, that the Appearance beare some proportion with the grace.
but, to break forth in brightness, and to shine clearly like the noon Sun. For it is fit, that the Appearance bear Some proportion with the grace.
cc-acp, pc-acp vvi av p-acp n1, cc pc-acp vvi av-j av-j dt n1 n1. p-acp pn31 vbz j, cst dt n1 vvb d n1 p-acp dt n1.
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The grace great, the Salvation of man: and therefore the light great. Math. 4. 17. NONLATINALPHABET, a great light.
The grace great, the Salvation of man: and Therefore the Light great. Math. 4. 17., a great Light.
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Yea the grace exceeding great, the Salvation of men, NONLATINALPHABET, 2 Cor. 9. and therefore the light exceeding great, 1 Pet. 2. 9. NONLATINALPHABET, an admirable light.
Yea the grace exceeding great, the Salvation of men,, 2 Cor. 9. and Therefore the Light exceeding great, 1 Pet. 2. 9., an admirable Light.
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So was it fit for the Authors sake;
So was it fit for the Authors sake;
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for the light was sent from the father of lights, and so was it also for the spectators sake:
for the Light was sent from the father of lights, and so was it also for the spectators sake:
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the light must be great, admirable great, that all shall see, and the Prophet Esay telleth us, that all the ends of the earth shall see the Salvation of God.
the Light must be great, admirable great, that all shall see, and the Prophet Isaiah Telleth us, that all the ends of the earth shall see the Salvation of God.
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As by Gods grace it was purposed to all men: so by the Gospell it should be publisht to all men.
As by God's grace it was purposed to all men: so by the Gospel it should be published to all men.
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Hence is it, that the Apostles and all Preachers of the Gospell are called Starres and lights.
Hence is it, that the Apostles and all Preachers of the Gospel Are called Stars and lights.
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Saint Paul cals them one, Christ calles them both.
Saint Paul calls them one, christ calls them both.
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Iohn Baptist the first preacher is called a shining light. Saint Augustine cals the Apostles magna Ecclesiae luminaria, the great lights of the Church.John Baptist the First preacher is called a shining Light. Saint Augustine calls the Apostles Magna Ecclesiae Luminaria, the great lights of the Church.
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One cals Saint Iohn the Evangelist NONLATINALPHABET, the Sun of the Gospell.
One calls Saint John the Evangelist, the Sun of the Gospel.
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It is Dionys. Areop. the praises impropriated from the Gospels selfe, to which meerely they belong,
It is Dionys Areopagus. the praises impropriated from the Gospels self, to which merely they belong,
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and conferred upon the Preachers for the Gospels sake, whereof they are publishers. For the Preachers are Christs Trumpettours, the Gospell is the Trumpet, NONLATINALPHABET, Clemens calleth it;
and conferred upon the Preachers for the Gospels sake, whereof they Are publishers. For the Preachers Are Christ Trumpettours, the Gospel is the Trumpet,, Clemens calls it;
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Grace is no debt, God owes it not.
Grace is no debt, God owes it not.
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the Apostles were Gods Heraulds to sound Salvation unto all lands. The Gospell in the Originall tels his nature in his name.
the Apostles were God's Heralds to found Salvation unto all Lands. The Gospel in the Original tells his nature in his name.
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For what is NONLATINALPHABET, but an Annuntiation, a declaration of good things. The good, Gods grace intended men, the Gospel hath declared to men.
For what is, but an Annunciation, a declaration of good things. The good, God's grace intended men, the Gospel hath declared to men.
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Nay Saint Paul resteth not in calling the Gospell an NONLATINALPHABET, Ephes. 2. 7. a declaring of Gods grace,
Nay Saint Paul rests not in calling the Gospel an, Ephesians 2. 7. a declaring of God's grace,
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but cap. 3. ver. 9. he termes it a NONLATINALPHABET, a bright illustration: a parallele to this Epiphany. Not NONLATINALPHABET, a demonstration, but NONLATINALPHABET, an illustration;
but cap. 3. ver. 9. he terms it a, a bright illustration: a parallel to this Epiphany. Not, a demonstration, but, an illustration;
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to make grace appeare both solidè & lucidè, saith Saint Augustine, not soundly alone, but clearely also;
to make grace appear both solidè & lucidè, Says Saint Augustine, not soundly alone, but clearly also;
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NONLATINALPHABET, to make cleare (saith the Apostle) the mystery to all men.
, to make clear (Says the Apostle) the mystery to all men.
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A mystery, at first so secret, so hidden in God, Ephes. 3. 9. that the Angels could not see it:
A mystery, At First so secret, so hidden in God, Ephesians 3. 9. that the Angels could not see it:
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for Saint Peter telleth us, that they longed for the sight, 1 Pet. 1. 12. now by the Gospell, men might behold it, weake-sighted men might clearely behold it.
for Saint Peter Telleth us, that they longed for the sighed, 1 Pet. 1. 12. now by the Gospel, men might behold it, weak-sighted men might clearly behold it.
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The Apostle in that Chapter is plentifull in phrases serving to this sense. To end this point;
The Apostle in that Chapter is plentiful in phrases serving to this sense. To end this point;
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the Scripture, (saith Saint Gregory ) is Epistola Creatoris, Gods Epistle to his Creature.
the Scripture, (Says Faint Gregory) is Epistle Creatoris, God's Epistle to his Creature.
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The Scriptures are Gods Letters, we call them Sacras literas, they are Gods holy Letters, sent unto his Church, to signifie Salvation meant to all mankind. What the grace of God decreed, that the Word of God declared.
The Scriptures Are God's Letters, we call them Sacras literas, they Are God's holy Letters, sent unto his Church, to signify Salvation meant to all mankind. What the grace of God decreed, that the Word of God declared.
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Gods grace a mystery, a hidden mystery, hidden from the eare, NONLATINALPHABET, Rom. 16. 25. hidden from the eye, NONLATINALPHABET, Ephes. 3. 9. the Gospel is the Apocalypse, the Revelation of that mystery.
God's grace a mystery, a hidden mystery, hidden from the ear,, Rom. 16. 25. hidden from the eye,, Ephesians 3. 9. the Gospel is the Apocalypse, the Revelation of that mystery.
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The next point is the subject of this Revelation, it is the Grace of God. What grace meanes Saint Paul? Not Emanantem, which are the gifts of God,
The next point is the Subject of this Revelation, it is the Grace of God. What grace means Saint Paul? Not Emanantem, which Are the Gifts of God,
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and are in men, but immanentem, which is the love of God, and is in God;
and Are in men, but immanentem, which is the love of God, and is in God;
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not Gods out-flowing grace, but his in-biding grace. The Gospel is the Appearance, the Epiphany of that grace;
not God's outflowing grace, but his in-biding grace. The Gospel is the Appearance, the Epiphany of that grace;
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and is therefore called, Act. 20. 24. The Gospell of the Grace of God.
and is Therefore called, Act. 20. 24. The Gospel of the Grace of God.
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The Grace of God, is the free good will of God, by which he loveth us in Iesus Christ, giveth us his Spirit, forgiveth us our sinnes, justifieth us, and saveth us. I say in Iesus Christ;The Grace of God, is the free good will of God, by which he loves us in Iesus christ, gives us his Spirit, forgiveth us our Sins, Justifieth us, and Saveth us. I say in Iesus christ;
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because all grace hath hansell first in him. Salvation is not of man, but of God;
Because all grace hath handsel First in him. Salvation is not of man, but of God;
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not of mans merit, but of Gods grace, not it selfe onely, Salvati estis gratia, Eph. 2. 5. You are saved by grace;
not of men merit, but of God's grace, not it self only, Salvati Ye are Gratia, Ephesians 2. 5. You Are saved by grace;
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The decree, NONLATINALPHABET, the Election of Grace, Rom. 1. 5. the meanes, both Vocation, We are called NONLATINALPHABET, according to his Grace, 1 Tim. 1. and justification, Rom. 3. 24. it also is NONLATINALPHABET, freely by his Grace, and the end of it, eternall life, it is NONLATINALPHABET, it is the gift of God.
The Decree,, the Election of Grace, Rom. 1. 5. the means, both Vocation, We Are called, according to his Grace, 1 Tim. 1. and justification, Rom. 3. 24. it also is, freely by his Grace, and the end of it, Eternal life, it is, it is the gift of God.
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Rom. 6. 23. Both beginning and progresse, and execution of Salvation, is all from Grace. This is the Riches of Gods grace, Ephes. 1. 7. Yea NONLATINALPHABET, the exceeding, the hyperbolicall riches of his grace.Rom. 6. 23. Both beginning and progress, and execution of Salvation, is all from Grace. This is the Riches of God's grace, Ephesians 1. 7. Yea, the exceeding, the hyperbolical riches of his grace.
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Ephe. 2. 7. And therefore this attribute is put into Gods stile, proclamed by Gods selfe, Exo. 34. 6. NONLATINALPHABET the gratious God:Ephes 2. 7. And Therefore this attribute is put into God's style, proclaimed by God's self, Exo. 34. 6. the gracious God:
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so rich, so exceeding rich in grace;
so rich, so exceeding rich in grace;
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that the Apostles entitle him the God of grace, and his spirit, the spirit of grace,
that the Apostles entitle him the God of grace, and his Spirit, the Spirit of grace,
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and his throne, the throne of grace. I say, by Gods grace is not meant any thing created, or infused in us;
and his throne, the throne of grace. I say, by God's grace is not meant any thing created, or infused in us;
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but Gods voluntary favour, his francke and free affection, and meere mercy in Christ Iesus. Not onely workes are weake,
but God's voluntary favour, his frank and free affection, and mere mercy in christ Iesus. Not only works Are weak,
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but faith also though the chiefest of his outflowing graces, is too feeble to effect the Salvation of mans soule.
but faith also though the chiefest of his outflowing graces, is too feeble to Effect the Salvation of men soul.
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Mans merits, saith Saint Hierom drive to desperation; so farre are they from saving us.
men merits, Says Saint Hieronymus drive to desperation; so Far Are they from Saving us.
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Doe thornes yeeld grapes, or plucke we figges of thistles? If grace could possibly grow, out of God, that thing in the Creature, which should moove it, must be good, as grace it selfe is.
Doe thorns yield grapes, or pluck we figs of thistles? If grace could possibly grow, out of God, that thing in the Creature, which should move it, must be good, as grace it self is.
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But we know with Saint Paul, that there is no good in man. Rom. 7. 18. Surely some is sometimes, as it springeth from Gods Spirit; but the Flesh marreth it.
But we know with Saint Paul, that there is no good in man. Rom. 7. 18. Surely Some is sometime, as it springs from God's Spirit; but the Flesh marreth it.
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What good soever is by God infused in us, it is instantly infected by our in-bred corruption:
What good soever is by God infused in us, it is instantly infected by our inbred corruption:
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and so no fit moover of the good grace of God.
and so no fit mover of the good grace of God.
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And therefore that Paradoxe of the Pelagians, that the ground of Gods grace, was the foresight of mans merit, is a franticke heresie.
And Therefore that Paradox of the Pelagians, that the ground of God's grace, was the foresight of men merit, is a frantic heresy.
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Not Gods Prescience of goodnesse in man, but his conscience of goodnesse in himselfe, mooved him to be gracious.
Not God's Prescience of Goodness in man, but his conscience of Goodness in himself, moved him to be gracious.
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Gods grace hath no dependance out of Gods selfe, (as once Pelagius held, and laid a part of it on man) but solely and wholely relieth on Gods pleasure.
God's grace hath no dependence out of God's self, (as once Pelagius held, and laid a part of it on man) but solely and wholly Relieth on God's pleasure.
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For how shall the effect father his owne cause? All grace in man doth issue from grace in God, which therefore cannot rise from ought in man.
For how shall the Effect father his own cause? All grace in man does issue from grace in God, which Therefore cannot rise from ought in man.
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Gods Will is the wombe that first conceived it, his beneplacitum begat it first, and as the prima matrix;
God's Will is the womb that First conceived it, his beneplacitum begat it First, and as the prima matrix;
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so it is the prima motrix: the first moover of Gods mercy. Grace then is free:so it is the prima motrix: the First mover of God's mercy. Grace then is free:
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Wrath is a debt, NONLATINALPHABET but grace is no debt, NONLATINALPHABET, saith Saint Basil; and it seemes Saint Augustine hath translated it.
Wrath is a debt, but grace is no debt,, Says Saint Basil; and it seems Saint Augustine hath translated it.
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For he calles poenam debitam, but gratiam indebitam. Death is a paine, God owes us that;
For he calls poenam debitam, but gratiam indebitam. Death is a pain, God owes us that;
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but life is a favour, and God owes not it. Exercet debitam severitatem, exhibet indebitam pietatem, saith the same Father. Salvation is like the raine; God sends it freely;
but life is a favour, and God owes not it. Exercet debitam severitatem, exhibet indebitam pietatem, Says the same Father. Salvation is like the rain; God sends it freely;
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It costs no price, nor paines; man buies it not, man earnes it not. We have it NONLATINALPHABET, saith the Apostle, Rom. 3. 24. that is, of gift;
It costs no price, nor pains; man buys it not, man earns it not. We have it, Says the Apostle, Rom. 3. 24. that is, of gift;
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and what is freer then gift? To end this second point, Damnation is of right, but salvation is of Grace.
and what is freer then gift? To end this second point, Damnation is of right, but salvation is of Grace.
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The wicked man may challenge hell; or if he will not challenge it, it will chalenge him.
The wicked man may challenge hell; or if he will not challenge it, it will challenge him.
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But the righteous man can not claime heaven; the tenure of the Saints is but franke almoigne.
But the righteous man can not claim heaven; the tenure of the Saints is but frank Alms.
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Death is NONLATINALPHABET, a debt to sinne, but life is NONLATINALPHABET, a franke and free favour. Not merces •pperantis, but munus largientis, Ambr. not a wages, but a largesse.
Death is, a debt to sin, but life is, a frank and free favour. Not merces •pperantis, but munus largientis, Ambrose not a wages, but a largess.
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In a word, it is not a dutie, but it is a bountie, it is not of merit,
In a word, it is not a duty, but it is a bounty, it is not of merit,
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but it is of Grace, and so much for the second point. The next point in the Scripture is the project of this grace;
but it is of Grace, and so much for the second point. The next point in the Scripture is the project of this grace;
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and that is salvation: that is, propositum gratiae, as the Apostle termeth it, Rom. 4. 5. the Greeke copies have it not, but the Latine have;
and that is salvation: that is, propositum Gratiae, as the Apostle termeth it, Rom. 4. 5. the Greek copies have it not, but the Latin have;
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and Saint Ambrose doth warrant it. A project worthy of the grace of God; it is so rich and infinite in sweetnesse.
and Saint Ambrose does warrant it. A project worthy of the grace of God; it is so rich and infinite in sweetness.
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For it containes both tuition from all evill, and fruition of all good. Man can not have more, God can not give more.
For it contains both tuition from all evil, and fruition of all good. Man can not have more, God can not give more.
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Tuition from all evill, from sinne, from death, from Sathan, and from hell. Fruition of all good, of life, of heaven, of glory, and of joy:
Tuition from all evil, from sin, from death, from Sathan, and from hell. Fruition of all good, of life, of heaven, of glory, and of joy:
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of the blessed presence of Saints, of Angells, and of God himselfe. I say, tuition from all evill;
of the blessed presence of Saints, of Angels, and of God himself. I say, tuition from all evil;
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from sinne, I meane the sting of it. Grace hath pull'd it out: from death, I meane the curse of it, grace hath cancell'd it.
from sin, I mean the sting of it. Grace hath pulled it out: from death, I mean the curse of it, grace hath canceled it.
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From the clawes of Sathan, Grace hath chipped them; and from the chawes of hell, Grace hath choked them. And fruition of all good; of life, it is eternall:
From the claws of Sathan, Grace hath chipped them; and from the chaws of hell, Grace hath choked them. And fruition of all good; of life, it is Eternal:
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of heaven, it is a kingdome, a weight of glory, and a world of joy. Of the Saints and Angells presence; alwayes praising God:
of heaven, it is a Kingdom, a weight of glory, and a world of joy. Of the Saints and Angels presence; always praising God:
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yea, the vision of Gods selfe, unexpressible of words, unconceiveable by wit. This is the Salvation, which the Grace of God doth bring; and that unto all men.
yea, the vision of God's self, unexpressible of words, unconceivable by wit. This is the Salvation, which the Grace of God does bring; and that unto all men.
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It is the last point of my Text. The Object of Salvation, is the whole world:
It is the last point of my Text. The Object of Salvation, is the Whole world:
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Grace bringeth it to all men.Grace brings it to all men.
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First men; then all. He saith not Beasts, nor Angells, but all men. That man were brutish, that should beleeve salvation belonged to brute creatures.
First men; then all. He Says not Beasts, nor Angels, but all men. That man were brutish, that should believe salvation belonged to brutus creatures.
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And yet there is a Psalme, that seemes to save them to.
And yet there is a Psalm, that seems to save them to.
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See (I pray you) the 7. verse of the 36. Psalme: Thou O Lord (saith David) dost save both man and beast.
See (I pray you) the 7. verse of the 36. Psalm: Thou Oh Lord (Says David) dost save both man and beast.
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But the Psalmist meaneth there, preservation, not salvation. Gods feedes them, and provides for them: but he saves them not.
But the Psalmist means there, preservation, not salvation. God's feeds them, and provides for them: but he saves them not.
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Hee expounds himselfe else where, God giveth food to all flesh, and feedeth the young Ravens that call upon him.
He expounds himself Else where, God gives food to all Flesh, and feeds the young Ravens that call upon him.
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Beasts, foules and fishes, and some creeping things Astronomers have put in heaven; but grace admits no such. And for the Angells;
Beasts, fowls and Fish, and Some creeping things Astronomers have put in heaven; but grace admits no such. And for the Angels;
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surely salvation doth belong to them. But it was beside Pauls purpose; and therefore he names them not, but onely men;
surely salvation does belong to them. But it was beside Paul's purpose; and Therefore he names them not, but only men;
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and that with a note of universalitie it is, to all men.
and that with a note of universality it is, to all men.
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Not Origens all; who extended this grace not onely to all men, but to the devills to, tantò errans perversiùs, quantò sentiens clementius, Aug. of perverse pitie would have no man damned.
Not Origens all; who extended this grace not only to all men, but to the Devils to, tantò Errant perversiùs, quantò sentiens clementius, Aug. of perverse pity would have no man damned.
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The terme is to be taken not individually, but generally, but to all men, that is, all Ages, all Nations, all conditions;
The term is to be taken not individually, but generally, but to all men, that is, all Ages, all nations, all conditions;
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the grace of God bringeth salvation to them all. Will you see it in the first? Gods goodnesse is a fountaine; it is never drie.
the grace of God brings salvation to them all. Will you see it in the First? God's Goodness is a fountain; it is never dry.
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As grace is NONLATINALPHABET from the worlds beginning, Psa. 25. so it is NONLATINALPHABET to the worlds end, Psal. 136. à seculo in seculum, from one generation to another. Salvation is no termer;
As grace is from the world's beginning, Psa. 25. so it is to the world's end, Psalm 136. à seculo in seculum, from one generation to Another. Salvation is no termer;
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grace ties it not to times.
grace ties it not to times.
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Noah as well as Abel, Moses as well as Iacob, Ieremy as well as David, Paul as well as Simeon hath part in this Salvation.Noah as well as Abel, Moses as well as Iacob, Ieremy as well as David, Paul as well as Simeon hath part in this Salvation.
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Gods gracious purpose the Flood drowned not, the smoke of Sinai smothered not, the Captivity ended not, the ends of the world (Saint Paul calles them so) determined not.
God's gracious purpose the Flood drowned not, the smoke of Sinai smothered not, the Captivity ended not, the ends of the world (Saint Paul calls them so) determined not.
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For Christ by whom it is, was slaine from the beginning, Saint Iohn saith so. He was before Abraham, himselfe saith so.
For christ by whom it is, was slain from the beginning, Saint John Says so. He was before Abraham, himself Says so.
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And Clem. Alex. tomo quinto. 5. pag.
And Clem. Alexander tomo quinto. 5. page.
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233. doth Marcion wrong, though otherwise an hereticke, in blaming him for holding, that Christ saved those also that beleeved in him, before his incarnation.
233. does Marcion wrong, though otherwise an heretic, in blaming him for holding, that christ saved those also that believed in him, before his incarnation.
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The blood of the beasts under the law was type of his.
The blood of the beasts under the law was type of his.
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And the scarres of his wounds appeare yet still, and will for ever, till he come to judgement. The Apostle shall end this;
And the scars of his wounds appear yet still, and will for ever, till he come to judgement. The Apostle shall end this;
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he is heri, and hodie, and semper idem, Christ is the same, yesterday, to day, and for ever.
he is Heri, and hodie, and semper idem, christ is the same, yesterday, to day, and for ever.
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Will you see it in the second? Grace is a grand Ocean, it compasseth the earth.
Will you see it in the second? Grace is a grand Ocean, it Compasseth the earth.
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Gods goodnesse is a fountaine, streaming forth Salvation into all lands.
God's Goodness is a fountain, streaming forth Salvation into all Lands.
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The Church indeed (as Solomon cals it in his song) is an enclosed garden, and a parke impaled.
The Church indeed (as Solomon calls it in his song) is an enclosed garden, and a park impaled.
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But the pale and the enclosure are not for the pinfolding of the Church, but for the propriety and safety of the Church.
But the pale and the enclosure Are not for the pinfolding of the Church, but for the propriety and safety of the Church.
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The Church, it is scattered over the face of the earth; not impounded in Palestine, as it was sometime;
The Church, it is scattered over the face of the earth; not impounded in Palestine, as it was sometime;
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but the Heathen also are Christs enheritance, and his possession, the ends of the world.
but the Heathen also Are Christ inheritance, and his possession, the ends of the world.
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The Gentiles saith the Apostle, Ephes. 3. 6. are NONLATINALPHABET, and NONLATINALPHABET, joynt-tenants of the Gospell, and coheires of Salvation.
The Gentiles Says the Apostle, Ephesians 3. 6. Are, and, joint-tenants of the Gospel, and coheirs of Salvation.
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God gathereth heires of his kingdome from the foure windes; he hath called the earth from the rising of the Sunne unto the West.
God gathereth Heirs of his Kingdom from the foure winds; he hath called the earth from the rising of the Sun unto the West.
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The Holy Ghost breathed into all quarters under Heaven, and conveid Gods saving health from Tabor to Hermon, and from the Sea, unto the worlds end.
The Holy Ghost breathed into all quarters under Heaven, and conveid God's Saving health from Tabor to Hermon, and from the Sea, unto the world's end.
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Christ hath bought all nations for a price; and all flesh saith Iohn Baptist shall see Gods Salvation. christ hath bought all Nations for a price; and all Flesh Says John Baptist shall see God's Salvation.
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The infinite vertue and efficacy of Christs satisfaction reacheth to the saving of all Adams sonnes, wheresoever seated.
The infinite virtue and efficacy of Christ satisfaction reaches to the Saving of all Adams Sons, wheresoever seated.
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For it were absurd to thinke, that the power of the second Adam the Lord Christ were lesse unto life,
For it were absurd to think, that the power of the second Adam the Lord christ were less unto life,
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then the first was unto death. But as Adam tabificavit, sic Christus justificavit omnes, August.
then the First was unto death. But as Adam tabificavit, sic Christus justificavit omnes, August.
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as by one man Adam, the wrath of God, and the curse, which came by it, caught hold of all:as by one man Adam, the wrath of God, and the curse, which Come by it, caught hold of all:
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so by one man Christ, so much as in him lay, the grace of God, and the gift which is by grace, that is, Salvation hath abounded unto all. The Greeke word is elegant Rom. 5. 15. the grace of God NONLATINALPHABET, saith Paul. Grace doth not onely NONLATINALPHABET, burst forth with power to save;so by one man christ, so much as in him lay, the grace of God, and the gift which is by grace, that is, Salvation hath abounded unto all. The Greek word is elegant Rom. 5. 15. the grace of God, Says Paul. Grace does not only, burst forth with power to save;
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but also NONLATINALPHABET, it breakes forth round about, to save all men.
but also, it breaks forth round about, to save all men.
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All men, that is, all nations? How then (as saith our Saviour) is Salvation of the Iewes, Iohn 4. 22? It is not NONLATINALPHABET,All men, that is, all Nations? How then (as Says our Saviour) is Salvation of the Iewes, John 4. 22? It is not,
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but NONLATINALPHABET, not of them as their propriety, but either from them; because the Gospell that preacheth it, came forth of Iewry; or else out of them;
but, not of them as their propriety, but either from them; Because the Gospel that Preacheth it, Come forth of Iewry; or Else out of them;
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NONLATINALPHABET, the wheele of the Gospell, which is the charet of Salvation, is rolled (saith Gregory Nyssen. ) through the whole earth.
, the wheel of the Gospel, which is the chariot of Salvation, is rolled (Says Gregory Nyssen.) through the Whole earth.
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Gods grace by that drawght conveies it to all people;
God's grace by that draught conveys it to all people;
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and is therefore justly called by Saint Iude, the common Salvation, ver. 3. as common to all ages, so also to all lands. Grace will not be confinde.
and is Therefore justly called by Saint Iude, the Common Salvation, ver. 3. as Common to all ages, so also to all Lands. Grace will not be confined.
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For Gods goodnesse cannot be exhausted; he is Dives in omnes, saith the Apostle, rich enough for all.
For God's Goodness cannot be exhausted; he is Dives in omnes, Says the Apostle, rich enough for all.
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Will you see it in the third? Grace brings Salvation to all sorts of men.
Will you see it in the third? Grace brings Salvation to all sorts of men.
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God is no NONLATINALPHABET, he hath no respect of Persons.
God is no, he hath no respect of Persons.
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Doth the poore man doubt? Let him looke at Lazarus; hee lies in Abrahams bosome.
Does the poor man doubt? Let him look At Lazarus; he lies in Abrahams bosom.
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Doth the rich man doubt? Christ said to rich Zaccheus, this day is Salvation come unto thy house. No age excepted;
Does the rich man doubt? christ said to rich Zacchaeus, this day is Salvation come unto thy house. No age excepted;
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children and infants, yea the babe that dies unborne, are in the covenant, which God hath made unto their parents. No Sexe excepted:
children and Infants, yea the babe that die unborn, Are in the Covenant, which God hath made unto their Parents. No Sex excepted:
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though woman sinned before man, yet shee is saved as well as man.
though woman sinned before man, yet she is saved as well as man.
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Mary in her song calleth God her Saviour. Nay sinne it selfe excepteth not, so there be repentance;Marry in her song calls God her Saviour. Nay sin it self excepteth not, so there be Repentance;
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to day (saith Christ to the thiefe upon the Crosse) thou shalt be with me in Paradise. to day (Says christ to the thief upon the Cross) thou shalt be with me in Paradise.
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Yea Paul the chiefe of sinners (for so hee calles himselfe) a persecutor of the Saints, yet obtained his Salvation.
Yea Paul the chief of Sinners (for so he calls himself) a persecutor of the Saints, yet obtained his Salvation.
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The comming of Christ was of purpose to save sinners. To conclude; God is no niggard of his grace;
The coming of christ was of purpose to save Sinners. To conclude; God is no niggard of his grace;
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grace is no grudger of Salvation.
grace is no grudger of Salvation.
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With him (saith the Psalme ) is copiosa redemptio. It is an excellent attribute, which is given him by Saint Iames 5. 11. NONLATINALPHABET. In Gods mercy there is both NONLATINALPHABET and NONLATINALPHABET, it is both free and rich;
With him (Says the Psalm) is Copiosa redemptio. It is an excellent attribute, which is given him by Saint James 5. 11.. In God's mercy there is both and, it is both free and rich;
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both gratiosa & copiosa, both bountifull and plentifull.
both gratiosa & Copiosa, both bountiful and plentiful.
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Not onely NONLATINALPHABET, as we showed before, bursting forth round about, round about all ages, round about all nations, round about all sorts;
Not only, as we showed before, bursting forth round about, round about all ages, round about all Nations, round about all sorts;
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but NONLATINALPHABET, Rom. 5. 20. surrounding all those rounds, and with surplus and advantage overflowing all. I say, not onely NONLATINALPHABET, an abounding grace, abounding unto all, to the whole world;
but, Rom. 5. 20. surrounding all those rounds, and with surplus and advantage overflowing all. I say, not only, an abounding grace, abounding unto all, to the Whole world;
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but NONLATINALPHABET, 1 Tim. 1. a grace superabounding: that if there were more worlds, grace would bring Salvation even unto them all.
but, 1 Tim. 1. a grace superabounding: that if there were more world's, grace would bring Salvation even unto them all.
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Saint Pauls owne parallel shall end this point, 1 Tim. 2. 4. It is Gods will, that all men should be saved.
Saint Paul's own parallel shall end this point, 1 Tim. 2. 4. It is God's will, that all men should be saved.
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That gratious will be done on us, through Iesus Christ, Cui, &c. That gracious will be done on us, through Iesus christ, Cui, etc.
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THE PVRIFICATION OF SAINT MARIE. The first Sermon. PREACHED VPON CANDLEMAS-DAY. LVKE 2. 30. Viderunt enim Oculi mei Salutare tuum.
THE PURIFICATION OF SAINT MARRY. The First Sermon. PREACHED UPON CANDLEMAS DAY. LUKE 2. 30. Viderunt enim Oculi mei Salutare tuum.
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For mine eyes have seene thy salvation. For mine eyes have seen thy salvation.
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IT is a part of that Antheme, which was song by old Simeon at the Virgins Purification.
IT is a part of that Anthem, which was song by old Simeon At the Virgins Purification.
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The Particle, the first word of it bids us see the verse before, as containing a Reason of the matter in that verse. In that, he humbly resign'd his life to God.
The Particle, the First word of it bids us see the verse before, as containing a Reason of the matter in that verse. In that, he humbly resigned his life to God.
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This yeelds a reason of that resignation, Because his eyes had now beheld the Lords Christ.
This yields a reason of that resignation, Because his eyes had now beheld the lords christ.
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So the Argument of my text, is his thankefull acknowledgement of Gods performed promise; who had graciously vouchsafed him, though a very aged Father;
So the Argument of my text, is his thankful acknowledgement of God's performed promise; who had graciously vouchsafed him, though a very aged Father;
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yet before hee should die, the sight of the Messias. That Messias, Simeon here calls Salvation. Salutare tuum, Gods salvation. Expected hitherto, but now seene.
yet before he should die, the sighed of the Messias. That Messias, Simeon Here calls Salvation. Salutare tuum, God's salvation. Expected hitherto, but now seen.
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Seene, not NONLATINALPHABET, but NONLATINALPHABET, Chrysost. not in spirit, but by Eye. Not an others eye, but Simeons owne, Mine eyes. For mine eyes have seene thy salvation.
Seen, not, but, Chrysostom not in Spirit, but by Eye. Not an Others eye, but Simeons own, Mine eyes. For mine eyes have seen thy salvation.
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Of these five points, my purpose is to speake, God assisting, in that order, in which the Vulgar Latine, and Originall have marshal'd them.
Of these five points, my purpose is to speak, God assisting, in that order, in which the vulgar Latin, and Original have marshaled them.
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Viderunt is the first, in which I note two points, one of the sense, an other of the tense. For the former:Viderunt is the First, in which I note two points, one of the sense, an other of the tense. For the former:
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The Ages both before Christ, and since his comming, have believed on Christ: but Simeon beheld him.
The Ages both before christ, and since his coming, have believed on christ: but Simeon beheld him.
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He was prophesied of to them, and he is preached of to us; but hee is seene by Simeon. Faith apprehends the Object more certainely, then sense: for sense may be deceived; Faith can not.
He was prophesied of to them, and he is preached of to us; but he is seen by Simeon. Faith apprehends the Object more Certainly, then sense: for sense may be deceived; Faith can not.
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The eye may be deluded many wayes. The sight may be feeble. The Object may have art in it. God may hold the eyes.
The eye may be deluded many ways. The sighed may be feeble. The Object may have art in it. God may hold the eyes.
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Faith the immediate and meere worke of God, given of purpose to assure, cannot be beguiled.
Faith the immediate and mere work of God, given of purpose to assure, cannot be beguiled.
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Faith apprehends the Object more certainely then sense: but Sense apprehendeth it more presently then Faith:
Faith apprehends the Object more Certainly then sense: but Sense apprehendeth it more presently then Faith:
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and in that respect Sight farre excelleth Faith. The dead doe see themselves in heaven now:
and in that respect Sighed Far excels Faith. The dead do see themselves in heaven now:
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the alive beleeve to be there one day. Hodie mihi, cras tibi: Give me to day; take who will to morrow.
the alive believe to be there one day. Hodie mihi, cras tibi: Give me to day; take who will to morrow.
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Christ saith, they are blessed, qui non viderunt, sed crediderunt, that have not seene Christ, but beleeved: christ Says, they Are blessed, qui non viderunt, sed crediderunt, that have not seen christ, but believed:
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Then are they terque quaterque, much more blessed, that have beleeved, and seene too, and so Greg. Nyssen calls Simeon NONLATINALPHABET.
Then Are they terque quaterque, much more blessed, that have believed, and seen too, and so Greg. Nyssen calls Simeon.
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Saint Paul prayed, God would remove a pricke in his flesh, prayed thrice God would not.
Saint Paul prayed, God would remove a prick in his Flesh, prayed thrice God would not.
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But faith without sense, hath great reward: but occulata fides, faith seconded by sight, is great happinesse.
But faith without sense, hath great reward: but occulata fides, faith seconded by sighed, is great happiness.
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Beati oculi is Christs saying too, blessed are the eyes, that see the things you see. Beati oculi is Christ saying too, blessed Are the eyes, that see the things you see.
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I say not, that have seene and beleeved, seene first, and then beleeved. Faith bred of sense is not thankeworthy;
I say not, that have seen and believed, seen First, and then believed. Faith bred of sense is not thankeworthy;
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but that have beleev'd and seene:
but that have believed and seen:
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and so doth Simeon. His soule is so satisfied, now his eyes have seene his Saviour, that hee is well content to die:
and so does Simeon. His soul is so satisfied, now his eyes have seen his Saviour, that he is well content to die:
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Lord now lettest thou thy servant go in peace. Nay he desires to be dissolv'd;Lord now Lettest thou thy servant go in peace. Nay he Desires to be dissolved;
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some Fathers read Dimitie, and the Syriacke hath it so to, Lord now let thy servant.
Some Father's read Dimitie, and the Syriacke hath it so to, Lord now let thy servant.
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Like Iacob, willing with all his hart to die, when he saw that Ioseph liv'd. Abraham desir'd to see him.
Like Iacob, willing with all his heart to die, when he saw that Ioseph lived. Abraham desired to see him.
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Iacob waited for him, expecto (saith the Patriarch even on his death bed) Salutare tuum, I waite for thy salvation. Iacob waited for him, expecto (Says the Patriarch even on his death Bed) Salutare tuum, I wait for thy salvation.
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David begged it, Psal. 85. Da salutare tuum. He prayed for him;David begged it, Psalm 85. Dam salutare tuum. He prayed for him;
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yea his heart longed after him, Ps. 119. 81. Defecit ani ma mea in salutare tuum, his soule even sowned in desire of him.
yea his heart longed After him, Ps. 119. 81. Defecit ani ma mea in salutare tuum, his soul even sowned in desire of him.
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For that the Psalmist meanes of the Messias. S. Austin is my Author, Quid est salutare tuum, nisi Christus tuus? he saith, it was Christ, who was meant hy that salvation.
For that the Psalmist means of the Messias. S. Austin is my Author, Quid est salutare tuum, nisi Christus Thy? he Says, it was christ, who was meant high that salvation.
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Abraham the Father of Beleevers, and the Friend of God; Iacob a wrestler with Angells, and David a man after Gods owne heart;Abraham the Father of Believers, and the Friend of God; Iacob a wrestler with Angels, and David a man After God's own heart;
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what all these three desired, and obtained not, God here vouchsafeth Simeon.
what all these three desired, and obtained not, God Here vouchsafeth Simeon.
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Herod a King desir'd to see him, and was glad, gavisus valde, exceeding glad, when he saw him.Herod a King desired to see him, and was glad, gavisus Valde, exceeding glad, when he saw him.
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The Wise men of the East, Kings too, say some, came a great journey to see him,
The Wise men of the East, Kings too, say Some, Come a great journey to see him,
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and were glad, gavisi gaudio magno valdè, with an exceeding great gladnesse. This Object so desir'd by such, Kings, Prophets, Patriarkes, desir'd by so many;
and were glad, gavisi gaudio magno valdè, with an exceeding great gladness. This Object so desired by such, Kings, prophets, Patriarchs, desired by so many;
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as Haggei speakes, the desire of all Nations, it pleased God to shew to this aged holy Father.
as Haggai speaks, the desire of all nations, it pleased God to show to this aged holy Father.
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This is the meed of faith, Gods rich reward of mans beliefe. Simeon beleev'd, before he saw;
This is the meed of faith, God's rich reward of men belief. Simeon believed, before he saw;
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and therefore now he saw, what hee beleev'd. The storie saith, he waited for the consolation of Israel;
and Therefore now he saw, what he believed. The story Says, he waited for the consolation of Israel;
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that is, expected the Messias. And (as a Father saith) the reward of beleeving without sight, is to see, what thou beleevest.
that is, expected the Messias. And (as a Father Says) the reward of believing without sighed, is to see, what thou Believest.
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Expectator is made Spectator: the Object of his faith is now subject to his sight.Expectator is made Spectator: the Object of his faith is now Subject to his sighed.
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A sight so joyfull, that the people, albeit he were daily in their streets, yet thronged to behold him.
A sighed so joyful, that the people, albeit he were daily in their streets, yet thronged to behold him.
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Not Ship, not Mount, not Desert could keepe him from the multitude. They were so glad of him, so eager, so importunate;
Not Ship, not Mount, not Desert could keep him from the multitude. They were so glad of him, so eager, so importunate;
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that hee scarse had time to eate for them. Hee could not be so private, but they would find him out;
that he scarce had time to eat for them. He could not be so private, but they would find him out;
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and when they had him, they would hold him, and would not let him goe, Luke 4. 42. Nay his sight so joyfull, that one longing to behold him,
and when they had him, they would hold him, and would not let him go, Lycia 4. 42. Nay his sighed so joyful, that one longing to behold him,
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but not able for the prease, and lownesse of his stature;
but not able for the press, and lowness of his stature;
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Zaccheus a rich man, and principall of the Publicans, stucke not at the scruple of his reputation,Zacchaeus a rich man, and principal of the Publicans, stuck not At the scruple of his reputation,
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but ranne before, and got up into a tree, glad to see him so:
but ran before, and god up into a tree, glad to see him so:
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but when Christ said to him, hee would be his guest, his soule was so ravish'd with extraordinary joy;
but when christ said to him, he would be his guest, his soul was so ravished with extraordinary joy;
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that besides his quicke descending, and most cheerefull entertainement, he frankely vowed the halfe of his goods unto the poore,
that beside his quick descending, and most cheerful entertainment, he frankly vowed the half of his goods unto the poor,
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and a fourefold restitution of all he had got wrongfully. Now for the tense, viderunt, Simeon was promised, hee should see Christ: he sees him now indeed.
and a fourfold restitution of all he had god wrongfully. Now for the tense, viderunt, Simeon was promised, he should see christ: he sees him now indeed.
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Balaam said, videbo, I shall see him, but not now. The difference betweene the New Testament and the Old is but in tense onely. balaam said, videbo, I shall see him, but not now. The difference between the New Testament and the Old is but in tense only.
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It was then Suscitabit, the Lord shall raise, saith Moses, shall raise to you a Prophet like to me.
It was then Suscitabit, the Lord shall raise, Says Moses, shall raise to you a Prophet like to me.
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Orietur, saith Balaam, a starre shall rise. The Gospell turnes the tense; Suscitavit, saith Zacharie, God hath raised up a mighty salvation;
Orietur, Says balaam, a star shall rise. The Gospel turns the tense; Suscitavit, Says Zacharias, God hath raised up a mighty salvation;
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Orta est, saith the Evangelist, the light is risen, and that light was Christ. God said to Ahaz, virgo pariet, a Virgin shall beare; Orta est, Says the Evangelist, the Light is risen, and that Light was christ. God said to Ahaz, virgo pariet, a Virgae shall bear;
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That is turned into Peperit, Luke 2. 7. Shee brought forth her first begotten son. Iacob said, veniet, Shilo shall come.
That is turned into Peperit, Lycia 2. 7. Shee brought forth her First begotten son. Iacob said, Come, Shilo shall come.
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Himselfe saith, venit, the Sonne of man is come. Christ call'd before, NONLATINALPHABET, futurus, venturus, he that was to come.
Himself Says, venit, the Son of man is come. christ called before,, Future, Coming, he that was to come.
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Now Iohn Baptist saith of him, Ioh. 1. 26. He is among you; yea he can point at him, and say, Ecce, see the man.
Now John Baptist Says of him, John 1. 26. He is among you; yea he can point At him, and say, Ecce, see the man.
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This is the Act, viderunt: come wee to the Instrument, viderunt oculi, Mine eyes have seene.
This is the Act, viderunt: come we to the Instrument, viderunt oculi, Mine eyes have seen.
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There is a sight of Faith, the Patriarkes saw Christ so. Abraham did, Christ saith it, Ioh. 8. 56. And there is a sight of Fansie; the imagination sees in sleepe: dreames are called Visions.
There is a sighed of Faith, the Patriarchs saw christ so. Abraham did, christ Says it, John 8. 56. And there is a sighed of Fancy; the imagination sees in sleep: dreams Are called Visions.
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The Condition hath two termes, Prostration, if thou wilt Fall downe; and Adoration, and Worship me.
The Condition hath two terms, Prostration, if thou wilt Fallen down; and Adoration, and Worship me.
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There is visio mentis, a sight of understanding, NONLATINALPHABET, saith Epichar. the minde sees. It is (saith Saint Augustine) quidam tanquam oculus animae.
There is visio mentis, a sighed of understanding,, Says Epichar. the mind sees. It is (Says Faint Augustine) quidam tanquam oculus Spirits.
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The understanding is the soules eye.
The understanding is the Souls eye.
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But it is but quidam, a kinde of eye, and but tanquàm, as it were an eye, but none indeed.
But it is but quidam, a kind of eye, and but tanquàm, as it were an eye, but none indeed.
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And there is visio spiritus, a sight in traunce. So S. Iohn saw Christ, Rev. 1. NONLATINALPHABET.
And there is visio spiritus, a sighed in trance. So S. John saw christ, Rev. 1..
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So S. Steven saw him ecstatically; even as Peter, Iames, and Iohn saw Moses and Elias at Christs Transfiguration.
So S. Steven saw him ecstatically; even as Peter, James, and John saw Moses and Elias At Christ Transfiguration.
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But Simeon sees Christ NONLATINALPHABET, not in spirit, but in bodie: he sees him NONLATINALPHABET, with his eye.
But Simeon sees christ, not in Spirit, but in body: he sees him, with his eye.
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For though Saint Luke say, vers. 27. hee came in the Spirit, Saint Iohns very phrase, NONLATINALPHABET: yet that was no ecstasie:
For though Saint Lycia say, vers. 27. he Come in the Spirit, Saint Iohns very phrase,: yet that was no ecstasy:
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but Saint Luke meanes mov'd by the Spirit, i. by the holy Ghost. He came NONLATINALPHABET, in bodie to the Temple;
but Saint Lycia means moved by the Spirit, i. by the holy Ghost. He Come, in body to the Temple;
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and with his bodies eyes saw Christ. Simeons seeing is not like Saint Pauls hearing, 2 Cor. 1•. whether in the bodie, or out of it, he knowes not;
and with his bodies eyes saw christ. Simeons seeing is not like Saint Paul's hearing, 2 Cor. 1•. whither in the body, or out of it, he knows not;
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but hee saith, he saw him with his eyes. There is yet another sight in Scripture, Auricularis, a sight by eare.
but he Says, he saw him with his eyes. There is yet Another sighed in Scripture, Auricularis, a sighed by ear.
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Videbat voces, Exod. 20. the people saw the sound of the thunder. Saint Iohn sees the like, Apoc. 1. ut videret vocem, he sees a voyce.Videbat voces, Exod 20. the people saw the found of the thunder. Saint John sees the like, Apocalypse 1. ut videret vocem, he sees a voice.
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Sight so excells among the senses, that they all usurpe it. The Eare, the Nose, the Palate, all would faine be eyes. Every sense would see.
Sighed so excels among the Senses, that they all usurp it. The Ear, the Nose, the Palate, all would feign be eyes. Every sense would see.
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The Eare you have seene already. Voice is not visible; yet Saint Iohn would see it. So would the tongue. Psalme 34. Gustate & videte.
The Ear you have seen already. Voice is not visible; yet Saint John would see it. So would the tongue. Psalm 34. Taste & Videte.
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So would the hand, Luke 24. Palpate & videte, feele and see.
So would the hand, Lycia 24. Palpate & Videte, feel and see.
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Wee see (saith Saint Augustine ) not quid luceat onely, but quid oleat, quid caleat.
we see (Says Faint Augustine) not quid luceat only, but quid oleat, quid caleat.
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These sorts of seeing are all NONLATINALPHABET. unproper, and unnaturall. Tongue, hands, eares, members God made them not to see. But the eyes he did; theirs is the right sight; and Symeon sees with them:
These sorts of seeing Are all. unproper, and unnatural. Tongue, hands, ears, members God made them not to see. But the eyes he did; theirs is the right sighed; and Symeon sees with them:
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it is Ocularis Visio, not Auricularis, mine eyes have seene, saith Symeon. There is an other eare-sight, which is heare-say.
it is Ocularis Visio, not Auricularis, mine eyes have seen, Says Symeon. There is an other eare-sight, which is hearsay.
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Herod saw Christ so, I meane Herod the Babe slayer. The blind saw him so.Herod saw christ so, I mean Herod the Babe slayer. The blind saw him so.
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Yea and Iohn Baptists words must be construed so too, All flesh shall see Gods Salvation, i. e. see him with their eares:
Yea and John Baptists words must be construed so too, All Flesh shall see God's Salvation, i. e. see him with their ears:
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his Gospell should be preached unto all nations. A joyfull seeing too, but not so certaine. Sight is the surer sense.
his Gospel should be preached unto all Nations. A joyful seeing too, but not so certain. Sighed is the Surer sense.
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The eare is NONLATINALPHABET, Philo saith, subject to deceipt. The eye is NONLATINALPHABET, Saint Chrys. much more true and trusty; and Symeon sees Christ so.
The ear is, Philo Says, Subject to deceit. The eye is, Saint Chrys. much more true and trusty; and Symeon sees christ so.
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That he may say to Christ, as Iob said to God, I have heard of thee by the hearing of the eare,
That he may say to christ, as Job said to God, I have herd of thee by the hearing of the ear,
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but now mine eye seeth thee, Iob 42. 5. [ Not saw him onely, but embraced him also:but now mine eye sees thee, Job 42. 5. [ Not saw him only, but embraced him also:
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his armes held, what his eyes beheld. His hands (saith the Apostle) handled the word of life.
his arms held, what his eyes beheld. His hands (Says the Apostle) handled the word of life.
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He tooke the blessed Infant in his armes, an honour, a prerogative vouchsafed none but him;
He took the blessed Infant in his arms, an honour, a prerogative vouchsafed none but him;
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besides his Parents, who is thence called of the Fathers NONLATINALPHABET, the holder, the handler, the embracer of God.
beside his Parents, who is thence called of the Father's, the holder, the handler, the embracer of God.
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Irenaeus addes more, then I will urge; that hee blest the Infant too. The Text saith, God, ver. 28. he consters it of Christ. ]Irnaeus adds more, then I will urge; that he blessed the Infant too. The Text Says, God, ver. 28. he consters it of christ. ]
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The next terme notes the owner of this instrument; the eyes are his. My eyes have seene.
The next term notes the owner of this Instrument; the eyes Are his. My eyes have seen.
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As I may see, and yet haply not by eye; so may I see by eye, and yet haply it not mine.
As I may see, and yet haply not by eye; so may I see by eye, and yet haply it not mine.
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My neighbours eye, or my friends may see for me. Oculus usurarius. He can lend me his eye, as well as his hand.
My neighbours eye, or my Friends may see for me. Oculus usurarius. He can lend me his eye, as well as his hand.
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Symeon sees Christ, not per alium, but himselfe. There is Oculus Vicarius: All sight is not in person.Symeon sees christ, not per Alium, but himself. There is Oculus Vicar: All sighed is not in person.
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Bishops by name are seers, Episcopi, Overseers, but not everseers by themselves.
Bishops by name Are seers, Bishops, Overseers, but not everseers by themselves.
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There is a Church officer, whom the Canon Law calles Oculum Episcopi, the Bishops eye, to see for him.
There is a Church officer, whom the Canon Law calls Oculum Bishops, the Bishops eye, to see for him.
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Kings see with eyes, but not their owne. Magistrates and Iudges in the common wealth are Princes eyes, they see by them.
Kings see with eyes, but not their own. Magistrates and Judges in the Common wealth Are Princes eyes, they see by them.
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But Symeon sees Christ, as Iob hoped he should see him; My eyes, saith Iob, not others for me.
But Symeon sees christ, as Job hoped he should see him; My eyes, Says Job, not Others for me.
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Viderunt Oculi mei, My Eyes, saith Symeon, have seene thy Salvation. Viderunt Oculi mei, My Eyes, Says Symeon, have seen thy Salvation.
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The phrase is often, but it is not heere an idle Pleonasmus, but an earnest Emphasis; as if a man would say, hisce occulis vidi, I have seene him with these eyes.
The phrase is often, but it is not Here an idle Pleonasm, but an earnest Emphasis; as if a man would say, hisce occulis Vidi, I have seen him with these eyes.
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Symeons selfe, owne selfe, with his eyes, his owne eyes personally beholds his Saviour.Simeon self, own self, with his eyes, his own eyes personally beholds his Saviour.
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The eyes of the aged have lightly but bad sight, if they have any ▪ Symeon had small cause to hope to see his Saviour;
The eyes of the aged have lightly but bad sighed, if they have any ▪ Symeon had small cause to hope to see his Saviour;
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he was so old a man; but that divine Revelation had encouraged him; and as Nicephorus writes, his age was prorogued of purpose for that spectacle.
he was so old a man; but that divine Revelation had encouraged him; and as Nicephorus writes, his age was prorogued of purpose for that spectacle.
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of his soveraigne salving, that is, as the Angell derives it in Saint Matthew, of saving us from sinne.
of his sovereign salving, that is, as the Angel derives it in Saint Matthew, of Saving us from sin.
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But being blinde besides, as Celsus writes in Cypriam, to have his sight restored him at his embracing of the Babe, was more miraculous.
But being blind beside, as Celsus writes in Cyprian, to have his sighed restored him At his embracing of the Babe, was more miraculous.
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And the terme is not redundant, but fit it should be added, and his voice advanced with accent beseeming it, My eyes have seene thy Salvation.
And the term is not redundant, but fit it should be added, and his voice advanced with accent beseeming it, My eyes have seen thy Salvation.
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As if David meant of him, that saying in the Psalmes ▪ Longitudine dierum, with length of dayes will I satisfie him,
As if David meant of him, that saying in the Psalms ▪ Longitude Days, with length of days will I satisfy him,
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and I will shew him my Salvation. The eyes of Simeons Ancestours had seene spectabilia, mirabilia, glorious things and ••nderfull:and I will show him my Salvation. The eyes of Simeons Ancestors had seen spectabilia, mirabilia, glorious things and ••nderfull:
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the red sea parted, Iordan driven backe, the cloud and pillar of fire, the high Priest in his Robes, the standing of the Sunne and Moone, the bread of Angels, the Arke, the Temple.
the read sea parted, Iordan driven back, the cloud and pillar of fire, the high Priest in his Robes, the standing of the Sun and Moon, the bred of Angels, the Ark, the Temple.
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But Simeons eyes see heere the Lord of Glory, and him, whose name is Wonderfull.
But Simeons eyes see Here the Lord of Glory, and him, whose name is Wonderful.
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Never saw eye, any eye, not mans, not Angels, such a spectacle, the Word Incarnate, God incorporated in man.
Never saw eye, any eye, not men, not Angels, such a spectacle, the Word Incarnate, God incorporated in man.
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But may we trust the Evangelist? Some have questioned his Gospell: Marcio• a part of it, Cerinthus All. some write he was a Painter;
But may we trust the Evangelist? some have questioned his Gospel: Marcio• a part of it, Cerinthus All. Some write he was a Painter;
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was he not a Poet too? writes he not miranda, but non credenda; things wonderfull,
was he not a Poet too? writes he not miranda, but non credenda; things wonderful,
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but doubtfull? What if all this false, and Simeon saw not Christ, but his eyes deceived him,
but doubtful? What if all this false, and Simeon saw not christ, but his eyes deceived him,
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and hee us? There are three unhappy heretickes, though happy all in name, Faustus and Felix, and Fortunatus, three Manichees,
and he us? There Are three unhappy Heretics, though happy all in name, Faustus and Felix, and Fortunatus, three manichees,
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and some more, who deny that Christ was man, but onely God. And God, NONLATINALPHABET, saith the Evangelist, not this man onely, but not any ever saw.
and Some more, who deny that christ was man, but only God. And God,, Says the Evangelist, not this man only, but not any ever saw.
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Christs body was phantasticum, his flesh but putativa, his birth and death and all things concerning his humanity, were but imaginaria, all but meere apparencies. If so; ther. Simeon saw him not indeed;
Christ body was Phantasticum, his Flesh but putativa, his birth and death and all things Concerning his humanity, were but Imaginaria, all but mere apparencies. If so; there. Simeon saw him not indeed;
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but thought he saw him onely. He saith he saw him; but it was deceptio visus, deceipt of sight.
but Thought he saw him only. He Says he saw him; but it was deceptio visus, deceit of sighed.
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He saith, his eyes had seene him;
He Says, his eyes had seen him;
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but Oculi (saith the Oratour) sape mentiuntur, the eyes doe often leaze, This franticke heresie,
but Oculi (Says the Orator) sape mentiuntur, the eyes do often leaze, This frantic heresy,
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so grosse, so crosse to all Scripture, to all sense, is not worth the answearing.
so gross, so cross to all Scripture, to all sense, is not worth the answering.
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Christ, though he was not mere homo, as Arius held blasphemously, yet that he was vere homo, man truely,
christ, though he was not mere homo, as Arius held blasphemously, yet that he was vere homo, man truly,
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though not onely, what point in all Divinity hath proofe more plaine, more plentifull? and I have already handled this question heere before. The Object is now next; what Simeon saw;
though not only, what point in all Divinity hath proof more plain, more plentiful? and I have already handled this question Here before. The Object is now next; what Simeon saw;
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tis Gods Salvation. Twas no such great priviledge, such an honour to see Christ. What is Christus more then Vnctus? it signifies but one annointed.
this God's Salvation. It not such great privilege, such an honour to see christ. What is Christus more then Unctus? it signifies but one anointed.
pn31|vbz npg1 n1. pn31|vbds xx d j n1, d dt n1 pc-acp vvi np1. q-crq vbz fw-la av-dc cs np1? pn31 vvz p-acp pi vvn.
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Kings are so, men may see them daily; Wee may: God grant that long we may.
Kings Are so, men may see them daily; we may: God grant that long we may.
ng1 vbr av, n2 vmb vvi pno32 av-j; pns12 vmb: np1 vvb cst av-j pns12 vmb.
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But Simeon sees Salutare tuum, not Christ, but Iesus, that is, Salvation. Christ, i e. Vnction, I confesse, is sweete;
But Simeon sees Salutare tuum, not christ, but Iesus, that is, Salvation. christ, i e. Unction, I confess, is sweet;
p-acp np1 vvz fw-la fw-la, xx np1, cc-acp np1, cst vbz, n1. np1, sy sy. n1, pns11 vvb, vbz j;
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the Spouse cries in the Canticles, Oleum effusum nomen tuum, his name like pretious ointment. But Iesus, i. e.
the Spouse cries in the Canticles, Oleum effusum Nome tuum, his name like precious ointment. But Iesus, i. e.
dt n1 vvz p-acp dt n2, np1 fw-la fw-la fw-la, po31 n1 av-j j n1. p-acp np1, uh. sy.
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Salvation is more sweete by much, Mel in ore, saith Saint Bernard, that but oile, this Hony:
Salvation is more sweet by much, Mell in over, Says Saint Bernard, that but oil, this Honey:
n1 vbz av-dc j p-acp d, av p-acp n1, vvz n1 np1, cst p-acp n1, d n1:
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and what saith Sampson, is sweeter then Hony? Salvation sweet every way, sweete to the taste, in ore mel, to the eare, in aure melos, to the heart, in corde jubilus, saith that Father.
and what Says Sampson, is Sweeten then Honey? Salvation sweet every Way, sweet to the taste, in over mel, to the ear, in Aure melos, to the heart, in cord jubilus, Says that Father.
cc r-crq vvz np1, vbz jc cs n1? n1 j d n1, j p-acp dt n1, p-acp n1 fw-la, p-acp dt n1, p-acp n1 fw-la, p-acp dt n1, p-acp n1 fw-la, vvz d n1.
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This Father therefore chooseth this terme rather, his eyes see Gods Salvation. Christ is the same with Iesus;
This Father Therefore chooses this term rather, his eyes see God's Salvation. christ is the same with Iesus;
d n1 av vvz d n1 av-c, po31 n2 vvi npg1 n1. np1 vbz dt d p-acp np1;
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but unto every seer, Christ is not the same. Simeon sees him a Saviour. Many saw him, but not their Saviour.
but unto every seer, christ is not the same. Simeon sees him a Saviour. Many saw him, but not their Saviour.
cc-acp p-acp d n1, np1 vbz xx dt d. np1 vvz pno31 dt n1. av-d vvd pno31, cc-acp xx po32 n1.
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The Scribes and Pharisees saw him their Censurer. The devils saw him their destroyer.
The Scribes and Pharisees saw him their Censurer. The Devils saw him their destroyer.
dt n2 cc np2 vvd pno31 po32 n1. dt n2 vvd pno31 po32 n1.
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His Crucifiers shall see him at the Resurrection, Omnes Oculus, saith Saint Iohn, Revel. 1. Every eye shall see him;
His Crucifiers shall see him At the Resurrection, Omnes Oculus, Says Saint John, Revel. 1. Every eye shall see him;
po31 n2 vmb vvi pno31 p-acp dt n1, fw-la fw-la, vvz n1 np1, vvb. crd np1 n1 vmb vvi pno31;
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even they shall see him, that peirced him; but not their Saviour, but their Iudge. But Simeon sees him, that shall save him.
even they shall see him, that pierced him; but not their Saviour, but their Judge. But Simeon sees him, that shall save him.
av pns32 vmb vvi pno31, cst vvd pno31; cc-acp xx po32 n1, cc-acp po32 n1. p-acp np1 vvz pno31, cst vmb vvi pno31.
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Christ rather is NONLATINALPHABET, then NONLATINALPHABET, in proper speech a Saviour, not salvation: the Author of salvation, not the salvation selfe.
christ rather is, then, in proper speech a Saviour, not salvation: the Author of salvation, not the salvation self.
np1 av vbz, cs, p-acp j n1 dt n1, xx n1: dt n1 pp-f n1, xx dt n1 n1.
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But the Trope rife in Scripture. Christ called our Redemption, our Reconciliation, i. our Reconciler, our Redeemer.
But the Trope rife in Scripture. christ called our Redemption, our Reconciliation, i. our Reconciler, our Redeemer.
p-acp dt n1 av-j p-acp n1. np1 vvd po12 n1, po12 n1, sy. po12 n1, po12 n1.
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So our salvation here, that is, as Saint Paul stiles him NONLATINALPHABET, the Prince and Authour of our salvation;
So our salvation Here, that is, as Saint Paul stile him, the Prince and Author of our salvation;
av po12 n1 av, cst vbz, c-acp n1 np1 vvz pno31, dt n1 cc n1 pp-f po12 n1;
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NONLATINALPHABET (saith Saint Basil ) it is the use of Scripture to call Christ Gods salvation, Iacob call'd him so, you heard before.
(Says Faint Basil) it is the use of Scripture to call christ God's salvation, Iacob called him so, you herd before.
(vvz j np1) pn31 vbz dt n1 pp-f n1 pc-acp vvi np1 npg1 n1, np1 vvd pno31 av, pn22 vvd a-acp.
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So did David. So doth Iohn Baptist, Luke 3. 6. So that by Salutare tuum, he meanes, Christum tuum NONLATINALPHABET. Zacharie meanes Christ too, by salvation, in his song.
So did David. So does John Baptist, Lycia 3. 6. So that by Salutare tuum, he means, Christ tuum. Zacharias means christ too, by salvation, in his song.
av vdd np1. av vdz np1 np1, av crd crd av cst p-acp fw-la fw-la, pns31 vvz, np1 fw-la. np1 vvz np1 av, p-acp n1, p-acp po31 n1.
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In a word, as if Christ, and salvation were all one; Christ dining with Zaccheus, told him, that salvation was come unto his house.
In a word, as if christ, and salvation were all one; christ dining with Zacchaeus, told him, that salvation was come unto his house.
p-acp dt n1, c-acp cs np1, cc n1 vbdr d crd; np1 vvg p-acp np1, vvd pno31, cst n1 vbds vvn p-acp po31 n1.
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Christ hath his name of it.
christ hath his name of it.
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He therefore was called Iesus, NONLATINALPHABET, saith Saint Cyrill, worthily and fitly NONLATINALPHABET, elegantly conjoyning both Hebrew Etymologie and Greeke together;
He Therefore was called Iesus,, Says Saint Cyril, worthily and fitly, elegantly conjoining both Hebrew Etymology and Greek together;
pns31 av vbds vvn np1,, vvz n1 np1, av-j cc av-j, av-j vvg d njp n1 cc np1 av;
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But our Sauiour hath saved us from the assaulters of our soules:
But our Saviour hath saved us from the assaulters of our Souls:
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The Act so excellent, the salvation of man; that Clemens calls it NONLATINALPHABET, the greatest and royallest of all the Acts of God.
The Act so excellent, the salvation of man; that Clemens calls it, the greatest and Royalest of all the Acts of God.
dt n1 av j, dt n1 pp-f n1; cst np1 vvz pn31, dt js cc js pp-f d dt n2 pp-f np1.
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The Act so individually, so personally true, so proper unto Christ; that the name of a Saviour is given him transcendently.
The Act so individually, so personally true, so proper unto christ; that the name of a Saviour is given him transcendently.
dt n1 av av-jn, av av-j j, av j p-acp np1; cst dt n1 pp-f dt n1 vbz vvn pno31 av-j.
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His proper name is Iesus, it signifies a Saviour.
His proper name is Iesus, it signifies a Saviour.
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Yet that contents not Christians, but they put to the Appellative, and surname him Saviour too, Iesus Christ our Saviour. And lest you may object, that that is done in zeale, in ignorant zeale:
Yet that contents not Christians, but they put to the Appellative, and surname him Saviour too, Iesus christ our Saviour. And lest you may Object, that that is done in zeal, in ignorant zeal:
av cst vvz xx np1, cc-acp pns32 vvd p-acp dt j, cc vvi pno31 n1 av, np1 np1 po12 n1. cc cs pn22 vmb vvi, cst d vbz vdn p-acp n1, p-acp j n1:
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Gods Spirit doth it too, often in the Scripture. Yea and because many are call'd Saviours in the Scripture;
God's Spirit does it too, often in the Scripture. Yea and Because many Are called Saviors in the Scripture;
npg1 n1 vdz pn31 av, av p-acp dt n1. uh cc c-acp d vbr vvn ng1 p-acp dt n1;
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it is besides most commonly usher'd with an Article, when it is meant of Christ, NONLATINALPHABET, the Saviour, that is, the Saviour paramaunt the right, the high Arch-Saviour.
it is beside most commonly ushered with an Article, when it is meant of christ,, the Saviour, that is, the Saviour paramaunt the right, the high Arch-Saviour.
pn31 vbz a-acp av-ds av-j vvd p-acp dt n1, c-crq pn31 vbz vvn pp-f np1,, dt n1, cst vbz, dt n1 vvb dt n-jn, dt j n1.
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Nay Gods Spirit rests not there;
Nay God's Spirit rests not there;
uh-x ng1 n1 vvz xx a-acp;
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but for yet the greater emphasis, puts it in the Abstract here, and else where often, not Saviour, but savation.
but for yet the greater emphasis, puts it in the Abstract Here, and Else where often, not Saviour, but savation.
cc-acp c-acp av dt jc n1, vvz pn31 p-acp dt n-jn av, cc av c-crq av, xx n1, cc-acp n1.
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a close insinuation of the childs Deitie.
a close insinuation of the child's Deity.
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Tis Dionysius his Rule, that names are given God most properly in Abstracto, God not Wise, but Wisedome; not Righteous, but Righteousnesse; not a Saviour, but Salvation.
This Dionysius his Rule, that names Are given God most properly in Abstracto, God not Wise, but Wisdom; not Righteous, but Righteousness; not a Saviour, but Salvation.
pn31|vbz np1 po31 n1, cst n2 vbr vvn np1 av-ds av-j p-acp fw-la, np1 xx j, cc-acp n1; xx j, cc-acp n1; xx dt n1, cc-acp n1.
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Now to come to Saint Cyrills NONLATINALPHABET, the merit of the Title. A Saviour, and salvation;
Now to come to Saint Cyrills, the merit of the Title. A Saviour, and salvation;
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why? One of the Syrian Kings was call'd salvator, and that too with an Article, Antiochus NONLATINALPHABET, Antiochus the Saviour.
why? One of the Syrian Kings was called salvator, and that too with an Article, Antiochus, Antiochus the Saviour.
q-crq? crd pp-f dt jp n2 vbds vvn n1, cc cst av p-acp dt n1, npg1, np1 dt n1.
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But like the rest of that ranke, Philopators, Philadelphus, Epiphaues, and Theos, all NONLATINALPHABET, of the quite contrarie.
But like the rest of that rank, Philopators, Philadelphus, Epiphaues, and Theos, all, of the quite contrary.
p-acp av-j dt n1 pp-f d n1, n2, np1, n2, cc np1, d, pp-f dt av j-jn.
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Names often faile, imposed by men, never by God.
Names often fail, imposed by men, never by God.
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Absalom, a father of peace, so meanes his name, proved a sonne of murther and rebellion.Absalom, a father of peace, so means his name, proved a son of murder and rebellion.
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God nam'd Christ, Iesus. Simeon here expounds it, to be salvation.
God named christ, Iesus. Simeon Here expounds it, to be salvation.
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And (as the Samaritans say in Iohn 4. 42. he was NONLATINALPHABET, a right Saviour indeed.
And (as the Samaritans say in John 4. 42. he was, a right Saviour indeed.
cc (c-acp dt njp2 vvi p-acp np1 crd crd pns31 vbds, dt j-jn n1 av.
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How? For he hath saved his people, all people, from all enemies: not worldly, thats a light salvation; yet hee does that too;
How? For he hath saved his people, all people, from all enemies: not worldly, thats a Light salvation; yet he does that too;
q-crq? p-acp pns31 vhz vvn po31 n1, d n1, p-acp d n2: xx j, d|vbz dt j n1; av pns31 vdz d av;
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but Ghostly, thats the right salvation.
but Ghostly, thats the right salvation.
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Not from Egypt, or Amaleke, not Madian or Moab, not the Philistims or Assyrians, as Moses did Israel, and Sampson and Iosua, call'd Saviours too in Scripture:
Not from Egypt, or Amalekites, not Midian or Moab, not the philistines or Assyrians, as Moses did Israel, and Sampson and Iosua, called Saviors too in Scripture:
xx p-acp np1, cc np1, xx np1 cc np1, xx dt njp2 cc njp2, p-acp np1 vdd np1, cc np1 cc np1, vvd ng1 av p-acp n1:
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and yet this Saviour wrought those salvations too; they were but his instruments, but vice-saviours.
and yet this Saviour wrought those salvations too; they were but his Instruments, but vice-saviours.
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Had this Arch-Saviour not assisted them, the fellest of those enemies could but kill the bodie.
Had this Arch-Saviour not assisted them, the fellest of those enemies could but kill the body.
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the guilt of sinne, the curse of God, the treacherie of the flesh, the sorcerie of the world, the sentence of death, the clawes of Sathan, and the chawes of hell.
the guilt of sin, the curse of God, the treachery of the Flesh, the sorcery of the world, the sentence of death, the claws of Sathan, and the chaws of hell.
dt n1 pp-f n1, dt n1 pp-f np1, dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f n1, dt n2 pp-f np1, cc dt vvz pp-f n1.
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All these, not the spillers of our bloud, but the killers of our soules, this Iesus, this Saviour hath saved us from them all.
All these, not the spillers of our blood, but the killers of our Souls, this Iesus, this Saviour hath saved us from them all.
av-d d, xx dt n2 pp-f po12 n1, cc-acp dt n2 pp-f po12 n2, d np1, d n1 vhz vvn pno12 p-acp pno32 d.
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The world had enveigled our flesh, the flesh had enthralled us to sinne, Sinne had enwrapt us in the curse, the curse had adjudged us to death, Death had delivered us to Sathan,
The world had inveigled our Flesh, the Flesh had enthralled us to sin, Sin had enwrapped us in the curse, the curse had adjudged us to death, Death had Delivered us to Sathan,
dt n1 vhd vvn po12 n1, dt n1 vhd vvn pno12 p-acp n1, n1 vhd vvn pno12 p-acp dt n1, dt n1 vhd vvn pno12 p-acp n1, n1 vhd vvn pno12 p-acp np1,
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and Sathan had enjayled us in hell.
and Sathan had enjayled us in hell.
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But as old Zacharie singeth in his Hymne, God hath raised us a Saviour in the house of David, that should deliver us from all these enemies.
But as old Zacharias sings in his Hymn, God hath raised us a Saviour in the house of David, that should deliver us from all these enemies.
cc-acp c-acp j np1 vvz p-acp po31 n1, np1 vhz vvn pno12 dt n1 p-acp dt n1 pp-f np1, cst vmd vvi pno12 p-acp d d n2.
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The world is a Witch, but not to be feared: our Saviours self hath said it, Ego vici mundū, I have overcome the world.
The world is a Witch, but not to be feared: our Saviors self hath said it, Ego vici Mundum, I have overcome the world.
dt n1 vbz dt n1, cc-acp xx pc-acp vbi vvn: po12 ng1 n1 vhz vvn pn31, fw-la fw-la n1, pns11 vhb vvn dt n1.
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The pricke of the flesh, his grace hath blunted it. The wound of sinne his bloud hath salved it.
The prick of the Flesh, his grace hath blunted it. The wound of sin his blood hath salved it.
dt vvb pp-f dt n1, po31 n1 vhz vvn pn31. dt n1 pp-f n1 po31 n1 vhz vvn pn31.
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2790
The vigour of the Curse his Crosse hath voided it. The doome of Death his death diverted it.
The vigour of the Curse his Cross hath voided it. The doom of Death his death diverted it.
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The pawes of Sathan his bands have chained them, and the jawes of hell his thornes have choked them.
The paws of Sathan his bans have chained them, and the Jaws of hell his thorns have choked them.
dt n2 pp-f np1 po31 n2 vhb vvn pno32, cc dt n2 pp-f n1 po31 n2 vhb vvn pno32.
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To shut up this point, the Apostle telleth us, that the comming of Christ was of purpose for to save, 1 Tim. 1. Yea our Saviours selfe tells us so, that the Sonne of man came to save that was lost;
To shut up this point, the Apostle Telleth us, that the coming of christ was of purpose for to save, 1 Tim. 1. Yea our Saviors self tells us so, that the Son of man Come to save that was lost;
pc-acp vvi a-acp d n1, dt n1 vvz pno12, cst dt n-vvg pp-f np1 vbds pp-f n1 c-acp pc-acp vvi, crd np1 crd uh po12 ng1 n1 vvz pno12 av, cst dt n1 pp-f n1 vvd pc-acp vvi cst vbds vvn;
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both the true Saviour, as you heard of the Samaritanes, and the onely Saviour, so proclaimed by Saint Peter, Non est nomen aliud, there is none other name under heaven, by which we may be saved.
both the true Saviour, as you herd of the Samaritans, and the only Saviour, so proclaimed by Saint Peter, Non est Nome Aliud, there is none other name under heaven, by which we may be saved.
d dt j n1, c-acp pn22 vvd pp-f dt np2, cc dt j n1, av vvn p-acp n1 np1, fw-fr fw-fr fw-la vvn, pc-acp vbz pix j-jn n1 p-acp n1, p-acp r-crq pns12 vmb vbi vvn.
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Not that the Father and the holy Ghost are excluded from this act. They both as well as Christ, may be said to be our Saviours.
Not that the Father and the holy Ghost Are excluded from this act. They both as well as christ, may be said to be our Saviors.
xx d dt n1 cc dt j n1 vbr vvn p-acp d n1. pns32 d a-acp av c-acp np1, vmb vbi vvn pc-acp vbi po12 ng1.
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2795
For the workes of the Trinitie, which the Schoolemen terme ad extra belong to all the Persons.
For the works of the Trinity, which the Schoolmen term ad extra belong to all the Persons.
p-acp dt n2 pp-f dt np1, r-crq dt n2 vvb fw-la fw-la vvb p-acp d dt n2.
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2796
But the Father and the Spirit authoritativè, the Sonne executivè. The power and commission is common to all three, the execution proper to Christ onely.
But the Father and the Spirit authoritativè, the Son executivè. The power and commission is Common to all three, the execution proper to christ only.
p-acp dt n1 cc dt n1 fw-la, dt n1 fw-la. dt n1 cc n1 vbz j p-acp d crd, dt n1 j p-acp np1 av-j.
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2797
And Barnardine Ochinus was not in his wits, who because Saint Paul saith in the Acts, that God hath purchased his Church with his bloud, would have therefore God the Father to take this name on him,
And Barnardine Ochinus was not in his wits, who Because Saint Paul Says in the Acts, that God hath purchased his Church with his blood, would have Therefore God the Father to take this name on him,
np1 np1 np1 vbds xx p-acp po31 n2, r-crq c-acp n1 np1 vvz p-acp dt n2, cst np1 vhz vvn po31 n1 p-acp po31 n1, vmd vhi av np1 dt n1 pc-acp vvi d n1 p-acp pno31,
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as if his bloud were shed.
as if his blood were shed.
c-acp cs po31 n1 vbdr vvn.
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And Peter Gnapheus a madder man than hee, who would joyne all the persons coexecutours with Christ;
And Peter Gnapheus a madder man than he, who would join all the Persons coexecutours with christ;
np1 np1 np1 dt jc n1 cs pns31, r-crq vmd vvi d dt n2 n2 p-acp np1;
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all three to have been crucified, and so Saviours all three. Surely all are Saviours in a generall sense.
all three to have been Crucified, and so Saviors all three. Surely all Are Saviors in a general sense.
d crd pc-acp vhi vbn vvn, cc av ng1 av-d crd. np1 d vbr ng1 p-acp dt j n1.
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Of these Particulars, not in the order, they are heere, but as the sense requires. The Promise first;
Of these Particulars, not in the order, they Are Here, but as the sense requires. The Promise First;
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But he that died for us, more kindly saved us; and on him the Scripture conferres NONLATINALPHABET the title of a Saviour.
But he that died for us, more kindly saved us; and on him the Scripture confers the title of a Saviour.
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He is NONLATINALPHABET, the Saviour is Christ: else should the name of Iesus be put upon the Father, and the holy Ghost, as well as upon Christ.
He is, the Saviour is christ: Else should the name of Iesus be put upon the Father, and the holy Ghost, as well as upon christ.
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I come to the last word, Salutare tuum, thy salvation.
I come to the last word, Salutare tuum, thy salvation.
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This salvation is call'd Gods, whether as the owner, Christus autem dei, S. Paul saith, Christ is Gods, 1 Cor. 3. 23. or the Doner;
This salvation is called God's, whither as the owner, Christus autem dei, S. Paul Says, christ is God's, 1 Cor. 3. 23. or the Doner;
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for hee gave him, Iohn 3. I will not argue. Gods, whether Possessivè, the Saviour is his Sonne;
for he gave him, John 3. I will not argue. God's, whither Possessivè, the Saviour is his Son;
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or Processivè, salvation is his act. An Act worthy such an Agent:
or Processivè, salvation is his act. an Act worthy such an Agent:
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Nihil tam dignum Deo, quàm salus hominum, Tertull. No worke so worthy God, as mans salvation. Gods;Nihil tam dignum God, quàm salus hominum, Tertul No work so worthy God, as men salvation. God's;
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for he sent him, saith the Apostle. I cannot send him, who is an others. Gods;
for he sent him, Says the Apostle. I cannot send him, who is an Others. God's;
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for he gave him, saith Christs selfe. I can not giue, that is not mine.
for he gave him, Says Christ self. I can not give, that is not mine.
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Though he be Christus Dominus; yet he is Christus Domini too, as verse 26, though Christ the Lord, yet the Lords Christ. Gods, and yet mans too.
Though he be Christus Dominus; yet he is Christus Domini too, as verse 26, though christ the Lord, yet the lords christ. God's, and yet men too.
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Mans Passively; Marie turnes the Pronoune, My soule rejoyceth, in salutare meo, in God my savation.
men Passively; Marry turns the Pronoun, My soul Rejoiceth, in salutare meo, in God my savation.
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So doth the Prophet Habacuk, in Deo Iesu meo, in God my Saviour.
So does the Prophet Habakkuk, in God Iesu meo, in God my Saviour.
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But Gods actively ▪ Domini est salus, salvation, true salvation is all Gods. The Church militant sings it in the Psalme, Psal. 3. ult.
But God's actively ▪ Domini est salus, salvation, true salvation is all God's The Church militant sings it in the Psalm, Psalm 3. ult.
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The Church triumphant sings it in the Revelations, Salus à Domino, Salvation is of God. So truely Gods, that the relation is reciprocall;
The Church triumphant sings it in the Revelations, Salus à Domino, Salvation is of God. So truly God's, that the Relation is reciprocal;
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as it Salus Domini, the Lords salvation; so he Salutis Dominus, often in the Psalmes, the Lord of salvation;
as it Salus Domini, the lords salvation; so he Salutis Dominus, often in the Psalms, the Lord of salvation;
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meant not of actions onely of salvation, literally; but of the Perso also of the Saviour mystically. Thy salvation, that is, Gods:
meant not of actions only of salvation, literally; but of the Person also of the Saviour mystically. Thy salvation, that is, God's:
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God the Fathers, as begot by him, as he was God, God the holy Ghosts, as conceived by him, as he was man.
God the Father's, as begotten by him, as he was God, God the holy Ghosts, as conceived by him, as he was man.
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There are many Christs, and many Saviours, this is Gods. Christs selfe foretold of many Christs; Christus hîc, Christus illîc.
There Are many Christ, and many Saviors, this is God's Christ self foretold of many Christ; Christus hîc, Christus illîc.
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These were all the divills Christs. But this, the holy Ghost in Simeons Revelation calls Christus Domini, the Lords Christ.
These were all the Devils Christ. But this, the holy Ghost in Simeons Revelation calls Christus Domini, the lords christ.
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There are many Saviours and salvations, but not Gods. There is Salus hominis, Psal. 60. Mans salvation. Men have their Saviours. The Mammonist hath his; the Romanist hath his.
There Are many Saviors and salvations, but not God's There is Salus hominis, Psalm 60. men salvation. Men have their Saviors. The Mammonist hath his; the Romanist hath his.
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Mammon workes great salvations, too great, too often, to too many. The malefactor hath an enemie, a sworne enemie, that threatens him shame, publike shame; Death, shamefull death. It is the law.Mammon works great salvations, too great, too often, to too many. The Malefactor hath an enemy, a sworn enemy, that threatens him shame, public shame; Death, shameful death. It is the law.
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Mammon can save him from this enemie. It can be but some-where. and but sometimes. An uncertaine saviour.Mammon can save him from this enemy. It can be but somewhere. and but sometime. an uncertain Saviour.
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Nay Mammons selfe oft needs a saviour; subject to thiefe, wrecke, fire, and other casualties. A sory saviour:
Nay Mammons self oft needs a Saviour; Subject to thief, wreck, fire, and other casualties. A sorry Saviour:
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he saveth others, as they said of Christ, himselfe he cannot save. The Romanist hath better, the Saints.
he Saveth Others, as they said of christ, himself he cannot save. The Romanist hath better, the Saints.
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Mammon saves but from some evills; Saints from all. Saint Laurence from fire; yea though it be ignis sacer. Saint Anthony even from that.Mammon saves but from Some evils; Saints from all. Saint Laurence from fire; yea though it be ignis Sacer. Saint Anthony even from that.
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Saint Margaret from the paines of childbirth. Saint Leonard from bands; but that Mammon can doe too. Saint Valentine from the falling-sicknesse.
Saint Margaret from the pains of childbirth. Saint Leonard from bans; but that Mammon can do too. Saint Valentine from the Epilepsy.
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Saint Roch, and Sebastian from the plague. What cite I bodily distresses? Saints are Saviours also to their soules.
Saint Roch, and Sebastian from the plague. What Cite I bodily Distresses? Saints Are Saviors also to their Souls.
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They save them from Gods anger, from Sathan, sinne, and hell. For you must thinke they heare their prayers, and they see their wants.
They save them from God's anger, from Sathan, sin, and hell. For you must think they hear their Prayers, and they see their Wants.
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Iohn could heare a voyce from heaven:John could hear a voice from heaven:
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can not they as well from earth? Is not Athens as neere Thebes, as Thebes to Athens? Earth to Heaven,
can not they as well from earth? Is not Athens as near Thebes, as Thebes to Athens? Earth to Heaven,
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as Heaven to it? Nay, somewhat neerer: for sound ascends more easily, than comes downe.
as Heaven to it? Nay, somewhat nearer: for found ascends more Easily, than comes down.
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Marry then you must looke you speake out when you pray; for they confesse, they know not the secrets of mens hearts: And I crow, they see.
Marry then you must look you speak out when you pray; for they confess, they know not the secrets of men's hearts: And I crow, they see.
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Else why set they lights, great Tapers before them? Or if they serve not; doe they not videre videntem omnia, see him who sees all things;
Else why Set they lights, great Tapers before them? Or if they serve not; do they not To see videntem omnia, see him who sees all things;
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Gods face is their looking glasse, they see all things in it. There is yet an other Saviour:
God's face is their looking glass, they see all things in it. There is yet an other Saviour:
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not Gods, but mans, the Papists too. No neede to seeke so farre, to heaven for Saviours: theres one much neerer home: It is Merit.
not God's, but men, the Papists too. No need to seek so Far, to heaven for Saviors: theres one much nearer home: It is Merit.
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Goe no further than our selves. Our workes, our owne workes are Saviours sufficient.
Go no further than our selves. Our works, our own works Are Saviors sufficient.
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Almes, Fastings, Orysons, Pilgrimages, Vowes, and such like holy workes of supererogation suffice to the saving both of our owne soules, and others.
Alms, Fastings, Orisons, Pilgrimages, Vows, and such like holy works of supererogation suffice to the Saving both of our own Souls, and Others.
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What neede we Saints? What neede we Christ? Bellarmine blusheth not to make our selves our Saviours.
What need we Saints? What need we christ? Bellarmine blusheth not to make our selves our Saviors.
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And he cites Saint Paul for it, Salutem vestram operemini, worke ye your owne salvation.
And he cites Saint Paul for it, Salutem vestram Operemini, work you your own salvation.
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because the second calling, the conversion of the Iewes to Christ, shall not be, untill the fulnesse of the Gentiles come;
Because the second calling, the conversion of the Iewes to christ, shall not be, until the fullness of the Gentiles come;
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But Saint Peter saith, (whom I thought, hee would have rather heard) non est nomen aliud; there is none other name under heaven, by which we may be saved.
But Saint Peter Says, (whom I Thought, he would have rather herd) non est Nome Aliud; there is none other name under heaven, by which we may be saved.
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To conclude, both for Saints and Merits, but especially for Saints, they will say they make them Saviours;
To conclude, both for Saints and Merits, but especially for Saints, they will say they make them Saviors;
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for the Fathers, even the ancient Fathers say they are. But first, they slander them. Secondly, say they did;
for the Father's, even the ancient Father's say they Are. But First, they slander them. Secondly, say they did;
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here is one NONLATINALPHABET, Nyss. a right ancient, a father of the Church indeed, appropriates the office of salvation unto Christ, of Gods salvation.
Here is one, Nyss. a right ancient, a father of the Church indeed, appropriates the office of salvation unto christ, of God's salvation.
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Hee onely was Gods meanes to rescue man; the instrument Gods Wisedome decreed to use, to save mankinde.
He only was God's means to rescue man; the Instrument God's Wisdom decreed to use, to save mankind.
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Workes and Saints Rome hath raised up them. But Moses and Z•charie make Christ raised up by God.
Works and Saints Room hath raised up them. But Moses and Z•charie make christ raised up by God.
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Let the worldling, let the Romanist, the one say of his Money, the other of his Merits, they are his Saviours;
Let the worldling, let the Romanist, the one say of his Money, the other of his Merits, they Are his Saviors;
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Christ cries in Esay, Ego sum, ego sum; non est servator praeter me, there is no salvation of Gods, but onely Christ.
christ cries in Isaiah, Ego sum, ego sum; non est servator praeter me, there is no salvation of God's, but only christ.
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Vnto him our onely Saviour, to God the Father, and the holy Ghost, be duely ascribed all honour, majestie, power, and salvation, &c. Unto him our only Saviour, to God the Father, and the holy Ghost, be duly ascribed all honour, majesty, power, and salvation, etc.
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THE PVRIFICATION OF SAINT MARIE. The second Sermon. PREACHED VPON CANDLEMAS-DAY.
THE PURIFICATION OF SAINT MARRY. The second Sermon. PREACHED UPON CANDLEMAS DAY.
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LVKE 2. 32. A Light to be reveiled to the Gentiles, and the Glory of thy People Israel.
LUKE 2. 32. A Light to be revealed to the Gentiles, and the Glory of thy People Israel.
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THis Scripture is a part of the propheticall Antheme, sung by old Simeon at the Purification of the Virgin Mary. The aged Father with his young Saviour in his armes, openeth his mouth in thanksgiving unto him, who had given him a revelation by the holy Ghost, that hee should not see death,
THis Scripture is a part of the prophetical Anthem, sung by old Simeon At the Purification of the Virgae Marry. The aged Father with his young Saviour in his arms, Openeth his Mouth in thanksgiving unto him, who had given him a Revelation by the holy Ghost, that he should not see death,
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untill he saw the Lords Christ.
until he saw the lords christ.
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The song standeth on three parts, a thankefull resignation of his life, a joyfull confession of the Saviour,
The song Stands on three parts, a thankful resignation of his life, a joyful Confessi of the Saviour,
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and a wonderfull commendation of the Messias. The last of the three, is the tenour of my Text, consisting of two titles, pertaining to Christs stile; NONLATINALPHABET, the light of the Gentiles;
and a wonderful commendation of the Messias. The last of the three, is the tenor of my Text, consisting of two titles, pertaining to Christ style;, the Light of the Gentiles;
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and NONLATINALPHABET, the Glory of the Iewes;
and, the Glory of the Iewes;
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To be a light to lighten the Gentiles, and to be the Glory of thy People Israel. To be a Light to lighten the Gentiles, and to be the Glory of thy People Israel.
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Should I not be censured for Curiosity, I would observe one thing in the order of the Titles.
Should I not be censured for Curiosity, I would observe one thing in the order of the Titles.
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Why the Light of the Gentiles should be placed before the Glory of the Iewes. It is not my conceipt, but noted by the learned;
Why the Light of the Gentiles should be placed before the Glory of the Iewes. It is not my conceit, but noted by the learned;
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that the sweet singer of this song guided by Gods Spirit, doth put the Gentiles before the Iewes;
that the sweet singer of this song guided by God's Spirit, does put the Gentiles before the Iewes;
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Saint Paul avoucheth it, Rom. 11. 25. that their obstinacy shall continue till then: and then Totus Israel Salvabitur, all Israel shall be saved.
Saint Paul avoucheth it, Rom. 11. 25. that their obstinacy shall continue till then: and then Totus Israel Salvabitur, all Israel shall be saved.
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But he termeth this a mystery: and therefore I will not meddle with it.
But he termeth this a mystery: and Therefore I will not meddle with it.
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The first title in my Text of the Messias honour, is, the Light of the Gentiles. The Lord in former ages shut up all nations in the shadow of death.
The First title in my Text of the Messias honour, is, the Light of the Gentiles. The Lord in former ages shut up all Nations in the shadow of death.
dt ord n1 p-acp po11 n1 pp-f dt np1 n1, vbz, dt n1 pp-f dt n2-j. dt n1 p-acp j n2 vvn a-acp d n2 p-acp dt n1 pp-f n1.
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The shine of his especiall mercies was seene onely of the Israelites. As all the land of Egypt was covered with blacke darkenesse;
The shine of his especial Mercies was seen only of the Israelites. As all the land of Egypt was covered with black darkness;
dt n1 pp-f po31 j n2 vbds vvn av-j pp-f dt np2. p-acp d dt n1 pp-f np1 vbds vvn p-acp j-jn n1;
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onely the Hebrewes had light, where they dwelt, Exod. 10. so spirituall blackenesse had covered the face of all heathen lands, onely upon Israel did the Lord let shine the bright luster of his Grace.
only the Hebrews had Light, where they dwelled, Exod 10. so spiritual blackness had covered the face of all heathen Lands, only upon Israel did the Lord let shine the bright luster of his Grace.
av-j dt njpg2 vhd n1, c-crq pns32 vvd, np1 crd av j n1 vhd vvn dt n1 pp-f d j-jn n2, av-j p-acp np1 vdd dt n1 vvb vvi dt j n1 pp-f po31 n1.
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The darkenesse of the Gentiles, was the ignorance of God, the slavery of sinne, the tyranny of sathan,
The darkness of the Gentiles, was the ignorance of God, the slavery of sin, the tyranny of sathan,
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and subjection to death and hell. Ignorance is the blindenesse and the darkenesse of the minde.
and subjection to death and hell. Ignorance is the blindness and the darkness of the mind.
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Sinne is the worke of darkenesse, Ephes. 5. Sathan is the prince of darkenesse. Death is the power of darkenesse, and hell is the pit of darkenesse.
Sin is the work of darkness, Ephesians 5. Sathan is the Prince of darkness. Death is the power of darkness, and hell is the pit of darkness.
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As godlinesse is called the armour of light, Rom. 13. so wickednesse is called the kingdome of darkenesse. And the Gentiles before Christ were subjects in this kingdome; Atheisme, Idolatry;
As godliness is called the armour of Light, Rom. 13. so wickedness is called the Kingdom of darkness. And the Gentiles before christ were subject's in this Kingdom; Atheism, Idolatry;
p-acp n1 vbz vvn dt n1 pp-f n1, np1 crd av n1 vbz vvn dt n1 pp-f n1. cc dt n2-j p-acp np1 vbdr n2-jn p-acp d n1; n1, n1;
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nay their very vertues, considered in themselves, out of Christ, were all but darkenesse.
nay their very Virtues, considered in themselves, out of christ, were all but darkness.
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Themselves were darkenesse, for both their soules were clouded with errour, and their bodies instruments of sinne.
Themselves were darkness, for both their Souls were clouded with error, and their bodies Instruments of sin.
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Their workes were darknesse, all manner of licentiousnesse. Their King was darkenesse, for they served sathan; and their end was darkenesse; for they went to hell.
Their works were darkness, all manner of licentiousness. Their King was darkness, for they served sathan; and their end was darkness; for they went to hell.
po32 n2 vbdr n1, d n1 pp-f n1. po32 n1 vbds n1, c-acp pns32 vvd fw-ge; cc po32 n1 vbds n1; c-acp pns32 vvd p-acp n1.
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But as when the day breaketh, the night vanisheth, and the Sun rising chaseth away darkenesse;
But as when the day breaks, the night Vanishes, and the Sun rising chases away darkness;
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so at Christs comming, whom Zachary calleth the day breake. Luke 1. 78. light appeared:
so At Christ coming, whom Zachary calls the day break. Luke 1. 78. Light appeared:
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and at the rising of the Messias, whom the Prophet Malachie calleth the Sunne, Mal. 4. 2. all lands were enlightned.
and At the rising of the Messias, whom the Prophet Malachi calls the Sun, Malachi 4. 2. all Lands were enlightened.
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Errour and ignorance were chased out of heathen mindes.
Error and ignorance were chased out of heathen minds.
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For the Preaching of the Gospell is the opening of the eies, Act. 26. 18. The eyes of the understanding.
For the Preaching of the Gospel is the opening of the eyes, Act. 26. 18. The eyes of the understanding.
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The pu•ifying of their soules to be the seates of God, and the sanctifying of their bodies to be the temples of the Holy Ghost, the remission of their sinnes, the amendment of their life, their rescue from sathan,
The pu•ifying of their Souls to be the seats of God, and the sanctifying of their bodies to be the Temples of the Holy Ghost, the remission of their Sins, the amendment of their life, their rescue from sathan,
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and their ransome from hell, these were the gratious beames of that glorious Sunne, the Sonne of God.
and their ransom from hell, these were the gracious beams of that glorious Sun, the Son of God.
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Simeon foretelleth this, Christ being newly borne: that he should be a Light to lighten the Gentiles. Simeon foretelleth this, christ being newly born: that he should be a Light to lighten the Gentiles.
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Yea Zachary foretelleth it, before he was borne, Luke 1. 79. that he should give light to them that sat in darkenesse.
Yea Zachary foretelleth it, before he was born, Lycia 1. 79. that he should give Light to them that sat in darkness.
uh np1 vvz pn31, c-acp pns31 vbds vvn, av crd crd cst pns31 vmd vvi n1 p-acp pno32 cst vvd p-acp n1.
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Nay Esay foretelleth it, before Zachary was borne.
Nay Isaiah foretelleth it, before Zachary was born.
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Esay 60. 3. that the nations should walke in his light, and Kings in the brightnesse of his rising.Isaiah 60. 3. that the Nations should walk in his Light, and Kings in the brightness of his rising.
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Nay David foretelleth it, before Esay was borne, in lumine tuo videbimus lumen, In thy light wee shall see light, that is, in Christo tuo, videbimus gratiam, in Gods annointed we shall see grace.
Nay David foretelleth it, before Isaiah was born, in lumine tuo videbimus lumen, In thy Light we shall see Light, that is, in Christ tuo, videbimus gratiam, in God's anointed we shall see grace.
uh-x np1 vvz pn31, c-acp np1 vbds vvn, p-acp fw-la fw-la fw-la fw-la, p-acp po21 n1 pns12 vmb vvi n1, cst vbz, p-acp fw-la fw-la, fw-la fw-la, p-acp n2 vvn pns12 vmb vvi n1.
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Nay Balaam foretelleth it, before David was borne, Num. 24. 17. that there should come a Starre from Iacob.
Nay balaam foretelleth it, before David was born, Num. 24. 17. that there should come a Star from Iacob.
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The great largenesse of this goodly light shooteth forth his shine unto all people, and is therefore called Iohn 8. 12. lux mundi, the worlds light.
The great largeness of this goodly Light shoots forth his shine unto all people, and is Therefore called John 8. 12. lux mundi, the world's Light.
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Balaam calleth him a Starre, and the starres give light unto the world; but that light is small; balaam calls him a Star, and the Stars give Light unto the world; but that Light is small;
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but Christ is NONLATINALPHABET, a great light, Math. 4. 16. God made two of them, Gen. 1. 16. Luminarta magna, two great Lights, the Sunne and the Moone, a bigger and a lesse;
but christ is, a great Light, Math. 4. 16. God made two of them, Gen. 1. 16. Luminarta Magna, two great Lights, the Sun and the Moon, a bigger and a less;
cc-acp np1 vbz, dt j n1, np1 crd crd np1 vvd crd pp-f pno32, np1 crd crd np1 fw-la, crd j n2, dt n1 cc dt n1, dt jc cc dt av-dc;
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and Christ is the greater of the two;
and christ is the greater of the two;
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so the Prophet Malachy calleth him, 4. 2. The Sunne of Righteousnesse; non Sol, ut stulte & impie Manichaei, Augustin.
so the Prophet Malachy calls him, 4. 2. The Sun of Righteousness; non Sol, ut Stulte & impie Manichaei, Augustin.
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tract. 34 in Iohan. Balaam calleth him a starre, and were he no more then so,tract. 34 in John balaam calls him a star, and were he not more then so,
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yet as the Starres give shine unto the night, so doth Christ give light to them that sit in darkenesse.
yet as the Stars give shine unto the night, so does christ give Light to them that fit in darkness.
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But he is more then so, he is NONLATINALPHABET the Sunne of righteousnesse; the starres give shine unto the night;
But he is more then so, he is the Sun of righteousness; the Stars give shine unto the night;
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but the Sunne turneth the night into day.
but the Sun turns the night into day.
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Now if the Sunne be able to dart out his beames, to the hemisphere of the earth, which is but the halfe;
Now if the Sun be able to dart out his beams, to the hemisphere of the earth, which is but the half;
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how much more shall Christ shoot forth his grace unto the whole earth? For the Sunne howsoever it appeare not so bigge as a waggon wheele,
how much more shall christ shoot forth his grace unto the Whole earth? For the Sun howsoever it appear not so big as a wagon wheel,
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yet it is farre greater then the whole earth.
yet it is Far greater then the Whole earth.
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But Christ, howsoever he seemed in body no bigger than a man, yet in his Godhead he is farre greater then the whole world.
But christ, howsoever he seemed in body no bigger than a man, yet in his Godhead he is Far greater then the Whole world.
p-acp np1, c-acp pns31 vvd p-acp n1 av-dx jc cs dt n1, av p-acp po31 n1 pns31 vbz av-j jc cs dt j-jn n1.
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For the heavens which are the enclosure of the whole world, are but his spanne, Esay 40. 12. And therefore that which Synesius said of the Sunne, is truer of Christ, NONLATINALPHABET; nihil divinius, nihil communius.
For the heavens which Are the enclosure of the Whole world, Are but his span, Isaiah 40. 12. And Therefore that which Synesius said of the Sun, is truer of christ,; nihil divinius, nihil Communius.
p-acp dt n2 r-crq vbr dt n1 pp-f dt j-jn n1, vbr p-acp po31 n1, np1 crd crd cc av cst r-crq np1 vvd pp-f dt n1, vbz jc pp-f np1,; fw-la fw-la, fw-la fw-la.
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If the Sunne shooteth forth his light unto all lands, Christ much more sheadeth forth his grace into all nations.
If the Sun shoots forth his Light unto all Lands, christ much more sheadeth forth his grace into all Nations.
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The brightnesse of his light not any Angell of the earth can say, it hath not seene it.
The brightness of his Light not any Angel of the earth can say, it hath not seen it.
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He that is Pater luminum, the Father of lights, Iam. 1. 17. and that dwelleth in lumine inaccessibili, in the light that none can attaine unto, 1 Tim. 6. yea that is himselfe light, 1 Iohn 1. the beames of his brightnesse cannot be so weake,
He that is Pater Luminum, the Father of lights, Iam. 1. 17. and that dwells in lumine inaccessibili, in the Light that none can attain unto, 1 Tim. 6. yea that is himself Light, 1 John 1. the beams of his brightness cannot be so weak,
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as not to suffice to enlighten the whole world.
as not to suffice to enlighten the Whole world.
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If any see it not, they are such, whose eares the god of this world hath blinded.
If any see it not, they Are such, whose ears the god of this world hath blinded.
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And yet his light is so piercing, that even they also see him. They see, but will not see;
And yet his Light is so piercing, that even they also see him. They see, but will not see;
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as the Prophet speaketh videndo non vident, seeing they see not. They heare the Gospell, but entertaine it not;
as the Prophet speaks videndo non vident, seeing they see not. They hear the Gospel, but entertain it not;
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the word is preached, but they obey it not, grace is offered, but they accept it not, Gods promises are tendred, they apprehend them not.
the word is preached, but they obey it not, grace is offered, but they accept it not, God's promises Are tendered, they apprehend them not.
dt n1 vbz vvn, cc-acp pns32 vvb pn31 xx, n1 vbz vvn, cc-acp pns32 vvb pn31 xx, npg1 n2 vbr vvn, pns32 vvb pno32 xx.
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Christs light unto such, is as the Sunne is to some Countries, it shines upon them, but it warmes them not.
Christ Light unto such, is as the Sun is to Some Countries, it shines upon them, but it warms them not.
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They that dwell in the uttermost climats of the earth, they see some light, but they feele no heat.
They that dwell in the uttermost climates of the earth, they see Some Light, but they feel no heat.
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So doe these, they see Christs light perforce; but the comfortable warmth of his gratious Spirit they feele it not.
So do these, they see Christ Light perforce; but the comfortable warmth of his gracious Spirit they feel it not.
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[ That which the Metaphysicke Philosopher saith of bonum, to be diffusivum sui, it is as true of light;
[ That which the Metaphysic Philosopher Says of bonum, to be diffusivum sui, it is as true of Light;
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it is diffusivum sui, the nature of light is like to water shed, it runneth out every way,
it is diffusivum sui, the nature of Light is like to water shed, it Runneth out every Way,
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and speadeth it selfe on every side.
and speadeth it self on every side.
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] The Sunne no sooner riseth, but the light of his beames shooteth forth into the aire,
] The Sun no sooner Riseth, but the Light of his beams shoots forth into the air,
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and overspreadeth the face of the earth; The rising of this glorious light, the. Sonne of God presently enlightened the whole world.
and overspreadeth the face of the earth; The rising of this glorious Light, the. Son of God presently enlightened the Whole world.
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The lightning saith Christ commeth out of the East, and shineth into the West, so also shall the comming of the Son of man be, Math. 24. 27. Christ said it of his second comming, his comming in the Clouds;The lightning Says christ comes out of the East, and shines into the West, so also shall the coming of the Son of man be, Math. 24. 27. christ said it of his second coming, his coming in the Clouds;
dt n1 vvz np1 vvz av pp-f dt n1, cc vvz p-acp dt n1, av av vmb dt n-vvg pp-f dt n1 pp-f n1 vbi, np1 crd crd np1 vvd pn31 pp-f po31 ord n-vvg, po31 n-vvg p-acp dt n2;
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it is as true of his first comming, his comming in the flesh;
it is as true of his First coming, his coming in the Flesh;
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for like unto the lightning, he came out of the East, but he shone into the West.
for like unto the lightning, he Come out of the East, but he shone into the West.
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His Incarnation was in Iudaea, but his Salvation shone into the Westerne world. For as the lightning glideth from the one side of Heaven unto the other;
His Incarnation was in Iudaea, but his Salvation shone into the Western world. For as the lightning glides from the one side of Heaven unto the other;
po31 n1 vbds p-acp np1, p-acp po31 n1 vvd p-acp dt j n1. p-acp p-acp dt n1 vvz p-acp dt crd n1 pp-f n1 p-acp dt j-jn;
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but when the Sunne is mounted, then the light is perfect; and the higher the Sunne, the lesser the shaddow.
but when the Sun is mounted, then the Light is perfect; and the higher the Sun, the lesser the shadow.
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so the Gospell glaunceth from one side of the earth unto the other. And it is Christs lanterne to beare his light before his people;
so the Gospel glanceth from one side of the earth unto the other. And it is Christ lantern to bear his Light before his people;
av dt n1 vvz p-acp crd n1 pp-f dt n1 p-acp dt n-jn. cc pn31 vbz npg1 n1 pc-acp vvi po31 n1 p-acp po31 n1;
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it is his torch, lighted at the beames of the Sunne shine of his grace, to direct the footesteps of the Gentiles toward heaven.
it is his torch, lighted At the beams of the Sun shine of his grace, to Direct the footsteps of the Gentiles towards heaven.
pn31 vbz po31 n1, vvn p-acp dt n2 pp-f dt n1 vvb pp-f po31 n1, pc-acp vvi dt n2 pp-f dt n2-j p-acp n1.
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As King Assuerus sent out his posts into all provinces, so Christ hath sent forth his Apostles into all realmes.
As King Assuerus sent out his posts into all Provinces, so christ hath sent forth his Apostles into all Realms.
p-acp n1 np1 vvd av po31 n2 p-acp d n2, av np1 vhz vvn av po31 n2 p-acp d n2.
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His raigne was from Ethiopia, unto the East Indies. His Ite, praedicate, goe and Preach, is unto all people, Math. 28. 19. Not onely Greekeland, and Italy, the Dutch, the French, the English, and the Spanish, have long enjoyed the brightnesse of his light;
His Reign was from Ethiopia, unto the East Indies. His Item, predicate, go and Preach, is unto all people, Math. 28. 19. Not only Greekeland, and Italy, the Dutch, the French, the English, and the Spanish, have long enjoyed the brightness of his Light;
po31 n1 vbds p-acp np1, p-acp dt n1 np1. po31 n1, vvb, vvb cc vvi, vbz p-acp d n1, np1 crd crd xx av-j np1, cc np1, dt jp, dt jp, dt jp, cc dt jp, vhb av-j vvn dt n1 pp-f po31 n1;
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but the goodly lampe of his glorious Gospell was both long agoe, and is now againe of late borne over the West Ocean into the new world.
but the goodly lamp of his glorious Gospel was both long ago, and is now again of late born over the West Ocean into the new world.
cc-acp dt j n1 pp-f po31 j n1 vbds av-d av-j av, cc vbz av av pp-f av-j vvn p-acp dt n1 n1 p-acp dt j n1.
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The light I say is diffusivum sui. In ages past God put his candle under a bushell;
The Light I say is diffusivum sui. In ages passed God put his candle under a bushel;
dt n1 pns11 vvb vbz fw-la fw-la. p-acp n2 p-acp np1 vvd po31 n1 p-acp dt n1;
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or at the most, he set it but upon a table, and it gave light onely to them of his house.
or At the most, he Set it but upon a table, and it gave Light only to them of his house.
cc p-acp dt ds, pns31 vvd pn31 p-acp p-acp dt n1, cc pn31 vvd av-j av-j p-acp pno32 pp-f po31 n1.
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The Iewes alone were of his house;
The Iewes alone were of his house;
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the Gentiles aliens and strangers, Ephes. 2. 12. But after Christs comming the light brake forth,
the Gentiles aliens and Strangers, Ephesians 2. 12. But After Christ coming the Light brake forth,
dt n2-j n2-jn cc n2, np1 crd crd p-acp p-acp npg1 vvg dt n1 vvd av,
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and suddenly shined into all Countries.
and suddenly shined into all Countries.
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What then, you will say unto me, had the Gentiles indeed no light before? surely they had some, such as it was, but a very dimme light; onely the light of nature.
What then, you will say unto me, had the Gentiles indeed no Light before? surely they had Some, such as it was, but a very dim Light; only the Light of nature.
q-crq av, pn22 vmb vvi p-acp pno11, vhd dt n2-j av dx n1 a-acp? av-j pns32 vhd d, d c-acp pn31 vbds, cc-acp dt j j n1; av-j dt n1 pp-f n1.
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He revealed to the Heathen, his power, his wisedome, his goodnesse, and the rest of his Divinity, non per Scripturam, sed per naturam, not by the Scriptures, but by the Creatures.
He revealed to the Heathen, his power, his Wisdom, his Goodness, and the rest of his Divinity, non per Scripturam, sed per naturam, not by the Scriptures, but by the Creatures.
pns31 vvd p-acp dt j-jn, po31 n1, po31 n1, po31 n1, cc dt n1 pp-f po31 n1, fw-fr fw-la fw-la, fw-la fw-la fw-la, xx p-acp dt n2, cc-acp p-acp dt n2.
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The wonderfull workemanship of Heaven and earth, though both of them dumb, Preached unto them, what God was.
The wonderful workmanship of Heaven and earth, though both of them dumb, Preached unto them, what God was.
dt j n1 pp-f n1 cc n1, cs d pp-f pno32 j, vvn p-acp pno32, r-crq np1 vbds.
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But this light was but twylight. It was but as starre light. I say, the light of the Gentiles was as a starre;
But this Light was but twilight. It was but as star Light. I say, the Light of the Gentiles was as a star;
p-acp d n1 vbds p-acp n1. pn31 vbds cc-acp c-acp n1 n1. pns11 vvb, dt n1 pp-f dt np1 vbds p-acp dt n1;
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as the day-starre in the morning;
as the daystar in the morning;
c-acp dt n1 p-acp dt n1;
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which rising a little before the Sunne, bringeth some light with him, but a weake light;
which rising a little before the Sun, brings Some Light with him, but a weak Light;
r-crq vvg dt j p-acp dt n1, vvz d n1 p-acp pno31, cc-acp dt j n1;
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because it comes ab imo, from below.
Because it comes ab imo, from below.
c-acp pn31 vvz fw-la fw-la, p-acp a-acp.
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But Christs rising is ab alto. Luke 1. 78. from above, and therefore a full light.
But Christ rising is ab alto. Luke 1. 78. from above, and Therefore a full Light.
p-acp npg1 n-vvg vbz zz fw-mi. np1 crd crd p-acp a-acp, cc av dt j n1.
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The light of nature, take it at the best; is but as the light when the day dawneth:
The Light of nature, take it At the best; is but as the Light when the day dawneth:
dt n1 pp-f n1, vvb pn31 p-acp dt js; vbz p-acp p-acp dt n1 c-crq dt n1 vvz:
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but Christs light of Grace, meant here by old Symeon, is as the Sunneshine at mid-day.
but Christ Light of Grace, meant Here by old Symeon, is as the Sunshine At midday.
cc-acp npg1 n1 pp-f n1, vvd av p-acp j np1, vbz p-acp dt n1 p-acp n1.
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The morning light, before the Sunne is up, is nothing but shade; yea when it is in rising, every low shrub maketh a great shaddow;
The morning Light, before the Sun is up, is nothing but shade; yea when it is in rising, every low shrub makes a great shadow;
dt n1 n1, p-acp dt n1 vbz a-acp, vbz pix p-acp n1; uh c-crq pn31 vbz p-acp vvg, d j n1 vvz dt j n1;
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Yea when it commeth to the Meridian, it hath little or no shaddow, no shaddow at all, where it is Verticall.
Yea when it comes to the Meridian, it hath little or no shadow, no shadow At all, where it is Vertical.
uh c-crq pn31 vvz p-acp dt n1, pn31 vhz j cc dx n1, dx n1 p-acp d, c-crq pn31 vbz j.
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To shut up this first part;
To shut up this First part;
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the Gentiles were once darkenesse, Eph. 5. 8. The promises were made unto the Patriarkes, not unto the Gentiles, the Gentiles were but dogges, the Iewes onely Gods children, Math. 15. 26. Gods grace was confined;
the Gentiles were once darkness, Ephesians 5. 8. The promises were made unto the Patriarchs, not unto the Gentiles, the Gentiles were but Dogs, the Iewes only God's children, Math. 15. 26. God's grace was confined;
dt n2-j vbdr a-acp n1, np1 crd crd dt n2 vbdr vvn p-acp dt n2, xx p-acp dt n2-j, dt n2-j vbdr cc-acp n2, dt np2 j n2 n2, np1 crd crd npg1 n1 vbds vvn;
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his mercies were imprisoned, and as it were impounded in Iewry. At Salem was his tabernacle,
his Mercies were imprisoned, and as it were impounded in Iewry. At Salem was his tabernacle,
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and his dwelling in Sion, Psalme 76. saith David; hee tyed himselfe unto the Temple, there was his mercie seate.and his Dwelling in Sion, Psalm 76. Says David; he tied himself unto the Temple, there was his mercy seat.
cc po31 n-vvg p-acp np1, n1 crd vvz np1; pns31 vvd px31 p-acp dt n1, pc-acp vbds po31 n1 n1.
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The Iewes themselves might not be heard, praying out of their land, unlesse they looked at the least toward Ierusalem. You may see it, both in Solomons prayer, 1 King. 8 ▪ 48. and in Daniels practise, Dan 6. 10. His favour was fastened to the seed of Sem, and his love was knit to Iacobs posteritie.
The Iewes themselves might not be herd, praying out of their land, unless they looked At the least towards Ierusalem. You may see it, both in Solomons prayer, 1 King. 8 ▪ 48. and in Daniel's practice, Dan 6. 10. His favour was fastened to the seed of Sem, and his love was knit to Iacobs posterity.
dt npg1 px32 vmd xx vbi vvn, vvg av pp-f po32 n1, cs pns32 vvd p-acp dt ds p-acp np1. pn22 vmb vvi pn31, av-d p-acp np1 n1, crd n1. crd ▪ crd cc p-acp np1 n1, uh crd crd po31 n1 vbds vvn p-acp dt n1 pp-f np1, cc po31 n1 vbds vvn p-acp npg1 n1.
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Israel was his sonne, his prim•genitus, his first borne sonne, Exod. 2. 44. his chiefe and his charge, NONLATINALPHABET his especiall jewell, Psal. 16. 2. that is, both NONLATINALPHABET his darling,Israel was his son, his prim•genitus, his First born son, Exod 2. 44. his chief and his charge, his especial jewel, Psalm 16. 2. that is, both his darling,
np1 vbds po31 n1, po31 fw-la, po31 ord vvn n1, np1 crd crd png31 j-jn cc po31 n1, po31 j n1, np1 crd crd cst vbz, d po31 n-jn,
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and NONLATINALPHABET his unicus, his onely Sonne.
and his Unicus, his only Son.
cc po31 fw-la, po31 j n1.
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His heart was tedder'd to that onely Nation, and his whole affection wedded to their Land.
His heart was teddered to that only nation, and his Whole affection wedded to their Land.
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But Christ hath broken downe the partition wall betweene the Iewes and us;
But christ hath broken down the partition wall between the Iewes and us;
p-acp np1 vhz vvn a-acp dt n1 n1 p-acp dt npg1 cc pno12;
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the Gentiles, once darkenesse, are now light, Ephe. 5. 8. The Heathen, once dogges, Matth. 15. 26. forrainers, Ephe. 2. nay enemies to God, Ephe. 5. he hath bought us with a price, to make us of dogges his children, of forrainers his brethren, of enemies his friends;
the Gentiles, once darkness, Are now Light, Ephes 5. 8. The Heathen, once Dogs, Matthew 15. 26. foreigners, Ephes 2. nay enemies to God, Ephes 5. he hath bought us with a price, to make us of Dogs his children, of foreigners his brothers, of enemies his Friends;
dt n2-j, a-acp n1, vbr av j, np1 crd crd dt j-jn, c-acp n2, np1 crd crd n2, np1 crd uh-x n2 p-acp np1, np1 crd pns31 vhz vvn pno12 p-acp dt n1, pc-acp vvi pno12 pp-f n2 po31 n2, pp-f n2 po31 n2, pp-f n2 po31 n2;
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the members of his body, the spouse of his bosome, sonnes to his father, and heires to his Kingdome.
the members of his body, the spouse of his bosom, Sons to his father, and Heirs to his Kingdom.
dt n2 pp-f po31 n1, dt n1 pp-f po31 n1, n2 p-acp po31 n1, cc n2 p-acp po31 n1.
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His Father at the first had given him the Iewes onely;
His Father At the First had given him the Iewes only;
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but now the Heathen also are his inheritance, and his possession the ends of the earth, Ps. 2. 8. God put a letter into Abrams name called him Abraham, that letter beginneth the Hebrew word NONLATINALPHABET which signifies a multitude;
but now the Heathen also Are his inheritance, and his possession the ends of the earth, Ps. 2. 8. God put a Letter into Abrams name called him Abraham, that Letter begins the Hebrew word which signifies a multitude;
cc-acp av dt j-jn av vbr po31 n1, cc po31 n1 dt n2 pp-f dt n1, np1 crd crd np1 vvd dt n1 p-acp npg1 n1 vvd pno31 np1, cst n1 vvz dt njp n1 r-crq vvz dt n1;
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the Lord himselfe expoundeth it, quia multarum gentium posui te, for thou shalt be the father of many Nations.
the Lord himself expoundeth it, quia multarum gentium Posui te, for thou shalt be the father of many nations.
dt n1 px31 vvz pn31, fw-la fw-la fw-la fw-la fw-la, c-acp pns21 vm2 vbi dt n1 pp-f d n2.
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The Egyptian, the Babylonian, the Ethiopian, and the Philistim, are borne in Sion, Psal. 87. All Nations are made joynt-tenants of the Gospell, NONLATINALPHABET, Ephe. 3. 6. copartners of the promise, and coheires of salvation.
The Egyptian, the Babylonian, the Ethiopian, and the Philistim, Are born in Sion, Psalm 87. All nations Are made joint-tenants of the Gospel,, Ephes 3. 6. copartners of the promise, and coheirs of salvation.
dt jp, dt jp, dt jp, cc dt av, vbr vvn p-acp np1, np1 crd av-d n2 vbr vvn n2 pp-f dt n1,, np1 crd crd n2 pp-f dt n1, cc n2 pp-f n1.
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and to be the glory of his people Israel. and to be the glory of his people Israel.
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We sometimes Lo-ammi and Lo-ruhamah, neither of Gods people, nor in his mercie, are now become brethren and sisters unto the Iewes, Os• 2. The doore of faith is opened to us Gentiles, Act• 14. and that doore openeth the wombes of Sarah, Rebecca, and Rachel, to beare even out of this land, out of this towne, out of his assembly, children unto Abraham, Isaac, and Iacob.
We sometime Lo-ammi and Lo-ruhamah, neither of God's people, nor in his mercy, Are now become brothers and Sisters unto the Iewes, Os• 2. The door of faith is opened to us Gentiles, Act• 14. and that door Openeth the wombs of Sarah, Rebecca, and Rachel, to bear even out of this land, out of this town, out of his assembly, children unto Abraham, Isaac, and Iacob.
pns12 av j cc j, dx pp-f npg1 n1, ccx p-acp po31 n1, vbr av vvn n2 cc n2 p-acp dt np2, np1 crd dt n1 pp-f n1 vbz vvn p-acp pno12 np1, np1 crd cc d n1 vvz dt n2 pp-f np1, np1, cc n1, pc-acp vvi av av pp-f d n1, av pp-f d n1, av pp-f po31 n1, n2 p-acp np1, np1, cc np1.
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Sem was the Father of the Iewes, and Iapheth of the Gentiles; and God hath seated Iapheth in the tents of Sem, Gen. 9. 27. i. hath joyned both their seedes into one Church, and made them NONLATINALPHABET, Ephe. 3. 6. joynt members of one body, the body of Christ.Sem was the Father of the Iewes, and Japheth of the Gentiles; and God hath seated Japheth in the tents of Sem, Gen. 9. 27. i. hath joined both their seeds into one Church, and made them, Ephes 3. 6. joint members of one body, the body of christ.
np1 vbds dt n1 pp-f dt np2, cc vvz pp-f dt n2-j; cc np1 vhz vvn vvz p-acp dt n2 pp-f np1, np1 crd crd sy. vhz vvn d po32 n2 p-acp crd n1, cc vvd pno32, np1 crd crd j n2 pp-f crd n1, dt n1 pp-f np1.
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God gathereth heires of his Kingdome from the foure Windes, Esay 43. the holy Ghost hath breathed into all quarters under heaven,
God gathereth Heirs of his Kingdom from the foure Winds, Isaiah 43. the holy Ghost hath breathed into all quarters under heaven,
np1 vvz n2 pp-f po31 n1 p-acp dt crd n2, np1 crd dt j n1 vhz vvn p-acp d n2 p-acp n1,
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and conveied Gods saving health from Tabor unto Hermon, and from the sea unto the worlds end.
and conveyed God's Saving health from Tabor unto Hermon, and from the sea unto the world's end.
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Christs light hath shone on all the sonnes of Adam, and all the kindreds of the earth doe see the salvation of God.
Christ Light hath shone on all the Sons of Adam, and all the kindreds of the earth do see the salvation of God.
npg1 n1 vhz vvn p-acp d dt n2 pp-f np1, cc d dt n2 pp-f dt n1 vdb vvi dt n1 pp-f np1.
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Christs backe upon the Crosse was turned towards Ierusalem, as forsaking the Iewes; and his face towards the West,
Christ back upon the Cross was turned towards Ierusalem, as forsaking the Iewes; and his face towards the West,
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as then comming to the Gentiles. Nay the Iewes are cast off, and the Gentiles are made Israel; like prophane Esau, that did vendere jus, propter jus, sell his birth-right for a messe of broth;
as then coming to the Gentiles. Nay the Iewes Are cast off, and the Gentiles Are made Israel; like profane Esau, that did vendere jus, propter jus, fell his birthright for a mess of broth;
c-acp av vvg p-acp dt n2-j. uh dt npg1 vbr vvn a-acp, cc dt n2-j vbr vvn np1; av-j j np1, cst vdd fw-la fw-la, fw-la fw-la, vvb po31 n1 p-acp dt n1 pp-f n1;
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so have they passed over their right to us;
so have they passed over their right to us;
av vhb pns32 vvn p-acp po32 n-jn p-acp pno12;
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and wee onely are Israelites. It was before NONLATINALPHABET, the dispersion of the Gentiles, Joh. 7. 35. but after it became NONLATINALPHABET, the dispersion of the Tribes, the dispersion of the Iewes, Iames 1. 1. The Gentiles once dogges,
and we only Are Israelites. It was before, the dispersion of the Gentiles, John 7. 35. but After it became, the dispersion of the Tribes, the dispersion of the Iewes, James 1. 1. The Gentiles once Dogs,
cc pns12 j vbr np1. pn31 vbds p-acp, dt n1 pp-f dt n2-j, np1 crd crd p-acp a-acp pn31 vvd, dt n1 pp-f dt n2, dt n1 pp-f dt np2, np1 crd crd dt n2-j a-acp n2,
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and the Iewes Gods children, and the Gentiles glad to licke up their crummes; but now wee are the children, and they the dogges;
and the Iewes God's children, and the Gentiles glad to lick up their crumbs; but now we Are the children, and they the Dogs;
cc dt npg1 n2 n2, cc dt n2-j j pc-acp vvi a-acp po32 n2; cc-acp av pns12 vbr dt n2, cc pns32 dt n2;
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wee sit at Christs Table, and they glad to gleane that which falleth from us, Jude 6. The dew was first onely on the fleece, and not on the ground;
we fit At Christ Table, and they glad to glean that which falls from us, U^de 6. The due was First only on the fleece, and not on the ground;
pns12 vvb p-acp npg1 n1, cc pns32 j pc-acp vvi d r-crq vvz p-acp pno12, np1 crd dt n1 vbds ord av-j p-acp dt n1, cc xx p-acp dt n1;
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but after on the ground, and not on the fleece.
but After on the ground, and not on the fleece.
cc-acp c-acp p-acp dt n1, cc xx p-acp dt n1.
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The Jewes are the fleece, the Gentiles are the ground, and the dew is grace, saith Theodoret. NONLATINALPHABET, the wheele of the world, Iam. 3. 6. is turned quite contrarie.
The Jews Are the fleece, the Gentiles Are the ground, and the due is grace, Says Theodoret, the wheel of the world, Iam. 3. 6. is turned quite contrary.
dt np2 vbr dt n1, dt n2-j vbr dt n1, cc dt j-jn vbz n1, vvz np1, dt n1 pp-f dt n1, np1 crd crd vbz vvn av j-jn.
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The Sunne long since is set in the East, and is risen in the West. I doe forget my selfe, and dwell to long in this point.
The Sun long since is Set in the East, and is risen in the West. I do forget my self, and dwell to long in this point.
dt n1 av-j a-acp vbz vvn p-acp dt n1, cc vbz vvn p-acp dt n1. pns11 vdb vvi po11 n1, cc vvi p-acp j p-acp d n1.
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I leave it, and come unto the second.
I leave it, and come unto the second.
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The other honourable title given by Symeon unto Christ, is, the glory of the Iewes; To be a light to lighten the Gentiles,
The other honourable title given by Symeon unto christ, is, the glory of the Iewes; To be a Light to lighten the Gentiles,
dt j-jn j n1 vvn p-acp np1 p-acp np1, vbz, dt n1 pp-f dt npg1; pc-acp vbi dt n1 pc-acp vvi dt n2-j,
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There were foure things wherein the Iewes did glory, the Arke, the Law, the Temple, and the Covenant.
There were foure things wherein the Iewes did glory, the Ark, the Law, the Temple, and the Covenant.
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For the first, the Arke was the token of Gods presence, and the protection of Israel. Their safe conduct over Iordan; it stood still,
For the First, the Ark was the token of God's presence, and the protection of Israel. Their safe conduct over Iordan; it stood still,
p-acp dt ord, dt n1 vbds dt n1 pp-f npg1 n1, cc dt n1 pp-f np1. po32 j n1 p-acp np1; pn31 vvd av,
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while the people went thorow the channell of the river on drie foote.
while the people went thorough the channel of the river on dry foot.
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David calleth it Gods strength, Psal. 105. 4. Dagon the Philistims god could not stand beside it,David calls it God's strength, Psalm 105. 4. Dagon the philistines god could not stand beside it,
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but fell twice from his place, and broke both his hands and his head.
but fell twice from his place, and broke both his hands and his head.
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The men of Ashdod were smitten with Emorroides, and the Eckronites plagued for holding it from Israel. Obed Edoms house was blessed for giving it house-roome.
The men of Ashdod were smitten with Emorroides, and the Ekronites plagued for holding it from Israel. Obed Edoms house was blessed for giving it houseroom.
dt n2 pp-f np1 vbdr vvn p-acp vvz, cc dt np1 vvn p-acp vvg pn31 p-acp np1. np1 npg1 n1 vbds vvn p-acp vvg pn31 n1.
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David, though he were a King, yet disdained not to daunce before it, and received it into his city with great triumph and solemnitie.David, though he were a King, yet disdained not to dance before it, and received it into his City with great triumph and solemnity.
np1, c-acp pns31 vbdr dt n1, av vvd xx pc-acp vvi p-acp pn31, cc vvd pn31 p-acp po31 n1 p-acp j n1 cc n1.
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When it was taken of the Philistims, the griefe was so great both of Ely the Priest,
When it was taken of the philistines, the grief was so great both of Ely the Priest,
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and his daughter in in Law bigge with child, that at the sudden newes, the old man fell backward from his stoole, and brake his necke;
and his daughter in in Law big with child, that At the sudden news, the old man fell backward from his stool, and brake his neck;
cc po31 n1 p-acp p-acp n1 j p-acp n1, cst p-acp dt j n1, dt j n1 vvd av-j p-acp po31 n1, cc vvd po31 n1;
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and the young woman travelled before her time;
and the young woman traveled before her time;
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and though she was delivered of a man child, which commonly is a comfort to a woman in her paines,
and though she was Delivered of a man child, which commonly is a Comfort to a woman in her pains,
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and the women about her, bad her not feare, for she had borne a sonne, yet she would not be comforted, but cried out, the glory is departed from Israel.
and the women about her, bade her not Fear, for she had born a son, yet she would not be comforted, but cried out, the glory is departed from Israel.
cc dt n2 p-acp pno31, vvd pno31 xx vvi, c-acp pns31 vhd vvn dt n1, av pns31 vmd xx vbi vvn, cc-acp vvd av, dt n1 vbz vvn p-acp np1.
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Yea, she set her sorrow in her childs name, she called him Icabod, that is, non est gloria, and cried out againe, the glory is departed from Israel, 1 Sam. 4. ult.
Yea, she Set her sorrow in her child's name, she called him Ichabod, that is, non est gloria, and cried out again, the glory is departed from Israel, 1 Sam. 4. ult.
uh, pns31 vvd po31 n1 p-acp po31 ng1 n1, pns31 vvd pno31 np1, cst vbz, fw-fr fw-la fw-la, cc vvd av av, dt n1 vbz vvn p-acp np1, crd np1 crd n1.
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For the second, the Temple; the great Temple of Diana at Ephesus, reckoned one of the seven wonders of the world, that was two hundred yeares in building,
For the second, the Temple; the great Temple of Diana At Ephesus, reckoned one of the seven wonders of the world, that was two hundred Years in building,
p-acp dt ord, dt n1; dt j n1 pp-f np1 p-acp np1, vvd crd pp-f dt crd n2 pp-f dt n1, cst vbds crd crd n2 p-acp n1,
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and had sixscore pillars, founded by as many Kings: The Temple of Constantinople which was called for the excellencie NONLATINALPHABET, the beautie of the world;
and had sixscore pillars, founded by as many Kings: The Temple of Constantinople which was called for the excellency, the beauty of the world;
cc vhd crd n2, vvn p-acp p-acp d n2: dt n1 pp-f np1 r-crq vbds vvn p-acp dt n1, dt n1 pp-f dt n1;
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but the Prophet calleth the Temple of Ierusalem the Lords beautie, Psal. 78. 61. as the Arke was his strength,
but the Prophet calls the Temple of Ierusalem the lords beauty, Psalm 78. 61. as the Ark was his strength,
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so the Temple was his beautie, the perfection, the complement of beautie, Psal. 50. 2. were not so famous as the Temple of Ierusalem, a worke so sumptuous and glorious, that men of all Nations came from the uttermost parts of the earth to see it.
so the Temple was his beauty, the perfection, the compliment of beauty, Psalm 50. 2. were not so famous as the Temple of Ierusalem, a work so sumptuous and glorious, that men of all nations Come from the uttermost parts of the earth to see it.
av dt n1 vbds po31 n1, dt n1, dt n1 pp-f n1, np1 crd crd vbdr xx av j c-acp dt n1 pp-f np1, dt n1 av j cc j, cst n2 pp-f d n2 vvd p-acp dt j n2 pp-f dt n1 pc-acp vvi pn31.
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The doores, the tables, and the Altars, plated with gold; the ground paved, the walls lined, and the roofe seeled with gold:
The doors, the tables, and the Altars, plated with gold; the ground paved, the walls lined, and the roof seeled with gold:
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David prayed, God would spare the life of his sicke child, God would not.David prayed, God would spare the life of his sick child, God would not.
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yea all the Vtensills, the Lampes, the Snuffers, and the Candlestickes, the Spoones, the Basons, and the Ashpannes, and the instruments of musicke, all of pure gold;
yea all the Utensils, the Lamps, the Snuffers, and the Candlesticks, the Spoons, the Basons, and the Ashpannes, and the Instruments of music, all of pure gold;
uh d dt n2, dt n2, dt vvz, cc dt n2, dt n2, dt n2, cc dt n2, cc dt n2 pp-f n1, d pp-f j n1;
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the Cherubims, the Pomegranats, and all the carved worke, overlaid with Gold, yea the worke of the pavement in the inward sanctuary, inlaid with pretious stone;
the Cherubims, the Pomegranates, and all the carved work, overlaid with Gold, yea the work of the pavement in the inward sanctuary, inlaid with precious stone;
dt n2, dt n2, cc d dt j-vvn n1, vvn p-acp n1, uh dt n1 pp-f dt n1 p-acp dt j n1, vvn p-acp j n1;
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beside all the vessels of silver and brasse, the iron worke, the wood and the stone of inestimable worth.
beside all the vessels of silver and brass, the iron work, the wood and the stone of inestimable worth.
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And to make it yet more honourable, the Lord vouchsafed to call it his house, Esa. 56. 7. his residence Psalme 13. there set he his Arke, his Oracle, and his Mercy seate.
And to make it yet more honourable, the Lord vouchsafed to call it his house, Isaiah 56. 7. his residence Psalm 13. there Set he his Ark, his Oracle, and his Mercy seat.
cc pc-acp vvi pn31 av av-dc j, dt n1 vvd pc-acp vvi pn31 po31 n1, np1 crd crd po31 n1 n1 crd pc-acp vvi pns31 po31 n1, po31 n1, cc po31 n1 n1.
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For the third, the Law; the Athenians brag of Solon, and the Lacodaemonians of Lycurgus, that they devised their lawes.
For the third, the Law; the Athenians brag of Solon, and the Lacodaemonians of Lycurgus, that they devised their laws.
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Much better might the Iewes glory in their Law; for it came from Heaven.
Much better might the Iewes glory in their Law; for it Come from Heaven.
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A reason which the Turkes thinke very sufficient to authorise their Alcoran; for so their lying Mahomet made them beleeve.
A reason which the Turkes think very sufficient to authorise their Alcorani; for so their lying Mahomet made them believe.
dt n1 r-crq dt np2 vvb av j pc-acp vvi po32 np1; p-acp av po32 j-vvg np1 vvd pno32 vvi.
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But Israel indeed had their law from Heaven; it is the ordinance of Angels, Act. 7. 53. and Gods owne handwriting.
But Israel indeed had their law from Heaven; it is the Ordinance of Angels, Act. 7. 53. and God's own handwriting.
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Deut. 10. and therefore very worthily preferred by Moses, before the lawes of all other nations Deuteronomy 4. 8.Deuteronomy 10. and Therefore very worthily preferred by Moses, before the laws of all other Nations Deuteronomy 4. 8.
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For these three things, the Israelites lifted themselves above the Gentiles; as indeed they might. And they accounted them their glory.
For these three things, the Israelites lifted themselves above the Gentiles; as indeed they might. And they accounted them their glory.
p-acp d crd n2, dt np1 vvd px32 p-acp dt n2-j; c-acp av pns32 vmd. cc pns32 vvd pno32 po32 n1.
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But the fourth excels them all, and that is the Covenant, a mutuall stipulation betweene the Lord and them, that he would be their God,
But the fourth excels them all, and that is the Covenant, a mutual stipulation between the Lord and them, that he would be their God,
p-acp dt ord vvz pno32 d, cc d vbz dt n1, dt j n1 p-acp dt n1 cc pno32, cst pns31 vmd vbi po32 n1,
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and they should be his people, he Israels God, and they Gods Israel. Symeon hath put them both into my Text, and both are their glory;
and they should be his people, he Israel's God, and they God's Israel. Symeon hath put them both into my Text, and both Are their glory;
cc pns32 vmd vbi po31 n1, pns31 npg1 np1, cc pns32 ng1 np1. np1 vhz vvn pno32 d p-acp po11 n1, cc d vbr po32 n1;
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both the name of Israel, and that they are Gods people.
both the name of Israel, and that they Are God's people.
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For the one, it is an honourable name, given Iacob by the Angell, and ▪ signifieth one that had prevaild with God. And to this day,
For the one, it is an honourable name, given Iacob by the Angel, and ▪ signifies one that had prevailed with God. And to this day,
p-acp dt pi, pn31 vbz dt j n1, vvn np1 p-acp dt n1, cc ▪ vvz pi cst vhd vvn p-acp np1. cc p-acp d n1,
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if you speake to a Iew;
if you speak to a Iew;
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though the name of a Iew be taken from Iudah, the noblest tribe of all the twelve,
though the name of a Iew be taken from Iudah, the Noblest tribe of all the twelve,
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yet you please him much better, and grace him much more if you call him an Israelite. For the other, what glory can be greater,
yet you please him much better, and grace him much more if you call him an Israelite. For the other, what glory can be greater,
av pn22 vvb pno31 d av-jc, cc vvb pno31 av-d av-dc cs pn22 vvb pno31 dt np1. p-acp dt n-jn, r-crq n1 vmb vbi jc,
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then to be Gods people? and therefore the Lord, when hee would disgrace Israel for their demerits, bad the Prophet Hosea to call his Sonnes name, Lo-ammi, id est, Yee are not my People, Hosea 1. 9.
then to be God's people? and Therefore the Lord, when he would disgrace Israel for their demerits, bade the Prophet Hosea to call his Sons name, Lo-ammi, id est, Ye Are not my People, Hosea 1. 9.
cs pc-acp vbi npg1 n1? cc av dt n1, c-crq pns31 vmd vvi np1 p-acp po32 n2, vvd dt n1 np1 pc-acp vvi po31 ng1 n1, j, fw-la fw-la, pn22 vbr xx po11 n1, np1 crd crd
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and as David singeth Psalme 85. 10. Misericordia & veritas obviaverunt sibi, Mercy and truth are here met together, this Evangelicall Prophet,
and as David sings Psalm 85. 10. Misericordia & veritas obviaverunt sibi, Mercy and truth Are Here met together, this Evangelical Prophet,
cc c-acp np1 vvz n1 crd crd fw-la cc fw-la fw-la fw-la, n1 cc n1 vbr av vvd av, d np1 n1,
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For this Covenant sake, because God made it first with Abraham, they brag of their descent from him, Ioh. 8. 33. We be Abrahams seed, and 39. We have Abraham to our Father.
For this Covenant sake, Because God made it First with Abraham, they brag of their descent from him, John 8. 33. We be Abrahams seed, and 39. We have Abraham to our Father.
p-acp d n1 n1, c-acp np1 vvd pn31 ord p-acp np1, pns32 vvb pp-f po32 n1 p-acp pno31, np1 crd crd pns12 vbb npg1 n1, cc crd pns12 vhb np1 p-acp po12 n1.
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Yea that gracious Covenant gave them infinite matter to glory in their God;
Yea that gracious Covenant gave them infinite matter to glory in their God;
uh cst j n1 vvd pno32 j n1 pc-acp vvi p-acp po32 n1;
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who had chosen them above all nations to be his people, NONLATINALPHABET, 1 Pet. 2. 9. A people whom he chalenged for his;
who had chosen them above all Nations to be his people,, 1 Pet. 2. 9. A people whom he challenged for his;
r-crq vhd vvn pno32 p-acp d n2 pc-acp vbi po31 n1,, crd np1 crd crd dt n1 r-crq pns31 vvd p-acp png31;
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and who had honoured them before all nations, whom he plagued for their sakes. He rid them from Phara•hs yoake, and made Egypt affraid of them.
and who had honoured them before all Nations, whom he plagued for their sakes. He rid them from Phara•hs yoke, and made Egypt afraid of them.
cc r-crq vhd vvn pno32 p-acp d n2, ro-crq pns31 vvd p-acp po32 n2. pns31 vvd pno32 p-acp n2 n1, cc vvd np1 j pp-f pno32.
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He made the Sea to give them way, and the rocke to give them drinke.
He made the Sea to give them Way, and the rock to give them drink.
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When they hungred, Heaven raigned foules, and the Lord fed them with the bread of Angels.
When they hungered, Heaven reigned fowls, and the Lord fed them with the bred of Angels.
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To doe them right, Kings were reprooved, and to make them roome, nations were expelled. He fought their battailes, and discomfitted the heathen;
To do them right, Kings were reproved, and to make them room, Nations were expelled. He fought their battles, and discomfited the heathen;
pc-acp vdi pno32 n-jn, n2 vbdr vvn, cc pc-acp vvi pno32 n1, n2 vbdr vvd. pns31 vvd po32 n2, cc vvd dt j-jn;
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yea the starres from heaven fought for his people, and the Sunne stood still, while they were avenged on their enemies.
yea the Stars from heaven fought for his people, and the Sun stood still, while they were avenged on their enemies.
uh dt n2 p-acp n1 vvn p-acp po31 n1, cc dt n1 vvd av, cs pns32 vbdr vvn p-acp po32 n2.
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When they cryed, his bowels earned, and their distresse was a wound unto his Soule.
When they cried, his bowels earned, and their distress was a wound unto his Soul.
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As the henne doth her young, so he brooded them, and bore them on his wings, as the young Eagles.
As the hen does her young, so he brooded them, and boar them on his wings, as the young Eagles.
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Ierusalem was his parke, impaled with hils, Psalme 125. and the people his Deare, 2 Sam. 1. his Garden enclosed, Can. 4. a garden for their sweetnesse, and enclosed, for their safety.Ierusalem was his park, impaled with hills, Psalm 125. and the people his Dear, 2 Sam. 1. his Garden enclosed, Can. 4. a garden for their sweetness, and enclosed, for their safety.
np1 vbds po31 n1, vvn p-acp n2, n1 crd cc dt n1 po31 n1, crd np1 crd po31 n1 vvn, vmb. crd dt n1 p-acp po32 n1, cc vvn, p-acp po32 n1.
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The seale of his heart, and the signet of his arme, Cant. 8. and the tender apple of his eye, Zach. 2. 8. The dearely beloved of his Soule. The seal of his heart, and the signet of his arm, Cant 8. and the tender apple of his eye, Zach 2. 8. The dearly Beloved of his Soul.
dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1, np1 crd cc dt j n1 pp-f po31 n1, np1 crd crd dt av-jn vvn pp-f po31 n1.
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Ier. 12. 7. But Symeon in my Text, meaneth yet a greater glory.Jeremiah 12. 7. But Symeon in my Text, means yet a greater glory.
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Paul hath it Rom. 9. 4. Hee maketh there a generall muster of all the Iewes prerogatives,Paul hath it Rom. 9. 4. He makes there a general muster of all the Iewes prerogatives,
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but the first is it, the Adoption, not NONLATINALPHABET, the law, but NONLATINALPHABET the Gospell, the embassage of Adoption.
but the First is it, the Adoption, not, the law, but the Gospel, the Embassy of Adoption.
cc-acp dt ord vbz pn31, dt n1, xx, dt n1, cc-acp dt n1, dt n1 pp-f n1.
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Surely as David saith of Ierusalem, Very excellent things are spoken of thee, Oh thou City of God:
Surely as David Says of Ierusalem, Very excellent things Are spoken of thee, O thou city of God:
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so I will say of Israel, very excellent things are spoken of thee, Oh thou people of God.
so I will say of Israel, very excellent things Are spoken of thee, O thou people of God.
av pns11 vmb vvi pp-f np1, av j n2 vbr vvn pp-f pno21, uh pns21 n1 pp-f np1.
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But all their excellencies are exceld of this, to be adopted of God through Christ. All their other glories were but earthly and temporall; this is heavenly and spirituall.
But all their excellencies Are excelled of this, to be adopted of God through christ. All their other Glories were but earthly and temporal; this is heavenly and spiritual.
p-acp d po32 n2 vbr vvn pp-f d, pc-acp vbi vvn pp-f np1 p-acp np1. av-d po32 j-jn n2 vbdr p-acp j cc j; d vbz j cc j.
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for so I may terme Symeon, for the forme of his speech is Prophecy, but the matter is Gospell;
for so I may term Symeon, for the Form of his speech is Prophecy, but the matter is Gospel;
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proclaimeth the Messias, that he should be, as a light unto the Gentiles, so a glory to the Iewes;
proclaims the Messias, that he should be, as a Light unto the Gentiles, so a glory to the Iewes;
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The Arke and the Temple, and the Law, the land of Canaan, and the Lords protection in all their distresses, they were indeed the honour and the glory of Israel. But their maine glory, the glory of their glory, was the Messias. To have Christ their kinsman, descended from David, from Israel, from Abraham, after the flesh;
The Ark and the Temple, and the Law, the land of Canaan, and the lords protection in all their Distresses, they were indeed the honour and the glory of Israel. But their main glory, the glory of their glory, was the Messias. To have christ their kinsman, descended from David, from Israel, from Abraham, After the Flesh;
dt n1 cc dt n1, cc dt n1, dt n1 pp-f np1, cc dt n2 n1 p-acp d po32 n2, pns32 vbdr av dt n1 cc dt n1 pp-f np1. p-acp po32 j n1, dt n1 pp-f po32 n1, vbds dt np1. pc-acp vhi np1 po32 n1, vvn p-acp np1, p-acp np1, p-acp np1, p-acp dt n1;
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that glory was so great, as could not be paralleld by all the nations upon earth;
that glory was so great, as could not be paralleled by all the Nations upon earth;
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but to have him their brother by the adoption of God, the redeemer of their Soules, is a glory farre more excellent.
but to have him their brother by the adoption of God, the redeemer of their Souls, is a glory Far more excellent.
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And in respect of that David might well say, non sic fecitulli nationi, Psalme 20. The blessed Virgin Mary, at the message of the Angell, that shee should beare Christ, set aside all other argument of glorying and joy,
And in respect of that David might well say, non sic fecitulli Nationi, Psalm 20. The blessed Virgae Marry, At the message of the Angel, that she should bear christ, Set aside all other argument of glorying and joy,
cc p-acp n1 pp-f d np1 vmd av vvi, fw-fr fw-la av-j fw-la, n1 crd dt j-vvn n1 uh, p-acp dt n1 pp-f dt n1, cst pns31 vmd vvi np1, vvd av d j-jn n1 pp-f vvg cc n1,
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and her spirit exulted, her soule rejoyced in God her Saviour.
and her Spirit exulted, her soul rejoiced in God her Saviour.
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The light of the Sunne, the breath of life, the fruites of the earth, and such other common benefits, the Gentiles ever enjoyed as well as the Iewes:
The Light of the Sun, the breath of life, the fruits of the earth, and such other Common benefits, the Gentiles ever enjoyed as well as the Iewes:
dt n1 pp-f dt n1, dt n1 pp-f n1, dt n2 pp-f dt n1, cc d j-jn j n2, dt n2-j av vvd a-acp av c-acp dt np2:
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but the blessing which was to be hoped for in Christ was alwaies resiant in the house of Abraham. It is Christs owne speech, John. 4. 22. Salvation is of the Iewes.
but the blessing which was to be hoped for in christ was always resiant in the house of Abraham. It is Christ own speech, John. 4. 22. Salvation is of the Iewes.
cc-acp dt n1 r-crq vbds pc-acp vbi vvn p-acp p-acp np1 vbds av j p-acp dt n1 pp-f np1. pn31 vbz npg1 d n1, np1 crd crd n1 vbz pp-f dt np2.
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The Iewes have good cause to glory in Abraham, as I shewed before, they did;
The Iewes have good cause to glory in Abraham, as I showed before, they did;
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for he was the Father of the faithfull, Rom. 4. the friend of God, Iames 2. and his bosome the blessed receptacle of the Saints deceased.
for he was the Father of the faithful, Rom. 4. the friend of God, James 2. and his bosom the blessed receptacle of the Saints deceased.
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But better may they glory, if they consider Christ;
But better may they glory, if they Consider christ;
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who was promised to Abraham, when God assured him, That in his seed all nations should be blessed.
who was promised to Abraham, when God assured him, That in his seed all Nations should be blessed.
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The Prophet Haggai, meant this glory, cap. 2. 10. when hee said, That the glory of the last house should be greater then the first.
The Prophet Chaggai, meant this glory, cap. 2. 10. when he said, That the glory of the last house should be greater then the First.
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For else the second temple was lesse glorious then the first by many degrees;
For Else the second temple was less glorious then the First by many Degrees;
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and nothing in comparison of it, ver. 4. But the Lord by one second house meaneth the Messias, whose manhood, was the temple of his Godhead,
and nothing in comparison of it, ver. 4. But the Lord by one second house means the Messias, whose manhood, was the temple of his Godhead,
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as our bodies are called the temples of the Holy Ghost; and in that place hee promiseth to give peace; for Christ is our peace.
as our bodies Are called the Temples of the Holy Ghost; and in that place he promises to give peace; for christ is our peace.
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To shut up this second title;
To shut up this second title;
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God sent his Sonne unto the Iewes for his Covenants sake, but to the Gentiles for his Compassions sake.
God sent his Son unto the Iewes for his Covenants sake, but to the Gentiles for his Compassions sake.
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His promise enforced him to keepe his truth with them, but meere mercy induced him to reach his grace to us.
His promise Enforced him to keep his truth with them, but mere mercy induced him to reach his grace to us.
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His mercy and his truth are united in my Text;
His mercy and his truth Are united in my Text;
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not a glory of admiration, as was their Arke an amazement to the Philistims, and their Temple a wonderment to the world,
not a glory of admiration, as was their Ark an amazement to the philistines, and their Temple a wonderment to the world,
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and the Covenant of Gods Protection, an astonishment to all people. I say, not a glory of admiration, but a glory of Salvation:
and the Covenant of God's Protection, an astonishment to all people. I say, not a glory of admiration, but a glory of Salvation:
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for so it is in the verse before.
for so it is in the verse before.
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Their transgression of Gods law, their heathenish idolatry, their many murmurings against God, their distrust of his providence, their abuse of his benefits, their unthankefullnesse,
Their Transgression of God's law, their Heathenish idolatry, their many murmurings against God, their distrust of his providence, their abuse of his benefits, their unthankefullnesse,
po32 n1 pp-f npg1 n1, po32 j n1, po32 d n2 p-acp np1, po32 n1 pp-f po31 n1, po32 n1 pp-f po31 n2, po32 n1,
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and all their wickednesse, had put them out of Gods protection, enwrapped them in the wreathes of sinne, enfolded them in the curse of God,
and all their wickedness, had put them out of God's protection, enwrapped them in the wreathes of sin, enfolded them in the curse of God,
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and enthralled them to death, to sathan, and to hell.
and enthralled them to death, to sathan, and to hell.
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Neither Arke, nor Law, nor Temple, nor any thing, in which they trusted, in which they gloryed, could set them free.
Neither Ark, nor Law, nor Temple, nor any thing, in which they trusted, in which they gloried, could Set them free.
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But Christ was come for that purpose. They were lost, and he came to save that which was lost;
But christ was come for that purpose. They were lost, and he Come to save that which was lost;
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Christ was now come and with him Salvation. His mighty conquest of their spirituall enemies should give them ample matter of Glory:
christ was now come and with him Salvation. His mighty conquest of their spiritual enemies should give them ample matter of Glory:
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and so it did, both to them, and us, who now are Israel as well as they, not successione carnis, but haereditate fidei, Hilar. and sonnes to Abraham, as well as they, who is the Father omnium credentium, of all beleevers. Christ hath vanquished sinne;
and so it did, both to them, and us, who now Are Israel as well as they, not succession carnis, but Inheritate fidei, Hilar. and Sons to Abraham, as well as they, who is the Father omnium credentium, of all believers. christ hath vanquished sin;
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the Lambe of God hath taken away the sinnes of the world? He hath borne them in his body upon the tree;
the Lamb of God hath taken away the Sins of the world? He hath born them in his body upon the tree;
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so that they shall not be imputed unto us;
so that they shall not be imputed unto us;
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and instead of them hath given us his righteousnesse, by which we stand accepted before God.
and instead of them hath given us his righteousness, by which we stand accepted before God.
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And he hath conquered death by his resurrection;
And he hath conquered death by his resurrection;
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that though we die still, yet now death is no curse, but a passage into Heaven.
that though we die still, yet now death is no curse, but a passage into Heaven.
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And he hath broken the gates of hell. And hee hath subdued sathan; the womans seed hath bruised the Serpents head, peremit Serpens, redemit Christus.
And he hath broken the gates of hell. And he hath subdued sathan; the woman's seed hath Bruised the Serpents head, peremit Serpens, Redeemeth Christus.
cc pns31 vhz vvn dt n2 pp-f n1. cc pns31 vhz vvn fw-ge; dt ng1 n1 vhz vvn dt ng1 n1, vvb vvz, fw-la fw-la.
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NONLATINALPHABET. Iustin Martyr, death put to death. The red Dragon is chained up from hurting the faithfull;. Justin Martyr, death put to death. The read Dragon is chained up from hurting the faithful;
. np1 n1, n1 vvn p-acp n1. dt j-jn n1 vbz vvn a-acp p-acp vvg dt j;
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and the accuser of the brethren is put to everlasting silence. Mors non ultrà dominabitur, nay non ultrà nominabitur, August.
and the accuser of the brothers is put to everlasting silence. Mors non ultrà dominabitur, nay non ultrà nominabitur, August.
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And thus is Christ our glory.
And thus is christ our glory.
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Let us returne glory to God on high, glory to the Father that hath given his Sonne to us,
Let us return glory to God on high, glory to the Father that hath given his Son to us,
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and glory to the Sonne, that hath given himselfe to death, and glory to the Holy Ghost the Lord and giver of life.
and glory to the Son, that hath given himself to death, and glory to the Holy Ghost the Lord and giver of life.
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The grace of the glory of Israel, and the Salvation of God the Father, and the comfortable light of the Holy Ghost, shine upon you this day and for ever. Hodie & in secula. The grace of the glory of Israel, and the Salvation of God the Father, and the comfortable Light of the Holy Ghost, shine upon you this day and for ever. Hodie & in secula.
dt n1 pp-f dt n1 pp-f np1, cc dt n1 pp-f np1 dt n1, cc dt j n1 pp-f dt j n1, vvb p-acp pn22 d n1 cc p-acp av. fw-la cc fw-la fw-la.
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THE PVRIFICATION OF SAINT MARIE. The third Sermon. PREACHED VPON CANDLEMAS-DAY. LVKE 2. 34. And for a Signe, that shall be spoken against.
THE PURIFICATION OF SAINT MARRY. The third Sermon. PREACHED UPON CANDLEMAS DAY. LUKE 2. 34. And for a Signen, that shall be spoken against.
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IT is questioned, whether Symeon were either Priest, or Prophet. Some say, neither; some say both. Saint Cyril, a Priest; Saint Chrysostome, a Prophet. Saint Luke detetmines it.
IT is questioned, whither Symeon were either Priest, or Prophet. some say, neither; Some say both. Saint Cyril, a Priest; Saint Chrysostom, a Prophet. Saint Lycia detetmines it.
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My Text is a meere Prophesie: so is his Nunc dimitt is; and the verse that followes this.
My Text is a mere Prophesy: so is his Nunc dimit is; and the verse that follows this.
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I will not passe the bounds of the words, which I have read: but few; I cannot say, Tria sunt omnia; heres but two, in the Originall, but two significant: but few; but full;
I will not pass the bounds of the words, which I have read: but few; I cannot say, Tria sunt omnia; heres but two, in the Original, but two significant: but few; but full;
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multarum rerum gravida. Theres more sound lightly in mens words, then substance. But Gods Spirit speakes pressè; and yet is not obscure, by being briefe.multarum rerum gravida. Theres more found lightly in men's words, then substance. But God's Spirit speaks pressè; and yet is not Obscure, by being brief.
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Both pressè & expressè, Compendious, but yet perspicuous:
Both pressè & expressè, Compendious, but yet perspicuous:
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Easie enough (saith Maldonat ) did not some Interpretours make it harder, then it is.
Easy enough (Says Maldonatus) did not Some Interpreters make it harder, then it is.
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The Child, whose mother was this day to be Purified, and himselfe to be presented in the Temple, shall (saith holy Symeon ) be a signe to be spoken against:
The Child, whose mother was this day to be Purified, and himself to be presented in the Temple, shall (Says holy Symeon) be a Signen to be spoken against:
dt n1, rg-crq n1 vbds d n1 pc-acp vbi vvn, cc px31 pc-acp vbi vvn p-acp dt n1, vmb (vvz j np1) vbi dt n1 pc-acp vbi vvn p-acp:
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that is, a marke of contradiction; a Man, whom all men should oppose; gainsaied ▪ withstood by all.
that is, a mark of contradiction; a Man, whom all men should oppose; gainsaid ▪ withstood by all.
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Nay not onely Signum contradictionis, but maledictionis too. Revil'd, blasphem'd by all.
Nay not only Signum contradictionis, but maledictionis too. Reviled, blasphemed by all.
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Not his Person onely, but his Doctrine too, NONLATINALPHABET, Act. 28. 22. Every where contradicted NONLATINALPHABET Ieremies terme, a man of contradiction.
Not his Person only, but his Doctrine too,, Act. 28. 22. Every where contradicted Jeremiahs term, a man of contradiction.
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Not in Ieremies sense, Actively, one that gainesayes all men; but Passively, whom every man gainsaies.
Not in Jeremiahs sense, Actively, one that gainsays all men; but Passively, whom every man gainsays.
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My text needs not Analysis, beares none well, in so few words. The former terme is a Metaphor;
My text needs not Analysis, bears none well, in so few words. The former term is a Metaphor;
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how diversly glossed by Expositors, twere idle to recite. Of sixe sundrie senses I select two:
how diversely glossed by Expositors, it idle to recite. Of sixe sundry Senses I select two:
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Signum, to meane here either Scopum, or Vexillum, the Archers marke, or the Banner in warre.Signum, to mean Here either Scopum, or Vexillum, the Archers mark, or the Banner in war.
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As Archers at a marke, so Infidels at Christ, doe shoot their blasphemies. And as a Standard in the field;
As Archers At a mark, so Infidels At christ, do shoot their Blasphemies. And as a Standard in the field;
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so the Gospell in the world is oppugn'd by Heretickes. Christ is a Signe, an Ensigne, for every souldier of Sathans to fight against.
so the Gospel in the world is oppugned by Heretics. christ is a Signen, an Ensign, for every soldier of Satan's to fight against.
av dt n1 p-acp dt n1 vbz vvn p-acp n2. np1 vbz dt n1, dt n1, p-acp d n1 pp-f npg1 pc-acp vvi p-acp.
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Christ is a Signe, a Marke, for every blasphemer to aime his arrowes at. This latter Metaphor Tolet rejects, saith the word beares it not.
christ is a Signen, a Mark, for every blasphemer to aim his arrows At. This latter Metaphor Tolet rejects, Says the word bears it not.
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I thinke because Calvin and Beza so expound it. A learned Iesuite, yet another as learned as he, Maldonat approves it;
I think Because calvin and Beza so expound it. A learned Iesuite, yet Another as learned as he, Maldonatus approves it;
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and both Calvin and Beza understood the force of the word in the Originall, as well as Tolet did.
and both calvin and Beza understood the force of the word in the Original, as well as Tolet did.
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I thinke, twas not his Greeke made him a Cardinall. Tis not worth the contending: Either Metaphor is good;
I think, it not his Greek made him a Cardinal. This not worth the contending: Either Metaphor is good;
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and they both have the same meaning The Child (saith old Symeon) shall be for a Signe;
and they both have the same meaning The Child (Says old Symeon) shall be for a Signen;
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that is, either as Ieremie speakes in his Lamentations, NONLATINALPHABET as a marke for the Arrow;
that is, either as Ieremie speaks in his Lamentations, as a mark for the Arrow;
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or as a Banner in a battell, which every enemie strives to winne, or to throw downe.
or as a Banner in a battle, which every enemy strives to win, or to throw down.
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Manasses against Ephraim, and Ephraim against him; but both against Iudah. Gog against Magog, Magog against him;Manasses against Ephraim, and Ephraim against him; but both against Iudah. Gog against Magog, Magog against him;
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but both against the Lyon of the tribe of Iudah, both against Christ. The jeering-stocke of Iewes, the railing stocke of Gentiles, the common Object of all contradiction.
but both against the lion of the tribe of Iudah, both against christ. The jeering-stocke of Iewes, the railing stock of Gentiles, the Common Object of all contradiction.
cc-acp d p-acp dt n1 pp-f dt n1 pp-f np1, d p-acp np1. dt n1 pp-f np2, dt j-vvg n1 pp-f n2-j, dt j n1 pp-f d n1.
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No more of the Metaphor, of the first word by it selfe. Take we now the second too, and speake of both together.
No more of the Metaphor, of the First word by it self. Take we now the second too, and speak of both together.
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For a singe to be, &c. God made the lights in heaven, the starres, In signa, to be signes;For a sing to be, etc. God made the lights in heaven, the Stars, In Signs, to be Signs;
p-acp dt vvi pc-acp vbi, av np1 vvd dt n2 p-acp n1, dt n2, p-acp fw-la, pc-acp vbi n2;
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but Distinctionis to distinguish Night and Day, Seasons and Yeares.
but Distinctionis to distinguish Night and Day, Seasons and years.
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God set the Rainebow in a cloud, In signum, for a signe, but Pactionis a signe of Covenant betweene God and man;
God Set the Rainbow in a cloud, In signum, for a Signen, but Pactionis a Signen of Covenant between God and man;
np1 vvd dt n1 p-acp dt n1, p-acp fw-la, p-acp dt n1, cc-acp fw-la dt n1 pp-f n1 p-acp np1 cc n1;
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that he never would drowne the earth againe. Circumcision a signe too, of Covenant too; but a better Covenant:
that he never would drown the earth again. Circumcision a Signen too, of Covenant too; but a better Covenant:
cst pns31 av-x vmd vvi dt n1 av. n1 dt n1 av, pp-f n1 av; cc-acp dt jc n1:
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Abraham and his seede to be Gods people; He to be their God.Abraham and his seed to be God's people; He to be their God.
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The bloud of the Lambe at the feast of Passeover, and the Serpent in the Wildernesse,
The blood of the Lamb At the feast of Passover, and the Serpent in the Wilderness,
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and some moe, were all for signes, Signifying signes. Symeon meanes not such; Signes, that is Tokens.
and Some more, were all for Signs, Signifying Signs. Symeon means not such; Signs, that is Tokens.
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God wrought signes in Egypt, the Prophets in Israel, Christ and his disciples in many places. Nor meanes he them;
God wrought Signs in Egypt, the prophets in Israel, christ and his Disciples in many places. Nor means he them;
np1 vvd n2 p-acp np1, dt n2 p-acp np1, np1 cc po31 n2 p-acp d n2. ccx vvz pns31 pno32;
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Signes, that is, Wonders, Admirationis. But Christ shall be In signum contradictionis, NONLATINALPHABET, for a signe of Contradiction, of Derision, Exprobration, of all kindes of Opposition.
Signs, that is, Wonders, Admirationis. But christ shall be In signum contradictionis,, for a Signen of Contradiction, of Derision, Exprobration, of all Kinds of Opposition.
n2, cst vbz, n2, fw-la. p-acp np1 vmb vbi p-acp fw-la fw-la,, p-acp dt n1 pp-f n1, pp-f n1, n1, pp-f d n2 pp-f n1.
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Christs Person specially, his Birth, his Life, his Death, and Doctrine, all Objects to the cavills, to the leud calumniations of Infidells and Heretickes. An endlesse Argument;
Christ Person specially, his Birth, his Life, his Death, and Doctrine, all Objects to the cavils, to the lewd calumniations of Infidels and Heretics. an endless Argument;
npg1 n1 av-j, po31 n1, po31 n1, po31 n1, cc n1, d n2 p-acp dt vvz, p-acp dt j n2 pp-f n2 cc n2. dt j n1;
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endlesse, but needlesse to be followed farre. A word of each. First for his Person, NONLATINALPHABET, of two natures, Sophocles terme of the Centures fits Christ too.
endless, but needless to be followed Far. A word of each. First for his Person,, of two nature's, Sophocles term of the Centures fits christ too.
j, cc-acp j pc-acp vbi vvn av-j. dt n1 pp-f d. ord p-acp po31 n1,, pp-f crd n2, np1 n1 pp-f dt n2 vvz np1 av.
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and the Wife cals the Husband, her Head, and her Lord.
and the Wife calls the Husband, her Head, and her Lord.
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Saint Ambrose saith as much of Christ, biformis, geminaeque naturae. cap. 5. de Incarnat. dominicae sacrament.
Saint Ambrose Says as much of christ, biformis, geminaeque naturae. cap. 5. the Incarnate. Dominicae sacrament.
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NONLATINALPHABET, not a man of God, Prophets were called so; but a man, and God. Homo Christus, the man Christ, Saint Pauls terme;
, not a man of God, prophets were called so; but a man, and God. Homo Christus, the man christ, Saint Paul's term;
, xx dt n1 pp-f np1, n2 vbdr vvn av; cc-acp dt n1, cc np1. fw-la fw-la, dt n1 np1, n1 npg1 vvb;
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& Christus Dominus, the Lord Christ, the Angells terme: Gods Sonne, Gods selfe. Said by Many; but Gainesaid by Moe.& Christus Dominus, the Lord christ, the Angels term: God's Son, God's self. Said by Many; but Gainsaid by More.
cc fw-la fw-la, dt n1 np1, dt ng1 n1: npg1 n1, ng1 n1. j-vvn p-acp d; cc-acp vvn p-acp dc.
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God said once and twice, Thou art my Sonne. An Angell calls him Gods Sonne, Luke 1. 35. Marie her Saviour; Elizabeth her Lord. Her Babe said it too; sprong in her wombe:
God said once and twice, Thou art my Son. an Angel calls him God's Son, Lycia 1. 35. Marie her Saviour; Elizabeth her Lord. Her Babe said it too; sprung in her womb:
np1 vvd a-acp cc av, pns21 vb2r po11 n1. dt n1 vvz pno31 npg1 n1, av crd crd np1 po31 n1; np1 po31 n1. po31 n1 vvd pn31 av; vvd p-acp po31 n1:
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spake it out afterward, Ioh. 1. 34. Old Zacharie, the Angels, the Shepheards, the Wise men, the Starre, Lingua Coeli. Symeon here, Anna the Prophetesse, Martha, Peter, Nathanael.
spoke it out afterwards, John 1. 34. Old Zacharias, the Angels, the Shepherds, the Wise men, the Star, Lingua Coeli. Symeon Here, Anna the Prophetess, Martha, Peter, Nathanael.
vvd pn31 av av, np1 crd crd j np1, dt n2, dt n2, dt j n2, dt n1, np1 fw-la. np1 av, np1 dt n1, np1, np1, np1.
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The Captaine at the Crosse, Sibyl, NONLATINALPHABET; Sathan himselfe, Iesus thou Sonne of God. Thus all these said;
The Captain At the Cross, Sibyl,; Sathan himself, Iesus thou Son of God. Thus all these said;
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the Prophets foresaid too, the mightie God, Esay 9. 6. But the Iewes gainsaid it. The Prophets Prediction could not let their Contradiction. The Pharisees denied it;
the prophets foresaid too, the mighty God, Isaiah 9. 6. But the Iewes gainsaid it. The prophets Prediction could not let their Contradiction. The Pharisees denied it;
dt ng1 j-vvn av, dt j np1, np1 crd crd p-acp dt np2 vvd pn31. dt ng1 n1 vmd xx vvi po32 n1. dt np2 vvd pn31;
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said, he spake blasphemie, when he forgave sinnes, an act proper to God.
said, he spoke blasphemy, when he forgave Sins, an act proper to God.
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All the Elders did, Ecquis ex Principibus, Ioh. 7. 48. Caiphas call'd it blasphemie, rent his cloathes at Christs acknowledgment to be Gods Sonne;
All the Elders did, Equites ex Principibus, John 7. 48. Caiaphas called it blasphemy, rend his clothes At Christ acknowledgment to be God's Son;
av-d dt n2-jn vdd, fw-la fw-la fw-la, np1 crd crd npg1 vvd pn31 n1, vvb po31 n2 p-acp npg1 n1 pc-acp vbi npg1 n1;
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and to any that confessed it, it was excommunication. The people would have kill'd him, would have stoned him in that quarrell;
and to any that confessed it, it was excommunication. The people would have killed him, would have stoned him in that quarrel;
cc p-acp d cst vvd pn31, pn31 vbds n1. dt n1 vmd vhi vvn pno31, vmd vhi vvn pno31 p-acp d n1;
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jeered him for it on the Crosse; bade him, Come downe, if hee were the Sonne of God. Let Iewes goe.
jeered him for it on the Cross; bade him, Come down, if he were the Son of God. Let Iewes go.
vvd pno31 p-acp pn31 p-acp dt n1; vvd pno31, vvb a-acp, cs pns31 vbdr dt n1 pp-f np1. vvb np2 vvb.
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Saint Paul calls them even from Gods owne phrase NONLATINALPHABET, a gainsaying people, Rom. 10. 21. God hath found them so to him, at the waters of Meribah, i. of contradiction.
Saint Paul calls them even from God's own phrase, a gainsaying people, Rom. 10. 21. God hath found them so to him, At the waters of Meribah, i. of contradiction.
n1 np1 vvz pno32 av p-acp n2 d n1, dt n-vvg n1, np1 crd crd np1 vhz vvn pno32 av p-acp pno31, p-acp dt n2 pp-f np1, uh. pp-f n1.
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And Paul found him so to him, Acts 13. 45. NONLATINALPHABET, contradicting and reviling. Not Iewes onely, Christians too.
And Paul found him so to him, Acts 13. 45., contradicting and reviling. Not Iewes only, Christians too.
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Christ to be Gods Sonne, Iulian made a jest at it, would sweare in scorne of him, NONLATINALPHABET, by that Son, that call'd God, Father,
christ to be God's Son, Iulian made a jest At it, would swear in scorn of him,, by that Son, that called God, Father,
np1 pc-acp vbi npg1 n1, np1 vvd dt n1 p-acp pn31, vmd vvi p-acp n1 pp-f pno31,, p-acp d n1, cst vvd np1, n1,
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Nay (which was more impious) Gods bastard sonne. Saint Cyrill saith.
Nay (which was more impious) God's bastard son. Saint Cyril Says.
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Yea the blacke blasphemous mouthes of Manes and Marcion blusht not to call him (as Saint Austin writes) the devills sonne.
Yea the black blasphemous mouths of Manes and Marcion blushed not to call him (as Saint Austin writes) the Devils son.
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Others granted him that, to be Gods Sonne, but denied him to be God.
Others granted him that, to be God's Son, but denied him to be God.
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Suidas, saith Theodorus, and Paulus Bishop of Antioch; the one call'd him NONLATINALPHABET, the other NONLATINALPHABET, a common and meere man.Suidas, Says Theodorus, and Paulus Bishop of Antioch; the one called him, the other, a Common and mere man.
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as you may see by the two first Acts of it. Let Christ then expostulate for his beguiling him;
as you may see by the two First Acts of it. Let christ then expostulate for his beguiling him;
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I pardon Porphyrius, and Lucian; they were Atheists. Porphyrie said sadly, he was no God. Lucian call'd him God, but in Ironie, NONLATINALPHABET, the crucified God. Be Turkes pardoned too;
I pardon Porphyrius, and Lucian; they were Atheists. Porphyry said sadly, he was no God. Lucian called him God, but in Irony,, the Crucified God. Be Turks pardoned too;
pns11 vvb np1, cc np1; pns32 vbdr n2. np1 vvd av-j, pns31 vbds dx n1. np1 vvd pno31 np1, cc-acp p-acp n1,, dt vvd np1. vbb n2 vvn av;
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they grant him a great Prophet, but not God. But a world of Christians have gainsaied his Godhead;
they grant him a great Prophet, but not God. But a world of Christians have gainsaid his Godhead;
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ingemuit orbis, Saint Hierom saith, the whole world was turned Arrian. Arius denied him to be God;Ingemuit Orbis, Saint Hieronymus Says, the Whole world was turned Arrian. Arius denied him to be God;
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and the multitude of his followers made his heresie to be stiled immanis Bellua, Athanasius terme, NONLATINALPHABET, a hugh beast. Ten Councells confirmed it.
and the multitude of his followers made his heresy to be styled immanis Bellua, Athanasius term,, a Hugh beast. Ten Counsels confirmed it.
cc dt n1 pp-f po31 n2 vvd po31 n1 pc-acp vbi vvn fw-la fw-la, np1 n1,, dt j n1. crd n2 vvd pn31.
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The Nestorian heresie denied Christs Deitie too. Ego bimestrem aut trimestrem Deum non credo, said Nestorius, would not call Marie NONLATINALPHABET, Gods mother. His Manhood had gainsayers too: which is more marvell; It was subject to slight.
The Nestorian heresy denied Christ Deity too. Ego bimestrem Or trimestrem God non credo, said Nestorius, would not call marry, God's mother. His Manhood had gainsayers too: which is more marvel; It was Subject to slight.
dt jp n1 vvn npg1 n1 av. fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvd np1, vmd xx vvi vvi, ng1 n1. po31 n1 vhd n2 av: r-crq vbz av-dc n1; pn31 vbds j-jn p-acp j.
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Saturninus Basilides, and all the Gnosticke Heretickes held his bodie putativum, imaginarie only;Saturninus Basilides, and all the Gnostic Heretics held his body putativum, imaginary only;
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NONLATINALPHABET, saith Epiphanius, a meere Phantasma, no true bodie, Marcion said, so writes Tertullian, and Irenaeus. Some granted a true bodie, but no soule; the Eunomians did.
, Says Epiphanius, a mere Phantasma, no true body, Marcion said, so writes Tertullian, and Irnaeus. some granted a true body, but no soul; the Eunomians did.
, vvz np1, dt j n1, dx j n1, np1 vvd, av vvz np1, cc np1. d vvd dt j n1, cc-acp dx n1; dt njp2 vdd.
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Others a soule also, but NONLATINALPHABET, without sense and season, a beasts soule; Apollinarius did; and others, call'd thereon Dimoeritae, as confessing two parts of his manhood, soule and body;
Others a soul also, but, without sense and season, a beasts soul; Apollinarius did; and Others, called thereon Dimoeritae, as confessing two parts of his manhood, soul and body;
ng2-jn dt n1 av, cc-acp, p-acp n1 cc n1, dt ng1 n1; np1 vdd; cc n2-jn, vvd av np1, p-acp vvg crd n2 pp-f po31 n1, n1 cc n1;
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but not the third, the understanding. This made Athanasius put into his Creede, Perfect God, and perfect man;
but not the third, the understanding. This made Athanasius put into his Creed, Perfect God, and perfect man;
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and Saint Hilarie to say, there was in Christ Totus homo, the whole Humanitie. The other Particulers crie sufficit in this. His Birth is next; It too had gainsaiers NONLATINALPHABET, gainsaiers.
and Saint Hillary to say, there was in christ Totus homo, the Whole Humanity. The other Particulars cry sufficit in this. His Birth is next; It too had gainers, gainers.
cc n1 np1 pc-acp vvi, pc-acp vbds p-acp np1 fw-la fw-la, dt j-jn n1. dt j-jn n2-j vvb fw-la p-acp d. po31 n1 vbz ord; pn31 av vhd n2, n2.
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But the gainsaying here was but disgrace onely: their contradiction but an exprobration of the basenesse of his Parentage:
But the gainsaying Here was but disgrace only: their contradiction but an exprobration of the baseness of his Parentage:
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an idle Arrow to shoot at any man. The mightiest Prince may have had meane Progenitors.
an idle Arrow to shoot At any man. The Mightiest Prince may have had mean Progenitors.
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Nemo Rex non à servis, saith Seneca, theres no King that comes not from some base Ancestours.Nemo Rex non à servis, Says Senecca, theres no King that comes not from Some base Ancestors.
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Great Caesars father a poore potter.
Great Caesars father a poor potter.
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They call Christ in contempt, the Carpenters sonne. Yea himselfe for his fathers sake, a Carpenter, Marke 6. 3. Yet in Christs Genealogie are sixteene Kings, besides Princes and Patriarks.
They call christ in contempt, the Carpenters son. Yea himself for his Father's sake, a Carpenter, Mark 6. 3. Yet in Christ Genealogy Are sixteene Kings, beside Princes and Patriarchs.
pns32 vvb np1 p-acp n1, dt n2 n1. uh px31 p-acp po31 ng1 n1, dt n1, vvb crd crd av p-acp npg1 n1 vbr crd n2, p-acp n2 cc n2.
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They checke him with his mother ▪ Is not Mary his mother too? Libanius a little before Iulians death, askt in derision, what that Carpenters sonne was doing then:
They check him with his mother ▪ Is not Marry his mother too? Libanius a little before Julians death, asked in derision, what that Carpenters son was doing then:
pns32 vvi pno31 p-acp po31 n1 ▪ vbz xx vvi po31 n1 av? np1 dt j p-acp np1 n1, vvn p-acp n1, r-crq d n2 n1 vbds vdg av:
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and was answered fitly, hee was making a Coffin for the Emperour.
and was answered fitly, he was making a Coffin for the Emperor.
cc vbds vvn av-j, pns31 vbds vvg dt n1 p-acp dt n1.
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They may bestow great honours, Earledomes, Dukedomes; but not Kingdomes. If they give them away; they are no Kings.
They may bestow great honours, Earldoms, Dukedoms; but not Kingdoms. If they give them away; they Are no Kings.
pns32 vmb vvi j n2, n2, n2; cc-acp xx n2. cs pns32 vvb pno32 av; pns32 vbr dx n2.
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An other seeing the silver and gilt Vessells at the Sacrament, said in disdaine, Ecce in qualibus vasis, see in what Vessells Maries sonne is served.
an other seeing the silver and gilded Vessels At the Sacrament, said in disdain, Ecce in Qualibus vasis, see in what Vessels Mary's son is served.
dt n-jn vvg dt n1 cc j-vvn n2 p-acp dt n1, vvd p-acp n1, fw-la p-acp fw-la fw-la, vvb p-acp r-crq n2 npg1 n1 vbz vvn.
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Herod despised him, Saint Luke saith.Herod despised him, Saint Lycia Says.
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So because though borne at Bethleem in Iudah, yet hee was bred and brought up at Nazareth in Galilee, many call'd him in derision, Galilaean. Iulian did, Vicisti Galilaee. There was malice in the terme,
So Because though born At Bethlehem in Iudah, yet he was bred and brought up At Nazareth in Galilee, many called him in derision, Galilaean. Iulian did, Vicisti Galilee. There was malice in the term,
av c-acp cs vvn p-acp np1 p-acp np1, av pns31 vbds vvn cc vvn a-acp p-acp np1 p-acp np1, d vvn pno31 p-acp n1, jp. np1 vdd, fw-la vvb. a-acp vbds n1 p-acp dt n1,
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and a meere contradiction of his Messias-ship. For the Messias must have beene borne at Bethleem; as indeed he was. Come to his Life;
and a mere contradiction of his Messiahship. For the Messias must have been born At Bethlehem; as indeed he was. Come to his Life;
cc dt j n1 pp-f po31 n1. p-acp dt np1 vmb vhi vbn vvn p-acp np1; c-acp av pns31 vbds. vvn p-acp po31 n1;
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they lode him with opprobrious termes.
they load him with opprobrious terms.
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It is as true of Christ, the sonne of David, which is said of Davids selfe, they whetted their tongues like swords;
It is as true of christ, the son of David, which is said of Davids self, they whetted their tongues like swords;
pn31 vbz a-acp j pp-f np1, dt n1 pp-f np1, r-crq vbz vvn pp-f npg1 n1, pns32 vvn po32 n2 av-j n2;
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and as at a marke, shot at him with arrowes, i. bitter words NONLATINALPHABET, a glutton, a devourer, NONLATINALPHABET, a wine-bibber, a keeper of base company, Publicans and Sinners;
and as At a mark, shot At him with arrows, i. bitter words, a glutton, a devourer,, a winebibber, a keeper of base company, Publicans and Sinners;
cc c-acp p-acp dt n1, vvn p-acp pno31 p-acp n2, sy. j n2, dt n1, dt n1,, dt n1, dt n1 pp-f j n1, n2 cc n2;
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a Samaritane, thats an odious and detestable fellow:
a Samaritan, thats an odious and detestable fellow:
dt np1, d|vbz dt j cc j n1:
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for the Iewes hated the Samaritans. A worse terme, an Impostor, Matth. 27. Worse than that, farre worse, Daemonium habes, hee had a devill,
for the Iewes hated the Samaritans. A Worse term, an Impostor, Matthew 27. Worse than that, Far Worse, Demon habes, he had a Devil,
c-acp dt npg1 vvd dt njp2. dt jc n1, dt n1, np1 crd av-jc cs d, av-j av-jc, fw-la fw-la, pns31 vhd dt n1,
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yea the worst of all the devills, Belzebub prince of devills. Adde to this Pilates sentence, a counterfeit Messias, and traitour to the Emperour.
yea the worst of all the Devils, Belzebub Prince of Devils. Add to this Pilate's sentence, a counterfeit Messias, and traitor to the Emperor.
uh dt js pp-f d dt n2, np1 n1 pp-f n2. vvb p-acp d np2 vvi, dt n-jn np1, cc n1 p-acp dt n1.
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The Iewes at this day call him a wicked man;
The Iewes At this day call him a wicked man;
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and holding the Pythagorean NONLATINALPHABET, say, the soule of Esau was in the body of Christ, & is now in hell tormented.
and holding the Pythagorean, say, the soul of Esau was in the body of christ, & is now in hell tormented.
cc vvg dt np1, vvb, dt n1 pp-f np1 vbds p-acp dt n1 pp-f np1, cc vbz av p-acp n1 vvn.
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It were well such blasphemies were but in Iewes mouthes.
It were well such Blasphemies were but in Iewes mouths.
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A Christian, a Pope, the Vicar of Christ hath matcht him with Mahomet. Pope Gregorie IX. call'd Moses, Christ, and Mahomet, tres Barritatores, Matthew Paris writes, the three famous Barrettours and troublers of the world.
A Christian, a Pope, the Vicar of christ hath matched him with Mahomet. Pope Gregory IX. called Moses, christ, and Mahomet, tres Barritatores, Matthew paris writes, the three famous Barrettours and troublers of the world.
dt njp, dt n1, dt n1 pp-f np1 vhz vvn pno31 p-acp np1. n1 np1 crd. vvn np1, np1, cc np1, fw-fr n2, np1 np1 vvz, dt crd j n2 cc n2 pp-f dt n1.
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They yet were not so impudent, though impious enough, that for NONLATINALPHABET call'd NONLATINALPHABET, a good honest simple man, for every man to use. His Death next;
They yet were not so impudent, though impious enough, that for called, a good honest simple man, for every man to use. His Death next;
pns32 av vbdr xx av j, cs j av-d, cst p-acp vvd, dt j j j n1, p-acp d n1 pc-acp vvi. po31 n1 ord;
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It some Fathers thinke meant chiefely here.
It Some Father's think meant chiefly Here.
pn31 d n2 vvb vvd av-jn av.
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Quale signum? saith Chrysostom; What signe meanes Symeon here? Answers his owne question, Signum cruc•s, even the signe of the Crosse.Quale signum? Says Chrysostom; What Signen means Symeon Here? Answers his own question, Signum cruc•s, even the Signen of the Cross.
np1 fw-la? vvz np1; r-crq n1 vvz np1 av? n2 po31 d n1, fw-la fw-la, av dt n1 pp-f dt n1.
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Surely it in Baptisme hath many contradictors more than needes, a Ceremony indifferent, and free from Superstition. Were it considered well;
Surely it in Baptism hath many contradictors more than needs, a Ceremony indifferent, and free from Superstition. Were it considered well;
np1 pn31 p-acp n1 vhz d n2 av-dc cs av, dt n1 j, cc j p-acp n1. vbdr pn31 vvn av;
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no learned man, if wise withall, will stand in opposition. But the Fathers meant not it.
no learned man, if wise withal, will stand in opposition. But the Father's meant not it.
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he would say, Tu videris, looke to that himselfe: Enough of this. Sathan will: What will he? Hee will give.
he would say, Tu videris, look to that himself: Enough of this. Sathan will: What will he? He will give.
pns31 vmd vvi, fw-la fw-la, vvb p-acp cst px31: av-d pp-f d. np1 vmb: q-crq vmb pns31? pns31 vmb vvi.
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By Signe they meane the Crosse, but metonymice, Christs Passion on the Crosse. NONLATINALPHABET, Amphilochius saith; so doth Saint Basil, Christs death upon the Crosse.
By Signen they mean the Cross, but metonymice, Christ Passion on the Cross., Amphilochius Says; so does Saint Basil, Christ death upon the Cross.
p-acp n1 pns32 vvb dt n1, cc-acp n2, npg1 n1 p-acp dt n1., np1 vvz; av vdz n1 np1, npg1 n1 p-acp dt n1.
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Saint Cyril saith the Apostata cald him the dead Iew. Lucian the scoffing Atheist, NONLATINALPHABET, the Crucified Sophister.
Saint Cyril Says the Apostata called him the dead Iew. Lucian the scoffing Atheist,, the crucified Sophister.
n1 np1 vvz dt fw-la vvd pno31 dt j np1. np1 dt j-vvg n1,, dt vvn n1.
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It was usuall with the Pagans (as Saint Chrysost. writes) to ubraid Christians with, Tu adoras Crucifixum, ye worship one that was hang'd.
It was usual with the Pagans (as Saint Chrysostom writes) to ubraid Christians with, Tu adoras Crucifixum, you worship one that was hanged.
pn31 vbds j p-acp dt n2-jn (p-acp n1 np1 vvz) pc-acp vvi np1 p-acp, fw-la fw-la fw-la, pn22 vvb pi cst vbds vvn.
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Adde to Christs Death, his Resurrection. In it Christ was a Signe of contradiction in the proper sense;
Add to Christ Death, his Resurrection. In it christ was a Signen of contradiction in the proper sense;
vvb p-acp npg1 n1, po31 n1. p-acp pn31 np1 vbds dt n1 pp-f n1 p-acp dt j n1;
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not of exprobration onely, as in his Death. Both Iewes and Gentiles denied it, as a most grand absurditie.
not of exprobration only, as in his Death. Both Iewes and Gentiles denied it, as a most grand absurdity.
xx pp-f n1 av-j, c-acp p-acp po31 n1. av-d np2 cc np1 vvd pn31, c-acp dt av-ds j n1.
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Hell, whether the Heathens thought all soules descended, is Invius retrò lacus, Seneca saith, NONLATINALPHABET, Anacreons words, once gone downe to it, to get up againe, impossible, NONLATINALPHABET is NONLATINALPHABET, a Greeke Comicke saith.
Hell, whither the heathens Thought all Souls descended, is Invius retrò Lacus, Senecca Says,, Anacreons words, once gone down to it, to get up again, impossible, is, a Greek Comic Says.
n1, cs dt n2-jn n1 d n2 vvn, vbz np1 fw-la fw-la, np1 vvz,, npg1 n2, a-acp vvn a-acp p-acp pn31, pc-acp vvi a-acp av, j, vbz, dt jp j vvz.
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The dead must (saith the Tragicke) ferre perpetuam stygem, stay there eternally.
The dead must (Says the Tragic) Far perpetuam stygem, stay there eternally.
dt j vmb (vvz dt j) av-j fw-la fw-la, vvb a-acp av-j.
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Death is (tis Senecaes too) Regni tenacis Dominus, holds fast, whom he once hath.
Death is (this Senecaes too) Regni tenacis Dominus, holds fast, whom he once hath.
n1 vbz (d npg1 av) np1 fw-la fw-la, vvz av-j, ro-crq pns31 a-acp vhz.
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Saith Saint Peter in the Acts, NONLATINALPHABET, it was impossible, Christ should be held by death? It was impossible, hee should be losed from it.
Says Saint Peter in the Acts,, it was impossible, christ should be held by death? It was impossible, he should be losed from it.
vvz n1 np1 p-acp dt n2,, pn31 vbds j, np1 vmd vbi vvn p-acp n1? pn31 vbds j, pns31 vmd vbi vvd p-acp pn31.
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The Priests therefore and Elders bad the souldiers say, Christs corpse was stolen by night out of the grave.
The Priests Therefore and Elders bade the Soldiers say, Christ corpse was stolen by night out of the grave.
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And Saint Matthew saith, the Iewes said so to that day. I marvell not; they say so to this day. Neither marvell I at that.
And Saint Matthew Says, the Iewes said so to that day. I marvel not; they say so to this day. Neither marvel I At that.
cc n1 np1 vvz, dt np2 vvd av p-acp d n1. pns11 vvb xx; pns32 vvb av p-acp d n1. av-d vvb pns11 p-acp d.
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Some of Christs owne disciples doubted of that point, Christs Resurrection. What say I some? All did.
some of Christ own Disciples doubted of that point, Christ Resurrection. What say I Some? All did.
d pp-f npg1 d n2 vvn pp-f d n1, npg1 n1. q-crq vvb pns11 d? av-d vdd.
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So seeme Saint Marke and Saint Luke, both to say. Indeede to doubt, is not to contradict.
So seem Saint Mark and Saint Lycia, both to say. Indeed to doubt, is not to contradict.
av vvb n1 vvb cc n1 av, av-d pc-acp vvi. av p-acp n1, vbz xx pc-acp vvi.
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But one of them said flatly, Non credam, Thomas did. Thats a contradiction; as much as Non resurrexit, Christ is not risen.
But one of them said flatly, Non Creed, Thomas did. Thats a contradiction; as much as Non resurrexit, christ is not risen.
p-acp crd pp-f pno32 vvd av-j, fw-fr fw-la, np1 vdd. d|vbz dt n1; c-acp d c-acp fw-fr fw-la, np1 vbz xx vvn.
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The Albigenses onely I finde in the Church Historie to be opposites in this point. The last, his Doctrine;
The Albigenses only I find in the Church History to be opposites in this point. The last, his Doctrine;
dt np1 av-j pns11 vvb p-acp dt n1 n1 pc-acp vbi n2-jn p-acp d n1. dt ord, po31 n1;
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as many darts cast at it, as at his Deitie. The Cardinals conceit upon the former word, to meane a Banner, will fit here. Christs Doctrine is his Gospell.
as many darts cast At it, as At his Deity. The Cardinals conceit upon the former word, to mean a Banner, will fit Here. Christ Doctrine is his Gospel.
c-acp d n2 vvn p-acp pn31, c-acp p-acp po31 n1. dt ng1 n1 p-acp dt j n1, pc-acp vvi dt n1, vmb vvi av. npg1 n1 vbz po31 n1.
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Thats vexillum Christi, Christs Standard indeed. The Fathers call it so. The Apostles were Ensignebearers; and wee all fight under it.
Thats vexillum Christ, Christ Standard indeed. The Father's call it so. The Apostles were Ensignebearers; and we all fight under it.
d|vbz fw-la fw-la, npg1 n1 av. dt n2 vvb pn31 av. dt n2 vbdr n2; cc pns12 av-d vvi p-acp pn31.
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It at the first advancing found a world of NONLATINALPHABET, fighters against Christ, hath contradictors at this day:
It At the First advancing found a world of, fighters against christ, hath contradictors At this day:
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Offendiculum, a stone of offence to the Iewes; Ridiculum, NONLATINALPHABET, folie to the Gentiles. Saint Paul saith.Offendiculum, a stone of offence to the Iewes; Ridicule,, folly to the Gentiles. Saint Paul Says.
np1, dt n1 pp-f n1 p-acp dt np2; np1,, n1 p-acp dt n2-j. n1 np1 vvz.
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The moderne Iewes call Evangelium, the Gospell NONLATINALPHABET a Volume of lies; as Libanius saith, Iulian did NONLATINALPHABET, idle and ridiculous. Pardon them:
The modern Iewes call Evangelium, the Gospel a Volume of lies; as Libanius Says, Iulian did, idle and ridiculous. Pardon them:
dt j np2 vvb np1, dt n1 dt n1 pp-f n2; c-acp np1 vvz, np1 vdd, j cc j. n1 pno32:
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Popes say as much, Quantas nobis op•s peperit illa fabula de Christo.
Popes say as much, Quantas nobis op•s Peperit illa fabula de Christ.
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Leo the X. speech to Cardinall Bembus, he calls the Gospell a flat Fable ▪ Sleidan writes, a French Papist said as much of the Epistles, that he beleeved them no more than Esops Fables.Leo the X. speech to Cardinal Bembus, he calls the Gospel a flat Fable ▪ Sleidan writes, a French Papist said as much of the Epistles, that he believed them no more than Esops Fables.
np1 dt fw-la n1 p-acp n1 np1, pns31 vvz dt n1 dt j n1 ▪ np1 vvz, dt jp njp vvd p-acp d pp-f dt n2, cst pns31 vvd pno32 av-dx dc cs npg1 n2.
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Beza writes, it is a blasphemie of the Popish Schoole, that the Church had fared farre better; had Pauls Epistles never beene.Beza writes, it is a blasphemy of the Popish School, that the Church had fared Far better; had Paul's Epistles never been.
np1 vvz, pn31 vbz dt n1 pp-f dt j n1, cst dt n1 vhd vvn av-j jc; vhd npg1 n2 av vbn.
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Both Gospell and Epistles, we read in the Church Historie, that Donatists burnt them both; not they onely, Arrians too.
Both Gospel and Epistles, we read in the Church History, that Donatists burned them both; not they only, Arians too.
av-d n1 cc n2, pns12 vvb p-acp dt n1 n1, cst n2 vvd pno32 d; xx pns32 av-j, n2-jn av.
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How have their Persons scapt, that pend or preacht either? Paul cald by the Athenians NONLATINALPHABET, a vaine pratler;
How have their Persons escaped, that pend or preached either? Paul called by the Athenians, a vain prattler;
q-crq vhb po32 n2 vvd, cst vvn cc vvd d? np1 vvn p-acp dt np1, dt j n1;
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worse by Festus, a Mad man, Act. 26. by Tert. the Orator, a pestilent fellow. A Monk at Berlin in Germany said he lyed.
Worse by Festus, a Mad man, Act. 26. by Tert the Orator, a pestilent fellow. A Monk At Berlin in Germany said he lied.
jc p-acp np1, dt j n1, n1 crd p-acp np1 dt n1, dt j n1. dt n1 p-acp np1 p-acp np1 vvd pns31 vvd.
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A Platonist swore Per Iovem, that S. Iohn was a Barbarian.
A Platonist swore Per Jove, that S. John was a Barbarian.
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So Calvin writes, the libertines cald him a foolish yongling, S. Matthew a mony-monger, S. Peter a Renegado.
So calvin writes, the Libertines called him a foolish youngling, S. Matthew a money-monger, S. Peter a Renegado.
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The People all the Apostles drunken with Wine. Montanus said, he knew both Moe and Better things, then Christ and his Apostles.
The People all the Apostles drunken with Wine. Montanus said, he knew both More and Better things, then christ and his Apostles.
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The Familists call our Preachers, Scripture-learned men. Yea Lutherans call us All, Evangelicos, Gospellers.
The Familists call our Preachers, Scripture-learned men. Yea Lutherans call us All, Evangelicos, Evangelists.
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The Profession of Christ was termed Heresie in Pauls time, once or twice in the Acts: and the Professors themselves by the moderne Iewes call'd Iorde-bor, i. men damned to hell.
The Profession of christ was termed Heresy in Paul's time, once or twice in the Acts: and the Professors themselves by the modern Iewes called Iorde-bor, i. men damned to hell.
dt n1 pp-f np1 vbds vvn n1 p-acp npg1 n1, a-acp cc av p-acp dt n2: cc dt n2 px32 p-acp dt j np2 vvn j, uh. n2 vvn p-acp n1.
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Pardon them againe, for the Italians when they speake of a sily witted man, call him Vn Christiano; thats Italian for a Blockhead.
Pardon them again, for the Italians when they speak of a sily witted man, call him Vn Christian; thats Italian for a Blockhead.
n1 pno32 av, p-acp dt njp2 c-crq pns32 vvb pp-f dt av-j j n1, vvb pno31 fw-fr np1; d|vbz jp p-acp dt n1.
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I may not descend unto particulars, instance would be infinite of oppugners of the Doctrine grounded on Christs Gospell.
I may not descend unto particulars, instance would be infinite of oppugners of the Doctrine grounded on Christ Gospel.
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What Article of Religion hath not had some Gainesayer? What point of Christian Faith is free from Contradiction? Take one out of them all,
What Article of Religion hath not had Some Gainsayer? What point of Christian Faith is free from Contradiction? Take one out of them all,
q-crq n1 pp-f n1 vhz xx vhn d n1? q-crq n1 pp-f njp n1 vbz j p-acp n1? vvb pi av pp-f pno32 d,
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if you please, and but one. But it is Instar Omnium, and toucheth Christ more neerely;
if you please, and but one. But it is Instar Omnium, and touches christ more nearly;
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and might have beene inserted in the first point of his Person; the body and blood of Christ in the holy Eucharist.
and might have been inserted in the First point of his Person; the body and blood of christ in the holy Eucharist.
cc vmd vhi vbn vvn p-acp dt ord n1 pp-f po31 n1; dt n1 cc n1 pp-f np1 p-acp dt j n1.
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What a world of opposition hath, Hoc Est Corpus ▪ Meum wrought in the Church, by Papists,
What a world of opposition hath, Hoc Est Corpus ▪ Meum wrought in the Church, by Papists,
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and vbiquitaries, and all Lutheranes? Oportet (Saint Peter saith) the Heavens must hold our Saviour (he meanes his humane body) untill he come to judgement.
and ubiquitaries, and all Lutherans? Oportet (Saint Peter Says) the Heavens must hold our Saviour (he means his humane body) until he come to judgement.
cc n2, cc d njp2? fw-la (n1 np1 vvz) dt n2 vmb vvi po12 n1 (pns31 vvz po31 j n1) c-acp pns31 vvb p-acp n1.
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Peters successor saith no, Non oportet, they must not. This is NONLATINALPHABET, flat contradiction. It is in every Eucharist by Transubstantiation.Peter's successor Says not, Non oportet, they must not. This is, flat contradiction. It is in every Eucharist by Transubstantiation.
npg1 n1 vvz xx, fw-fr fw-la, pns32 vmb xx. d vbz, j n1. pn31 vbz p-acp d n1 p-acp n1.
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The Lutheran saith so too, but by other prepositions; not by Trans, but In, Con, Sub. The ubiquitist saith more;
The Lutheran Says so too, but by other prepositions; not by Trans, but In, Con, Sub. The ubiquitist Says more;
dt njp vvz av av, cc-acp p-acp j-jn n2; xx p-acp np1, p-acp p-acp, vvb, np1 dt n1 vvz n1;
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not in Christs Supper onely, but even in every place, by Gods Almighty power. I know all three deny, this to be contradiction.
not in Christ Supper only, but even in every place, by God's Almighty power. I know all three deny, this to be contradiction.
xx p-acp npg1 n1 av-j, cc-acp av p-acp d n1, p-acp ng1 j-jn n1. pns11 vvb d crd vvi, d pc-acp vbi n1.
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It will crave long speech to proove. And my Province is to report, not to dispute. To draw to a Conclusion.
It will crave long speech to prove. And my Province is to report, not to dispute. To draw to a Conclusion.
pn31 vmb vvi j n1 pc-acp vvi. cc po11 n1 vbz pc-acp vvi, xx pc-acp vvi. p-acp vvi p-acp dt n1.
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Christ is made a Marke for every shooters shaft, the Atheist, the Heretick, the Mahometan, the Iew. Al have bin Christomastiges;
christ is made a Mark for every shooters shaft, the Atheist, the Heretic, the Mahometan, the Iew. All have been Christomastiges;
np1 vbz vvn dt n1 p-acp d n2 n1, dt n1, dt n1, dt jp, dt np1. d vhb vbn np1;
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by checks, by scorne, by Calumnies, by all sorts of Gainesaying, Christ is NONLATINALPHABET, for a signe (saith Symeon) NONLATINALPHABET, that should be spoken against. The English words too weake;
by Checks, by scorn, by Calumnies, by all sorts of Gainsaying, christ is, for a Signen (Says Symeon), that should be spoken against. The English words too weak;
p-acp n2, p-acp n1, p-acp n2, p-acp d n2 pp-f vvg, np1 vbz, p-acp dt n1 (vvz np1), cst vmd vbi vvn p-acp. dt jp n2 av j;
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the Greeke hath some more emphasis. Translations seldome expresse the full Originals.
the Greek hath Some more emphasis. Translations seldom express the full Originals.
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Haply the Greeke too is not so significant, as Symeons owne words were in his Syriacke mother tongue.
Haply the Greek too is not so significant, as Simeon own words were in his Syriacke mother tongue.
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For the Theme, let that lewd Spaniards speech be the upshot at this marke;
For the Theme, let that lewd Spanish speech be the upshot At this mark;
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who when God had frustrated their intended Invasion, in the yeare 88, cryed, Christ was turned a Lutheran.
who when God had frustrated their intended Invasion, in the year 88, cried, christ was turned a Lutheran.
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Blasphemy more beseemes a Mores mouth, then a Christians.
Blasphemy more beseems a Mores Mouth, then a Christians.
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Now the God of Christians, and Father of Christs selfe, stoppe the mouthes of all Gainasayers of his Gospell, in whatsoever kind, to their shame, to his Glory, to our Comfort,
Now the God of Christians, and Father of Christ self, stop the mouths of all Gainasayers of his Gospel, in whatsoever kind, to their shame, to his Glory, to our Comfort,
av dt n1 pp-f np1, cc n1 pp-f npg1 n1, vvi dt n2 pp-f d n2 pp-f po31 n1, p-acp r-crq n1, p-acp po32 n1, p-acp po31 n1, p-acp po12 n1,
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for his sake, who is the marke of their gainesaying, Iesus Christ our Lord; Cui cum Patre, &c.
for his sake, who is the mark of their gainsaying, Iesus christ our Lord; Cui cum Patre, etc.
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A SERMON PREACHED VPON QVADRAGESIMA SVNDAY. MAT. 4. 9. All these will I give thee; if thou wilt fall downe, and worship mee.
A SERMON PREACHED UPON QVADRAGESIMA SUNDAY. MATHEW. 4. 9. All these will I give thee; if thou wilt fallen down, and worship me.
dt n1 vvn p-acp np1 np1. np1. crd crd av-d d vmb pns11 vvi pno21; cs pns21 vm2 vvi a-acp, cc vvb pno11.
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THey are the devils words spoken to Christ, in that famous Act of his Temptation. That act conteines three onsets; this is the last.
THey Are the Devils words spoken to christ, in that famous Act of his Temptation. That act contains three onsets; this is the last.
pns32 vbr dt n2 n2 vvn p-acp np1, p-acp cst j n1 pp-f po31 n1. cst n1 vvz crd n2; d vbz dt ord.
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Said Christ of his Disciples, sathan sought to winnow them? Surely it seemes heere, he seekes to winnow him:
Said christ of his Disciples, sathan sought to winnow them? Surely it seems Here, he seeks to winnow him:
j-vvn np1 pp-f po31 n2, fw-ge vvd pc-acp vvi pno32? np1 pn31 vvz av, pns31 vvz pc-acp vvi pno31:
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tempts him, first to Distrust, speeds not in that: then to Presumption, nor will that doe neither: now to Avarice and Ambition; hopes that will take.
tempts him, First to Distrust, speeds not in that: then to Presumption, nor will that do neither: now to Avarice and Ambition; hope's that will take.
vvz pno31, ord pc-acp vvi, vvz xx p-acp d: av p-acp n1, ccx vmb d vdb dx: av p-acp n1 cc n1; n2 cst vmb vvi.
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My Text containes two parts, Promise, and Condition.
My Text contains two parts, Promise, and Condition.
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The Promise, I Will: the Franknesse of the Promise, he will Give: the Richnesse of the Gift, These, i. e. Kingdomes:
The Promise, I Will: the Frankness of the Promise, he will Give: the Richness of the Gift, These, i. e. Kingdoms:
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and the Largenesse of the same, All these. Even All the Kingdomes of the world will sathan give to Christ.
and the Largeness of the same, All these. Even All the Kingdoms of the world will sathan give to christ.
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a Verball Promise, not a Reall gift. Gifts should precede the duty, not follow it; should be with an Vt, not with a Si. So Men doe; so God does.
a Verbal Promise, not a Real gift. Gifts should precede the duty, not follow it; should be with an Vt, not with a Si. So Men do; so God does.
dt j n1, xx dt j n1. n2 vmd vvi dt n1, xx vvi pn31; vmd vbi p-acp dt fw-la, xx p-acp dt np1 av n2 vdb; av np1 vdz.
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Do, ut facias; not Dabo, si feceris. Where the service goes before, and the gift comes after;Do, ut facias; not Dabo, si feceris. Where the service Goes before, and the gift comes After;
vdb, fw-la fw-la; xx fw-la, fw-la fw-la. c-crq dt n1 vvz a-acp, cc dt n1 vvz a-acp;
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tis a Reward, not a gift. Not Donum Largientis, but Merces Operantis, Saint Ambroses phrase, not a Largesse, but a Wages;
this a Reward, not a gift. Not Donum Largientis, but Merces Operantis, Faint Ambrose phrase, not a Largess, but a Wages;
pn31|vbz dt n1, xx dt n1. xx fw-la fw-la, p-acp vvz fw-la, j n2 n1, xx dt n1, cc-acp dt n2;
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not NONLATINALPHABET, Saint Pauls termes not a Bounty, but a Debt. Duty may be the finall cause of Bounty, but it must not be the efficient:
not, Saint Paul's terms not a Bounty, but a Debt. Duty may be the final cause of Bounty, but it must not be the efficient:
xx, n1 npg1 vvz xx dt n1, cc-acp dt n1. n1 vmb vbi dt j n1 pp-f n1, cc-acp pn31 vmb xx vbi dt j:
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because grace must be free, God hath given us NONLATINALPHABET, as Saint Paul saith, Life and Breath, and all things: that we may serve him;
Because grace must be free, God hath given us, as Saint Paul Says, Life and Breath, and all things: that we may serve him;
c-acp n1 vmb vbi j, np1 vhz vvn pno12, c-acp n1 np1 vvz, n1 cc n1, cc d n2: cst pns12 vmb vvi pno31;
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not that we have served him. We could not serve, before we were. Sathan will be sure to be beforehand, will be served first.
not that we have served him. We could not serve, before we were. Sathan will be sure to be beforehand, will be served First.
xx cst pns12 vhb vvd pno31. pns12 vmd xx vvi, c-acp pns12 vbdr. np1 vmb vbi j pc-acp vbi av, vmb vbi vvn ord.
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The Pope learnd that tricke of him. Fredericke shall first fall downe, and worship him; ere he will crowne him.
The Pope learned that trick of him. Frederick shall First fallen down, and worship him; ere he will crown him.
dt n1 vvd cst n1 pp-f pno31. np1 vmb ord vvi a-acp, cc vvb pno31; c-acp pns31 vmb vvi pno31.
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King Iames must first h•ve beene reconciled to Rome, ere he might have come to England, if Pope Clement could have hindred him.
King James must First h•ve been reconciled to Room, ere he might have come to England, if Pope Clement could have hindered him.
n1 np1 vmb ord vhi vbn vvn p-acp vvi, c-acp pns31 vmd vhi vvn p-acp np1, cs n1 j vmd vhi vvn pno31.
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But how comes sathan to be a promiser? Promise is properly of good things, Saint Augustine saith.
But how comes sathan to be a promiser? Promise is properly of good things, Saint Augustine Says.
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The devill soloeciseth, when hee promiseth: for from him can come no good. Sathan may say, he will:
The Devil soloeciseth, when he promises: for from him can come no good. Sathan may say, he will:
dt n1 vvz, c-crq pns31 vvz: c-acp p-acp pno31 vmb vvi dx j. np1 vmb vvi, pns31 vmb:
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but what? He will entise. I will be a false Spirit in the Prophets mouthes.
but what? He will entice. I will be a false Spirit in the prophets mouths.
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Of such things he may say, he will. But to give, to give kingdomes, or ought els, that good is, he can not: tis not in his power.
Of such things he may say, he will. But to give, to give kingdoms, or ought Else, that good is, he can not: this not in his power.
pp-f d n2 pns31 vmb vvi, pns31 vmb. p-acp pc-acp vvi, pc-acp vvi n2, cc vmd av, cst j vbz, pns31 vmb xx: pn31|vbz xx p-acp po31 n1.
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Nay indeed it is not in his will; though he say it.
Nay indeed it is not in his will; though he say it.
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I will ascend up into Heaven, and raise my throne above the starres, I will sit on the sides of the North,
I will ascend up into Heaven, and raise my throne above the Stars, I will fit on the sides of the North,
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and be equall to the most Highest. Sathan may say of this, he will;
and be equal to the most Highest. Sathan may say of this, he will;
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say so of any Sinne. But to will good, any good, any good to any man, sathan will not say it. Say it, he may:
say so of any Sin. But to will good, any good, any good to any man, sathan will not say it. Say it, he may:
vvb av pp-f d n1. p-acp pc-acp vmb j, d j, d j p-acp d n1, fw-ge vmb xx vvi pn31. n1 pn31, pns31 vmb:
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but he will not doe it. Well may he say, Dabo, he will give;
but he will not do it. Well may he say, Dabo, he will give;
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thats de Futur•. But where read we ever, Do, I doe give? Sathan is all in Assumpsits, he assumes, he presumes to will doe many things; but he does them not:
thats de Futur•. But where read we ever, Do, I do give? Sathan is all in Assumpsits, he assumes, he Presumest to will do many things; but he does them not:
d|vbz fw-fr np1. cc-acp q-crq vvb pns12 av, vdb, pns11 vdb vvi? np1 vbz d p-acp n2, pns31 vvz, pns31 vv2 p-acp vmb vdi d n2; cc-acp pns31 vdz pno32 xx:
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NONLATINALPHABET, saith the devill, I will give. Antigonus (Plutarch saith) was surnamed NONLATINALPHABET, i. e. Daturus;
, Says the Devil, I will give. Antigonus (Plutarch Says) was surnamed, i. e. Daturus;
, vvz dt n1, pns11 vmb vvi. np1 (np1 vvz) vbds vvn, sy. sy. np1;
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because he would still promise, never performe. God performes, what hee promises; more then he promises.
Because he would still promise, never perform. God performs, what he promises; more then he promises.
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His Promisisse is Dedisse, saith Ravennas ▪ his Dixisse is Fecisse, saith Saint Hierome. Thats because NONLATINALPHABET, saith the Apostle, he is faithfull, that hath promised.
His Promisisse is Dedisse, Says Ravennas ▪ his Dixisse is To have made, Says Saint Jerome. Thats Because, Says the Apostle, he is faithful, that hath promised.
po31 vvb vbz n1, vvz n2 ▪ po31 vvb vbz np1, vvz n1 np1. d|vbz p-acp, vvz dt n1, pns31 vbz j, cst vhz vvn.
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David plies God with that Plea, Secundùm verbum tuum, craves mercy, craves all grace, according to his word.David plies God with that Plea, Secundùm verbum tuum, craves mercy, craves all grace, according to his word.
np1 vvz np1 p-acp d n1, fw-la fw-la fw-la, vvz n1, vvz d n1, vvg p-acp po31 n1.
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But the devill is Gods opposite in all things, in this specially, in his Word. God never breakes it, sathan never keepes it.
But the Devil is God's opposite in all things, in this specially, in his Word. God never breaks it, sathan never keeps it.
p-acp dt n1 vbz n2 j-jn p-acp d n2, p-acp d av-j, p-acp po31 n1. np1 av-x vvz pn31, fw-ge av-x vvz pn31.
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Christ cals him NONLATINALPHABET, a Lyer. Tis a worne proverbe in every mans mouth, in every childes mouth, as false as the devill.
christ calls him, a Liar. This a worn proverb in every men Mouth, in every child's Mouth, as false as the Devil.
np1 vvz pno31, dt n1. pn31|vbz dt j-vvn n1 p-acp d ng1 n1, p-acp d ng1 n1, c-acp j c-acp dt n1.
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If he give, he gives the wrong, for bread a stone; for a fish, a scorpion. Eve found it. He promist life; but it prooved death. Then he deceived the Woman:
If he give, he gives the wrong, for bred a stone; for a Fish, a scorpion. Eve found it. He promised life; but it proved death. Then he deceived the Woman:
cs pns31 vvb, pns31 vvz dt n-jn, p-acp n1 dt n1; p-acp dt n1, dt n1. n1 vvd pn31. pns31 vvd n1; cc-acp pn31 vvd n1. cs pns31 vvd dt n1:
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now he would faine deceive the seed of the Woman. Saint Augustine saith, the World, semper falli•, ever deceives.
now he would feign deceive the seed of the Woman. Saint Augustine Says, the World, semper falli•, ever deceives.
av pns31 vmd av-j vvi dt n1 pp-f dt n1. n1 np1 vvz, dt n1, fw-la n1, av vvz.
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Surely sathan does, the god of the World. Devils are but Dabones, Erasmus terme. His gift here but a Promise:
Surely sathan does, the god of the World. Devils Are but Dabones, Erasmus term. His gift Here but a Promise:
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and Quilibet, every man can be rich in promises.
and Quilibet, every man can be rich in promises.
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To end this, I will give, saith the devill, Christ must belike trust sathan on his Word.
To end this, I will give, Says the Devil, christ must belike trust sathan on his Word.
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A Lyar on his Word? What is a promise in a leasers lippes? Promises are vaine, verba dum sunt, where the persons credit is crackt, that promises.
A Liar on his Word? What is a promise in a leasers lips? Promises Are vain, verba dum sunt, where the Persons credit is cracked, that promises.
dt n1 p-acp po31 n1? q-crq vbz dt n1 p-acp dt n2 n2? vvz vbr j, fw-la fw-la fw-la, c-crq dt ng1 n1 vbz vvn, cst n2.
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Promisit, qui non mentitur, Saint Paul saith of God, he promises, that lies not. The devils daboes are but weake, unlesse he were more trie of truth.Promised, qui non mentitur, Saint Paul Says of God, he promises, that lies not. The Devils daboes Are but weak, unless he were more try of truth.
vvb, fw-fr fw-fr fw-la, n1 np1 vvz pp-f np1, pns31 vvz, cst vvz xx. dt n2 n2 vbr p-acp j, cs pns31 vbdr dc n1 pp-f n1.
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Sathan had said something, had the tense beene present, had he said, I give. I doe, is actuall; I will doe, is uncertaine.
Sathan had said something, had the tense been present, had he said, I give. I do, is actual; I will do, is uncertain.
np1 vhd vvn pi, vhd dt n1 vbn j, vhd pns31 vvn, pns11 vvb. pns11 vdb, vbz j; pns11 vmb vdi, vbz j.
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Dabo is but lanke, in a ranke liers mouth; and tis but a bare Dabo too, without either Oath, or any Protestation.Dabo is but lank, in a rank liers Mouth; and this but a bore Dabo too, without either Oath, or any Protestation.
fw-la vbz p-acp j, p-acp dt n1 n2 n1; cc pn31|vbz p-acp dt j fw-la av, p-acp d n1, cc d n1.
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The devill in this, honester than man, than many men: who will bind with Oathes those promises, which they never meane to keepe.
The Devil in this, Honester than man, than many men: who will bind with Oaths those promises, which they never mean to keep.
dt n1 p-acp d, jc cs n1, cs d n2: r-crq vmb vvi p-acp n2 d n2, r-crq pns32 av-x vvb pc-acp vvi.
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Sathan will lie, but he will not sweare too.
Sathan will lie, but he will not swear too.
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See how the subtill Sophister takes advantage of the tense: (the Will hath a wile in it) suspends the gift, till the service be performed; craves the condition first;
See how the subtle Sophister Takes advantage of the tense: (the Will hath a wile in it) suspends the gift, till the service be performed; craves the condition First;
vvb c-crq dt j n1 vvz n1 pp-f dt n1: (dt vmb vhz dt n1 p-acp pn31) vvz dt n1, c-acp dt n1 vbb vvn; vvz dt n1 ord;
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cares not for Christs complaint of breach of promise. Let him sue him, if hee will, upon Assumpsit.
Cares not for Christ complaint of breach of promise. Let him sue him, if he will, upon Assumpsit.
vvz xx p-acp npg1 n1 pp-f n1 pp-f n1. vvb pno31 vvi pno31, cs pns31 vmb, p-acp fw-la.
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Christ having worshipt him, he hath that hee would. Christ hath done an Act, can not be undone.
christ having worshipped him, he hath that he would. christ hath done an Act, can not be undone.
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He would up to God presently, and say, heres he, they call thy Sonne; he hath worshipt me.
He would up to God presently, and say, heres he, they call thy Son; he hath worshipped me.
pns31 vmd a-acp p-acp np1 av-j, cc vvi, fw-la pns31, pns32 vvb po21 n1; pns31 vhz vvd pno11.
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By it hee should see, he was not the Sonne of God, the onely drift of his temtation;
By it he should see, he was not the Son of God, the only drift of his temptation;
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All these will I give thee. Tis not locatio, a demising them, aletting them to Farme; tis Datio, a gift.All these will I give thee. This not locatio, a demising them, aletting them to Farm; this Datio, a gift.
d d vmb pns11 vvi pno21. pn31|vbz xx fw-la, dt vvg pno32, n1 pno32 p-acp n1; pn31|vbz fw-la, dt n1.
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Not venundatio, a sale for money; as Iudas gave Christ: Quid dabitis, what will you give me, and I will deliver him;
Not venundatio, a sale for money; as Iudas gave christ: Quid dabitis, what will you give me, and I will deliver him;
xx fw-la, dt n1 p-acp n1; c-acp np1 vvd np1: fw-la fw-la, r-crq vmb pn22 vvi pno11, cc pns11 vmb vvi pno31;
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NONLATINALPHABET, to give and take, Sathan will be Franke, he will give freely. For the condition, to fall downe, and worship him, thats no price; tis but an homage.
, to give and take, Sathan will be Franco, he will give freely. For the condition, to fallen down, and worship him, thats no price; this but an homage.
, pc-acp vvi cc vvi, np1 vmb vbi np1, pns31 vmb vvi av-j. p-acp dt n1, pc-acp vvi a-acp, cc vvb pno31, d|vbz dx n1; pn31|vbz p-acp dt n1.
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That we doe to God, for the things we have from him: and yet we acknowledge, he gives them freely. Wicked impostor!
That we do to God, for the things we have from him: and yet we acknowledge, he gives them freely. Wicked impostor!
cst pns12 vdb p-acp np1, p-acp dt n2 pns12 vhb p-acp pno31: cc av pns12 vvb, pns31 vvz pno32 av-j. j n1!
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calls he this a gift? Tis a sale: tis Nundinatio, not Donatio, plaine merchandise. A deare sale, and hard bargaine on mans part.
calls he this a gift? This a sale: this Nundinatio, not Donatio, plain merchandise. A deer sale, and hard bargain on men part.
vvz pns31 d dt n1? pn31|vbz dt n1: pn31|vbz fw-la, xx np1, j n1. dt j-jn n1, cc j n1 p-acp ng1 n1.
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Christ calls Sathan NONLATINALPHABET, the enemy, and NONLATINALPHABET, enemies gifts are no gifts; hee dearely buyes them, that receives them.
christ calls Sathan, the enemy, and, enemies Gifts Are no Gifts; he dearly buys them, that receives them.
np1 vvz np1, dt n1, cc, n2 n2 vbr dx n2; pns31 av-jn vvz pno32, cst vvz pno32.
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The cheapest of his gifts, costs the dearest thing man hath: he must give his soule for it; soule and body both.
The cheapest of his Gifts, costs the dearest thing man hath: he must give his soul for it; soul and body both.
dt js pp-f po31 n2, vvz dt js-jn n1 n1 vhz: pns31 vmb vvi po31 n1 p-acp pn31; n1 cc n1 av-d.
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Vix Priamus tanti, his Kingdomes, all his kingdomes are not worth a soule. Christ saith it, who well knew the price of soules: for he bought many.Vix Priam tanti, his Kingdoms, all his kingdoms Are not worth a soul. christ Says it, who well knew the price of Souls: for he bought many.
fw-la np1 fw-la, po31 n2, d po31 n2 vbr xx j dt n1. np1 vvz pn31, r-crq av vvd dt n1 pp-f n2: c-acp pns31 vvd d.
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Hee saith, that hee that winnes the world, losing his soule, gaines not by the bargaine.
He Says, that he that wins the world, losing his soul, gains not by the bargain.
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To worship Sathan, soone said, soone done. But the sequell of it, the sale, the whole sale of my selfe: I become Sathans slave.
To worship Sathan, soon said, soon done. But the sequel of it, the sale, the Whole sale of my self: I become Satan's slave.
p-acp n1 np1, av vvd, av vdn. p-acp dt n1 pp-f pn31, dt n1, dt j-jn n1 pp-f po11 n1: pns11 vvb npg1 n1.
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That which he calls a gift, costs me all I have, all I am, bodie, and soule.
That which he calls a gift, costs me all I have, all I am, body, and soul.
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Imitantur hamos dona, gifts are but hookes, saith Martial; the devills gifts, deadly hookes; Christ in Sibils Achrosticha is called NONLATINALPHABET, a Fish. Sathan comes here angling;Imitantur hamos dona, Gifts Are but hooks, Says Martial; the Devils Gifts, deadly hooks; christ in Sibyls Achrosticha is called, a Fish. Sathan comes Here angling;
fw-la n2 fw-la, n2 vbr p-acp n2, vvz j; dt ng1 n2, j n2; np1 p-acp n2 np1 vbz vvn, dt n1. np1 vvz av vvg;
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baites his hooke with kingdomes, hoping, if he would but bite, to have him his. Mens gifts, many are dangerous, meerely insiduous;
baits his hook with kingdoms, hoping, if he would but bite, to have him his. Mens Gifts, many Are dangerous, merely insiduous;
n2 po31 n1 p-acp n2, vvg, cs pns31 vmd cc-acp vvi, pc-acp vhi pno31 png31. np1 n2, d vbr j, av-j j;
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the Receiver is enthrall'd, libertatem vendidit, Much more, Sathans. They are viscata beneficia, Seneca saith, like lime-twigges.
the Receiver is enthralled, libertatem vendidit, Much more, Satan's. They Are Viscata Benefices, Senecca Says, like lime-twigs.
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Hee that takes them, invenit compedes, the devils gifts are shackels to our soules.
He that Takes them, invenit compedes, the Devils Gifts Are shackles to our Souls.
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Sathan knew the Proverbe was a Probatum est, Daei, cui vis esse Dominus, he will looke for your largesse, that shall call you Lord.
Sathan knew the Proverb was a Probatum est, Daei, cui vis esse Dominus, he will look for your largess, that shall call you Lord.
np1 vvd dt n1 vbds dt fw-la fw-la, np1, fw-la fw-fr fw-la fw-la, pns31 vmb vvi p-acp po22 n1, cst vmb vvi pn22 n1.
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Sathan will give? What will hee give? Sathan is not sordid, profers no base things: he will give kingdomes.
Sathan will give? What will he give? Sathan is not sordid, proffers no base things: he will give kingdoms.
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Gifts should beseeme ( Isocrates saith) NONLATINALPHABET, both the giver and the receiver. Sathan is a Prince, NONLATINALPHABET, the great Monarke of the world.
Gifts should beseem (Isocra Says), both the giver and the receiver. Sathan is a Prince,, the great Monarch of the world.
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He therefore promises Basilicè like a King. Nay Kings can not give, what Sathan here promises.
He Therefore promises Basilicè like a King. Nay Kings can not give, what Sathan Here promises.
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Assuerus promised Hester, and Herod his step-daughter, the halfe of their Kingdomes, if they askt it.Assuerus promised Esther, and Herod his stepdaughter, the half of their Kingdoms, if they asked it.
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But whole Kingdomes, Kings can not give, and keepe them too. It must be a power paramont to Kings, transcending regall power;
But Whole Kingdoms, Kings can not give, and keep them too. It must be a power paramount to Kings, transcending regal power;
p-acp j-jn n2, n2 vmb xx vvi, cc vvi pno32 av. pn31 vmb vbi dt n1 n1 p-acp n2, vvg j n1;
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some Dominus Dominantium, Lord of Lords, as the Turkish Sultan stiles himselfe;
Some Dominus Dominant, Lord of lords, as the Turkish Sultan stile himself;
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some Rex Regum, King of Kings, as the Emperour of Canstantinople was wont to beare foure B's in his Scocheon, foure Greeke B's, in every quarter one:
Some Rex Regum, King of Kings, as the Emperor of Constantinople was wont to bear foure Be's in his Scutcheon, foure Greek Be's, in every quarter one:
d fw-la fw-la, n1 pp-f n2, c-acp dt n1 pp-f np1 vbds j pc-acp vvi crd n2 p-acp po31 n1, crd jp n2, p-acp d n1 pi:
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meaning that he was NONLATINALPHABET, a King of Kings, raigning over all that raigne. Such a one is Sathan.
meaning that he was, a King of Kings, reigning over all that Reign. Such a one is Sathan.
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Himselfe saith it, Luke 4. 6. NONLATINALPHABET, that those kingdomes are all his, and hee can give them at his pleasure;
Himself Says it, Lycia 4. 6., that those kingdoms Are all his, and he can give them At his pleasure;
px31 vvz pn31, av crd crd, cst d n2 vbr av-d png31, cc pns31 vmb vvi pno32 p-acp po31 n1;
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What neede wee doubt it of the devill, when wee see it in the Pope? Even he assumes the power of giving Kingdomes.
What need we doubt it of the Devil, when we see it in the Pope? Even he assumes the power of giving Kingdoms.
q-crq vvb pns12 vvb pn31 pp-f dt n1, c-crq pns12 vvb pn31 p-acp dt n1? j pns31 vvz dt n1 pp-f vvg n2.
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Will you heare himselfe speake, just in the devills Dialect? Imperium nostrum est, saith Pope Adrian IV. Damus, cui volumus, the Empire is ours, to give to whom we please.
Will you hear himself speak, just in the Devils Dialect? Imperium nostrum est, Says Pope Adrian IV. We give, cui volumus, the Empire is ours, to give to whom we please.
n1 pn22 av px31 vvi, j p-acp dt ng1 n1? np1 fw-la fw-la, vvz n1 np1 np1 np1, fw-la fw-la, dt n1 vbz png12, pc-acp vvi p-acp ro-crq pns12 vvb.
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Crownes are in his hands, nay in his feete; his basest limbe can make an Emperour.
Crowns Are in his hands, nay in his feet; his Basest limb can make an Emperor.
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His foote can crowne them, and uncrowne them too, kicke it off againe if he list.
His foot can crown them, and uncrown them too, kick it off again if he list.
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Aske not, Quo warranto, by what authoritie? Sathan saith, NONLATINALPHABET ▪ So doth the Pope; tis a NONLATINALPHABET, a Tradition. Thats enough: Scripture skills not;
Ask not, Quo Warranto, by what Authority? Sathan Says, ▪ So does the Pope; this a, a Tradition. Thats enough: Scripture skills not;
vvb xx, fw-la n1, p-acp r-crq n1? np1 vvz, ▪ av vdz dt n1; pn31|vbz dt, dt n1. d|vbz av-d: n1 vvz xx;
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Traditio est. He hath it from Constantine: his Donation registred in the Canon law. Heretickes call it a counterfeit. But looke on the inscription; there is Palaea, i. ancient, NONLATINALPHABET.Tradition est. He hath it from Constantine: his Donation registered in the Canon law. Heretics call it a counterfeit. But look on the inscription; there is Palaea, i. ancient,.
fw-la fw-la. pns31 vhz pn31 p-acp np1: po31 n1 vvn p-acp dt n1 n1. n2 vvb pn31 dt n-jn. p-acp n1 p-acp dt n1; pc-acp vbz np1, uh. j,.
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Vnlearned Calvinists read it Palea; as though the Law had censur'd it for chaffe.
Unlearned Calvinists read it Palea; as though the Law had censured it for chaff.
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The kingdome of Sicily, Naples, and all Italy, France, Spaine, & Germanie, great Britaine too, the whole Westerne world is by that antient deed of gift conveigh'd unto the Pope. A large gift.
The Kingdom of Sicily, Naples, and all Italy, France, Spain, & Germany, great Britain too, the Whole Western world is by that ancient deed of gift conveyed unto the Pope. A large gift.
dt n1 pp-f np1, np1, cc d np1, np1, np1, cc np1, j np1 av, dt j-jn j n1 vbz p-acp d j n1 pp-f n1 vvn p-acp dt n1. dt j n1.
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Lu. calls it a large lie, Ingens mendacium. But hee was an Apostata. Some Papists too censure it, of good ranke and learning: but belike false brethren.Lu. calls it a large lie, Ingens Mendacium. But he was an Apostata. some Papists too censure it, of good rank and learning: but belike false brothers.
np1 vvz pn31 dt j n1, fw-la fw-la. p-acp pns31 vbds dt fw-la. d njp2 av vvi pn31, pp-f j n1 cc n1: cc-acp av j n2.
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This point, I should digresse too farre, to dispute it with the Pope. To returne then, Sathan give Kingdomes? Hee hath none to give. Surely one he hath; but not to give. Nazianzen calls him NONLATINALPHABET.
This point, I should digress too Far, to dispute it with the Pope. To return then, Sathan give Kingdoms? He hath none to give. Surely one he hath; but not to give. Nazianzen calls him.
d n1, pns11 vmd vvi av av-j, pc-acp vvi pn31 p-acp dt n1. pc-acp vvi av, np1 vvb n2? pns31 vhz pix pc-acp vvi. np1 pi pns31 vhz; cc-acp xx pc-acp vvi. np1 vvz pno31.
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So doth Saint Paul. Christ calls him a prince too. But his kingdome is spirituall, in the hearts of unbeleevers.
So does Saint Paul. christ calls him a Prince too. But his Kingdom is spiritual, in the hearts of unbelievers.
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It is stated in his person onely, can not be made over unto any.
It is stated in his person only, can not be made over unto any.
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These worldly Kingdomes, which he promised Christ, are none of his, either to give to others or to hold himselfe.
These worldly Kingdoms, which he promised christ, Are none of his, either to give to Others or to hold himself.
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Tis a double lie, in that place of Saint Luke; both that he can give them;
This a double lie, in that place of Saint Lycia; both that he can give them;
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and that they are given him. Hee hath neither Ditionem, nor Dationem, neither right to raigne, nor power to give.
and that they Are given him. He hath neither Ditionem, nor Dationem, neither right to Reign, nor power to give.
cc cst pns32 vbr vvn pno31. pns31 vhz dx fw-la, ccx fw-la, dx n-jn pc-acp vvi, ccx n1 pc-acp vvi.
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Tis indeed (as he termes it) a NONLATINALPHABET, a tradition: but like to those of the Popes. Their traditions lies; so his a meere coggerie. Tis God gives kingdomes; gives indeed all things. NONLATINALPHABET, Every gift is from above; Kingdomes especially.
This indeed (as he terms it) a, a tradition: but like to those of the Popes. Their traditions lies; so his a mere coggery. This God gives kingdoms; gives indeed all things., Every gift is from above; Kingdoms especially.
pn31|vbz av (c-acp pns31 vvz pn31) dt, dt n1: cc-acp av-j p-acp d pp-f dt n2. po32 n2 vvz; av po31 dt j n1. pn31|vbz np1 vvz n2; vvz av d n2., d n1 vbz p-acp a-acp; n2 av-j.
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Per me Reges regnant, Kings raigne by God. Tis God (saith Daniel ) sets up Kings.Per me Reges regnant, Kings Reign by God. This God (Says daniel) sets up Kings.
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A watchman cries from heaven, that it is the most highest, that hath power over kingdomes,
A watchman cries from heaven, that it is the most highest, that hath power over kingdoms,
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and gives them unto whom he will.
and gives them unto whom he will.
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God therefore calls Kings, His. I have set my King, saith God, meaning of David. Twas a proud phrase of the Cardinals, Ego & Rex meus, I and my King:
God Therefore calls Kings, His. I have Set my King, Says God, meaning of David. It a proud phrase of the Cardinals, Ego & Rex meus, I and my King:
np1 av vvz n2, np1 pns11 vhb vvn po11 n1, vvz np1, vvg pp-f np1. pn31|vbds dt j n1 pp-f dt n2, fw-la cc fw-la fw-la, sy cc po11 n1:
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the Pope could say no more.
the Pope could say no more.
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There is no Power (Saint Paul saith) but tis of God; Regall power specially.There is no Power (Saint Paul Says) but this of God; Regal power specially.
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All Kings are Christi Dei, Gods annointed.
All Kings Are Christ Dei, God's anointed.
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Saul a wicked man, Cyrus an Heathen, David cals the one, Gods selfe the other, his annointed.Saul a wicked man, Cyrus an Heathen, David calls the one, God's self the other, his anointed.
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David saith it of himselfe, Dominus elegit me, tels Michal, God had chosen him: Solomon of himselfe, Tu regnare fecisti, saith God had made him King:David Says it of himself, Dominus elegit me, tells Michal, God had chosen him: Solomon of himself, Tu Reign fecisti, Says God had made him King:
np1 vvz pn31 pp-f px31, fw-la fw-la pno11, vvz np1, np1 vhd vvn pno31: np1 pp-f px31, fw-la fw-la fw-la, vvz np1 vhd vvn pno31 n1:
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All Kings confesse it, put it in their style; Iacobus Dei gratia, that they owe their Kingdomes to the grace of God. Sathan is yet more francke.
All Kings confess it, put it in their style; Iacobus Dei Gratia, that they owe their Kingdoms to the grace of God. Sathan is yet more frank.
d n2 vvb pn31, vvd pn31 p-acp po32 n1; np1 fw-la fw-la, cst pns32 vvb po32 n2 p-acp dt n1 pp-f np1. np1 vbz av av-dc j.
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Tis much to give a Kingdome, one Kingdome: he will give multitudes. Sathan knew by himselfe, ambition hath no bounds.
This much to give a Kingdom, one Kingdom: he will give Multitudes. Sathan knew by himself, ambition hath no bounds.
pn31|vbz av-d pc-acp vvi dt n1, crd n1: pns31 vmb vvi n2. np1 vvd p-acp px31, n1 vhz dx n2.
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At Rome three Crownes are upon one Head. Christ might have haply an aspiring spirit; sathan will fit him.
At Room three Crowns Are upon one Head. christ might have haply an aspiring Spirit; sathan will fit him.
p-acp vvb crd n2 vbr p-acp crd n1 np1 vmd vhi av dt j-vvg n1; fw-ge vmb vvi pno31.
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Nor was the devill ignorant, that Christ was a King borne, King of the Iewes. The wise men knew it by the starre, sathan much more, knew Herod but usurpt; the right was Christs.
Nor was the Devil ignorant, that christ was a King born, King of the Iewes. The wise men knew it by the star, sathan much more, knew Herod but usurped; the right was Christ.
ccx vbds dt n1 j, cst np1 vbds dt n1 vvn, n1 pp-f dt np2. dt j n2 vvd pn31 p-acp dt n1, fw-ge d dc, vvd np1 p-acp vvn; dt n-jn vbds npg1.
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He would not therefore offer it, it onely: thought it would not moove him;
He would not Therefore offer it, it only: Thought it would not move him;
pns31 vmd xx av vvi pn31, pn31 av-j: vvd pn31 vmd xx vvi pno31;
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showed him therefore many, profferd them All. God once made Abraham the like promise, bad him looke North and South, East and West;
showed him Therefore many, proffered them All. God once made Abraham the like promise, bade him look North and South, East and West;
vvd pno31 av av-d, vvd pno32 d np1 a-acp vvd np1 dt j n1, vvd pno31 vvi n1 cc n1, n1 cc n1;
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and all the land he saw, he would give unto his seed. Dixit & factum est, he said it, and he did it.
and all the land he saw, he would give unto his seed. Dixit & factum est, he said it, and he did it.
cc d dt n1 pns31 vvd, pns31 vmd vvi p-acp po31 n1. fw-la cc fw-la fw-la, pns31 vvd pn31, cc pns31 vdd pn31.
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For he is verax in promissione, & potens in exhibitione, Bern. as able to performe, as franke to promise.
For he is Verax in promission, & potens in exhibition, Bern. as able to perform, as frank to promise.
p-acp pns31 vbz n1 p-acp n1, cc fw-la p-acp n1, np1 p-acp j pc-acp vvi, c-acp j pc-acp vvi.
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But in Man, and more in sathan, the largenesse of his promise prejudicates his truth, is a presumption he meanes falsely.
But in Man, and more in sathan, the largeness of his promise prejudicate his truth, is a presumption he means falsely.
p-acp p-acp n1, cc av-dc p-acp fw-ge, dt n1 pp-f po31 n1 vvz po31 n1, vbz dt n1 pns31 vvz av-j.
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Largissimi Promissores be parcissimi exhibitores, saith the same Father, they performe least, that promise largeliest. Kingdomes are no common gifts, whole Kingdomes.Largissimi Promissores be parcissimi exhibitores, Says the same Father, they perform least, that promise largeliest. Kingdoms Are no Common Gifts, Whole Kingdoms.
fw-la fw-la vbb fw-la fw-la, vvz dt d n1, pns32 vvb av-ds, cst vvb js. n2 vbr dx j n2, j-jn n2.
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Theres one in the Gospell, gives Cities to his servants, ten to one, five to another.
Theres one in the Gospel, gives Cities to his Servants, ten to one, five to Another.
pc-acp|vbz pi p-acp dt n1, vvz n2 p-acp po31 n2, crd p-acp crd, crd p-acp n-jn.
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Or because thats but a Parable, Solomon gave certaine Cities to King Hiram. Say some great Emperour, Lord of many Realmes, resigne some one unto his Sonne.
Or Because thats but a Parable, Solomon gave certain Cities to King Hiram. Say Some great Emperor, Lord of many Realms, resign Some one unto his Son.
cc c-acp d|vbz p-acp dt n1, np1 vvd j n2 p-acp n1 np1. vvb d j n1, n1 pp-f d n2, vvb d pi p-acp po31 n1.
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Heeres one so bountifull, that hee gives a World of Kingdomes, promises to give.
Heres one so bountiful, that he gives a World of Kingdoms, promises to give.
av|vbz pi av j, cst pns31 vvz dt n1 pp-f n2, n2 pc-acp vvi.
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One that himselfe hath not, not a Kingdome onely, but not a Province, not a Towne, not a House, NONLATINALPHABET, not a poore smoke hole in the World, in the NONLATINALPHABET, the habitable world, Saint Lukes terme in this story;
One that himself hath not, not a Kingdom only, but not a Province, not a Town, not a House,, not a poor smoke hold in the World, in the, the habitable world, Saint Lukes term in this story;
pi cst px31 vhz xx, xx dt n1 av-j, cc-acp xx dt n1, xx dt n1, xx dt n1,, xx dt j n1 n1 p-acp dt n1, p-acp dt, dt j n1, n1 npg1 vvb p-acp d n1;
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he showes Christ all the Kingdomes NONLATINALPHABET of the habitable World.
he shows christ all the Kingdoms of the habitable World.
pns31 vvz np1 d dt ng1 pp-f dt j n1.
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A banished Apostata, though unworthy for his wickednesse of any Vbi in the World, confined unto the Aire;
A banished Apostata, though unworthy for his wickedness of any Vbi in the World, confined unto the Air;
dt j-vvn fw-la, c-acp j c-acp po31 n1 pp-f d fw-la p-acp dt n1, vvn p-acp dt n1;
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that once had his dwelling among the Sonnes of God, not suffered now to dwell among the sonnes of men;
that once had his Dwelling among the Sons of God, not suffered now to dwell among the Sons of men;
cst a-acp vhd po31 n-vvg p-acp dt n2 pp-f np1, xx vvn av pc-acp vvi p-acp dt n2 pp-f n2;
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the right off ▪ scouring of the World, heere to promise the gift of all the Kingdomes in the world, it is the impudency of a Creature, that is too blacke to blush, a presumption proper to the devill, a prince over all the children of pride.
the right off ▪ scouring of the World, Here to promise the gift of all the Kingdoms in the world, it is the impudence of a Creature, that is too black to blush, a presumption proper to the Devil, a Prince over all the children of pride.
dt n-jn a-acp ▪ vvg pp-f dt n1, av pc-acp vvi dt n1 pp-f d dt n2 p-acp dt n1, pn31 vbz dt n1 pp-f dt n1, cst vbz av j-jn pc-acp vvi, dt n1 j p-acp dt n1, dt n1 p-acp d dt n2 pp-f n1.
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All the Kingdomes of the World? an unreasonable promise, saith Saint Chrysostome. All to one? Then must he take them from the owners, unthrone them, to enthronise him; spoile many, to grace one.
All the Kingdoms of the World? an unreasonable promise, Says Saint Chrysostom. All to one? Then must he take them from the owners, unthrone them, to enthronise him; spoil many, to grace one.
d dt n2 pp-f dt n1? dt j n1, vvz n1 np1. d p-acp crd? av vmb pns31 vvi pno32 p-acp dt n2, vvi pno32, pc-acp vvb pno31; vvb d, pc-acp vvi pi.
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So while he sought to be worshipped of one, he would be despised of multitudes.
So while he sought to be worshipped of one, he would be despised of Multitudes.
av cs pns31 vvd pc-acp vbi vvn pp-f crd, pns31 vmd vbi vvn pp-f n2.
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Nor is man on earth, like the sunne in Heaven, one enough for the whole world.
Nor is man on earth, like the sun in Heaven, one enough for the Whole world.
ccx vbz n1 p-acp n1, av-j dt n1 p-acp n1, crd d c-acp dt j-jn n1.
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The devill is cald NONLATINALPHABET, the deceiver: fraud is his trade;
The Devil is called, the deceiver: fraud is his trade;
dt n1 vbz vvn, dt n1: n1 vbz po31 n1;
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and he is a master in that mystery, There is NONLATINALPHABET Saint Paul saith, a Method in deceipt.
and he is a master in that mystery, There is Saint Paul Says, a Method in deceit.
cc pns31 vbz dt n1 p-acp d n1, pc-acp vbz n1 np1 vvz, dt n1 p-acp n1.
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Sathan hath it, Saint Paul saith too. First he assaies Christ with distrust: that Temptation takes not. Then with presumption;
Sathan hath it, Saint Paul Says too. First he assays christ with distrust: that Temptation Takes not. Then with presumption;
np1 vhz pn31, n1 np1 vvz av. ord pns31 vvz np1 p-acp n1: cst n1 vvz xx. av p-acp n1;
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that failes too. Two darts, two fiery darts of the devill, one of them lightly wont to speed.
that fails too. Two darts, two fiery darts of the Devil, one of them lightly wont to speed.
cst vvz av. crd n2, crd j n2 pp-f dt n1, crd pp-f pno32 av-j j pc-acp vvi.
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Christ with the shield of Scripture quencht them both. Avarice is his Achilleum, that never misseth; that hee uses last.
christ with the shield of Scripture quenched them both. Avarice is his Achilleum, that never misses; that he uses last.
np1 p-acp dt n1 pp-f n1 vvn pno32 d. n1 vbz po31 np1, cst av-x vvz; cst pns31 vvz ord.
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Theres none whom that Temptation takes not, tickles not at least. Quid dabis, what will you give me, every mans question, not Iudas onely.
Theres none whom that Temptation Takes not, tickles not At least. Quid Dabis, what will you give me, every men question, not Iudas only.
pc-acp|vbz pix qo-crq cst n1 vvz xx, vvz xx p-acp ds. fw-la fw-la, r-crq vmb pn22 vvi pno11, d ng1 n1, xx np1 av-j.
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Peter askt it of Christ, What shall wee have? Abraham askt it of God, What wilt thou give me? Kingdomes,Peter asked it of christ, What shall we have? Abraham asked it of God, What wilt thou give me? Kingdoms,
np1 vvd pn31 pp-f np1, q-crq vmb pns12 vhi? np1 vvd pn31 pp-f np1, q-crq vm2 pns21 vvi pno11? n2,
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and their Concomitants are a baite, which sathan doubted not, but Christ being Flesh and blood, could not but bite.
and their Concomitants Are a bait, which sathan doubted not, but christ being Flesh and blood, could not but bite.
cc po32 n2 vbr dt n1, r-crq fw-ge vvd xx, cc-acp np1 vbg n1 cc n1, vmd xx cc-acp vvi.
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I call it Avarice from many Authors. That lust is not of money onely, as the etymon implies, Avarus, i. Avidus aeris;
I call it Avarice from many Authors. That lust is not of money only, as the etymon Implies, Avarus, i. Avidus aeris;
pns11 vvb pn31 n1 p-acp d n2. cst n1 vbz xx pp-f n1 av-j, c-acp dt n1 vvz, np1, uh. fw-la fw-la;
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but tis also Altitudinis, saith Gregory, desire of honour. Saint Augustine too, tis (hee saith) in all things coveted inordinately. To end this;
but this also Altitudinis, Says Gregory, desire of honour. Saint Augustine too, this (he Says) in all things coveted inordinately. To end this;
cc-acp pn31|vbz av fw-la, vvz np1, n1 pp-f n1. n1 np1 av, pn31|vbz (pns31 vvz) p-acp d n2 vvd av-j. pc-acp vvi d;
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tis All, but all these, all the Kingdomes of the Earth. He presumes not to proffer him the Kingdome of Heaven.
this All, but all these, all the Kingdoms of the Earth. He Presumest not to proffer him the Kingdom of Heaven.
pn31|vbz d, cc-acp d d, d dt n2 pp-f dt n1. pns31 vv2 xx pc-acp vvi pno31 dt n1 pp-f n1.
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The devill more moderate then the Pope.
The Devil more moderate then the Pope.
dt n1 av-dc j cs dt n1.
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He would promise unto one, that would blow up a Parliament house, or that would but kill a King, the Kingdome of Heaven.
He would promise unto one, that would blow up a Parliament house, or that would but kill a King, the Kingdom of Heaven.
pns31 vmd vvi p-acp crd, cst vmd vvi a-acp dt n1 n1, cc cst vmd p-acp vvi dt n1, dt n1 pp-f n1.
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Come we now to the Condition.
Come we now to the Condition.
vvb pns12 av p-acp dt n1.
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This profuse Promiser, Quid referet, what lookes he for? We have heard, what he will give;
This profuse Promiser, Quid referet, what looks he for? We have herd, what he will give;
d j n1, fw-la fw-la, r-crq vvz pns31 p-acp? pns12 vhb vvn, r-crq pns31 vmb vvi;
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let us heare what he will have. He profers largely: but upon what termes? Christ must fall downe and worship him.
let us hear what he will have. He proffers largely: but upon what terms? christ must fallen down and worship him.
vvb pno12 vvi r-crq pns31 vmb vhi. pns31 vvz av-j: cc-acp p-acp r-crq n2? np1 vmb vvi a-acp cc vvb pno31.
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The devill knew, Ambition was a strong lust, would stoope low, to rise high. None more base minded, then the proud.
The Devil knew, Ambition was a strong lust, would stoop low, to rise high. None more base minded, then the proud.
dt n1 vvd, n1 vbds dt j n1, vmd vvi j, pc-acp vvi j. pix av-dc j vvn, cs dt j.
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Quid iniquitatis, saith the Oratour, what wrong, what indignity will not a man beare, in the hope of an inheritance.Quid iniquitatis, Says the Orator, what wrong, what indignity will not a man bear, in the hope of an inheritance.
fw-la fw-la, vvz dt n1, r-crq vvb, r-crq n1 vmb xx dt n1 vvi, p-acp dt n1 pp-f dt n1.
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Haply but of a little land, or summe of money, and but the hope of them? How then will the gift, the present possession of a Kingdome move a man? of many, of all the kingdomes in the world? What will he not doe, what will he not suffer, to receive it? Imperia pretio quolibet constant benè, saith Polynices in the Tragedy.
Haply but of a little land, or sum of money, and but the hope of them? How then will the gift, the present possession of a Kingdom move a man? of many, of all the kingdoms in the world? What will he not do, what will he not suffer, to receive it? Imperia Precio quolibet constant benè, Says Polynices in the Tragedy.
av p-acp pp-f dt j n1, cc n1 pp-f n1, cc p-acp dt n1 pp-f pno32? uh-crq av vmb dt n1, dt j n1 pp-f dt n1 vvi dt n1? pp-f d, pp-f d dt n2 p-acp dt n1? q-crq vmb pns31 xx vdi, r-crq vmb pns31 xx vvi, pc-acp vvi pn31? np1 fw-la fw-la j fw-la, vvz npg1 p-acp dt n1.
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A Crowne is not deare, at any price.
A Crown is not deer, At any price.
dt n1 vbz xx j-jn, p-acp d n1.
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Occidat, modò imperet, let my Sonne kill me, so he may be Emperour, saith Neroes Mother. Shed blood, any blood;Occidat, modò imperet, let my Son kill me, so he may be Emperor, Says Neros Mother. Shed blood, any blood;
n1, fw-la fw-la, vvb po11 n1 vvb pno11, av pns31 vmb vbi n1, vvz npg1 n1. j-vvn n1, d n1;
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kneele to Baal, Regnandi, gratia, saith Caesar, neither Ius, nor Fas, will be regarded.
kneel to Baal, Regnandi, Gratia, Says Caesar, neither Just, nor Fas, will be regarded.
vvb p-acp np1, fw-la, fw-la, vvz np1, dx np1, ccx fw-la, vmb vbi vvn.
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Lust of soveraignty dispenseth with all lawes, of Man, of God, of Nature, Omnibus flagrantior, saith Tacitus, the most fierce, most fiery, most furious of all lusts.
Lust of sovereignty dispenseth with all laws, of Man, of God, of Nature, Omnibus flagrantior, Says Tacitus, the most fierce, most fiery, most furious of all Lustiest.
n1 pp-f n1 vvz p-acp d n2, pp-f n1, pp-f np1, pp-f n1, fw-la fw-la, vvz np1, dt av-ds j, av-ds j, av-ds j pp-f d n2.
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Surely sathan thought Christ, though not the Sonne of God, yet a very holy man:
Surely sathan Thought christ, though not the Son of God, yet a very holy man:
av-j fw-ge vvd np1, cs xx dt n1 pp-f np1, av dt j j n1:
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yet doubted not but Dignity, Soveraignty, such Soveraignty would be lure sufficient to draw his lust:
yet doubted not but Dignity, Sovereignty, such Sovereignty would be lure sufficient to draw his lust:
av vvd xx p-acp n1, n1, d n1 vmd vbi n1 j pc-acp vvi po31 n1:
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yea though the Son of God, Himselfe sometimes, a Sonne of Gods too, while he was a good Angell,
yea though the Son of God, Himself sometime, a Son of God's too, while he was a good Angel,
uh cs dt n1 pp-f np1, px31 av, dt n1 pp-f n2 av, cs pns31 vbds dt j n1,
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yet had felt the force of that Temptation.
yet had felt the force of that Temptation.
av vhd vvn dt n1 pp-f d n1.
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To raise his throne above the starres, and to be equall to the most highest, hee would venture a fall even into hell.
To raise his throne above the Stars, and to be equal to the most highest, he would venture a fallen even into hell.
p-acp vvi po31 n1 p-acp dt n2, cc pc-acp vbi j-jn p-acp dt av-ds js, pns31 vmd vvi dt n1 av p-acp n1.
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Abimeleck to be King, will slay all his Brethren. Athaliah to be Queene, all of the Blood-royall.Abimelech to be King, will slay all his Brothers. Athaliah to be Queen, all of the Blood royal.
np1 pc-acp vbi n1, vmb vvi d po31 n2. np1 pc-acp vbi n1, d pp-f dt j.
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Herod in feare to loose his Crowne, made a massacre of all the male infants in Bethleem. Absalon to raigne, will rebell against his Father.Herod in Fear to lose his Crown, made a massacre of all the male Infants in Bethlehem. Absalom to Reign, will rebel against his Father.
np1 p-acp n1 pc-acp vvi po31 n1, vvd dt n1 pp-f d dt j-jn n2 p-acp np1. np1 pc-acp vvi, vmb vvi p-acp po31 n1.
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That a Spanish head may weare the English Crowne, the Iesuites will blow up the Parliament House with Gunpowder.
That a Spanish head may wear the English Crown, the Iesuites will blow up the Parliament House with Gunpowder.
cst dt jp n1 vmb vvi dt jp n1, dt np2 vmb vvi a-acp dt n1 n1 p-acp n1.
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Christ for so many Crownes, sathan hopes would be wonne to fall downe, and worship him.
christ for so many Crowns, sathan hope's would be won to fallen down, and worship him.
np1 p-acp av d n2, fw-ge n2 vmd vbi vvn pc-acp vvi a-acp, cc n1 pno31.
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First to Fall downe. Prostration is a gesture used in Adoration in the Easterne Countries, in the worship either of God or Kings;
First to Fallen down. Prostration is a gesture used in Adoration in the Eastern Countries, in the worship either of God or Kings;
ord p-acp vvb a-acp. n1 vbz dt n1 vvn p-acp n1 p-acp dt j n2, p-acp dt n1 av-d pp-f np1 cc n2;
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to humble the whole body, to fall flat on the face unto the ground. David did it to Ionathan, though but the Kings Sonne.
to humble the Whole body, to fallen flat on the face unto the ground. David did it to Ionathan, though but the Kings Son.
pc-acp vvi dt j-jn n1, pc-acp vvi j p-acp dt n1 p-acp dt n1. np1 vdd pn31 p-acp np1, cs p-acp dt ng1 n1.
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The devill before was not so prodigall, but now he is as proud. Great men are gratious, but they are as fastuous: they will show great favours;
The Devil before was not so prodigal, but now he is as proud. Great men Are gracious, but they Are as fastuous: they will show great favours;
dt n1 a-acp vbds xx av j-jn, cc-acp av pns31 vbz a-acp j. j n2 vbr j, cc-acp pns32 vbr a-acp j: pns32 vmb vvi j n2;
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but they will looke for as large service. Bounty expects duty. Sathan will NONLATINALPHABET; but Christ must first NONLATINALPHABET, sathan will raise him up, but first hee must fall downe.
but they will look for as large service. Bounty expects duty. Sathan will; but christ must First, sathan will raise him up, but First he must fallen down.
cc-acp pns32 vmb vvi p-acp p-acp j n1. n1 vvz n1. np1 vmb; cc-acp np1 vmb ord, fw-ge vmb vvi pno31 a-acp, cc-acp ord pns31 vmb vvi a-acp.
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An impudent demand, consider Quis, Cui, compare the Persons.
an impudent demand, Consider Quis, Cui, compare the Persons.
dt j n1, vvb fw-la, fw-la, vvb dt n2.
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Sathan, who (saith Ignatius ) is NONLATINALPHABET, a Creature to be trampled under Christs feet, heere to crave, Christ to fall downe at his feet.
Sathan, who (Says Ignatius) is, a Creature to be trampled under Christ feet, Here to crave, christ to fallen down At his feet.
np1, r-crq (vvz np1) vbz, dt n1 pc-acp vbi vvn p-acp npg1 n2, av pc-acp vvi, np1 pc-acp vvi a-acp p-acp po31 n2.
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Whom God sentenc't in the serpent to creepe on his belly on the ground, have Christ prostrate to him with his face unto the ground.
Whom God sentenced in the serpent to creep on his belly on the ground, have christ prostrate to him with his face unto the ground.
ro-crq np1 vvn p-acp dt n1 pc-acp vvi p-acp po31 n1 p-acp dt n1, vhb np1 vvi p-acp pno31 p-acp po31 n1 p-acp dt n1.
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Say sathan be a Lion, Saint Peter cals him so: Christ is a Lion too, the Revelation cals him so.
Say sathan be a lion, Saint Peter calls him so: christ is a lion too, the Revelation calls him so.
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Must sathan be a Lion saliant before Christ, and Christ be but a Lion couchant before him, crouchant before him.
Must sathan be a lion saliant before christ, and christ be but a lion couchant before him, crouchant before him.
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You may heere see, from what spirit he spake, that setting his foot on the necke of the Emperour, cryed Ambulabo super Aspidem, he would tread the Lion under his feet.
You may Here see, from what Spirit he spoke, that setting his foot on the neck of the Emperor, cried I will walk super Aspidem, he would tread the lion under his feet.
pn22 vmb av vvi, p-acp r-crq n1 pns31 vvd, cst vvg po31 n1 p-acp dt n1 pp-f dt n1, vvd fw-la fw-la fw-la, pns31 vmd vvi dt n1 p-acp po31 n2.
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Sathans pride heere is greater, then at his first fall. There hee said but Ero similis, I will be equall to the Highest: heere he will be superiour.
Satan's pride Here is greater, then At his First fallen. There he said but Ero Similis, I will be equal to the Highest: Here he will be superior.
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Christ, who is God, must fall downe before him.
christ, who is God, must fallen down before him.
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Otherwise called Maunday Thursday. LVKE 23. 43. To day thou shalt be with me in Paradise.
Otherwise called Maundy Thursday. LUKE 23. 43. To day thou shalt be with me in Paradise.
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As proud heere as Antichrist, who exalts himselfe (saith Paul) above him, that is called God. Haman is called proud, Superbissimus, the most proud;
As proud Here as Antichrist, who exalts himself (Says Paul) above him, that is called God. Haman is called proud, Superbissimus, the most proud;
p-acp j av p-acp np1, r-crq vvz px31 (vvz np1) p-acp pno31, cst vbz vvn np1. np1 vbz vvn j, fw-la, dt av-ds j;
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yet would he have beene content to have had but Mordecaies knee. Sathan is not satisfied, that Christ should onely bow to him;
yet would he have been content to have had but Mordecaies knee. Sathan is not satisfied, that christ should only bow to him;
av vmd pns31 vhi vbn j pc-acp vhi vhn p-acp vvz n1. np1 vbz xx vvn, cst np1 vmd av-j vvi p-acp pno31;
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hee must fall downe to him, prostrate his whole body. Nay that will not serve neither; he must adore him too.
he must fallen down to him, prostrate his Whole body. Nay that will not serve neither; he must adore him too.
pns31 vmb vvi a-acp p-acp pno31, vvb po31 j-jn n1. uh cst vmb xx vvi dx; pns31 vmb vvi pno31 av.
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The Angell forbad Saint Iohn in the Revelation, forbad him twise, to worship him. Divine adoration the blessed Spirit denies it, the damned fiend desires it.
The Angel forbade Saint John in the Revelation, forbade him twice, to worship him. Divine adoration the blessed Spirit Denies it, the damned fiend Desires it.
dt n1 vvd n1 np1 p-acp dt n1, vvd pno31 av, pc-acp vvi pno31. np1 n1 dt j-vvn n1 vvz pn31, dt j-vvn n1 vvz pn31.
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The devill is Gods Aemulus in every thing. In his name; the spirit raised by the Witch of Endor, is cald Elohim, i. God.
The Devil is God's Aemulus in every thing. In his name; the Spirit raised by the Witch of Endor, is called Elohim, i. God.
dt n1 vbz npg1 np1 p-acp d n1. p-acp po31 n1; dt n1 vvn p-acp dt n1 pp-f np1, vbz vvn np1, uh. np1.
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In his wonders God turned a rod into a serpent, waters into blood, and smote the land with frogs.
In his wonders God turned a rod into a serpent, waters into blood, and smote the land with frogs.
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Sathan did the same by Pharaohs Sorcerers. In his prerogative; God gives (saith Daniel ) Kingdomes at his pleasure. So does sathan; saith, h• does. In his worship;
Sathan did the same by Pharaohs Sorcerers. In his prerogative; God gives (Says daniel) Kingdoms At his pleasure. So does sathan; Says, h• does. In his worship;
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Come, saith the Psalmist, let us worship, fall downe, and kneele before the Lord. So sathan will have Christ to fall downe, and worship him;Come, Says the Psalmist, let us worship, fallen down, and kneel before the Lord. So sathan will have christ to fallen down, and worship him;
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Latro divinae gloriae, an interceptor of Gods glory. God saith, he will not give his glory to another. Latro Divinae Glory, an interceptor of God's glory. God Says, he will not give his glory to Another.
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Sathan will take it, though he give it not.
Sathan will take it, though he give it not.
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The homage proper to the blessed God of Heaven, impudently claimed by a cursed fiend of hell.
The homage proper to the blessed God of Heaven, impudently claimed by a cursed fiend of hell.
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[ Vnto whom, and to his Angels belongs shame and confusion:
[ Unto whom, and to his Angels belongs shame and confusion:
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but unto God, and to his Christ, and to the Holy Ghost be worthily ascribed, &c. ] So presumptuous,
but unto God, and to his christ, and to the Holy Ghost be worthily ascribed, etc. ] So presumptuous,
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so impious, so blasphemous a demaund, that Christ beares him now no longer. The first time, and the second Christ answered gentlely, onely opposed Scripture.
so impious, so blasphemous a demand, that christ bears him now no longer. The First time, and the second christ answered gently, only opposed Scripture.
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Hee then but wrong'd him onely.
He then but wronged him only.
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But now hee comes to touch his Father, to rob God of his right, to arrogate divine Honour;
But now he comes to touch his Father, to rob God of his right, to arrogate divine Honour;
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he endures him not, but cries, Vade Sathana, Avoidsathan; For it is written; Thou shalt worship the Lord thy God, and him onely shalt thou serve.
he endures him not, but cries, Vade Satan, Avoidsathan; For it is written; Thou shalt worship the Lord thy God, and him only shalt thou serve.
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Which that we may all doe; Thou Lord which for our sakes didst fast fourty dayes and fourty nights:
Which that we may all do; Thou Lord which for our sakes didst fast fourty days and fourty nights:
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give us grace to use such abstinence, that our flesh being subdued to the spirit, we may ever obey thy godly motions inrighteousnesse and true holynesse, to thy honour and glory, which livest, and raignest, &c. give us grace to use such abstinence, that our Flesh being subdued to the Spirit, we may ever obey thy godly motions inrighteousnesse and true holiness, to thy honour and glory, which Livest, and Reignest, etc.
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A SERMON PREACHED VPON THVRSDAY BEFORE EASTER;
A SERMON PREACHED UPON THVRSDAY BEFORE EASTER;
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He had rebuk'd his fellow for his blasphemie, acknowledg'd himselfe worthy of death, confest Christ innocent,
He had rebuked his fellow for his blasphemy, acknowledged himself worthy of death, confessed christ innocent,
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and prayed to him for mercie, done all things that a Christian should doe, to be saved, both for Faith and Workes, a Christian in his case;
and prayed to him for mercy, done all things that a Christian should do, to be saved, both for Faith and Works, a Christian in his case;
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Christ graciously answers him, To day thou shalt be with me in Paradise.
christ graciously answers him, To day thou shalt be with me in Paradise.
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A rich reward for so short a service, as God said to Abraham, an exceeding great reward.
A rich reward for so short a service, as God said to Abraham, an exceeding great reward.
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Fellowship with Christ, and that in heaven, even that very day. Foure points observable, remarkeable; Who? A sinnefull man.
Fellowship with christ, and that in heaven, even that very day. Foure points observable, remarkable; Who? A sinful man.
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To be with whom? With Christ, the Sonne of God. Where? In Paradise, in heaven. When? Immediately, To day.
To be with whom? With christ, the Son of God. Where? In Paradise, in heaven. When? Immediately, To day.
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O altitudo, Oh the hight, oh the depth, oh the infinite Abyssus of the bowels of Christ Jesus! The disparitie of the persons, the hight and haste of the advancement, is not to be parallel'd in all the holy Scripture.O altitudo, O the hight, o the depth, o the infinite Abyssus of the bowels of christ jesus! The disparity of the Persons, the hight and haste of the advancement, is not to be paralleled in all the holy Scripture.
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God blesse it, to the raising of the poore despairing soule, if here be any such, to the hope of his salvation.
God bless it, to the raising of the poor despairing soul, if Here be any such, to the hope of his salvation.
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I humbly pray Gods assistance and your patience. The first of the foure Questions is Quis, Who? For his Name. I pray pardon.
I humbly pray God's assistance and your patience. The First of the foure Questions is Quis, Who? For his Name. I pray pardon.
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I finde it in some Writers, but not classicall, and his fellowes, and the souldiers too, that pierst Christs side,
I find it in Some Writers, but not classical, and his Fellows, and the Soldiers too, that pierced Christ side,
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and the three Wise men, that came to worship Christ. Idle curiositie. The Scripture hath supprest them all.
and the three Wise men, that Come to worship christ. Idle curiosity. The Scripture hath suppressed them all.
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But I aske Quis, of his qualitie. Christs speech might presume some Prophet, some Apostle, some especiall holy man, no ordinary person.
But I ask Quis, of his quality. Christ speech might presume Some Prophet, Some Apostle, Some especial holy man, no ordinary person.
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What could Christ have said more to Moses, to David, to Abraham, to Symeon, to his owne mother? This man is a sinner;
What could christ have said more to Moses, to David, to Abraham, to Symeon, to his own mother? This man is a sinner;
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not that onely, so were they, but a great sinner. All sinnes are not equall, as lying Papists say, we say.
not that only, so were they, but a great sinner. All Sins Are not equal, as lying Papists say, we say.
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There are NONLATINALPHABET, Ignorances, negligences, trippes, and slippes, NONLATINALPHABET, Saint Iames his terme. Some but Ore tenus, in Word onely, some but Corde tenus, onely in thought;
There Are, Ignorances, negligences, trips, and slips,, Saint James his term. some but Over tenus, in Word only, Some but Cord tenus, only in Thought;
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his was in Act, NONLATINALPHABET, an evill Doer, a Malefactor, Saint Lukes terme. Saint Matthew is more plaine, and Saint Marke too, a Theefe. Worse indeed;
his was in Act,, an evil Doer, a Malefactor, Saint Lukes term. Saint Matthew is more plain, and Saint Mark too, a Thief. Worse indeed;
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the English word is too easie: a Robber; so is the Originall. Worse haply yet, a Murtherer too.
the English word is too easy: a Robber; so is the Original. Worse haply yet, a Murderer too.
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So the Fathers glosse the place, and his execution makes it probable; a lawlesse man, Esays word NONLATINALPHABET;
So the Father's gloss the place, and his execution makes it probable; a lawless man, Isaiah word;
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a man of Belial; Cruentus, S. Austins word, a man of bloud. S. Greg. aggravates it worse yet, brothers bloud, a Parricide.
a man of Belial; Cruentus, S. Austins word, a man of blood. S. Greg. aggravates it Worse yet, Brother's blood, a Parricide.
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And is Paradise a place for such an one? Such a fellow fit to be with Christ? Saith not Saint Paul, theres no communion betweene Christ and Belial? Yea for his particular sinne; say, it was but Theft;
And is Paradise a place for such an one? Such a fellow fit to be with christ? Says not Saint Paul, theres no communion between christ and Belial? Yea for his particular sin; say, it was but Theft;
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saith not Saint Paul too, Theeves shall not enter into heaven.
Says not Saint Paul too, Thieves shall not enter into heaven.
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We may therefore wonder, when he prayed Christ, remember him, that his answer was not, Quid mihi & tibi? Fellow, what have I to doe with thee? He once answered his owne mother so.
We may Therefore wonder, when he prayed christ, Remember him, that his answer was not, Quid mihi & tibi? Fellow, what have I to do with thee? He once answered his own mother so.
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Christ in the Revelation appoints another place for Murtherers; not Paradise, but hell; the lake of fire and brimstome.
christ in the Revelation appoints Another place for Murderers; not Paradise, but hell; the lake of fire and Brimstone.
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But Grace is Gods, to give, where hee thinkes good; and the Spirit breathes into what brest he pleaseth.
But Grace is God's, to give, where he thinks good; and the Spirit breathes into what breast he Pleases.
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To this Theefe, this Robber, God is pleased to be gracious. His Spirit breaths saving faith into his brest.
To this Thief, this Robber, God is pleased to be gracious. His Spirit breathes Saving faith into his breast.
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It layes hold on Christ, on Christ crucified. Never came sinner to Christ in better season. That faith wrought instantly repentance; and mercie pardoned his sinnes.
It lays hold on christ, on christ Crucified. Never Come sinner to christ in better season. That faith wrought instantly Repentance; and mercy pardoned his Sins.
pn31 vvz n1 p-acp np1, p-acp np1 vvd. av-x vvd n1 p-acp np1 p-acp jc n1. cst n1 vvd av-jn n1; cc n1 vvd po31 n2.
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Saint Paul lied not, when he said, Theeves shall not come in heaven. This man now is no Theefe before God.
Saint Paul lied not, when he said, Thieves shall not come in heaven. This man now is no Thief before God.
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Christ takes his sinne on him; gives him his righteousnesse. On that robe God looking, reposeth his deceased soule among the Saints. Christ hath discharged his debt;
christ Takes his sin on him; gives him his righteousness. On that robe God looking, reposes his deceased soul among the Saints. christ hath discharged his debt;
np1 vvz po31 n1 p-acp pno31; vvz pno31 po31 n1. p-acp d n1 np1 vvg, vvz po31 j-vvn n1 p-acp dt n2. np1 vhz vvn po31 n1;
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Gods Iustice is satisfied, can not grudge him that mercy, which grace hath granted him.
God's justice is satisfied, can not grudge him that mercy, which grace hath granted him.
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Else as men arrest the dead bodies of their debtors, nor will let them to be buried:
Else as men arrest the dead bodies of their debtors, nor will let them to be buried:
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so Sathan, prince of the Aire, would not suffer a Theeves soule to passe by him into Paradise.
so Sathan, Prince of the Air, would not suffer a Thieves soul to pass by him into Paradise.
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Idolaters, Adulterers, Theeves, Murtherers, Extortioners shall not come into Gods Kingdome Saint Paul saith, said truely.
Idolaters, Adulterers, Thieves, Murderers, Extortioners shall not come into God's Kingdom Saint Paul Says, said truly.
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3438
But many, that have beene sinners in those kindes, or others, but have repented, have come thither.
But many, that have been Sinners in those Kinds, or Others, but have repented, have come thither.
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Else David, whom Saint Paul reckons among the Saints; Heb. 11. 32. should be among the damned;
Else David, whom Saint Paul reckons among the Saints; Hebrew 11. 32. should be among the damned;
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and Saint Paul, and Peter, the one a persecuter, the other a forswearer; and who not?
and Saint Paul, and Peter, the one a Persecutor, the other a forswearer; and who not?
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(21) sermon (DIV1)
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Not great crimes onely, but the lightest sinnes suffice to damne, if God forgive not. Hell should have all; heaven none but Angells.
Not great crimes only, but the Lightest Sins suffice to damn, if God forgive not. Hell should have all; heaven none but Angels.
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(21) sermon (DIV1)
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Christ here on the Crosse suffered for all sinners. Not light offenders onely, as Moses, who spake but onely unadvisedly;
christ Here on the Cross suffered for all Sinners. Not Light offenders only, as Moses, who spoke but only unadvisedly;
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(21) sermon (DIV1)
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Ionas, that was angrie at Gods mercie; Zacharie, that beleeved not the Angell:Ionas, that was angry At God's mercy; Zacharias, that believed not the Angel:
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(21) sermon (DIV1)
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Nay all the Disciples saw it so unsafe, to be with him, that they forsooke him All. Idle objector!
Nay all the Disciples saw it so unsafe, to be with him, that they forsook him All. Idle objector!
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(21) sermon (DIV1)
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but Salomon an Idolater, the woman that washt Christs feete, thought an Adulteresse, Manasses the most wicked of all the Kings of Iudah; God first hath given them grace,
but Solomon an Idolater, the woman that washed Christ feet, Thought an Adulteress, Manasses the most wicked of all the Kings of Iudah; God First hath given them grace,
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(21) sermon (DIV1)
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and then forgiven their sinnes, and at last saved their soules. Heaven hath many Saints, who on earth have beene great sinners.
and then forgiven their Sins, and At last saved their Souls. Heaven hath many Saints, who on earth have been great Sinners.
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(21) sermon (DIV1)
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The use of this, is mans comfort, and Gods praise. Be thy sinne never so great; doe not despaire.
The use of this, is men Comfort, and God's praise. Be thy sin never so great; do not despair.
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(21) sermon (DIV1)
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Christ here saves a Theife, a Robber, happly too a Murtherer. And as in sicknesse; so in sinne.
christ Here saves a Thief, a Robber, haply too a Murderer. And as in sickness; so in sin.
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(21) sermon (DIV1)
399
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As the more dangerous the disease, the more famous the Physitian, that hath cured it: so the greatnesse of the sinne makes Gods mercie the more admirable.
As the more dangerous the disease, the more famous the physician, that hath cured it: so the greatness of the sin makes God's mercy the more admirable.
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(21) sermon (DIV1)
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Gods goodnesse farre exceeds mans sinne. Cain lied, in saying, his sinne could not be pardoned.
God's Goodness Far exceeds men sin. Cain lied, in saying, his sin could not be pardoned.
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It had beene, had he but askt mercie. This mans sinnes deserv'd death, not that on the Crosse onely, but eternall to.
It had been, had he but asked mercy. This men Sins deserved death, not that on the Cross only, but Eternal to.
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(21) sermon (DIV1)
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But God cries by the Prophet, Nolo mortem peccatoris, God will not the death, no not of any sinner.
But God cries by the Prophet, Nolo mortem Sinners, God will not the death, no not of any sinner.
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(21) sermon (DIV1)
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You see here a great sinner; yet Christ saves him. Here a late Repenter too. Sinne workes mans soule hazard of hell:
You see Here a great sinner; yet christ saves him. Here a late Repenter too. Sin works men soul hazard of hell:
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(21) sermon (DIV1)
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he hath cause to hasten his repentance. The Rabbines advise is, NONLATINALPHABET, repent one day before thy death.
he hath cause to hasten his Repentance. The Rabbis Advice is,, Repent one day before thy death.
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Thers no man loves sinne so, but will think that reasonable. Grant it; & I must add; then repent to day.
The no man loves sin so, but will think that reasonable. Grant it; & I must add; then Repent to day.
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(21) sermon (DIV1)
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Happly thou shalt not live untill to morrow. Stulte, hoc nocte, thou maist lose thy soule this night.
Haply thou shalt not live until to morrow. Stulte, hoc nocte, thou Mayest loose thy soul this night.
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(21) sermon (DIV1)
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Qui promisit poenitenti veniam, non promisit differenti crastinum. August. Qui Promised poenitenti veniam, non Promised differenti Tomorrow. August.
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(21) sermon (DIV1)
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God, who hath promised pardon to the Repenter, hath not promised a morrow to the Delayer.
God, who hath promised pardon to the Repenter, hath not promised a morrow to the Delayer.
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(21) sermon (DIV1)
400
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It was this mans happinesse, though he had put off repentance to his last houre, yet to have Christ say to him, To day thou shalt be with me. Doe not thou adventure that.
It was this men happiness, though he had put off Repentance to his last hour, yet to have christ say to him, To day thou shalt be with me. Do not thou adventure that.
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(21) sermon (DIV1)
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It may be thine unhappinesse, if thou to day repent not, to heare Sathan say to thee,
It may be thine unhappiness, if thou to day Repent not, to hear Sathan say to thee,
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(21) sermon (DIV1)
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as he said to Saul, Cras mecum eritis, to morrow thou shalt be with me. Gods grace is not at mans whistle, at his call; be thou at Gods.
as he said to Saul, Cras mecum You will be, to morrow thou shalt be with me. God's grace is not At men whistle, At his call; be thou At God's
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(21) sermon (DIV1)
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He calls thee often, by the Preachers Exhortation, by thy friends monition, by the Spirits inward motion, by the sudden death of many. Open but this Bible;
He calls thee often, by the Preachers Exhortation, by thy Friends monition, by the Spirits inward motion, by the sudden death of many. Open but this bible;
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(21) sermon (DIV1)
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in every leafe thou shalt light on some lesson of repentance.
in every leaf thou shalt Light on Some Lesson of Repentance.
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(21) sermon (DIV1)
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It is the common crie of Christ, of Saint Iohn, of all the Prophets, Repent, repent. Thou grants it is;
It is the Common cry of christ, of Saint John, of all the prophets, repent, Repent. Thou grants it is;
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(21) sermon (DIV1)
401
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Instant obedience is meant in all commands, where respite is not added, I made haste, said David, and delayed not, to keepe thy Commandement.
Instant Obedience is meant in all commands, where respite is not added, I made haste, said David, and delayed not, to keep thy Commandment.
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(21) sermon (DIV1)
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The Hebrew word is elegant, NONLATINALPHABET, he askt no Quids, nor Quandoes, obeyed presently. And yet Hodie is expressed too sometimes.
The Hebrew word is elegant,, he asked no Quids, nor Quandoes, obeyed presently. And yet Hodie is expressed too sometime.
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(21) sermon (DIV1)
401
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3467
The Wise man bids, Ne tardes, delay not, put not off, to turne to God. Delay is dangerous in sicknesse, more in sinne.
The Wise man bids, Ne tardes, Delay not, put not off, to turn to God. delay is dangerous in sickness, more in sin.
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(21) sermon (DIV1)
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3468
Christs knocks and calls to his Spouse in the Canticles. She lingers so long, that when she opens, he is gone.
Christ knocks and calls to his Spouse in the Canticles. She lingers so long, that when she Opens, he is gone.
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(21) sermon (DIV1)
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No reason God should waite on man. Seeke God (saith Esay) while he will be found.
No reason God should wait on man. Seek God (Says Isaiah) while he will be found.
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(21) sermon (DIV1)
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If God shall crie, and man will not heare him; then man shall crie, and God will not heare him.
If God shall cry, and man will not hear him; then man shall cry, and God will not hear him.
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(21) sermon (DIV1)
401
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This I preach to presumers on Gods mercie, secure sinners. Let not this mans example hearten them:
This I preach to presumers on God's mercy, secure Sinners. Let not this men Exampl hearten them:
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(21) sermon (DIV1)
402
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3472
theres no moe such in Scripture. Theres but one; and one will serve a submisse soule, sorrie for sinne.
theres no more such in Scripture. Theres but one; and one will serve a submiss soul, sorry for sin.
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(21) sermon (DIV1)
402
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3473
Such a soules repentance is not late;
Such a Souls Repentance is not late;
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(21) sermon (DIV1)
402
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Haud serum est, quod verum est, quod verum est, Cypr. It is not late if it be hearty.Haud serum est, quod verum est, quod verum est, Cyprus It is not late if it be hearty.
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(21) sermon (DIV1)
402
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3475
Not at all, is indeed desperate: So it was with this mans fellow. But it is lightly true, NONLATINALPHABET, better late than never.
Not At all, is indeed desperate: So it was with this men fellow. But it is lightly true,, better late than never.
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(21) sermon (DIV1)
402
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3476
Were I to deale with man, with moodie man, had I much trespast him, I had neede to high me, to appease him, watch my first opportunitie, runne, ride, flie to entreat him. Well if sped so.
Were I to deal with man, with moody man, had I much trespast him, I had need to high me, to appease him, watch my First opportunity, run, ride, fly to entreat him. Well if sped so.
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(21) sermon (DIV1)
402
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3477
Saw he me slacke and slow, I should find him inexorable, irreconcileable. But this man deales with God.
Saw he me slack and slow, I should find him inexorable, Irreconcilable. But this man deals with God.
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402
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For so he beleeved Christ to be, though hanging on the Crosse.
For so he believed christ to be, though hanging on the Cross.
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402
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Else what should hee meane here by Christs Kingdome? At the losse of his life, he repents him, and is pardoned. Despaire no man of grace.
Else what should he mean Here by Christ Kingdom? At the loss of his life, he repents him, and is pardoned. Despair no man of grace.
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Inter Pontem & Fontem, there is mercie.Inter Pontem & Fontem, there is mercy.
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402
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Satan at the houre of thy departure, be hee by thy bed, watch he at thy mouth, to catch thy Ghost at the last gaspe:
Satan At the hour of thy departure, be he by thy Bed, watch he At thy Mouth, to catch thy Ghost At the last gasp:
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(21) sermon (DIV1)
402
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3482
If but then (oh that thou shouldest not before) if but then thou canst say, say with thy heart, O God, be mercifull to me a sinner;
If but then (o that thou Shouldst not before) if but then thou Canst say, say with thy heart, Oh God, be merciful to me a sinner;
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(21) sermon (DIV1)
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by Gods mercie that will serve. O God, there is thy faith. Be mercifull, there is prayer.
by God's mercy that will serve. Oh God, there is thy faith. Be merciful, there is prayer.
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To me a sinner, there is confession, i. Repentance.To me a sinner, there is Confessi, i. Repentance.
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(21) sermon (DIV1)
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3485
If thou canst but say it? That happly thou canst not, thy speech is gone.
If thou Canst but say it? That haply thou Canst not, thy speech is gone.
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(21) sermon (DIV1)
402
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3486
If thou canst but grone it, sigh it, thinke it; that will serve; such is Gods mercie.
If thou Canst but groan it, sighs it, think it; that will serve; such is God's mercy.
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(21) sermon (DIV1)
402
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3487
The Rabbin bade repent one day before thy death. I will aske lesse. Abraham said, fiftie, fortie five, fortie, thirtie, twentie, ten;
The Rabbin bade Repent one day before thy death. I will ask less. Abraham said, fiftie, fortie five, fortie, thirtie, twentie, ten;
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3488
so will I, one whole day, on halfe, halfe that; one houre, halfe that, one minute, ere thou die;
so will I, one Whole day, on half, half that; one hour, half that, one minute, ere thou die;
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(21) sermon (DIV1)
403
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3489
even that (as Esay speakes) is the accepted time; God will heare thee; the houre of salvation, God will save thee.
even that (as Isaiah speaks) is the accepted time; God will hear thee; the hour of salvation, God will save thee.
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At what time so ever, the Church saith in our Liturgie.At what time so ever, the Church Says in our Liturgy.
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403
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3491
God scornes not even the taile to be offer'd up in sacrifice, Levit. 7. 3. Extrema cauda in hostiam;
God scorns not even the tail to be offered up in sacrifice, Levit. 7. 3. Extrema cauda in hostiam;
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that is, Extrema vita in poenitentiam, saith Isidore. They that were hired at the eleventh houre, received as much as those, that had laboured all the day.
that is, Extrema vita in poenitentiam, Says Isidore. They that were hired At the eleventh hour, received as much as those, that had laboured all the day.
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(21) sermon (DIV1)
403
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3493
My desire to winne the sinner, that long hath liv'd in sinne, to leave it yet at last;
My desire to win the sinner, that long hath lived in sin, to leave it yet At last;
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(21) sermon (DIV1)
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3494
and to comfort the disconsolate and surcharged soule, hath made me long in this. To end it;
and to Comfort the disconsolate and surcharged soul, hath made me long in this. To end it;
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(21) sermon (DIV1)
403
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3495
Young man remember thy maker in thy youth; the Preacher bids thee. Thou shalt not happly live, till thou be old.Young man Remember thy maker in thy youth; the Preacher bids thee. Thou shalt not haply live, till thou be old.
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404
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3496
Spend not the flower of thy yeares in idlenesse, in drunkennesse, in wantonnesse. Old men, redeeme the time lost, with repentance.
Spend not the flower of thy Years in idleness, in Drunkenness, in wantonness. Old men, Redeem the time lost, with Repentance.
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404
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3497
God should have had your morning sacrifice; give him the evening at least. Doe not you delay;
God should have had your morning sacrifice; give him the evening At least. Do not you Delay;
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(21) sermon (DIV1)
404
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3498
you have one foote in grave alreadie. Thinke every day the last.
you have one foot in grave already. Think every day the last.
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3499
What know I whether ever I shall speake here againe? Whether I shall now goe hence alive againe? O God be mercifull to me a sinner.
What know I whither ever I shall speak Here again? Whither I shall now go hence alive again? Oh God be merciful to me a sinner.
q-crq vvb pns11 cs av pns11 vmb vvi av av? cs pns11 vmb av vvi av j av? uh np1 vbi j p-acp pno11 dt n1.
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O Lord, remember once, thou that now art in thy Kingdome. The second Question I propounded, was, with whom? It is with Christ.O Lord, Remember once, thou that now art in thy Kingdom. The second Question I propounded, was, with whom? It is with christ.
sy n1, vvb a-acp, pns21 cst av n1 p-acp po21 n1. dt ord n1 pns11 vvd, vbds, p-acp ro-crq? pn31 vbz p-acp np1.
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Thou shalt be with me, saith Christ. Hee is with Christ already, crucified with him, all the foure Gospells say.Thou shalt be with me, Says christ. He is with christ already, Crucified with him, all the foure Gospels say.
pns21 vm2 vbi p-acp pno11, vvz np1. pns31 vbz p-acp np1 av, vvd p-acp pno31, d dt crd ng1 vvb.
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A happy man, that hee was with Christ so. The Crosse a cursed death; but a blessed meanes to him, his suffering then and there, to save his soule.
A happy man, that he was with christ so. The Cross a cursed death; but a blessed means to him, his suffering then and there, to save his soul.
dt j n1, cst pns31 vbds p-acp np1 av. dt j dt j-vvn n1; cc-acp dt j-vvn n2 p-acp pno31, po31 vvg av cc a-acp, pc-acp vvi po31 n1.
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The Atheist will aske, what profit is it to be with Christ. Many were with Christ in the dayes of his flesh;
The Atheist will ask, what profit is it to be with christ. Many were with christ in the days of his Flesh;
dt n1 vmb vvi, q-crq n1 vbz pn31 pc-acp vbi p-acp np1. d vbdr p-acp np1 p-acp dt n2 pp-f po31 n1;
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but cui bono? The Publicanes were; they sat, and ate with him. The Disciples were;
but cui Bono? The Publicans were; they sat, and ate with him. The Disciples were;
cc-acp fw-la fw-la? dt n2 vbdr; pns32 vvd, cc vvd p-acp pno31. dt n2 vbdr;
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they lodg'd, and liv'd with him. The ones being with him, mended not their reputation; the others being with him cast on them an imputation;
they lodged, and lived with him. The ones being with him, mended not their reputation; the Others being with him cast on them an imputation;
pns32 vvn, cc vvd p-acp pno31. dt pi2 vbg p-acp pno31, vvd xx po32 n1; dt n2-jn vbg p-acp pno31 vvd p-acp pno32 dt n1;
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they were called Galileans. Yea Peter being charged to have beene with him, was glad to deny him with an oath.
they were called Galileans. Yea Peter being charged to have been with him, was glad to deny him with an oath.
pns32 vbdr vvn np1. uh np1 vbg vvn pc-acp vhi vbn p-acp pno31, vbds j pc-acp vvi pno31 p-acp dt n1.
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Take the third question to this, put them together; then what spell they? To be with Christ in Paradise.
Take the third question to this, put them together; then what spell they? To be with christ in Paradise.
vvb dt ord n1 p-acp d, vvd pno32 av; av q-crq n1 pns32? pc-acp vbi p-acp np1 p-acp n1.
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And yet their being with him heere on earth was profit too.
And yet their being with him Here on earth was profit too.
cc av po32 vbg p-acp pno31 av p-acp n1 vbds n1 av.
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Cui bono? Cui non? The publicans and sinners, that heard him preach, and saw his wonders, were converted.Cui Bono? Cui non? The Publicans and Sinners, that herd him preach, and saw his wonders, were converted.
fw-la fw-la? fw-la fw-fr? dt n2 cc n2, cst vvd pno31 vvi, cc vvd po31 n2, vbdr vvn.
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The Disciples though weake at his attache, yet prooved afterwards the Preachers of the Gospell to all people,
The Disciples though weak At his attache, yet proved afterwards the Preachers of the Gospel to all people,
dt n2 cs j p-acp po31 vvi, av vvd av dt n2 pp-f dt n1 p-acp d n1,
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and the Heraulds of Salvation to all Soules. We are with Christ heere too on earth; he with us;
and the Heralds of Salvation to all Souls. We Are with christ Here too on earth; he with us;
cc dt n2 pp-f n1 p-acp d n2. pns12 vbr p-acp np1 av av p-acp n1; pns31 p-acp pno12;
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for in us, Saint Paul saith.
for in us, Saint Paul Says.
c-acp p-acp pno12, n1 np1 vvz.
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Wee suppe together, Apoc. 3. We dwell together, Iohn 14. But this being indeed is but by Deputation, by the gifts and graces of his holy Spirit.
we sup together, Apocalypse 3. We dwell together, John 14. But this being indeed is but by Deputation, by the Gifts and graces of his holy Spirit.
pns12 vvi av, np1 crd pns12 vvb av, np1 crd p-acp d vbg av vbz p-acp p-acp n1, p-acp dt n2 cc n2 pp-f po31 j n1.
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But put to, Paradise; to be there with him, is to have the immediate fruition of his presence, presence of his Person, his whole Person.
But put to, Paradise; to be there with him, is to have the immediate fruition of his presence, presence of his Person, his Whole Person.
p-acp vvi p-acp, n1; pc-acp vbi a-acp p-acp pno31, vbz pc-acp vhi dt j n1 pp-f po31 n1, n1 pp-f po31 n1, po31 j-jn n1.
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Our Soules shall see his substance;
Our Souls shall see his substance;
po12 n2 vmb vvi po31 n1;
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We shall see him face to face, 1 Cor. 13. This man shall raigne with him in glory;
We shall see him face to face, 1 Cor. 13. This man shall Reign with him in glory;
pns12 vmb vvi pno31 n1 p-acp n1, crd np1 crd d n1 vmb vvi p-acp pno31 p-acp n1;
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was heere on the Crosse with him, shall there weare a Crowne with him. When Christ was but transfigured, and his face shone like the Sunne;
was Here on the Cross with him, shall there wear a Crown with him. When christ was but transfigured, and his face shone like the Sun;
vbds av p-acp dt n1 p-acp pno31, vmb a-acp vvi dt n1 p-acp pno31. c-crq np1 vbds p-acp vvn, cc po31 n1 vvd av-j dt n1;
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Saint Peter said, Bonum est, esse hic, It was good to be there with him.
Saint Peter said, Bonum est, esse hic, It was good to be there with him.
n1 np1 vvd, fw-la fw-la, fw-la fw-la, pn31 vbds j pc-acp vbi a-acp p-acp pno31.
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But to be with him in Heaven, is to shine our selves like to the Sunne.
But to be with him in Heaven, is to shine our selves like to the Sun.
p-acp pc-acp vbi p-acp pno31 p-acp n1, vbz pc-acp vvi po12 n2 av-j p-acp dt n1.
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Daniel saith but like the starres; that were glory enough. But Christ saith like the Sunne, in the Kingdome of his Father. daniel Says but like the Stars; that were glory enough. But christ Says like the Sun, in the Kingdom of his Father.
np1 vvz cc-acp av-j dt n2; cst vbdr n1 av-d. p-acp np1 vvz av-j dt n1, p-acp dt n1 pp-f po31 n1.
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We are with Christ on earth, if we be his, and his spirit be in us.
We Are with christ on earth, if we be his, and his Spirit be in us.
pns12 vbr p-acp np1 p-acp n1, cs pns12 vbb png31, cc po31 n1 vbb p-acp pno12.
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But our bodies are but jayles. Our Soules through the infirmity of the flesh, lye in them •ettered, as it were, and manacled;
But our bodies Are but jails. Our Souls through the infirmity of the Flesh, lie in them •ettered, as it were, and manacled;
p-acp po12 n2 vbr cc-acp n2. po12 n2 p-acp dt n1 pp-f dt n1, vvb p-acp pno32 vvn, c-acp pn31 vbdr, cc vvn;
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that we cannot have full happinesse by our conjunction with him heere. We enjoy him but imperfectly.
that we cannot have full happiness by our conjunction with him Here. We enjoy him but imperfectly.
cst pns12 vmbx vhb j n1 p-acp po12 n1 p-acp pno31 av. pns12 vvb pno31 p-acp av-j.
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We are with him even heere. For the Kingdome of God is within us, himselfe saith.
We Are with him even Here. For the Kingdom of God is within us, himself Says.
pns12 vbr p-acp pno31 av av. p-acp dt n1 pp-f np1 vbz p-acp pno12, px31 vvz.
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But this compard with that being with him there, is Peregrinari à Domino, to be absent from the Lord, absence in comparison.
But this compared with that being with him there, is Peregrinari à Domino, to be absent from the Lord, absence in comparison.
p-acp d vvn p-acp cst vbg p-acp pno31 a-acp, vbz np1 fw-fr fw-la, pc-acp vbi j p-acp dt n1, n1 p-acp n1.
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What is it then, to be with him? Aske mee not; I cannot tell.
What is it then, to be with him? Ask me not; I cannot tell.
q-crq vbz pn31 av, pc-acp vbi p-acp pno31? vvb pno11 xx; pns11 vmbx vvi.
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Who can? Saint Paul saith, Eye hath not seene, Eare hath not heard, Heart cannot thinke, what is Heavens happinesse.
Who can? Saint Paul Says, Eye hath not seen, Ear hath not herd, Heart cannot think, what is Heavens happiness.
q-crq vmb? n1 np1 vvz, n1 vhz xx vvn, n1 vhz xx vvn, n1 vmbx vvi, r-crq vbz ng1 n1.
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Onely I can say, that the being with him, is the seeing of him, the beholding the incomparable, the incomprehensible beauty of Gods face.
Only I can say, that the being with him, is the seeing of him, the beholding the incomparable, the incomprehensible beauty of God's face.
j pns11 vmb vvi, cst dt n1 p-acp pno31, vbz dt vvg pp-f pno31, dt vvg dt j, dt j n1 pp-f npg1 n1.
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The sight called Beatifica; it makes the seers blessed; is blessednesse it selfe. The Crosse a cursed death.
The sighed called Beatifica; it makes the seers blessed; is blessedness it self. The Cross a cursed death.
dt n1 vvn np1; pn31 vvz dt n2 vvn; vbz n1 pn31 n1. dt j dt j-vvn n1.
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But this man may call it blessed; blesse the day, he hung on it; Gods sweet opportunity, to bring him unto Christ: heere to beleeve, on him;
But this man may call it blessed; bless the day, he hung on it; God's sweet opportunity, to bring him unto christ: Here to believe, on him;
p-acp d n1 vmb vvi pn31 vvn; vvb dt n1, pns31 vvd p-acp pn31; n2 j n1, pc-acp vvi pno31 p-acp np1: av pc-acp vvi, p-acp pno31;
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then to be with him in Paradise; the next thing in my Text.
then to be with him in Paradise; the next thing in my Text.
av pc-acp vbi p-acp pno31 p-acp n1; dt ord n1 p-acp po11 np1
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The third question askes Where? The Disciples askt it once, Vbi Domine, Where Lord? Christ saith, in Paradise. For where else,
The third question asks Where? The Disciples asked it once, Vbi Domine, Where Lord? christ Says, in Paradise. For where Else,
dt ord n1 vvz c-crq? dt n2 vvd pn31 a-acp, fw-la fw-la, q-crq n1? np1 vvz, p-acp n1. c-acp q-crq av,
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but where Christs selfe should be? Father, I will (saith Christ) that those whom thou hast given me, be with me, even where I am.
but where Christ self should be? Father, I will (Says christ) that those whom thou hast given me, be with me, even where I am.
cc-acp c-crq npg1 n1 vmd vbi? n1, pns11 vmb (vvz np1) d d ro-crq pns21 vh2 vvn pno11, vbb p-acp pno11, av c-crq pns11 vbm.
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This one question would breed many, if time would let, and all Obiters were pertinent. Some, because of the article in the Greeke Text, will have Adams Paradise meant.
This one question would breed many, if time would let, and all Obiters were pertinent. some, Because of the article in the Greek Text, will have Adams Paradise meant.
d crd n1 vmd vvi d, cs n1 vmd vvi, cc d n2 vbdr j. d, c-acp pp-f dt n1 p-acp dt jp n1, vmb vhi np1 n1 vvd.
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The some not many, and the reason light. And this man must be with Christ:
The Some not many, and the reason Light. And this man must be with christ:
dt d xx av-d, cc dt n1 n1. cc d n1 vmb vbi p-acp np1:
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is Christ in Adams Paradise? Some, a great summe say, it is Sinus Abraha; but agree not, What, or Where that is.
is christ in Adams Paradise? some, a great sum say, it is Sinus Abraham; but agree not, What, or Where that is.
vbz np1 p-acp npg1 n1? d, dt j n1 vvi, pn31 vbz np1 np1; p-acp vvi xx, q-crq, cc c-crq cst vbz.
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All agree, tis the place, or the state of the Saints happinesse, be that where, or whatsoever.
All agree, this the place, or the state of the Saints happiness, be that where, or whatsoever.
av-d vvb, pn31|vbz dt n1, cc dt n1 pp-f dt ng1 n1, vbb d q-crq, cc q-crq.
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Quicunque tandem is est, saith Nazianzen. Consent of most and best, moderne and antient, choise Papists too, say, tis Gods Mansion;Quicunque tandem is est, Says Nazianzen. Consent of most and best, modern and ancient, choice Papists too, say, this God's Mansion;
fw-la fw-la vbz fw-la, vvz np1. vvb pp-f av-ds cc js, j cc j, n1 njp2 av, vvb, pn31|vbz ng1 n1;
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Gods Kingdome, Iustine and Saint Augustine, plainely, Heaven.
God's Kingdom, Justin and Saint Augustine, plainly, Heaven.
npg1 n1, np1 cc n1 np1, av-j, n1.
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Saint Paul is Instar omnium, he can speake of experience, for he was taken up into the place, 2 Cor. 12. 2. Hee makes the third heaven, and Paradise all one.
Saint Paul is Instar omnium, he can speak of experience, for he was taken up into the place, 2 Cor. 12. 2. He makes the third heaven, and Paradise all one.
n1 np1 vbz np1 fw-la, pns31 vmb vvi pp-f n1, c-acp pns31 vbds vvn a-acp p-acp dt n1, crd np1 crd crd pns31 vvz dt ord n1, cc n1 d crd.
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As there is as well an heavenly Ierusalem, as there was an earthly one: so there also is a celestiall Paradise, as well as a terrestriall.
As there is as well an heavenly Ierusalem, as there was an earthly one: so there also is a celestial Paradise, as well as a terrestrial.
p-acp pc-acp vbz p-acp av dt j np1, c-acp a-acp vbds dt j pi: av a-acp av vbz dt j n1, c-acp av c-acp dt j.
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Paradise in the literall sense, Adams Paradise was a place of delight; so pleasant, that the Prophet cals it, the Lords Garden.Paradise in the literal sense, Adams Paradise was a place of delight; so pleasant, that the Prophet calls it, the lords Garden.
n1 p-acp dt j n1, npg1 n1 vbds dt n1 pp-f n1; av j, cst dt n1 vvz pn31, dt n2 n1.
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But in the Anagogicall it is farre more excellent.
But in the Anagogical it is Far more excellent.
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The Alchoran, the Turkes Bible hath many large descriptions of all possible delights in Mahomets paradise, but earthly all, and sensuall.
The Alcoran, the Turkes bible hath many large descriptions of all possible delights in Mahomets paradise, but earthly all, and sensual.
dt np1, dt np2 n1 vhz d j n2 pp-f d j n2 p-acp npg1 n1, cc-acp j av-d, cc j.
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But this is a place NONLATINALPHABET of spirituall refreshing, saith Theophylact, hath Delicias (saith Saint Hilary) consummatae Beatitudinis, the Heavenly delicacy of full and perfect blessednesse.
But this is a place of spiritual refreshing, Says Theophylact, hath Delicias (Says Faint Hilary) consummatae Beatitudinis, the Heavenly delicacy of full and perfect blessedness.
p-acp d vbz dt n1 pp-f j n-vvg, vvz vvd, vhz np1 (vvz j np1) fw-la fw-la, dt j n1 pp-f j cc j n1.
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To end this, Nectarius an ancient Greeke Father cals the beauty of Adams Paradise NONLATINALPHABET, unutterable and unconceiveable.
To end this, Nectarius an ancient Greek Father calls the beauty of Adams Paradise, unutterable and unconceivable.
pc-acp vvi d, np1 dt j jp n1 vvz dt n1 pp-f npg1 n1, j cc j.
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Termes of such Hyperbole, that for Christs Paradise, a thousand times surpassing that, he hath left me no words,
Termes of such Hyperbole, that for Christ Paradise, a thousand times surpassing that, he hath left me no words,
np1 pp-f d n1, cst p-acp npg1 n1, dt crd n2 vvg cst, pns31 vhz vvn pno11 dx n2,
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but Saint Pauls phrase, 2 Cor. 4. 17. NONLATINALPHABET; theres no English can expresse it, a farre most excellent eternall waight of glory.
but Saint Paul's phrase, 2 Cor. 4. 17.; theres no English can express it, a Far most excellent Eternal weight of glory.
cc-acp n1 npg1 n1, crd np1 crd crd; pc-acp|vbz dx jp vmb vvi pn31, dt av-j av-ds j j n1 pp-f n1.
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Thats all, our tongue can say: It reacheth not by much unto the Originall. Saint Chrysostom gives it a most excellent terme, NONLATINALPHABET, a thousand, a ten thousand blessednesses.
Thats all, our tongue can say: It reaches not by much unto the Original. Saint Chrysostom gives it a most excellent term,, a thousand, a ten thousand Blessednesses.
d|vbz d, po12 n1 vmb vvi: pn31 vvz xx p-acp d p-acp dt j-jn. n1 np1 vvz pn31 dt av-ds j n1,, dt crd, dt crd crd n2.
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This point would take up an entire Sermon; and craves a Saint Chrysostom to handle it.
This point would take up an entire Sermon; and craves a Saint Chrysostom to handle it.
d n1 vmd vvi a-acp dt j n1; cc vvz dt n1 np1 pc-acp vvi pn31.
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Come we to the last question, but the first word, Hodie, to day. Promises are ever de Futuro; it is Performance, if it be present.
Come we to the last question, but the First word, Hodie, to day. Promises Are ever de Futuro; it is Performance, if it be present.
np1 pns12 p-acp dt ord n1, cc-acp dt ord n1, fw-la, p-acp n1. vvz vbr av fw-mi fw-la; pn31 vbz n1, cs pn31 vbb j.
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Heeres a Promise de Presenti, Thou shalt be with me Today. Though a daies expectance be but short;
Heres a Promise de Presenti, Thou shalt be with me Today. Though a days expectance be but short;
av|vbz dt n1 fw-fr fw-la, pns21 vm2 vbi p-acp pno11 av-an. cs dt ng1 n1 vbi cc-acp j;
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yet theres twelve houres in a Day. That in a businesse of hast is a long time.
yet theres twelve hours in a Day. That in a business of haste is a long time.
av pc-acp|vbz crd n2 p-acp dt n1. cst p-acp dt n1 pp-f n1 vbz dt j n1.
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Stulte, hac nocte: was very quicke to the Rich man, Thou foole, this night shall they take thy Soule from thee. Christ is quicker heere.Stulte, hac nocte: was very quick to the Rich man, Thou fool, this night shall they take thy Soul from thee. christ is quicker Here.
n1, fw-la fw-la: vbds av j p-acp dt j n1, pns21 n1, d n1 vmb pns32 vvb po21 n1 p-acp pno21. np1 vbz jc av.
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3556
God might speake to the rich man, haply in the morning; and he might die haply late in the night following. But Christ saith heere;
God might speak to the rich man, haply in the morning; and he might die haply late in the night following. But christ Says Here;
np1 vmd vvi p-acp dt j n1, av p-acp dt n1; cc pns31 vmd vvi av av-j p-acp dt n1 vvg. p-acp np1 vvz av;
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Today; and that, when day was now halfe done: When the day (as Plautus speakes) was Dimidiatus adumbilicum mortuus, twas now mid-day;Today; and that, when day was now half done: When the day (as Plautus speaks) was Dimidiatus adumbilicum Mortuus, it now midday;
av-an; cc d, c-crq n1 vbds av av-jn vdn: c-crq dt n1 (c-acp np1 vvz) vbds np1 fw-la fw-la, pn31 av n1;
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sixe houres were spent of it, the next words to my Text. Heere was Dixit, & factum est, the thing done almost as soone as said.
sixe hours were spent of it, the next words to my Text. Here was Dixit, & factum est, the thing done almost as soon as said.
crd n2 vbdr vvn pp-f pn31, dt ord n2 p-acp po11 np1 av vbds fw-la, cc fw-la fw-la, dt n1 vdn av c-acp av c-acp vvn.
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The man was to die, to be taken downe, and buried, all before night; sooner, before the Sunne should set.
The man was to die, to be taken down, and buried, all before night; sooner, before the Sun should Set.
dt n1 vbds pc-acp vvi, pc-acp vbi vvn a-acp, cc vvn, d p-acp n1; av-c, c-acp dt n1 vmd vvi.
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For at sunne set the Sabbath began, and all must be done before the Sabbath. He needs not to cry with David, Lord, hast thee to helpe me;
For At sun Set the Sabbath began, and all must be done before the Sabbath. He needs not to cry with David, Lord, hast thee to help me;
p-acp p-acp n1 vvd dt n1 vvd, cc d vmb vbi vdn p-acp dt n1. pns31 vvz xx pc-acp vvi p-acp np1, n1, vvb pno21 pc-acp vvi pno11;
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make no long tarrying, Oh my God. Tis but a little while, a little little while, that Christ deferres him. Christ hastes to die himselfe;make no long tarrying, O my God. This but a little while, a little little while, that christ defers him. christ hastes to die himself;
vvb dx j n-vvg, uh po11 np1. pn31|vbz p-acp dt j n1, dt j j n1, cst np1 vvz pno31. np1 vvz pc-acp vvi px31;
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cals of purpose for the vinegar, cryed Sitio, I thirst, thirst to die more then to drinke.
calls of purpose for the vinegar, cried Sicily, I thirst, thirst to die more then to drink.
vvz pp-f n1 p-acp dt n1, vvd np1, pns11 vvb, vvb pc-acp vvi av-dc cs pc-acp vvi.
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For the vinegar was reacht to all that were crucified that they might die NONLATINALPHABET, saith Theophylact, to dispatch them speedily,
For the vinegar was reached to all that were Crucified that they might die, Says Theophylact, to dispatch them speedily,
p-acp dt n1 vbds vvn p-acp d cst vbdr vvn cst pns32 vmd vvi, vvz vvd, pc-acp vvi pno32 av-j,
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and he was dead at the ninth houre. The Souldiers too made hast to rid the theeves out of their paine.
and he was dead At the ninth hour. The Soldiers too made haste to rid the thieves out of their pain.
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The sunne hastened too, to goe downe, set (in a sort) before his houre.
The sun hastened too, to go down, Set (in a sort) before his hour.
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The man dies, and according to Christs promise is immediatly with Christ, even hodie, this very day.
The man die, and according to Christ promise is immediately with christ, even hodie, this very day.
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This very day? How can that be? Christs selfe was not so soone in Paradise. His body was not;
This very day? How can that be? Christ self was not so soon in Paradise. His body was not;
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the grave possessed it, till the third day. His soule was not.
the grave possessed it, till the third day. His soul was not.
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He descended in his soule to hell, both the hell of the damned, that they might see, what salvation they had scorn'd;
He descended in his soul to hell, both the hell of the damned, that they might see, what salvation they had scorned;
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and the Limbus Patrum, Papists say, to fetch the Fathers thence unto this Paradise. So much worke could not be dispatcht so soone.
and the Limbus Patrum, Papists say, to fetch the Father's thence unto this Paradise. So much work could not be dispatched so soon.
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For he went downe not in virtute, but localitèr, not in the power of his Godhead, but in soule.
For he went down not in virtute, but localiter, not in the power of his Godhead, but in soul.
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This hath made some, as some late Fathers write, to put a point at Hodiè, and read it with the clause before, Dico tibi hodie, verily I say to thee to day.
This hath made Some, as Some late Father's write, to put a point At Hodiè, and read it with the clause before, Dico tibi hodie, verily I say to thee to day.
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But all Greeke Copies point it, as I read it. Yea Beza saith, he found in one, NONLATINALPHABET, that to day thou shalt be with me. They can not mispoint that.
But all Greek Copies point it, as I read it. Yea Beza Says, he found in one,, that to day thou shalt be with me. They can not mispoint that.
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Wee beleeve, Christ descended, the Creed binds us. And why not locally? Christs soule, united to his Godhead, might doe all that,
we believe, christ descended, the Creed binds us. And why not locally? Christ soul, united to his Godhead, might do all that,
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and yet be that day in Paradise. God workes not lazily, like man.
and yet be that day in Paradise. God works not lazily, like man.
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Sathan could show Christ all the Kingdomes of the world in the twinckling of an eye. Gods expedition exceeds his.
Sathan could show christ all the Kingdoms of the world in the twinkling of an eye. God's expedition exceeds his.
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Hee made the world in sixe dayes, could in sixe houres, in one. Say, Christs soule could not expedite so much so soone;
He made the world in sixe days, could in sixe hours, in one. Say, Christ soul could not expedite so much so soon;
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Yea say, as Papists say, was as long in Limbo, as his body was in grave;
Yea say, as Papists say, was as long in Limbo, as his body was in grave;
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yet might this man be that day with him in Paradise. For Christs soule and body was not the whole Christ.
yet might this man be that day with him in Paradise. For Christ soul and body was not the Whole christ.
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His Godhead was in heaven that day; though with his soule in hell, yet with his Father too.
His Godhead was in heaven that day; though with his soul in hell, yet with his Father too.
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Vbique semper est, Aug. ever every where at o•e. He might be with him, as God.Vbique semper est, Aug. ever every where At o•e. He might be with him, as God.
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And so Saint Augustine consters it. Epist. 57. Papists, that hold Purgatorie, are hinted by this hodie, to observe Christs great gratiousnesse, Gods great bountie, that grants votis majora, more than hee is askt.
And so Saint Augustine consters it. Epistle 57. Papists, that hold Purgatory, Are hinted by this hodie, to observe Christ great Graciousness, God's great bounty, that grants Votis marjoram, more than he is asked.
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The man but prayes to be remembred, when Christ came into his Kingdome, which some expound to meane the day of Iudgement.
The man but prays to be remembered, when christ Come into his Kingdom, which Some expound to mean the day of Judgement.
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How grievous and long paines must hee endure in Purgatorie, till that time? Well, if not in hell, where paines are worse, and thither Robbers goe.
How grievous and long pains must he endure in Purgatory, till that time? Well, if not in hell, where pains Are Worse, and thither Robbers go.
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Christ in the riches of his grace, pardons all those paines, and promises him Paradise, even that very day.
christ in the riches of his grace, Pardons all those pains, and promises him Paradise, even that very day.
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Let us, who hold not Purgatorie, yet note Christs goodnesse too;
Let us, who hold not Purgatory, yet note Christ Goodness too;
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that (as Saint Ambrose saith) uberior gratia, quàm precatio, Gods grace exceeds mans prayer.
that (as Saint Ambrose Says) Uberior Gratia, quàm precatio, God's grace exceeds men prayer.
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He had seene (it is likely) the title over the Crosse, Iesus King of the Iewes.
He had seen (it is likely) the title over the Cross, Iesus King of the Iewes.
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Gods Spirit had reveal'd to him, that his Kingdome was in heaven, into which he should enter after his Resurrection some short abode first made one earth.
God's Spirit had revealed to him, that his Kingdom was in heaven, into which he should enter After his Resurrection Some short Abided First made one earth.
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He prayes to be remembred then. Christ will not suspend him so long, fortie dayes and more.
He prays to be remembered then. christ will not suspend him so long, fortie days and more.
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But he shall Hodie, that day, that houre almost, from that place, from that Crosse, passe into Paradise.
But he shall Hodie, that day, that hour almost, from that place, from that Cross, pass into Paradise.
p-acp pns31 vmb fw-la, cst n1, cst n1 av, p-acp d n1, p-acp d n1, vvb p-acp n1.
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Salut is compendium, saith Saint Bernard, a quicke salvation, a short bridge, the Crosse, to transport him to heaven.Salut is compendium, Says Saint Bernard, a quick salvation, a short bridge, the Cross, to transport him to heaven.
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Hee was Raptor in vita, hee is now, Raptor in Cruce, a Robber in his life,
He was Raptor in vita, he is now, Raptor in Cruce, a Robber in his life,
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now a kinde of Robber at his death, saith Athanasius, Robbers sease on men suddenly, will be served instantly.
now a kind of Robber At his death, Says Athanasius, Robbers seize on men suddenly, will be served instantly.
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The Kingdome of heaven (saith Christ) suffers violence. He is Raptor Paradisi, seases on his salvation, hath heaven at a snatch. Thats that Fathers conceit.The Kingdom of heaven (Says christ) suffers violence. He is Raptor Paradisi, seizes on his salvation, hath heaven At a snatch. Thats that Father's conceit.
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But hee saith that of the Theefe, which belongs rather to Christ. Christ is Raptor latronis, seases on the Theefe.
But he Says that of the Thief, which belongs rather to christ. christ is Raptor Latronis, seizes on the Thief.
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The man is well content to stay Christs leasure. Christ will not let him; but will have him instantly.
The man is well content to stay Christ leisure. christ will not let him; but will have him instantly.
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We say of Saint Paul, Raptus est, he was caught up into Paradise. Heres on is.
We say of Saint Paul, Raptus est, he was caught up into Paradise. Heres on is.
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Christ will not stay him, till hee goe himselfe to it. Yet fortie dayes, and Christs selfe will ascend.
christ will not stay him, till he go himself to it. Yet fortie days, and Christ self will ascend.
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Praemissus est, Ambrose, he will send him before him into Paradise. To conclude; the man was quicke in beleeving;Praemissus est, Ambrose, he will send him before him into Paradise. To conclude; the man was quick in believing;
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Christ is as quicke in saving.
christ is as quick in Saving.
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His faith had many lets, his own torture, Christs Ignominie, his fellows upbraiding him, the peoples reproaching him, [ one greater than all these, Christs lamentable crie, My God, my God, why hast thou forsaken me.
His faith had many lets, his own torture, Christ Ignominy, his Fellows upbraiding him, the peoples reproaching him, [ one greater than all these, Christ lamentable cry, My God, my God, why hast thou forsaken me.
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] Yet he beleeves on him. Where the Disciples lost their faith, he found his; and by it, it onely Saint Chrysostome saith, sola fide, obtained Paradise.
] Yet he believes on him. Where the Disciples lost their faith, he found his; and by it, it only Saint Chrysostom Says, sola fide, obtained Paradise.
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Surely by it onely he laid hold on Christ, was Raptor Christi, seased on his Saviour.
Surely by it only he laid hold on christ, was Raptor Christ, seized on his Saviour.
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But that faith had workes, you heard before. Happy man!
But that faith had works, you herd before. Happy man!
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God makes Supplicij damnationem, Salutis occasionem, saith Saint Ambrose, as we see, God does to many malefactors, the execution of their bodies, the occasion of the salvation of their soules.
God makes Supplicij damnationem, Salutis occasionem, Says Saint Ambrose, as we see, God does to many malefactors, the execution of their bodies, the occasion of the salvation of their Souls.
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The Lord, that made his Disciples, of catchers of Fishes, Fishers of men, and this man here, of a Robber of men, a catcher of Paradise, remember us all at the day of our departure, say unto me,
The Lord, that made his Disciples, of catchers of Fish, Fishers of men, and this man Here, of a Robber of men, a catcher of Paradise, Remember us all At the day of our departure, say unto me,
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unto you, to the soule of every repentant sinner, To day thou shalt be with me in Paradise. Cui, &c.
unto you, to the soul of every repentant sinner, To day thou shalt be with me in Paradise. Cui, etc.
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THE PASSION OF OVR BLESSED SAVIOVR ▪ The first Sermon. PREACHED VPON GOOD-FRYDAY.
THE PASSION OF OUR BLESSED SAVIOR ▪ The First Sermon. PREACHED UPON GOOD FRIDAY.
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MAT. 27. 50. Then Jesus cryed againe with a loud voice, and gave up the Ghost.
MATHEW. 27. 50. Then jesus cried again with a loud voice, and gave up the Ghost.
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I Have heere often preacht the Funerals of Men; I preach to day the Funerall of God.
I Have Here often preached the Funerals of Men; I preach to day the Funeral of God.
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The Day requires it, dedicate to the remembrance of Christs death. An office worthy an Angel, to preach at Christs Funerall. One did at his Nativity;
The Day requires it, dedicate to the remembrance of Christ death. an office worthy an Angel, to preach At Christ Funeral. One did At his Nativity;
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and a quire of heavenly voices sung a solemne antheme at the end of the Sermon.
and a choir of heavenly voices sung a solemn anthem At the end of the Sermon.
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My Text is the Catastrophe, the period of Christs Passion. Two Actes, a Cry with a loud voice,
My Text is the Catastrophe, the Period of Christ Passion. Two Acts, a Cry with a loud voice,
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and a giving up the Ghost. The Subject to both, Iesus. Iesus cryes, and dies; thats my Theme. Lord Iesus assist me.
and a giving up the Ghost. The Subject to both, Iesus. Iesus cries, and die; thats my Theme. Lord Iesus assist me.
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Then, is but a note connexive onely, to knit this verse to the precedent; not vaine, but yet not much materiall; I omit it.Then, is but a note connexive only, to knit this verse to the precedent; not vain, but yet not much material; I omit it.
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Iesus; What Iesus? A question, which to aske I should be idle, if not vrged by the nature of the Acts heere ascribed to him, in seeming unbeseeming Christ.Iesus; What Iesus? A question, which to ask I should be idle, if not urged by the nature of the Acts Here ascribed to him, in seeming unbeseeming christ.
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Damascenus a Greek Father saith, NONLATINALPHABET, there are many Iesuses.Damascene a Greek Father Says,, there Are many Jesuses.
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Not Iesus Sirach heere, nor Iesus Iosedecke is meant, but Iesus Christ. To controll Windes and Seas, to raise the dead, dispossesse devils, forgive sinnes, rise from grave, ascend to heaven;
Not Iesus Sirach Here, nor Iesus Joseph is meant, but Iesus christ. To control Winds and Seas, to raise the dead, dispossess Devils, forgive Sins, rise from grave, ascend to heaven;
xx np1 np1 av, ccx np1 np1 vbz vvn, cc-acp np1 np1. pc-acp vvi n2 cc n2, pc-acp vvi dt j, vvi n2, vvb n2, vvb p-acp n1, vvb p-acp n1;
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such Acts become this Iesus; God incarnate, Immanuel, the Lord. Death and vociferation doe not; they disparage him.
such Acts become this Iesus; God incarnate, Immanuel, the Lord. Death and vociferation do not; they disparage him.
d n2 vvi d np1; np1 j, np1, dt n1. n1 cc n1 vdb xx; pns32 vvb pno31.
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To shreeke for paine, and to dye, beseeme the sonnes of Men. Jesus Gods Sonne, peere to his Father, should doe neither.
To shriek for pain, and to die, beseem the Sons of Men. jesus God's Son, peer to his Father, should do neither.
p-acp n1 p-acp n1, cc pc-acp vvi, vvb dt n2 pp-f n2. np1 npg1 n1, n1 p-acp po31 n1, vmd vdi av-dx.
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Say, God may Cry: He cryed, and they would not heare, saith Zachary. God cries in mercy; but Iesus for paine.
Say, God may Cry: He cried, and they would not hear, Says Zachary. God cries in mercy; but Iesus for pain.
n1, np1 vmb vvb: pns31 vvd, cc pns32 vmd xx vvi, vvz np1. np1 vvz p-acp n1; cc-acp np1 p-acp n1.
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But dye, God cannot, is NONLATINALPHABET, immortall. Iesus does, because NONLATINALPHABET;
But die, God cannot, is, immortal. Iesus does, Because;
p-acp n1, np1 vmbx, vbz, j. np1 vdz, c-acp;
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the Sonne of God, but yet too the Sonne of Man. More of this in the Actes.
the Son of God, but yet too the Son of Man. More of this in the Acts.
dt n1 pp-f np1, cc-acp av av dt n1 pp-f n1 av-dc pp-f d p-acp dt n2.
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One or two sorts of Heretickes crosse this. Basilides said, twas not Christ, but Simon of Cyren, that suffered in his likenesse.
One or two sorts of Heretics cross this. Basilides said, it not christ, but Simon of Cyrene, that suffered in his likeness.
crd cc crd n2 pp-f n2 p-acp d. np1 vvd, pn31|vbds xx np1, cc-acp np1 pp-f np1, cst vvd p-acp po31 n1.
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That Christ stood by invisible, and derided the Iewes madnesse.
That christ stood by invisible, and derided the Iewes madness.
cst np1 vvd p-acp j, cc vvn dt np2 n1.
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Was not this man (thinke you) rather mad? I should be, to confute him.
Was not this man (think you) rather mad? I should be, to confute him.
vbds xx d n1 (vvi pn22) av j? pns11 vmd vbi, pc-acp vvi pno31.
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Then woe were to the world:
Then woe were to the world:
av n1 vbdr p-acp dt n1:
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It is then indeed (as Saint Iohn saith) totus in maligno positus, all in the devils power.
It is then indeed (as Saint John Says) totus in maligno Positus, all in the Devils power.
pn31 vbz av av (c-acp n1 np1 vvz) fw-la p-acp fw-la fw-la, d p-acp dt ng1 n1.
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If Christ have not suffered, we are not redeemed, and this monster (for so Nicephorus calls him) though he held there were 365. Heavens,
If christ have not suffered, we Are not redeemed, and this monster (for so Nicephorus calls him) though he held there were 365. Heavens,
cs np1 vhb xx vvn, pns12 vbr xx vvn, cc d n1 (c-acp av np1 vvz pno31) cs pns31 vvd a-acp vbdr crd ng1,
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yet in all likelihood is he in none of them, but a damned wretch in Hell.
yet in all likelihood is he in none of them, but a damned wretch in Hell.
av p-acp d n1 vbz pns31 p-acp pix pp-f pno32, cc-acp dt j-vvn n1 p-acp n1.
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Long after him, Mahomet was of this opinion too.
Long After him, Mahomet was of this opinion too.
j p-acp pno31, np1 vbds pp-f d n1 av.
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Others held, that not Iesus, but God the Father suffered, called thereon Patropassiani; an unlearned heresie, sprung of Scriptures misconstrued;
Others held, that not Iesus, but God the Father suffered, called thereon Patropassiani; an unlearned heresy, sprung of Scriptures misconstrued;
ng2-jn vvd, cst xx np1, p-acp np1 dt n1 vvd, vvd av np1; dt j n1, vvn pp-f n2 vvn;
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Christs speech especially, I, and my Father are one. And, I am in the Father, and the Father in me.
Christ speech especially, I, and my Father Are one. And, I am in the Father, and the Father in me.
npg1 n1 av-j, pns11, cc po11 n1 vbr pi. np1, pns11 vbm p-acp dt n1, cc dt n1 p-acp pno11.
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They confounded the Persons, thought them all one. The heresie more foolish, then malitious. Noëtus first held it; his name presumes Wit;
They confounded the Persons, Thought them all one. The heresy more foolish, then malicious. Noëtus First held it; his name Presumest Wit;
pns32 vvd dt n2, vvd pno32 d pi. dt n1 av-dc j, av j. np1 ord vvd pn31; po31 n1 vv2 n1;
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but Anoëtus, a foole in that opinion. Other Scriptures might have taught him, that it was the Sonne that suffered. This very story would.
but Anoëtus, a fool in that opinion. Other Scriptures might have taught him, that it was the Son that suffered. This very story would.
cc-acp np1, dt n1 p-acp d n1. av-jn n2 vmd vhi vvn pno31, cst pn31 vbds dt n1 cst vvd. d j n1 vmd.
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Christ twice upon the Crosse prayes unto his Father. Father, forgive them. And Father, into thy hands, &c. The Father therefore suffered not.
christ twice upon the Cross prays unto his Father. Father, forgive them. And Father, into thy hands, etc. The Father Therefore suffered not.
np1 av p-acp dt n1 vvz p-acp po31 n1. n1, vvb pno32. cc n1, p-acp po21 n2, av dt n1 av vvd xx.
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Constat de Persona; heare the Act. Well may we; tis a Cry. A Cry may be inward; David cryed in his heart.Constat de Persona; hear the Act. Well may we; this a Cry. A Cry may be inward; David cried in his heart.
fw-la fw-fr np1; vvb dt n1 av vmb pns12; pn31|vbz dt n1. dt n1 vmb vbi j; np1 vvd p-acp po31 n1.
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Psalme 119. And God askt Moses, Why he cryed, Quid clamas? When we read not, he said any thing.Psalm 119. And God asked Moses, Why he cried, Quid clamas? When we read not, he said any thing.
n1 crd cc np1 vvd np1, c-crq pns31 vvd, fw-la fw-la? c-crq pns12 vvb xx, pns31 vvd d n1.
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But this is a vocall cry; and it is Voce magna, Christ cries with a loud voice. First for the cry.
But this is a vocal cry; and it is Voice Magna, christ cries with a loud voice. First for the cry.
p-acp d vbz dt j n1; cc pn31 vbz n1 fw-la, np1 vvz p-acp dt j n1. ord p-acp dt n1.
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Saith not the Prophet Esay, he should not Cry? He spake that of Christs comming, not of his suffering.
Says not the Prophet Isaiah, he should not Cry? He spoke that of Christ coming, not of his suffering.
vvz xx dt n1 np1, pns31 vmd xx vvb? pns31 vvd d pp-f npg1 vvg, xx pp-f po31 n1.
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He should come in humility, not with noise and pompe, as Princes doe, with shout of people, and sound of trumpet.
He should come in humility, not with noise and pomp, as Princes do, with shout of people, and found of trumpet.
pns31 vmd vvi p-acp n1, xx p-acp n1 cc n1, c-acp n2 vdb, p-acp n1 pp-f n1, cc n1 pp-f n1.
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At Christs Nativity was Altum silentium, No man was aware of it.
At Christ Nativity was Altum silentium, No man was aware of it.
p-acp npg1 n1 vbds fw-la fw-la, dx n1 vbds j pp-f pn31.
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When the Wise men askt, Where is he, that is borne King of the Iewes? No man could answer them.
When the Wise men asked, Where is he, that is born King of the Iewes? No man could answer them.
c-crq dt j n2 vvd, q-crq vbz pns31, cst vbz vvn n1 pp-f dt np2? dx n1 vmd vvi pno32.
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But the Prophet saith againe, he should be as a Sheepe, dumbe before his Shearer, should not open his mouth. That he spake of his suffering. He did, and truely.
But the Prophet Says again, he should be as a Sheep, dumb before his Shearer, should not open his Mouth. That he spoke of his suffering. He did, and truly.
p-acp dt n1 vvz av, pns31 vmd vbb p-acp dt n1, j p-acp po31 np1, vmd xx vvi po31 n1. cst pns31 vvd pp-f po31 n1. pns31 vdd, cc av-j.
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Christ was silent in that too. He was hurried to and fro; christ was silent in that too. He was hurried to and from;
np1 vbds j p-acp cst av. pns31 vbds vvd p-acp cc av;
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from the Garden to Annas his house, from thence to Caiphas, from him to Pilate, from thence to Golgotha; up and downe the streets of the City to mount Calvary. His voice was not heard in all these streets;
from the Garden to Annas his house, from thence to Caiaphas, from him to Pilate, from thence to Golgotha; up and down the streets of the city to mount Calvary. His voice was not herd in all these streets;
p-acp dt n1 pc-acp npg1 po31 n1, p-acp av p-acp np1, p-acp pno31 p-acp np1, p-acp av p-acp np1; a-acp cc a-acp dt n2 pp-f dt n1 pc-acp vvi np1. po31 n1 vbds xx vvn p-acp d d n2;
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he spake not all the way, save once, to the women that wept for him. And yet he had suffered by that time much iudignity, much extremity;
he spoke not all the Way, save once, to the women that wept for him. And yet he had suffered by that time much iudignity, much extremity;
pns31 vvd xx d dt n1, vvb a-acp, p-acp dt n2 cst vvd p-acp pno31. cc av pns31 vhd vvn p-acp d n1 d n1, d n1;
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Christ would have cryed seaven times, rather then not dye. Death is used ever to ride; christ would have cried seaven times, rather then not die. Death is used ever to ride;
np1 vmd vhi vvn crd n2, av-c cs xx vvi. n1 vbz vvn av pc-acp vvi;
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his head wounded with thornes, and his body tortured with scourges, furrowed with stripes, David saith.
his head wounded with thorns, and his body tortured with scourges, furrowed with stripes, David Says.
po31 n1 vvn p-acp n2, cc po31 n1 vvn p-acp vvz, vvn p-acp n2, np1 vvz.
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Why then cries he now? Wee shall heare that anon.
Why then cries he now? we shall hear that anon.
uh-crq av vvz pns31 av? pns12 vmb vvi cst av.
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Saint Matthew rests not here, saith not barely, he cried; addes, with a loud voyce. Christ cries not, as Moses did, grone inwardly;
Saint Matthew rests not Here, Says not barely, he cried; adds, with a loud voice. christ cries not, as Moses did, groan inwardly;
n1 np1 vvz xx av, vvz xx av-j, pns31 vvd; vvz, p-acp dt j n1. np1 vvz xx, c-acp np1 vdd, vvi av-j;
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as David did, in his heart. Its but Clamavit here, he cried; but in Saint Marke, Exclamavit, he cried out:
as David did, in his heart. Its but Clamavit Here, he cried; but in Saint Mark, Exclamavit, he cried out:
c-acp np1 vdd, p-acp po31 n1. pn31|vbz p-acp fw-la av, pns31 vvd; p-acp p-acp n1 vvb, fw-la, pns31 vvd av:
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3653
Saint Paul calls it NONLATINALPHABET, a strong crie. David makes it more, Psal. 22. 1. calls it Rugitum, a Roaring, a Lyons crie.
Saint Paul calls it, a strong cry. David makes it more, Psalm 22. 1. calls it Rugitum, a Roaring, a Lyons cry.
n1 np1 vvz pn31, dt j n1. np1 vvz pn31 av-dc, np1 crd crd vvz pn31 n1, dt vvg, dt ng1 n1.
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It is there meant of Christ, of Christs crie upon the Crosse, his former crie, my God, my God, &c. But why is the crie? And why the voice so loud? Expositors yeeld reasons many, few of waight.
It is there meant of christ, of Christ cry upon the Cross, his former cry, my God, my God, etc. But why is the cry? And why the voice so loud? Expositors yield Reasons many, few of weight.
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3655
Heare but two of the best. One, that Christ was not Merus homo, a meere man, but God to.
Hear but two of the best. One, that christ was not Merus homo, a mere man, but God to.
vvb p-acp crd pp-f dt js. pi, cst np1 vbds xx np1 fw-la, dt j n1, cc-acp np1 p-acp.
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The other, that he was Verus homo, very man as we are. For the first; The strength of his crie showed he was more then man.
The other, that he was Verus homo, very man as we Are. For the First; The strength of his cry showed he was more then man.
dt j-jn, cst pns31 vbds np1 fw-la, j n1 c-acp pns12 vbr. p-acp dt ord; dt n1 pp-f po31 n1 vvd pns31 vbds av-dc cs n1.
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3657
Mens spirits are spent in tormenting diseases, are not able to crie out, can scarse speake to be heard, hardly draw their breath, speake not happly at all.
Men's spirits Are spent in tormenting diseases, Are not able to cry out, can scarce speak to be herd, hardly draw their breath, speak not haply At all.
ng2 n2 vbr vvn p-acp j-vvg n2, vbr xx j pc-acp vvi av, vmb av-j vvi pc-acp vbi vvn, av vvb po32 n1, vvb xx av p-acp d.
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For all the Organs of the speech faile, Et vox faucibus haeret. Christs crie was in ipso mortis articulo, at the very instant of death. This latter crie was.
For all the Organs of the speech fail, Et vox faucibus Heretic. Christ cry was in ipso mortis articulo, At the very instant of death. This latter cry was.
p-acp d dt n2 pp-f dt n1 vvb, fw-la fw-la fw-la fw-la. npg1 vvb vbds p-acp fw-la fw-la fw-la, p-acp dt j n-jn pp-f n1. d d n1 vbds.
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His strength then to crie so, made the Centurion crie, Doubtlesse, this was the Sonne of God.
His strength then to cry so, made the Centurion cry, Doubtless, this was the Son of God.
po31 n1 av pc-acp vvi av, vvd dt n1 vvb, av-j, d vbds dt n1 pp-f np1.
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Saint Mathew saith, the Earthquake, but Saint Marke saith, Christ crie made the Centurion say so.
Saint Matthew Says, the Earthquake, but Saint Mark Says, christ cry made the Centurion say so.
n1 np1 vvz, dt n1, cc-acp n1 vvb vvz, np1 n1 vvd dt n1 vvb av.
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Christ will shew his might above the devills malice; that hee dies, because he will, not forced by Sathan.
christ will show his might above the Devils malice; that he die, Because he will, not forced by Sathan.
np1 vmb vvi po31 n1 p-acp dt ng1 n1; cst pns31 vvz, c-acp pns31 vmb, xx vvn p-acp np1.
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3662
Not of infirmity, not of necessitie, but as the Prophet saith, Quia voluit, because it pleased him. Death fled from Christ;
Not of infirmity, not of necessity, but as the Prophet Says, Quia voluit, Because it pleased him. Death fled from christ;
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he was faine to offer himselfe, put himselfe into deaths hands.
he was feign to offer himself, put himself into death's hands.
pns31 vbds j pc-acp vvi px31, vvd px31 p-acp ng1 n2.
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3664
When the officers came to take him, were showd him by Iudas; they had no power to touch him.
When the Officers Come to take him, were showed him by Iudas; they had no power to touch him.
c-crq dt n2 vvd pc-acp vvi pno31, vbdr vvn pno31 p-acp np1; pns32 vhd dx n1 pc-acp vvi pno31.
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3665
When told, twas he, they sought, they fell before him; told againe, twas he. Twelve legions of Angels were ready to have rescued him: he would not:
When told, it he, they sought, they fell before him; told again, it he. Twelve legions of Angels were ready to have rescued him: he would not:
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would not plead so much before Pilat, as not guilty.
would not plead so much before Pilat, as not guilty.
vmd xx vvi av av-d c-acp zz, c-acp xx j.
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3667
Heere he cries out aloud, to call death, who fled from him, to compell him to come:
Here he cries out aloud, to call death, who fled from him, to compel him to come:
av pns31 vvz av av, pc-acp vvi n1, r-crq vvd p-acp pno31, pc-acp vvi pno31 pc-acp vvi:
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cals him once, he comes not; cals againe to presse him: Death is deafe, will not heare, though he doe, will not come, at one cry.
calls him once, he comes not; calls again to press him: Death is deaf, will not hear, though he do, will not come, At one cry.
vvz pno31 a-acp, pns31 vvz xx; vvz av pc-acp vvi pno31: n1 vbz j, vmb xx vvi, cs pns31 vdb, vmb xx vvi, p-acp crd n1.
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Sinne is his horse, Apoc. 6. 8. The devill cannot bring him to any man, but on his backe.
Sin is his horse, Apocalypse 6. 8. The Devil cannot bring him to any man, but on his back.
n1 vbz po31 n1, np1 crd crd dt n1 vmbx vvi pno31 p-acp d n1, cc-acp p-acp po31 n1.
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3671
The sinners selfe lends death a horse;
The Sinners self lends death a horse;
dt ng1 n1 vvz n1 dt n1;
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3672
else he could not come to him, Christ being without sinne, death must come a foot to him; will not;
Else he could not come to him, christ being without sin, death must come a foot to him; will not;
av pns31 vmd xx vvi p-acp pno31, np1 vbg p-acp n1, n1 vmb vvi dt n1 p-acp pno31; vmb xx;
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3673
but Christ importunes him, by force fetcheth with his cries. When he comes, he smites him, so forced;
but christ importunes him, by force Fetches with his cries. When he comes, he smites him, so forced;
cc-acp np1 vvz pno31, p-acp n1 vvz p-acp po31 n2. c-crq pns31 vvz, pns31 vvz pno31, av vvn;
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3674
and in his mood, commits him to the grave, as to a jayle, a strong prison, twas a rocke;
and in his mood, commits him to the grave, as to a jail, a strong prison, it a rock;
cc p-acp po31 n1, vvz pno31 p-acp dt n1, c-acp p-acp dt n1, dt j n1, pn31|vbds dt n1;
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3675
and covered with a great and waighty stone, and watcht with armed men. Now he hath him, would faine hold him;
and covered with a great and weighty stone, and watched with armed men. Now he hath him, would feign hold him;
cc vvn p-acp dt j cc j n1, cc vvd p-acp j-vvn n2. av pns31 vhz pno31, vmd av-j vvi pno31;
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3676
cannot, but fals into paines, womens paines, NONLATINALPHABET, Acts 2. 24. can not have ease, till the grave have delivered him.
cannot, but falls into pains, women's pains,, Acts 2. 24. can not have ease, till the grave have Delivered him.
vmbx, cc-acp vvz p-acp n2, ng2 n2,, n2 crd crd vmb xx vhi n1, c-acp dt n1 vhb vvn pno31.
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3677
Saint Peters phrase there is remarkeable;
Saint Peter's phrase there is remarkable;
n1 npg1 vvb a-acp vbz j;
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the rising of the Corpse of Christ, must be the loosing of the paines of death.
the rising of the Corpse of christ, must be the losing of the pains of death.
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3679
Nay, Christ with his cry would catch the devill too, who doubting he was God, began to flye, thought it but lost labour to plot his death.
Nay, christ with his cry would catch the Devil too, who doubting he was God, began to fly, Thought it but lost labour to plot his death.
uh, np1 p-acp po31 n1 vmd vvi dt n1 av, r-crq vvg pns31 vbds np1, vvd pc-acp vvi, vvd pn31 p-acp j-vvn n1 pc-acp vvi po31 n1.
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Athanasius saith, Christ cryed, cryed in this manner, to make him thinke him but meere man.Athanasius Says, christ cried, cried in this manner, to make him think him but mere man.
np1 vvz, np1 vvd, vvd p-acp d n1, pc-acp vvi pno31 vvi pno31 p-acp j n1.
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Be this granted one cause of the greatnesse of Christs crie, to show him more than man:
Be this granted one cause of the greatness of Christ cry, to show him more than man:
vbb d vvn crd n1 pp-f dt n1 pp-f npg1 n1, pc-acp vvi pno31 av-dc cs n1:
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yet may this be one too, to show, he was true man; though not meere man, yet man.
yet may this be one too, to show, he was true man; though not mere man, yet man.
av vmb d vbb pi av, pc-acp vvi, pns31 vbds j n1; cs xx j n1, av n1.
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3683
Torment will force a man to crie, great torment the strongest man, to crie aloud. Man is not Iron or Oake, like Bhemoth in Iob, his bones like brasse.
Torment will force a man to cry, great torment the Strongest man, to cry aloud. Man is not Iron or Oak, like Bhemoth in Job, his bones like brass.
n1 vmb vvi dt n1 pc-acp vvi, j n1 dt js n1, pc-acp vvi av. n1 vbz xx n1 cc n1, av-j np1 p-acp np1, po31 n2 av-j n1.
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Hercules himselfe will shrinke, will shreeke at paine.Hercules himself will shrink, will shriek At pain.
npg1 px31 vmb vvi, vmb n1 p-acp n1.
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The Racke will force false confession of crime, Etiam innocentes cogit mentiri dolor, Sen. Epicurus saith in Tullie, were he put in Phalaris Bull, he would crie, Quàm suave hoc! quam non curo!
The Rack will force false Confessi of crime, Etiam innocentes cogit mentiri dolour, Sen. Epicurus Says in Tullie, were he put in Phalaris Bull, he would cry, Quàm suave hoc! quam non curo!
dt n1 vmb vvi j n1 pp-f n1, fw-la fw-la fw-la fw-la n1, np1 npg1 vvz p-acp np1, vbdr pns31 vvn p-acp np1 n1, pns31 vmd vvi, fw-la n1 fw-la! fw-la fw-la fw-la!
(22) sermon (DIV1)
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3686
Vaine man, and too delicate to endure any thing. NONLATINALPHABET, Naz. he is no man, whom paine will not make crie, tormenting paine. Such was Christs.
Vain man, and too delicate to endure any thing., Nazareth he is no man, whom pain will not make cry, tormenting pain. Such was Christ.
j n1, cc av j pc-acp vvi d n1., np1 pns31 vbz dx n1, ro-crq n1 vmb xx vvi n1, vvg n1. d vbds npg1.
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3687
There is a counter-crie among some Christians, verie unchristian, and yet Saint Hilarie a learned and good Bishop hath abetted it, that our Saviours Passion was without paine.
There is a counter-crie among Some Christians, very unchristian, and yet Saint Hillary a learned and good Bishop hath abetted it, that our Saviors Passion was without pain.
pc-acp vbz dt j p-acp d np1, av j, cc av n1 np1 dt j cc j n1 vhz vvn pn31, cst po12 ng1 n1 vbds p-acp n1.
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3688
He was scourged, wounded, peirced with nailes. Hee can not deny that; both Esay saith it, and all the Evangelists.
He was scourged, wounded, pierced with nails. He can not deny that; both Isaiah Says it, and all the Evangelists.
pns31 vbds vvn, vvn, vvn p-acp n2. pns31 vmb xx vvi d; d np1 vvz pn31, cc d dt n2.
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3689
But all this did inferre but Passionis impetum, not Dolorem; all this he suffered, but sine sensu, hee felt no paine.
But all this did infer but Passionis Impetum, not Dolorem; all this he suffered, but sine sensu, he felt no pain.
p-acp d d vdd vvi p-acp fw-la fw-la, xx fw-la; d d pns31 vvd, cc-acp fw-la fw-la, pns31 vvd dx n1.
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3690
No more than flame, or aire, or water doth, smitten with a weapon.
No more than flame, or air, or water does, smitten with a weapon.
av-dx dc cs n1, cc n1, cc n1 vdz, vvn p-acp dt n1.
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then he saved not the whole man.
then he saved not the Whole man.
cs pns31 vvd xx dt j-jn n1.
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Hee had Corpus doloris, but not Naturam dolendi, a bodie subject to offence, but without any sense of it.
He had Corpus doloris, but not Naturam dolendi, a body Subject to offence, but without any sense of it.
pns31 vhd fw-la fw-la, p-acp xx fw-la fw-la, dt n1 j-jn p-acp n1, cc-acp p-acp d n1 pp-f pn31.
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3692
Nay (which is very harsh) did not so much as thirst, though he cried Sitio; said onely, he thirsted, to fulfill the Prophets saying.
Nay (which is very harsh) did not so much as thirst, though he cried Sicily; said only, he thirsted, to fulfil the prophets saying.
uh-x (r-crq vbz av j) vdd xx av av-d c-acp n1, cs pns31 vvd np1; vvd av-j, pns31 vvd, pc-acp vvi dt n2 vvg.
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3693
Celsus in Origen holds it too; but a heathen Philosopher. Him I heede not.Celsus in Origen holds it too; but a heathen Philosopher. Him I heed not.
np1 p-acp np1 vvz pn31 av; cc-acp dt j-jn n1. pno31 pns11 n1 xx.
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Saint Hilarie I reverence, but I abhorre the rest, as Heretickes, who (as Irenaeus writes) held that Christ suffered but only Putativè, in mens imagination.
Saint Hillary I Reverence, but I abhor the rest, as Heretics, who (as Irnaeus writes) held that christ suffered but only Putativè, in men's imagination.
n1 np1 pns11 vvb, cc-acp pns11 vvb dt n1, c-acp n2, r-crq (c-acp np1 vvz) vvd d np1 vvn p-acp j vvb, p-acp ng2 n1.
(22) sermon (DIV1)
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Then Sinne, Death, and Sathan are yet unvanquisht, and we subject still to hell, if our Saviour suffered but onely Apparenter, but Athanasius bids us beleeve Christs whole Passion, NONLATINALPHABET, really and verily.
Then Sin, Death, and Sathan Are yet unvanquished, and we Subject still to hell, if our Saviour suffered but only Apparenter, but Athanasius bids us believe Christ Whole Passion,, really and verily.
av n1, n1, cc np1 vbr av j, cc pns12 vvi av p-acp n1, cs po12 n1 vvn p-acp j vvi, p-acp np1 vvz pno12 vvi npg1 j-jn n1,, av-j cc av-j.
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3696
But must Christ crie, for sense of paine? Where shall we seeke for patience, if not in Gods owne Sonne? [ An ordinary man will endure much.
But must christ cry, for sense of pain? Where shall we seek for patience, if not in God's own Son? [ an ordinary man will endure much.
cc-acp vmb np1 vvb, p-acp n1 pp-f n1? q-crq vmb pns12 vvi p-acp n1, cs xx p-acp n2 d n1? [ dt j n1 vmb vvi d.
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But a strong spirit, Vre, seca, will not crie out;
But a strong Spirit, Ur, seca, will not cry out;
p-acp dt j n1, np1, fw-mi, vmb xx vvi av;
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will crie, Nihil agis dolor. The boyes of Sparta, though whipt almost to death, would not once grone.
will cry, Nihil Agis dolour. The boys of Sparta, though whipped almost to death, would not once groan.
vmb vvi, fw-la fw-la n1. dt n2 pp-f np1, cs vvd av p-acp n1, vmd xx a-acp vvi.
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] Shall we thinke, Christ was weaker than the Martyrs? Many of them have sung in the middes of their tortures.
] Shall we think, christ was Weaker than the Martyrs? Many of them have sung in the mids of their tortures.
] vmb pns12 vvi, np1 vbds jc cs dt n2? av-d pp-f pno32 vhb vvn p-acp dt n2-jn pp-f po32 n2.
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3700
The seven sonnes of Eleazar flea'd alive and fried, the three yong men in the fierie furnace, not any of them used any vociferation. I answer;
The seven Sons of Eleazar flayed alive and fried, the three young men in the fiery furnace, not any of them used any vociferation. I answer;
dt crd n2 pp-f np1 vvn j cc j-vvn, dt crd j n2 p-acp dt j n1, xx d pp-f pno32 vvd d n1. pns11 vvb;
(22) sermon (DIV1)
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first, to such as suffer in Gods cause, God gives strength, and approportions it unto their paines, extraordinarie strength to extraordinarie torments.
First, to such as suffer in God's cause, God gives strength, and approportions it unto their pains, extraordinary strength to extraordinary torments.
ord, p-acp d c-acp vvi p-acp ng1 n1, np1 vvz n1, cc n2 pn31 p-acp po32 n2, j n1 p-acp j n2.
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3702
God here suffers his Sonne to feele the full extremitie of the Iewes mercilesse crueltie, without the least support from him, withholds all comfort, all allay of anguish.
God Here suffers his Son to feel the full extremity of the Iewes merciless cruelty, without the least support from him, withholds all Comfort, all allay of anguish.
np1 av vvz po31 n1 pc-acp vvi dt j n1 pp-f dt npg1 j n1, p-acp dt ds n1 p-acp pno31, vvz d n1, d n1 pp-f n1.
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3703
Secondly, Christ cried not, opened not his mouth for all the tortures of the Iews. Scourged twice by the Iudge in most mercilesse manner, in hope, that might have moved the people to compassion.
Secondly, christ cried not, opened not his Mouth for all the tortures of the Iews. Scourged twice by the Judge in most merciless manner, in hope, that might have moved the people to compassion.
ord, np1 vvd xx, vvd xx po31 n1 p-acp d dt n2 pp-f dt np2. vvd av p-acp dt n1 p-acp ds j n1, p-acp n1, cst vmd vhi vvn dt n1 p-acp n1.
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3704
Crowned with sharpe thornes, nailed hands and feet unto the Crosse, and hanging on it in extreme paines of bodie halfe a dozen houres;
Crowned with sharp thorns, nailed hands and feet unto the Cross, and hanging on it in extreme pains of body half a dozen hours;
j-vvn p-acp j n2, vvn n2 cc n2 p-acp dt n1, cc vvg p-acp pn31 p-acp j-jn n2 pp-f n1 j-jn dt crd n2;
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and this in the NONLATINALPHABET of his age, when mans strength is greatest, and in a bodie of the choisest constitution, and most sensible of paine.
and this in the of his age, when men strength is greatest, and in a body of the Choicest constitution, and most sensible of pain.
cc d p-acp dt pp-f po31 n1, c-crq ng1 n1 vbz js, cc p-acp dt n1 pp-f dt js n1, cc av-ds j pp-f n1.
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3706
All this he suffred Silente patientia, not with patience onely, but in silence too, a double vertue.
All this he suffered Silent patientia, not with patience only, but in silence too, a double virtue.
av-d d pns31 vvd j fw-la, xx p-acp n1 av-j, cc-acp p-acp n1 av, dt j-jn n1.
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3707
What one complayning word find you in the storie for all this? But (as the Prophet saith) As a Lambe dumbe before the shearer,
What one complaining word find you in the story for all this? But (as the Prophet Says) As a Lamb dumb before the shearer,
q-crq crd vvg n1 vvb pn22 p-acp dt n1 p-acp d d? cc-acp (c-acp dt n1 vvz) p-acp dt n1 j p-acp dt n1,
(22) sermon (DIV1)
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3708
so opened he not his mouth. so opened he not his Mouth.
av vvd pns31 xx po31 n1.
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3709
I will not wrong thee, my sweet Saviour, so, to preferre any Martyrs patience before thine.
I will not wrong thee, my sweet Saviour, so, to prefer any Martyrs patience before thine.
pns11 vmb xx vvi pno21, po11 j n1, av, pc-acp vvi d n2 n1 p-acp png21.
(22) sermon (DIV1)
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3710
It was a sharper, a farre sharper paine, then all these tenne times doubled, that made Christ crie, crie out so loud.
It was a sharper, a Far sharper pain, then all these tenne times doubled, that made christ cry, cry out so loud.
pn31 vbds dt jc, dt av-j jc n1, cs d d crd n2 vvn, cst vvd np1 vvb, vvb av av av-j.
(22) sermon (DIV1)
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3711
Mans sinne lay on his soule; and Gods wrath lay on that sinne. Men in a manner had now done with him.
men sin lay on his soul; and God's wrath lay on that sin. Men in a manner had now done with him.
ng1 n1 vvd p-acp po31 n1; cc npg1 n1 vvd p-acp d n1. np1 p-acp dt n1 vhd av vdn p-acp pno31.
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3712
God takes him in hand, scourges him with his wrath, a rod of Iron. That Iron indeed (as the Psalme saith of Ioseph) entred into his soule;
God Takes him in hand, scourges him with his wrath, a rod of Iron. That Iron indeed (as the Psalm Says of Ioseph) entered into his soul;
np1 vvz pno31 p-acp n1, vvz pno31 p-acp po31 n1, dt n1 pp-f n1. cst n1 av (c-acp dt n1 vvz pp-f np1) vvd p-acp po31 n1;
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3713
wounded not his head, hands and feet onely, made him crie, in the Prophet, Behold all that passe by, see if any sorrowes were ever like to mine;
wounded not his head, hands and feet only, made him cry, in the Prophet, Behold all that pass by, see if any sorrows were ever like to mine;
vvd xx po31 n1, n2 cc n2 av-j, vvd pno31 vvi, p-acp dt n1, vvb d cst vvb p-acp, vvb cs d n2 vbdr av av-j p-acp png11;
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3714
adds, the Lord hath afflicted me; not men, but God; God in his wrath, his fierce wrath.
adds, the Lord hath afflicted me; not men, but God; God in his wrath, his fierce wrath.
vvz, dt n1 vhz vvn pno11; xx n2, cc-acp np1; np1 p-acp po31 n1, po31 j n1.
(22) sermon (DIV1)
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3715
It begunne in the Garden, made him sweat bloud:
It begun in the Garden, made him sweat blood:
pn31 vvd p-acp dt n1, vvd pno31 vvi n1:
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3716
but was worse upon the Crosse, forced him to crie there, Eli, Eli, lamma sabactani, My God, my God,
but was Worse upon the Cross, forced him to cry there, Eli, Eli, Llama sabactani, My God, my God,
cc-acp vbds jc p-acp dt n1, vvd pno31 pc-acp vvi a-acp, np1, np1, n1 fw-la, po11 np1, po11 np1,
(22) sermon (DIV1)
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3717
why hast thou forsaken me? Saint Paul calls it a strong crie. There is reason;why hast thou forsaken me? Saint Paul calls it a strong cry. There is reason;
q-crq vh2 pns21 vvn pno11? n1 np1 vvz pn31 dt j n1. pc-acp vbz n1;
(22) sermon (DIV1)
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3718
is not the paine so? Strong cries (for there are two of them) for strong paines.
is not the pain so? Strong cries (for there Are two of them) for strong pains.
vbz xx dt n1 av? j n2 (c-acp a-acp vbr crd pp-f pno32) p-acp j n2.
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3719
The paines much stronger than the cries. For the crie hath a parallel: David cried so before. But the paines have none.
The pains much Stronger than the cries. For the cry hath a parallel: David cried so before. But the pains have none.
dt n2 av-d jc cs dt n2. p-acp dt n1 vhz dt n1: np1 vvd av a-acp. p-acp dt n2 vhb pix.
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3720
So saith the Prophet, Never any like paines, incomparable, unutterable, unconceiveable.
So Says the Prophet, Never any like pains, incomparable, unutterable, unconceivable.
np1 vvz dt n1, av-x d j n2, j, j, j.
(22) sermon (DIV1)
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3721
To end this, Christs crie, S. Paul calls it strong, and the Evangelists call it loud. Iudge you, if it were not.
To end this, Christ cry, S. Paul calls it strong, and the Evangelists call it loud. Judge you, if it were not.
pc-acp vvi d, npg1 n1, n1 np1 vvz pn31 j, cc dt n2 vvb pn31 av-j. n1 pn22, cs pn31 vbdr xx.
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3722
Needs it must be strong, that rent the stones, the rockes, NONLATINALPHABET: and needs it must be loud, that raised the dead.
Needs it must be strong, that rend the stones, the Rocks,: and needs it must be loud, that raised the dead.
vvz pn31 vmb vbi j, cst vvb dt n2, dt n2,: cc av pn31 vmb vbi j, cst vvd dt j.
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3723
The rockes felt the strength of it, and cleft; the dead heard the sound of it, and rose.
The Rocks felt the strength of it, and cleft; the dead herd the found of it, and rose.
dt n2 vvd dt n1 pp-f pn31, cc vvn; dt j vvd dt n1 pp-f pn31, cc vvd.
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3724
Yea the earth trembled, and the graves opened at the hearing of it, and it split the veile of the Temple in two parts.
Yea the earth trembled, and the graves opened At the hearing of it, and it split the veil of the Temple in two parts.
uh dt n1 vvd, cc dt n2 vvn p-acp dt n-vvg pp-f pn31, cc pn31 vvb dt n1 pp-f dt n1 p-acp crd n2.
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3725
The crie shewed Christ a man; for his paines forced it: but it showed him also God, by the working of such wonders.
The cry showed christ a man; for his pains forced it: but it showed him also God, by the working of such wonders.
dt n1 vvd np1 dt n1; p-acp po31 n2 vvd pn31: cc-acp pn31 vvd pno31 av np1, p-acp dt n-vvg pp-f d n2.
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3726
Magna vox, magna operata est, Origen, a mightie voice, that wrought so mightie things.Magna vox, Magna operata est, Origen, a mighty voice, that wrought so mighty things.
fw-la fw-la, fw-la fw-la fw-la, np1, dt j n1, cst vvd av j n2.
(22) sermon (DIV1)
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3727
His voice single, without magna, had wrought great things before, had stil'd the windes, and calm'd the seas,
His voice single, without Magna, had wrought great things before, had Styled the winds, and calmed the Seas,
po31 n1 j, p-acp fw-la, vhd vvn j n2 a-acp, vhd vvn dt n2, cc vvn dt n2,
(22) sermon (DIV1)
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3728
and driven the feends out of the possessed. His submisse voyce had done thus, and many other miracles.
and driven the fiends out of the possessed. His submiss voice had done thus, and many other Miracles.
cc vvn dt n2 av pp-f dt vvn. po31 j n1 vhd vdn av, cc d j-jn n2.
(22) sermon (DIV1)
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3729
That ( Magna ) put to it, his loud voice, his strong crie should doe these wonders, its no wonder.
That (Magna) put to it, his loud voice, his strong cry should do these wonders, its no wonder.
d (np1) vvd p-acp pn31, po31 j n1, po31 j n1 vmd vdi d n2, pn31|vbz dx n1.
(22) sermon (DIV1)
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3730
One word more is here added, of the Iteration of Christs crie, Hee cried againe. Once hee had cried before, with loud voyce too;
One word more is Here added, of the Iteration of Christ cry, He cried again. Once he had cried before, with loud voice too;
crd n1 av-dc vbz av vvn, pp-f dt n1 pp-f npg1 n1, pns31 vvd av. a-acp pns31 vhd vvn a-acp, p-acp j n1 av;
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3731
the mournfullest crie, that ever came from man, My God, my God, &c. Here he cries againe.
the mournfullest cry, that ever Come from man, My God, my God, etc. Here he cries again.
dt js n1, cst av vvd p-acp n1, po11 np1, po11 np1, av av pns31 vvz av.
(22) sermon (DIV1)
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3732
The crie, whether a shreeke onely, or a speech too; Saint Matthew saith not; nor will I now examine.
The cry, whither a shriek only, or a speech too; Saint Matthew Says not; nor will I now examine.
dt n1, cs dt n1 av-j, cc dt n1 av; n1 np1 vvz xx; ccx vmb pns11 av vvi.
(22) sermon (DIV1)
427
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3733
I have beene long enough alreadie in this Act. The second is Christs giving up the Gost, and gave up the Ghost;
I have been long enough already in this Act. The second is Christ giving up the Ghost, and gave up the Ghost;
pns11 vhb vbn av-j av-d av p-acp d n1 dt ord vbz npg1 vvg a-acp dt n1, cc vvd a-acp dt n1;
(22) sermon (DIV1)
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3734
an Act in phrase, but a passion indeed;
an Act in phrase, but a passion indeed;
dt n1 p-acp n1, cc-acp dt n1 av;
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3735
for it meanes death, and Mori, is Pati, term'd therefore by Bernard, Passio activa, or Actio passiva. The phrase hath two termes;
for it means death, and Mori, is Pati, termed Therefore by Bernard, Passio Active, or Actio Passiva. The phrase hath two terms;
p-acp pn31 vvz n1, cc fw-la, vbz fw-la, vvd av p-acp np1, fw-la fw-la, cc fw-la fw-la. dt n1 vhz crd n2;
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3736
the one shewes his voluntarie death; the other proves him perfect man.
the one shows his voluntary death; the other Proves him perfect man.
dt pi vvz po31 j-jn n1; dt n-jn vvz pno31 j n1.
(22) sermon (DIV1)
428
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3737
See them first severally, Emisit, non Amisit, saith Saint Ambrose; Christ gave up his Ghost, it was not forc't from him.
See them First severally, Emitted, non Amisit, Says Saint Ambrose; christ gave up his Ghost, it was not forced from him.
vvb pno32 ord av-j, vvb, fw-fr n1, vvz n1 np1; np1 vvd a-acp po31 n1, pn31 vbds xx vvn p-acp pno31.
(22) sermon (DIV1)
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3738
It is said of every dying man, he gives up the Ghost, but NONLATINALPHABET.
It is said of every dying man, he gives up the Ghost, but.
pn31 vbz vvn pp-f d j-vvg n1, pns31 vvz a-acp dt n1, cc-acp.
(22) sermon (DIV1)
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3739
Mens soules are taken from them, they doe not give them up, Sponte, saith one Father;
Men's Souls Are taken from them, they do not give them up, Sponte, Says one Father;
ng2 n2 vbr vvn p-acp pno32, pns32 vdb xx vvi pno32 a-acp, fw-la, vvz crd n1;
(22) sermon (DIV1)
428
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3740
Sola charitate, not necessitate, saith an other, of love, not of constraint.Sola charitate, not necessitate, Says an other, of love, not of constraint.
np1 fw-la, xx n1, vvz dt n-jn, pp-f n1, xx pp-f n1.
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Indeed Pilat condemned him, and the Iewes cried, away with him, and the souldiers crucified him.
Indeed Pilat condemned him, and the Iewes cried, away with him, and the Soldiers Crucified him.
np1 np1 vvd pno31, cc dt npg1 vvd, av p-acp pno31, cc dt n2 vvd pno31.
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These did but whatsoever himselfe had preordained.
These did but whatsoever himself had preordained.
np1 vdd p-acp r-crq px31 vhd vvn.
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Saint Peter charged the Iewes, that they had killed him, and Saint Steven called them Murtherers. They were executive. The malice of man acts, what the grace of God decrees.
Saint Peter charged the Iewes, that they had killed him, and Saint Steven called them Murderers. They were executive. The malice of man acts, what the grace of God decrees.
n1 np1 vvd dt np2, cst pns32 vhd vvn pno31, cc n1 np1 vvd pno32 n2. pns32 vbdr j. dt n1 pp-f n1 n2, r-crq dt n1 pp-f np1 vvz.
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It was Gods will, Christ should die, Christs owne will. When, and how, his decree too.
It was God's will, christ should die, Christ own will. When, and how, his Decree too.
pn31 vbds npg1 n1, np1 vmd vvi, npg1 d vmb. c-crq, cc c-crq, po31 n1 av.
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The Acts realitie his, but the malignitie theirs.
The Acts reality his, but the malignity theirs.
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They were authors Sceleris, but he was Operis. Mortuus est, quia voluit, hee died because he would.
They were Authors Sceleris, but he was Operis. Mortuus est, quia voluit, he died Because he would.
pns32 vbdr zz fw-la, p-acp pns31 vbds fw-la. fw-la fw-la, fw-la fw-la, pns31 vvd c-acp pns31 vmd.
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Quid fecit Iudas, nisi peccatum, Aug. Ser. de verbo Domini. 63. ante med. No man did Tollere, but himselfe did Depone••, Christs selfe saith;Quid fecit Iudas, nisi peccatum, Aug. Ser. de verbo Domini. 63. ante med. No man did Tollere, but himself did Depone••, Christ self Says;
fw-la fw-la np1, fw-la fw-la, np1 np1 fw-fr fw-la fw-la. crd n1 vvn. dx n1 vdd fw-la, p-acp px31 vdd np1, npg1 n1 vvz;
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none took his life from him, he laid it down himselfe. It is said, Pilat delivered him, and Iudas is called Traditor, his deliverer too;
none took his life from him, he laid it down himself. It is said, Pilat Delivered him, and Iudas is called Traditor, his deliverer too;
pix vvd po31 n1 p-acp pno31, pns31 vvd pn31 a-acp px31. pn31 vbz vvn, zz vvd pno31, cc np1 vbz vvn n1, po31 n1 av;
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and so he was in the worse sense, Traditor, a Traitour.
and so he was in the Worse sense, Traditor, a Traitor.
cc av pns31 vbds p-acp dt jc n1, n1, dt n1.
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But in better acception, both God the Father Tradidit, delivered his Sonne, Rom. 8. 32. and God the Sonne, Tradidit, delivered himselfe, Gal. 2. 20. This his free will to die, see by his haste to die. Iudas longed to betray him;
But in better acception, both God the Father Tradidit, Delivered his Son, Rom. 8. 32. and God the Son, Tradidit, Delivered himself, Gal. 2. 20. This his free will to die, see by his haste to die. Iudas longed to betray him;
p-acp p-acp jc n1, d np1 dt n1 fw-la, vvd po31 n1, np1 crd crd cc np1 dt n1, fw-la, vvn px31, np1 crd crd d po31 j n1 pc-acp vvi, vvb p-acp po31 n1 pc-acp vvi. np1 vvd pc-acp vvi pno31;
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yet he hastened him, Quod facis, fac citò, bad him, doe it quichly: cried on the Crosse, I thirst; but to die more than to drinke.
yet he hastened him, Quod facis, fac citò, bade him, do it quichly: cried on the Cross, I thirst; but to die more than to drink.
av pns31 vvd pno31, fw-la fw-la, fw-la fw-la, vvd pno31, vdb pn31 av-j: vvd p-acp dt n1, pns11 vvb; p-acp pc-acp vvi av-dc cs pc-acp vvi.
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For the vinegar was, not to quench thirst, but to speed death, to die NONLATINALPHABET, Theophyl. He therefore tooke our nature, that he might die:
For the vinegar was, not to quench thirst, but to speed death, to die, Theophylact. He Therefore took our nature, that he might die:
p-acp dt n1 vbds, xx pc-acp vvi n1, cc-acp pc-acp vvi n1, pc-acp vvi, np1. pns31 av vvd po12 n1, cst pns31 vmd vvi:
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and how am I pained (saith he) till it be done? Luke 12. 50. [ The Greeke word heere is pregnant, affords another note of the soules bondage in our bodies;and how am I pained (Says he) till it be done? Luke 12. 50. [ The Greek word Here is pregnant, affords Another note of the Souls bondage in our bodies;
cc q-crq vbm pns11 vvn (vvz pns31) p-acp pn31 vbb vdn? np1 crd crd [ dt jp n1 av vbz j, vvz j-jn n1 pp-f dt ng1 n1 p-acp po12 n2;
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death does Dimittere, dismisse, release the Soule. I passe by it ] What gave Christ up? the Ghost, i. the Spirit, the Soule.
death does Dimittere, dismiss, release the Soul. I pass by it ] What gave christ up? the Ghost, i. the Spirit, the Soul.
n1 vdz np1, vvi, vvb dt n1. pns11 vvb p-acp pn31 ] q-crq vvd np1 a-acp? dt n1, uh. dt n1, dt n1.
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Christ to have a Soule, some have doubted, flat denied. christ to have a Soul, Some have doubted, flat denied.
np1 pc-acp vhi dt n1, d vhb vvn, av-j vvn.
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Corpus aptasti, thou hast given me a Body, Saint Paul saith of Christ out of the Psalmes, Psa. 40. 7. That place hath other meaning,Corpus aptasti, thou hast given me a Body, Saint Paul Says of christ out of the Psalms, Psa. 40. 7. That place hath other meaning,
fw-la fw-la, pns21 vh2 vvn pno11 dt n1, n1 np1 vvz pp-f np1 av pp-f dt n2, np1 crd crd cst n1 vhz j-jn n1,
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and it is so but in the Septuagints, not in the Hebrew Text. But the ( Word Saint Iohn saith) was made Flesh. Lucian stumbled at this; but needed not.
and it is so but in the Septuagints, not in the Hebrew Text. But the (Word Saint John Says) was made Flesh. Lucian stumbled At this; but needed not.
cc pn31 vbz av cc-acp p-acp dt n2, xx p-acp dt njp np1 p-acp dt (n1 n1 np1 vvz) vbds vvn n1. np1 vvn p-acp d; cc-acp vvd xx.
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By Flesh, to meane mans entire person, is usuall in Scripture. Verbum Caro factum est, i. e.
By Flesh, to mean men entire person, is usual in Scripture. Verbum Caro factum est, i. e.
p-acp n1, p-acp j ng1 j n1, vbz j p-acp n1. fw-la fw-la fw-la fw-la, uh. sy.
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Verbum homo factum est, the Word was made flesh, i. e. man, saith Saint Augustine; not body onely, but Soule too.Verbum homo factum est, the Word was made Flesh, i. e. man, Says Saint Augustine; not body only, but Soul too.
fw-la fw-la fw-la fw-la, dt n1 vbds vvn n1, uh. sy. n1, vvz n1 np1; xx n1 av-j, cc-acp n1 av.
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He tooke (saith Damas•en ) NONLATINALPHABET;
He took (Says Damas•en);
pns31 vvd (vvz av);
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that Flesh had a soule in it, Totus homo in Christo, the whole manhood was assumd (saith Saint Augustine ) to the Godhead, not one part onely.
that Flesh had a soul in it, Totus homo in Christ, the Whole manhood was assumed (Says Faint Augustine) to the Godhead, not one part only.
d n1 vhd dt n1 p-acp pn31, fw-la fw-la p-acp fw-la, dt j-jn n1 vbds vvn (vvz j np1) p-acp dt n1, xx crd n1 av-j.
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Omnia hominis, hee tooke all that man hath, saving sinne.Omnia hominis, he took all that man hath, Saving sin.
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Saint Cyrill saith so too, Nostra omnia. For would hee be made man, and take but body onely? Thats but the moitie of a man.
Saint Cyril Says so too, Nostra omnia. For would he be made man, and take but body only? Thats but the moiety of a man.
n1 np1 vvz av av, fw-la fw-la. c-acp vmd pns31 vbi vvn n1, cc vvi p-acp n1 av-j? d|vbz p-acp dt n1 pp-f dt n1.
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The Athanasian Creed saith, He was perfect man. Yea and would he take the baser halfe too.
The Athanasian Creed Says, He was perfect man. Yea and would he take the baser half too.
dt np1 np1 vvz, pns31 vbds j n1. uh cc vmd pns31 vvi dt jc n-jn av.
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Yet have some brainsicke heads held this leude heresie. Eunomius did, and his followers. They thought Christ needed not an humane spirit;
Yet have Some brainsick Heads held this leude heresy. Eunomius did, and his followers. They Thought christ needed not an humane Spirit;
av vhi d j n2 vvd d j n1. np1 vdd, cc po31 n2. pns32 vvd np1 vvd xx dt j n1;
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because he was a Spirit as hee was God. For God is a Spirit, Christs owne saying.
Because he was a Spirit as he was God. For God is a Spirit, Christ own saying.
c-acp pns31 vbds dt n1 c-acp pns31 vbds np1. p-acp np1 vbz dt n1, npg1 vvi vvg.
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Nay some more leud, granted him a soule, but a Beasts soule, void of reason; Apollinaris did.
Nay Some more lewd, granted him a soul, but a Beasts soul, void of reason; Apollinaris did.
uh-x d dc j, vvd pno31 dt n1, cc-acp dt ng1 n1, j pp-f n1; np1 vdd.
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A dangerous heresie, Christ to have no soule, and of desperate consequent.
A dangerous heresy, christ to have no soul, and of desperate consequent.
dt j n1, np1 pc-acp vhi dx n1, cc pp-f j j.
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For how are our soules saved, if Christ had none? Christ hath then saved but the one halfe of us,
For how Are our Souls saved, if christ had none? christ hath then saved but the one half of us,
p-acp q-crq vbr po12 n2 vvn, cs np1 vhd pix? np1 vhz av vvn p-acp dt crd n-jn pp-f pno12,
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and that the worser halfe, but the brute flesh. Melius n•strum, Saint Augustines terme, our better halfe is unredeemed.
and that the Worse half, but the brutus Flesh. Better n•strum, Faint Augustine's term, our better half is unredeemed.
cc cst dt jc n-jn, cc-acp dt n1 n1. fw-la fw-la, j njp2 vvi, po12 j n-jn vbz vvn.
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For NONLATINALPHABET, what Christ assumd not, hee redeemd not, saith Nazianzen. S. Ambrose saies as much, Si aliquid ei defuit ▪ non t•tum redemit, If he wanted a part of man,
For, what christ assumed not, he redeemed not, Says Nazianzen. S. Ambrose Says as much, Si Aliquid ei defuite ▪ non t•tum Redeemeth, If he wanted a part of man,
p-acp, r-crq np1 vvn xx, pns31 vvd xx, vvz np1. np1 np1 vvz a-acp av-d, fw-mi j fw-la fw-la ▪ fw-la fw-la fw-la, cs pns31 vvd dt n1 pp-f n1,
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Then will this follow, this grosse absurdity, that one and the same man shall be both saved and damned.
Then will this follow, this gross absurdity, that one and the same man shall be both saved and damned.
av vmb d vvi, d j n1, cst crd cc dt d n1 vmb vbi av-d vvn cc vvn.
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After the Resurrection my body shall be in joyes, my soule in torments. Yea more absurd yet, the body, that hath neither NONLATINALPHABET, as Saint Paul speakes, neither breath,
After the Resurrection my body shall be in Joys, my soul in torments. Yea more absurd yet, the body, that hath neither, as Saint Paul speaks, neither breath,
p-acp dt n1 po11 n1 vmb vbi p-acp n2, po11 n1 p-acp n2. uh n1 j av, dt n1, cst vhz dx, c-acp n1 np1 vvz, dx n1,
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3775
nor motion, life, nor sense, without, the Soule, nay no subsistence without it, yet shall be in heaven in Ioy, whereof it is not capable without the Soule.
nor motion, life, nor sense, without, the Soul, nay no subsistence without it, yet shall be in heaven in Joy, whereof it is not capable without the Soul.
ccx n1, n1, ccx n1, p-acp, dt n1, uh-x dx n1 p-acp pn31, av vmb vbi p-acp n1 p-acp n1, c-crq pn31 vbz xx j p-acp dt n1.
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Then let every man at the houre of death commend his soule to sathan, not to God.
Then let every man At the hour of death commend his soul to sathan, not to God.
av vvb d n1 p-acp dt n1 pp-f n1 vvb po31 n1 pc-acp fw-ge, xx p-acp np1.
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For what Christ saves not, God receives not.
For what christ saves not, God receives not.
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Then may sathan say at the day of Iudgement as the King of Sodom said to Abraham, so he to Christ, Da mihi Animas, give me the Soules.
Then may sathan say At the day of Judgement as the King of Sodom said to Abraham, so he to christ, Dam mihi Animas, give me the Souls.
av vmb fw-ge vvb p-acp dt n1 pp-f n1 p-acp dt n1 pp-f np1 vvd p-acp np1, av pns31 p-acp np1, n1 fw-la fw-la, vvb pno11 dt n2.
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And David belike meant so, Psalme 65. 2. Vnto thee, i. e. unto God, shall all flesh come, i. all bodies, all Spirits to the devill.
And David belike meant so, Psalm 65. 2. Unto thee, i. e. unto God, shall all Flesh come, i. all bodies, all Spirits to the Devil.
cc np1 av vvd av, n1 crd crd p-acp pno21, uh. sy. p-acp np1, vmb d n1 vvb, uh. d n2, d n2 p-acp dt n1.
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Yea and then poore Saint Steven was grossely mistaken, to cry, Lord Iesus, receive my Spirit.
Yea and then poor Saint Steven was grossly mistaken, to cry, Lord Iesus, receive my Spirit.
uh cc av j n1 np1 vbds av-j vvn, pc-acp vvi, n1 np1, vvb po11 n1.
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But to Christs Soule Gods word beares witnesse more then once, Christs selfe does both to day on the Crosse, Father into thy hands I commend my Spirit, and yesternight in the garden, My Soule (saith he) is heavy to the death.
But to Christ Soul God's word bears witness more then once, Christ self does both to day on the Cross, Father into thy hands I commend my Spirit, and yesternight in the garden, My Soul (Says he) is heavy to the death.
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Dares Apollinaris say, Christ dallies with his Father, deludes God, commends a thing to him, which hee had not? Though he was no spirit,
Dares Apollinaris say, christ dallies with his Father, deludes God, commends a thing to him, which he had not? Though he was no Spirit,
vvz np1 vvb, np1 vvz p-acp po31 n1, vvz np1, vvz dt n1 p-acp pno31, r-crq pns31 vhd xx? cs pns31 vbds dx n1,
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as he told his Disciples, yet he had a spirit, an humane soule.
as he told his Disciples, yet he had a Spirit, an humane soul.
c-acp pns31 vvd po31 n2, av pns31 vhd dt n1, dt j n1.
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In which he groneth for Lazarus death, was troubled in it for Iudas trechery, sighed in it deepely,
In which he groans for Lazarus death, was troubled in it for Iudas treachery, sighed in it deeply,
p-acp r-crq pns31 vvz p-acp np1 n1, vbds vvn p-acp pn31 p-acp np1 n1, vvd p-acp pn31 av-jn,
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3785
for the Pharisees infidelity, and rejoyced in it at the returne of his disciples, and it is the Ghost, which he gives up in my Text.
for the Pharisees infidelity, and rejoiced in it At the return of his Disciples, and it is the Ghost, which he gives up in my Text.
c-acp dt np2 n1, cc vvd p-acp pn31 p-acp dt n1 pp-f po31 n2, cc pn31 vbz dt n1, r-crq pns31 vvz a-acp p-acp po11 np1
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Now take both termes together, He gave up the Ghost, i. he dyed. The act now is turned passion.
Now take both terms together, He gave up the Ghost, i. he died. The act now is turned passion.
av vvi d n2 av, pns31 vvd a-acp dt n1, uh. pns31 vvd. dt n1 av vbz vvn n1.
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Theres cause, we all turnd Passion too. Wonder we all at least. Saint Chrysostom noted five wonders in Christs death, NONLATINALPHABET. Three I have noted heere sometime;
Theres cause, we all turned Passion too. Wonder we all At least. Saint Chrysostom noted five wonders in Christ death,. Three I have noted Here sometime;
pc-acp|vbz n1, pns12 d vvd n1 av. n1 pns12 d p-acp ds. n1 np1 vvn crd n2 p-acp npg1 n1,. crd pns11 vhb vvn av av;
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One, that he would die for his enemies, Rom. 5, 10. Who will for his friend? an other, that he should, NONLATINALPHABET, without sinne;
One, that he would die for his enemies, Rom. 5, 10. Who will for his friend? an other, that he should,, without sin;
crd, cst pns31 vmd vvi p-acp po31 n2, np1 crd, crd q-crq vmb p-acp po31 n1? dt n-jn, cst pns31 vmd,, p-acp n1;
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Mors peccati stipendium, death is the meed of sinne; a third, that he could, being the Sonne of God.Mors peccati stipendium, death is the meed of sin; a third, that he could, being the Son of God.
fw-la fw-la fw-la, n1 vbz dt n1 pp-f n1; dt ord, cst pns31 vmd, vbg dt n1 pp-f np1.
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A thing unheard, absurd to naturall reason, seeming impossible. That the everlasting God should dye, like man;
A thing unheard, absurd to natural reason, seeming impossible. That the everlasting God should die, like man;
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that the Lord of life should suffer death;
that the Lord of life should suffer death;
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that he, that gives (as you heard the Apostle say) both NONLATINALPHABET life and breath to others, should lose them both himselfe;
that he, that gives (as you herd the Apostle say) both life and breath to Others, should loose them both himself;
cst pns31, cst vvz (c-acp pn22 vvd dt n1 vvb) d n1 cc n1 pc-acp n2-jn, vmd vvi pno32 d px31;
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3793
that the antient of daies, so Daniel cals God, and he whose yeares ( David saith) cannot faile, should give up the Ghost.
that the ancient of days, so daniel calls God, and he whose Years (David Says) cannot fail, should give up the Ghost.
d dt j pp-f n2, av np1 vvz np1, cc pns31 rg-crq n2 (np1 vvz) vmbx vvi, vmd vvi a-acp dt n1.
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Is death a Passion, and dies God? NONLATINALPHABET, the Greeke Fathers say, the Godhead cannot suffer.
Is death a Passion, and die God?, the Greek Father's say, the Godhead cannot suffer.
vbz n1 dt n1, cc vvz np1?, dt jp n2 vvb, dt n1 vmbx vvi.
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A truth which some opposing (the Theopaschita did) were censured for heretickes. It is true, the Godhead cannot; but God can. My Text saith, Iesus dyed; but his deity dyed not.
A truth which Some opposing (the Theopaschita did) were censured for Heretics. It is true, the Godhead cannot; but God can. My Text Says, Iesus died; but his deity died not.
dt n1 r-crq d vvg (dt np1 vdd) vbdr vvn p-acp n2. pn31 vbz j, dt n1 vmbx; cc-acp np1 vmb. po11 n1 vvz, np1 vvd; cc-acp po31 n1 vvd xx.
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He was Mista persona, Immanuel, God and Man. His Manhood dyed in him, his Godhead lived. Iesus heere though God, dyed. Thats not impossible, nor absurd: unheard indeed. Never dyed God before.
He was Mixta persona, Immanuel, God and Man. His Manhood died in him, his Godhead lived. Iesus Here though God, died. Thats not impossible, nor absurd: unheard indeed. Never died God before.
pns31 vbds np1 fw-la, np1, np1 cc n1 po31 n1 vvd p-acp pno31, po31 n1 vvd. np1 av cs np1, vvd. d|vbz xx j, ccx j: j av. av-x vvd np1 a-acp.
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For never was God Man before. This once onely he was, and that onely for us.
For never was God Man before. This once only he was, and that only for us.
p-acp av-x vbds np1 n1 a-acp. d a-acp av-j pns31 vbds, cc cst av-j p-acp pno12.
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3798
Messiah shall be slaine, & non sibi, saith Daniel, not for himselfe. Messiah shall be slain, & non sibi, Says daniel, not for himself.
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For us men, and for our Salvation, saith the Creed at the Communion. Borne in a stable, cradled in a cratch, revild, bound, scorned, scourged, crowned with thornes, naild to a Crosse betweene two theeves.For us men, and for our Salvation, Says the Creed At the Communion. Born in a stable, cradled in a cratch, reviled, bound, scorned, scourged, crowned with thorns, nailed to a Cross between two thieves.
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All this sufficed him not to suffer;
All this sufficed him not to suffer;
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wrestled too with Gods wrath, so fierce, as forc't him to sweate blood, so much as trickled to the ground, forced him yet further in sense of paines, unsufferable paines, to Cry, and Die. Iesus, the worlds Creator, mans redeemer, almighty God, to cry and dye.
wrestled too with God's wrath, so fierce, as forced him to sweat blood, so much as trickled to the ground, forced him yet further in sense of pains, unsufferable pains, to Cry, and Die. Iesus, the world's Creator, men redeemer, almighty God, to cry and die.
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This ends Christs Passion, and beginnes mine, and therefore bids me end. Better end, then not endure;
This ends Christ Passion, and begins mine, and Therefore bids me end. Better end, then not endure;
np1 vvz npg1 n1, cc vvz png11, cc av vvz pno11 n1. j n1, cs xx vvi;
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and yet worthy to end, not Text, but Life, if I endure. Heare Oh Heaven, hearken Oh Earth.
and yet worthy to end, not Text, but Life, if I endure. Hear O Heaven, harken O Earth.
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I need not call to them; they both heard, and did their duty.
I need not call to them; they both herd, and did their duty.
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The Heavens grieved, the Earth groned, both put on NONLATINALPHABET, saith a Greeke Father, darkenesse, as blacke robes, to be mourners at Christs death.
The Heavens grieved, the Earth groaned, both put on, Says a Greek Father, darkness, as black robes, to be mourners At Christ death.
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The Sun a shamed to see his Maker suffer, hid his face, was eclipsed unnaturally, miraculously:
The Sun a shamed to see his Maker suffer, hid his face, was eclipsed unnaturally, miraculously:
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that a great Astronomer cryed at the sight of it, Either the God of nature suffers violence,
that a great Astronomer cried At the sighed of it, Either the God of nature suffers violence,
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or the world will end instantly. And the darkenesse such, that the starres were seene at noone.or the world will end instantly. And the darkness such, that the Stars were seen At noon.
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And the Earthquake so great, that Saint Augustine writes, sundry Cities were overthrowne by it.
And the Earthquake so great, that Saint Augustine writes, sundry Cities were overthrown by it.
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The rockes rent at Christs cry, and the graves opened, and the dead corpses arose, to make roome for his body.
The Rocks rend At Christ cry, and the graves opened, and the dead corpses arose, to make room for his body.
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Every grave strove to be graced by his buriall.
Every grave strove to be graced by his burial.
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And have we hearts of Adamant, eies of Oake, that have not a teare, not a sigh at Christs death? Had these senselesse Creatures compassion of his paines, we men not mooved at them? Solus homo non compatitur, pro quo solo Deus patitur? You my Christian Brethren, not weepe for him, who bled for you.
And have we hearts of Adamant, eyes of Oak, that have not a tear, not a sighs At Christ death? Had these senseless Creatures compassion of his pains, we men not moved At them? Solus homo non compatitur, Pro quo solo Deus patitur? You my Christian Brothers, not weep for him, who bled for you.
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I, more stony then you, preach and presse his paines, and feele no Passion? I rehearse, you here Christs lamentable end,
I, more stony then you, preach and press his pains, and feel no Passion? I rehearse, you Here Christ lamentable end,
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for your sinnes, and mine, in your stead, and mine, and shrinke not at his shreekes, endure his death without least signe of sorrow? Christ Cry and Dye,
for your Sins, and mine, in your stead, and mine, and shrink not At his shrieks, endure his death without least Signen of sorrow? christ Cry and Die,
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and our bowels not earne at it? Oh let us then sympathize with our Saviour, send forth strong cryes,
and our bowels not earn At it? O let us then sympathise with our Saviour, send forth strong cries,
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if not for his bitter death and passion, yet at least for our sinnes which were the cause of it,
if not for his bitter death and passion, yet At least for our Sins which were the cause of it,
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and let us not onely bewaile but crucifie those sinnes which Crucified our Saviour, that so when we cry unto God in the needfull time of trouble, he may heare,
and let us not only bewail but crucify those Sins which crucified our Saviour, that so when we cry unto God in the needful time of trouble, he may hear,
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and have mercy, and in the end of our dayes when wee give up the Ghost,
and have mercy, and in the end of our days when we give up the Ghost,
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and with our blessed Saviour commend our spirits into Gods hands; they may be received into everlasting happines.
and with our blessed Saviour commend our spirits into God's hands; they may be received into everlasting happiness.
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Which the Lord of his infinite mercy grant even for the merits of his deare Son Jesus Christ. To whom, &c. Which the Lord of his infinite mercy grant even for the merits of his deer Son jesus christ. To whom, etc.
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THE PASSION OF OVR BLESSED SAVIOVR. The second Sermon. PREACHED VPON GOOD-FRYDAY. LVKE 23. 46: Father into thy hands I commend my Spirit.
THE PASSION OF OUR BLESSED SAVIOR. The second Sermon. PREACHED UPON GOOD FRIDAY. LUKE 23. 46: Father into thy hands I commend my Spirit.
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IT is Christs crie upon the Crosse, at his giving up the Ghost.
IT is Christ cry upon the Cross, At his giving up the Ghost.
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After consummatum est, having finisht all things, that concerned us, his last care now is of himselfe. Not of his Godhead; that needed not.
After consummatum est, having finished all things, that concerned us, his last care now is of himself. Not of his Godhead; that needed not.
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No nor of his manhood neither, the one halfe of it: his corpse he leaves to Pilate; is here solicitous onely of his soule.
No nor of his manhood neither, the one half of it: his corpse he leaves to Pilate; is Here solicitous only of his soul.
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As one, that hath some precious Iewell, being to take a farre journey finds out some trustie friend to leave it with: so doth Christ here. His Iewell is his soule; his journey is his Death; his friend is his Father; hee commits it unto him.
As one, that hath Some precious Jewel, being to take a Far journey finds out Some trusty friend to leave it with: so does christ Here. His Jewel is his soul; his journey is his Death; his friend is his Father; he commits it unto him.
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Father into thy hands I commend my Spirit. Of the words in order, as they lie.Father into thy hands I commend my Spirit. Of the words in order, as they lie.
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Father? Who is that? Christ (Saint Paul saith) had no father, calls him NONLATINALPHABET, i. Fatherlesse.Father? Who is that? christ (Saint Paul Says) had no father, calls him, i. Fatherless.
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That the People, that the Pharisees, that the Evangelist himselfe, yea that an Angell too call him the Soone of David: thats a Father a farre off.
That the People, that the Pharisees, that the Evangelist himself, yea that an Angel too call him the Soon of David: thats a Father a Far off.
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3850
Who shall declare his generation? But I mean in what acception, in what sense Christ is Gods Son; a Christian should know that.
Who shall declare his generation? But I mean in what acception, in what sense christ is God's Son; a Christian should know that.
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David was dead more than a thousand yeares, ere Christ was borne. A mother hee had; but her a Virgin: Father he had none. Call'd indeed Iosephs sonne;David was dead more than a thousand Years, ere christ was born. A mother he had; but her a Virgae: Father he had none. Called indeed Joseph's son;
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but that NONLATINALPHABET Saint Lukes terme, onely thought so, but was not. Iosph reputed his Father but was not.
but that Saint Lukes term, only Thought so, but was not. Ioseph reputed his Father but was not.
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Twas a verie idle Argument, which Iustin Martyr saith, the Gentiles used, to prove, he had a Father,
It a very idle Argument, which Justin Martyr Says, the Gentiles used, to prove, he had a Father,
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because hee is called NONLATINALPHABET, the sonne of man masculine. This hath beene a stumbling blocke to many in times past, but is none now.
Because he is called, the son of man masculine. This hath been a stumbling block to many in times past, but is none now.
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Tis so open to every eye, that no foote can trippe at it. Christ though, as man, fath•rlesse, hath a Father yet, as God:
This so open to every eye, that no foot can trip At it. christ though, as man, fath•rlesse, hath a Father yet, as God:
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and he tis he meanes here. God is Christs Father; a point needs not proofe. All Christians acknowledge it.
and he this he means Here. God is Christ Father; a point needs not proof. All Christians acknowledge it.
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Though Iulian made jest at it, would sweare in scorne of him, NONLATINALPHABET, by that sonne, that was of the Father,
Though Iulian made jest At it, would swear in scorn of him,, by that son, that was of the Father,
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3836
because Paul calls him too NONLATINALPHABET, motherlesse, as God.
Because Paul calls him too, motherless, as God.
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Yea though Caiphas cald it blasphemie, rent his cloathes at his acknowledgement, that hee was Gods Sonne;
Yea though Caiaphas called it blasphemy, rend his clothes At his acknowledgement, that he was God's Son;
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3838
and to any, that confessed it, it was excommunication.
and to any, that confessed it, it was excommunication.
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Yea the blacke blasphemous mouthes of Manes and Marcion blusht not to call him (as Saint Austin writes) the devills sonne:
Yea the black blasphemous mouths of Manes and Marcion blushed not to call him (as Saint Austin writes) the Devils son:
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yet now that Christ hath beene preached of to all Nations, and is beleeved on in the world; tis become a Creed Article.
yet now that christ hath been preached of to all nations, and is believed on in the world; this become a Creed Article.
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Every man, every child calls Christ Gods onely Sonne. Christ is Gods Sonne. The Father avoucheth it at his Baptisme; This is my beloved Sonne.
Every man, every child calls christ God's only Son. christ is God's Son. The Father avoucheth it At his Baptism; This is my Beloved Son.
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The Sonne confesseth it here, and else where often. Iohn Baptist proclaimeth it. The Centurion cried it at the Crosse.
The Son Confesses it Here, and Else where often. John Baptist proclaims it. The Centurion cried it At the Cross.
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The Psalmist, the Prophets, the Apostles doe all witnesse it: yea the devills themselves doe acknowledge it.
The Psalmist, the prophets, the Apostles do all witness it: yea the Devils themselves do acknowledge it.
dt n1, dt n2, dt n2 vdb d vvi pn31: uh dt n2 px32 vdb vvi pn31.
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3844
Quid nobis, & tibi? What have we to doe with thee, Iesus thou Sonne of God.? Quid nobis, & tibi? What have we to do with thee, Iesus thou Son of God.?
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3845
This point then (as Saint Paul speakes NONLATINALPHABET, a thing confest, out of both deniall and doubt too, God to be Christs Father;
This point then (as Saint Paul speaks, a thing confessed, out of both denial and doubt too, God to be Christ Father;
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3846
no more of Quòd sit, that he is: a word of Quî sit, how he is.
no more of Quòd sit, that he is: a word of Quî fit, how he is.
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3847
For of that hath beene some controversie, not onely by old Heretickes, but even of later times.
For of that hath been Some controversy, not only by old Heretics, but even of later times.
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3848
I meane not of the manner of his generation: thats (as Saint Basil saith) NONLATINALPHABET, theres no asking, how that was;
I mean not of the manner of his generation: thats (as Saint Basil Says), theres no asking, how that was;
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3849
Sine sacrilegio, saith Saint Ambrose, NONLATINALPHABET, saith Athanasius. The man were mad, and the question impious.Sine sacrilegio, Says Saint Ambrose,, Says Athanasius. The man were mad, and the question impious.
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3851
There are sundry sorts of sonnes, not among men onely, but of Gods Sonnes too. All creatures are his sonnes in some acception.
There Are sundry sorts of Sons, not among men only, but of God's Sons too. All creatures Are his Sons in Some acception.
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3852
In what is Christ? Arius granted him to be his Sonne; but by creation: and all his followers granted him Gods Sonne, but by Adoption.
In what is christ? Arius granted him to be his Son; but by creation: and all his followers granted him God's Son, but by Adoption.
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3853
But Hilarie disputeth it against the Heretickes; and proveth Christ Gods Sonne; Origine, non Adoptione; Nativitate, non Creatione;
But Hillary disputeth it against the Heretics; and Proves christ God's Son; Origine, non Adoption; Nativity, non Creation;
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3854
not created, but begotten, not adopted, but his Sonne, borne. For the former; Arius stumbling at the Greeke Text, Prov. 8. 22. NONLATINALPHABET, the Lord created me;
not created, but begotten, not adopted, but his Son, born. For the former; Arius stumbling At the Greek Text, Curae 8. 22., the Lord created me;
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3855
on that corrupt Translation grounded his heresie, that Christ was a creature. But the Hebrew is not so: and though it were;
on that corrupt translation grounded his heresy, that christ was a creature. But the Hebrew is not so: and though it were;
p-acp cst j n1 vvn po31 n1, cst np1 vbds dt n1. p-acp dt njp vbz xx av: cc cs pn31 vbdr;
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yet the Fathers doe avoid that absurditie many wayes. I cannot stand to cite them.
yet the Father's do avoid that absurdity many ways. I cannot stand to Cite them.
av dt n2 vdb vvi d n1 d n2. pns11 vmbx vvi pc-acp vvi pno32.
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And had he lookt a little lower, verse 25. he might have found there, Before the hills, was I brought forth. David is more expresse;
And had he looked a little lower, verse 25. he might have found there, Before the hills, was I brought forth. David is more express;
cc vhd pns31 vvn dt j av-jc, n1 crd pns31 vmd vhi vvn a-acp, p-acp dt n2, vbds pns11 vvn av. np1 vbz av-dc j;
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Thou art my Sonne; this day have I begotten thee. Christ was Gods Son, saith Arius, but NONLATINALPHABET, not NONLATINALPHABET, not borne so, but made so.Thou art my Son; this day have I begotten thee. christ was God's Son, Says Arius, but, not, not born so, but made so.
pns21 vb2r po11 n1; d n1 vhb pns11 vvn pno21. np1 vbds npg1 n1, vvz np1, p-acp, xx, xx vvn av, cc-acp vvd av.
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But we learne by the Evangelist, that all things that were made, were made by Christ.
But we Learn by the Evangelist, that all things that were made, were made by christ.
cc-acp pns12 vvb p-acp dt np1, cst d n2 cst vbdr vvn, vbdr vvn p-acp np1.
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Who then made him? He can not say his Father: for then Christ made not all.
Who then made him? He can not say his Father: for then christ made not all.
r-crq av vvd pno31? pns31 vmb xx vvi po31 n1: c-acp cs np1 vvd xx d.
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But Saint Iohn doubles it, that without him was made nothing, that was made; and I hope hee will not say, hee made himselfe.
But Saint John doubles it, that without him was made nothing, that was made; and I hope he will not say, he made himself.
p-acp n1 np1 vvz pn31, cst p-acp pno31 vbds vvn pix, cst vbds vvn; cc pns11 vvb pns31 vmb xx vvi, pns31 vvd px31.
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And therefore Peter Lombard determines against Arius, that Christ was Gods Sonne, not Factura, but Natura, not by being made, but by being borne.
And Therefore Peter Lombard determines against Arius, that christ was God's Son, not Factura, but Nature, not by being made, but by being born.
cc av np1 np1 vvz p-acp np1, cst np1 vbds npg1 n1, xx fw-la, p-acp fw-la, xx p-acp vbg vvn, cc-acp p-acp vbg vvn.
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Yea many ages before him, the Nicen Creed had said the same, Begotten not made. Hee was made the sonne of man,
Yea many ages before him, the Nicene Creed had said the same, Begotten not made. He was made the son of man,
uh d n2 p-acp pno31, dt np1 np1 vhd vvn dt d, vvn xx vvn. pns31 vbds vvn dt n1 pp-f n1,
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but he was borne the Sonne of God. For the other;
but he was born the Son of God. For the other;
cc-acp pns31 vbds vvn dt n1 pp-f np1. p-acp dt j-jn;
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Christ (saith Saint Hilarie ) is the Sonne of God, Veritate, non nuncupatione, not in title but in truth.
christ (Says Faint Hillary) is the Son of God, Veritate, non nuncupatione, not in title but in truth.
np1 (vvz j np1) vbz dt n1 pp-f np1, fw-la, fw-la fw-la, xx p-acp n1 cc-acp p-acp n1.
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Had God but onely adopted Christ his Sonne: then were he onely Titular, not NONLATINALPHABET; and the Relation were but an Appellation.
Had God but only adopted christ his Son: then were he only Titular, not; and the Relation were but an Appellation.
vhd np1 p-acp j j-vvn np1 po31 n1: av vbdr pns31 av-j j, xx; cc dt n1 vbdr p-acp dt n1.
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But both the Centurion at the Crosse, and the people in the Shippe, Mat. 14. 33. say of our Saviour, that he was NONLATINALPHABET, truely the Sonne of God. Not NONLATINALPHABET but NONLATINALPHABET Saint Cyrils termes;
But both the Centurion At the Cross, and the people in the Ship, Mathew 14. 33. say of our Saviour, that he was, truly the Son of God. Not but Saint Cyril's terms;
p-acp d dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, np1 crd crd n1 pp-f po12 n1, cst pns31 vbds, av-j dt n1 pp-f np1. xx p-acp n1 n2 n2;
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not NONLATINALPHABET, but NONLATINALPHABET, saith Athanasius, not adopted by grace like us, but by generation.
not, but, Says Athanasius, not adopted by grace like us, but by generation.
xx, cc-acp, vvz np1, xx vvn p-acp n1 vvb pno12, cc-acp p-acp n1.
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Now to apply this Title to the Act. The Act is Christs committing of his humane spirit to the trust of a depositarie, who should safely keepe it, and truely redeliver it.
Now to apply this Title to the Act. The Act is Christ committing of his humane Spirit to the trust of a depositary, who should safely keep it, and truly redeliver it.
av pc-acp vvi d n1 p-acp dt n1 dt n1 vbz npg1 vvg pp-f po31 j n1 p-acp dt n1 pp-f dt j, r-crq vmd av-j vvi pn31, cc av-j vvi pn31.
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Who fitter for that office, than his Father? Whom shall I rather trust with any thing of price,
Who fitter for that office, than his Father? Whom shall I rather trust with any thing of price,
q-crq n1 p-acp d n1, cs po31 n1? ro-crq vmb pns11 av-c vvb p-acp d n1 pp-f n1,
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then my naturall parent? Will you say, my brother, my neighbour, or my friend? The Prophet biddes trust them not.
then my natural parent? Will you say, my brother, my neighbour, or my friend? The Prophet bids trust them not.
cs po11 j n1? n1 pn22 vvb, po11 n1, po11 n1, cc po11 n1? dt n1 vvz vvb pno32 xx.
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Every brother will supplant, and every friend will deale deceitfully. The daughter will robbe the father; Rachel did, stole his gods. The son, the mother; Micha did, stole her silver.
Every brother will supplant, and every friend will deal deceitfully. The daughter will rob the father; Rachel did, stole his God's. The son, the mother; Micah did, stole her silver.
np1 n1 vmb vvi, cc d n1 vmb vvi av-j. dt n1 vmb vvi dt n1; n1 vdd, vvd po31 n2. dt n1, dt n1; np1 vdd, vvd po31 n1.
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The wife will beguile the husband; Rebecca did.
The wife will beguile the husband; Rebecca did.
dt n1 vmb vvi dt n1; np1 vdd.
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Laban cozend Iacob; and Iacob made a younger brother of Esau. But when hath ever parent cheated the child? The whole booke of Scriptures afford not one example.Laban cozened Iacob; and Iacob made a younger brother of Esau But when hath ever parent cheated the child? The Whole book of Scriptures afford not one Exampl.
np1 vvn np1; cc np1 vvd dt jc n1 pp-f np1 cc-acp q-crq vhz av n1 vvn dt n1? dt j-jn n1 pp-f n2 vvb xx crd n1.
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God hath put in parents the Image of God: Father and Mother are as gods unto their children;
God hath put in Parents the Image of God: Father and Mother Are as God's unto their children;
np1 vhz vvn p-acp n2 dt n1 pp-f np1: n1 cc n1 vbr p-acp n2 p-acp po32 n2;
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carefull of them, faithfull to them. It is (saith Paul) impossible that God should lie.
careful of them, faithful to them. It is (Says Paul) impossible that God should lie.
j pp-f pno32, j p-acp pno32. pn31 vbz (vvz np1) j cst np1 vmd vvi.
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Not impossible, but improbable a Father should deceive his son. Were a soule commendable to mans custodie, that hee could keepe it:
Not impossible, but improbable a Father should deceive his son. Were a soul commendable to men custody, that he could keep it:
xx j, cc-acp j dt n1 vmd vvi po31 n1. np1 dt n1 j p-acp ng1 n1, cst pns31 vmd vvi pn31:
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I would not doubt my parents fidelitie. The dearest thing wee have next to the soule, is life.
I would not doubt my Parents Fidis. The dearest thing we have next to the soul, is life.
pns11 vmd xx vvi po11 ng1 n1. dt js-jn n1 pns12 vhi ord p-acp dt n1, vbz n1.
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What sonne will not trust his life unto his father? What sire hath ever betraied his sonne? betraied to death? What fitter then;
What son will not trust his life unto his father? What sire hath ever betrayed his son? betrayed to death? What fitter then;
q-crq n1 vmb xx vvi po31 n1 p-acp po31 n1? q-crq n1 vhz av vvn po31 n1? vvn p-acp n1? q-crq n1 av;
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what kinder compellation, than Christ, to whom hee would commend his soule, to call him Father? Into his hands hee commends it;
what kinder compellation, than christ, to whom he would commend his soul, to call him Father? Into his hands he commends it;
r-crq jc n1, cs np1, p-acp ro-crq pns31 vmd vvi po31 n1, pc-acp vvi pno31 n1? p-acp po31 n2 pns31 vvz pn31;
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the next thing in my text, In manus tuas. Mans soule hath many suiters, who faine would have it in their hands:
the next thing in my text, In manus tuas. men soul hath many Suitors, who feign would have it in their hands:
dt ord n1 p-acp po11 n1, p-acp fw-la fw-la. n2 n1 vhz d n2, r-crq av-j vmd vhi pn31 p-acp po32 n2:
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God craves it, cries Da mihi, My sonne give mee thy heart. But the world, and the flesh, and the devill crave it too. All these have their hands; Sathan especially.
God craves it, cries Dam mihi, My son give me thy heart. But the world, and the Flesh, and the Devil crave it too. All these have their hands; Sathan especially.
np1 vvz pn31, vvz n1 fw-la, po11 n1 vvb pno11 po21 n1. p-acp dt n1, cc dt n1, cc dt n1 vvb pn31 av. av-d d vhb po32 n2; np1 av-j.
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God committed Iob to them, permitted rather, Ecce in manu tua, both body and goods.
God committed Job to them, permitted rather, Ecce in manu tua, both body and goods.
np1 vvn np1 p-acp pno32, vvd av-c, fw-la p-acp fw-la fw-la, d n1 cc n2-j.
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His fingers itcht for his soule also, It God excepted, Serva animam, would not give him that.
His fingers itched for his soul also, It God excepted, Serva animam, would not give him that.
po31 n2 vvd p-acp po31 n1 av, pn31 n1 vvn, np1 fw-la, vmd xx vvi pno31 d.
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God would not, but man will;
God would not, but man will;
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many a leud man, even conceptis verbis, wickedly in his life, desperately at his death, gives his soule unto the devill.
many a lewd man, even conceptis verbis, wickedly in his life, desperately At his death, gives his soul unto the Devil.
d dt j n1, av fw-la fw-la, av-j p-acp po31 n1, av-j p-acp po31 n1, vvz po31 n1 p-acp dt n1.
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The witch doth, and the Conjurer. To the world, or to the flesh most men doe in their life.
The witch does, and the Conjurer. To the world, or to the Flesh most men do in their life.
dt n1 vdz, cc dt n1. p-acp dt n1, cc p-acp dt n1 av-ds n2 vdb p-acp po32 n1.
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For where wee love, there we lay our soules.
For where we love, there we lay our Souls.
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The soule is ubi amat, more than ubi animat, where it loves, not where it lives.
The soul is ubi amat, more than ubi animate, where it loves, not where it lives.
dt n1 vbz fw-la fw-la, av-dc cs fw-la vvi, c-crq pn31 vvz, xx c-crq pn31 vvz.
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They two expectorate the sensuall man. Hee can not keepe his heart at home, for them.
They two expectorate the sensual man. He can not keep his heart At home, for them.
pns32 crd vvi dt j n1. pns31 vmb xx vvi po31 n1 p-acp n1-an, p-acp pno32.
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Put not thy soule in sathans hands, in hope to have it home againe by Christ.
Put not thy soul in satan's hands, in hope to have it home again by christ.
vvb xx po21 n1 p-acp n2 n2, p-acp n1 pc-acp vhi pn31 av-an av p-acp np1.
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How canst thou say, saith Delilah to Sampson, thou lovest me, when thy heart is not with me? saith Solomon, the Harlot hunts Pretiosam Animam, a mans precious Soule? Shee needes not:How Canst thou say, Says Delilah to Sampson, thou Lovest me, when thy heart is not with me? Says Solomon, the Harlot hunt's Pretiosam Animam, a men precious Soul? Shee needs not:
c-crq vm2 pns21 vvi, vvz np1 p-acp np1, pns21 vv2 pno11, c-crq po21 n1 vbz xx p-acp pno11? vvz np1, dt n1 vvz n1 fw-la, dt ng1 j n1? np1 vvz xx:
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the soule of the wanton will hunt her. Paul saith but, that the Lecher is one body with the Harlot.
the soul of the wanton will hunt her. Paul Says but, that the Lecher is one body with the Harlot.
dt n1 pp-f dt j-jn vmb vvi pno31. np1 vvz p-acp, cst dt n1 vbz crd n1 p-acp dt n1.
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He might have said they are one spirit, Not as God saith of the marryed, that two shall be one Flesh;
He might have said they Are one Spirit, Not as God Says of the married, that two shall be one Flesh;
pns31 vmd vhi vvn pns32 vbr crd n1, xx c-acp np1 vvz pp-f dt j-vvn, cst crd vmb vbi crd n1;
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but they two shall be one soule. Wine is as strong a witch as Women; strong drinke as bad a charmer of the soule, as Harlots.
but they two shall be one soul. Wine is as strong a witch as Women; strong drink as bad a charmer of the soul, as Harlots.
p-acp pns32 crd vmb vbi crd n1. n1 vbz a-acp j dt n1 c-acp n2; j n1 c-acp j dt n1 pp-f dt n1, c-acp n2.
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A man seekes it, tarries by it, Solomons termes, Prov. 23. 30. seekes it earely, rises betimes to it, tarries till night at it, Esaies termes, 5. 11. rests not so;
A man seeks it, tarries by it, Solomons terms, Curae 23. 30. seeks it early, rises betimes to it, tarries till night At it, Isaiah terms, 5. 11. rests not so;
dt n1 vvz pn31, vvz p-acp pn31, np1 n2, np1 crd crd vvz pn31 av-j, vvz av p-acp pn31, vvz p-acp n1 p-acp pn31, npg1 n2, crd crd n2 xx av;
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but cries Cras sicut Hodie, Esay 56. To morrow shall be as to day, nay multo amplius, worse, much worse then to day:
but cries Cras sicut Hodie, Isaiah 56. To morrow shall be as to day, nay Much Amplius, Worse, much Worse then to day:
cc-acp vvz fw-la fw-la fw-la, np1 crd p-acp n1 vmb vbi a-acp p-acp n1, uh fw-la fw-la, jc, av-d jc cs p-acp n1:
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uses meates to stirre up thirst. Doth not this man commit his soule unto this Saint?
uses Meats to stir up thirst. Does not this man commit his soul unto this Saint?
n2 n2 pc-acp vvi a-acp n1. vdz xx d n1 vvi po31 n1 p-acp d n1?
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Mammon is an other, to whom too many men commend their Soules.Mammon is an other, to whom too many men commend their Souls.
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David doubted the danger of it in the Psalmes. If Riches encrease, saith he, set not your hearts on them. David doubted the danger of it in the Psalms. If Riches increase, Says he, Set not your hearts on them.
np1 vvd dt n1 pp-f pn31 p-acp dt n2. cs n2 vvb, vvz pns31, vvb xx po22 n2 p-acp pno32.
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Whats that, but commend not your soules to them. He did it in the Gospell, that said, Soule, thou hast much goods.
Whats that, but commend not your Souls to them. He did it in the Gospel, that said, Soul, thou hast much goods.
q-crq|vbz d, cc-acp vvb xx po22 n2 p-acp pno32. pns31 vdd pn31 p-acp dt n1, cst vvd, n1, pns21 vh2 d n2-j.
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Trust not thy soule to these, not in thy life; Dying much lesse.
Trust not thy soul to these, not in thy life; Dying much less.
vvb xx po21 n1 p-acp d, xx p-acp po21 n1; vvg av-d dc.
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Tis a Depositum then, a thing committed of trust for a time, to be received againe.
This a Depositum then, a thing committed of trust for a time, to be received again.
pn31|vbz dt fw-la av, dt n1 vvn pp-f n1 p-acp dt n1, pc-acp vbi vvn av.
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But these Depositarii, the world, the flesh, and sathan, are bad keepers of soules. What is trusted to them, is lost, especially to sathan, desperately lost.
But these Depositarii, the world, the Flesh, and sathan, Are bad keepers of Souls. What is trusted to them, is lost, especially to sathan, desperately lost.
p-acp d np1, dt n1, dt n1, cc fw-ge, vbr j n2 pp-f n2. q-crq vbz vvn p-acp pno32, vbz vvn, av-j pc-acp fw-ge, av-j vvn.
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As the Foxe said to the Lion in the Fable, Nullaretrorsum, theres the Print of many soules going towards hell, of none returning.
As the Fox said to the lion in the Fable, Nullaretrorsum, theres the Print of many Souls going towards hell, of none returning.
p-acp dt n1 vvd p-acp dt n1 p-acp dt n1, np1, pc-acp|vbz dt n1 pp-f d n2 vvg p-acp n1, pp-f pi vvg.
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Sathan pictured with clawes, not hands: they claspe fast, what is put in them. What is trusted to him, never returnes.
Sathan pictured with claws, not hands: they clasp fast, what is put in them. What is trusted to him, never returns.
np1 vvn p-acp n2, xx n2: pns32 vvb av-j, r-crq vbz vvn p-acp pno32. q-crq vbz vvn p-acp pno31, av-x n2.
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His hand is a right Mortmain, a dead hand: what it hath once hold of, is unrecoverable.
His hand is a right Mortmain, a dead hand: what it hath once hold of, is unrecoverable.
po31 n1 vbz dt j-jn n1, dt j n1: r-crq pn31 vhz a-acp n1 pp-f, vbz j.
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Thy soule trusted to him, never redemande; it boots not. Nay though thou wouldst Redeeme it, thou canst not.
Thy soul trusted to him, never redemande; it boots not. Nay though thou Wouldst redeem it, thou Canst not.
po21 n1 vvn p-acp pno31, av-x n1; pn31 vvz xx. uh-x cs pns21 vmd2 vvi pn31, pns21 vm2 xx.
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Christ saith, theres no NONLATINALPHABET, no ransome for a soule. None that man can give; Christ can; his Blood.
christ Says, theres no, no ransom for a soul. None that man can give; christ can; his Blood.
np1 vvz, pc-acp|vbz dx, dx n1 p-acp dt n1. pi cst n1 vmb vvi; np1 vmb; po31 n1.
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It was Anima pretiosa, Solomons terme, a precious soule. But so is Christs blood, Sanguis pretiosus, Saint Peters terme, pretious blood too; more precious then thy soule: that will indeed ransome it.
It was Anima Pretiosa, Solomons term, a precious soul. But so is Christ blood, Sanguis pretiosus, Saint Peter's term, precious blood too; more precious then thy soul: that will indeed ransom it.
pn31 vbds fw-la fw-la, np1 n1, dt j n1. p-acp av vbz npg1 n1, fw-la fw-la, n1 npg1 vvb, j n1 av; dc j cs po21 n1: cst vmb av n1 pn31.
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But doe not trust to that.
But do not trust to that.
cc-acp vdb xx vvi p-acp d.
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Christ would not tempt God so, would not cast himselfe downe headlong from the pinnacle, upon presumption that Gods Angels should preserve him.
christ would not tempt God so, would not cast himself down headlong from the pinnacle, upon presumption that God's Angels should preserve him.
np1 vmd xx vvi np1 av, vmd xx vvi px31 a-acp av-j p-acp dt n1, p-acp n1 cst ng1 n2 vmd vvi pno31.
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3914
Christ heere showes Christians into whose hands soules may be, must be trusted, in manus tuas, into Gods hands.
christ Here shows Christians into whose hands Souls may be, must be trusted, in manus tuas, into God's hands.
np1 av vvz np1 p-acp rg-crq n2 n2 vmb vbi, vmb vbi vvn, p-acp fw-la fw-la, p-acp npg1 n2.
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3915
But saith not the Apostle, tis a fearefull thing to fall into Gods hands? David tried it, would rather fall into Gods hands,
But Says not the Apostle, this a fearful thing to fallen into God's hands? David tried it, would rather fallen into God's hands,
p-acp vvz xx dt n1, pn31|vbz dt j n1 pc-acp vvi p-acp npg1 n2? np1 vvd pn31, vmd av-c vvi p-acp npg1 n2,
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then Mans ▪ tryed it, but found no ease in it; ease in comparison, but smart enough.
then men ▪ tried it, but found no ease in it; ease in comparison, but smart enough.
cs ng1 ▪ vvn pn31, cc-acp vvd dx n1 p-acp pn31; vvb p-acp n1, cc-acp n1 av-d.
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But this was Gods hand in his Anger? tis heavy so. Gods hand meanes not the same alwaies in Scripture.
But this was God's hand in his Anger? this heavy so. God's hand means not the same always in Scripture.
p-acp d vbds npg1 n1 p-acp po31 n1? pn31|vbz j av. npg1 n1 vvz xx dt d av p-acp n1.
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There is Manus Creans, his Creating hand; Thy hands have made me, saith David, and fashioned me.
There is Manus Cleanse, his Creating hand; Thy hands have made me, Says David, and fashioned me.
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There is Manus Perdens, the Destroying hand: David notes it too, and diverse moe, needlesse to cite.
There is Manus Perdens, the Destroying hand: David notes it too, and diverse more, needless to Cite.
pc-acp vbz np1 vvz, dt vvg n1: np1 vvz pn31 av, cc j av-dc, j pc-acp vvi.
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And there is Manus ▪ Servans, a Sa•ing hand, often in Scripture. Such are these heere, preserving hands, reserving hands;
And there is Manus ▪ Servans, a Sa•ing hand, often in Scripture. Such Are these Here, preserving hands, reserving hands;
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preserving the soule commended to them from all hurt, and reserving it to be safely rendred to the owner. Commit thy soule to them; tis sure in their keeping.
preserving the soul commended to them from all hurt, and reserving it to be safely rendered to the owner. Commit thy soul to them; this sure in their keeping.
vvg dt n1 vvn p-acp pno32 p-acp d n1, cc vvg pn31 pc-acp vbi av-j vvn p-acp dt n1. vvb po21 n1 p-acp pno32; pn31|vbz j p-acp po32 n-vvg.
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A keeper must have strength and trust: God hath both, is both powerfull and faithfull, NONLATINALPHABET, God is able, saith our Saviour:
A keeper must have strength and trust: God hath both, is both powerful and faithful,, God is able, Says our Saviour:
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NONLATINALPHABET, God is faithfull, saith the Apostle. Tis Saint Peters argument to this very purpose; he bids NONLATINALPHABET, commend our Soules to God, as to a faithfull Creatour.
, God is faithful, Says the Apostle. This Saint Peter's argument to this very purpose; he bids, commend our Souls to God, as to a faithful Creator.
, np1 vbz j, vvz dt n1. pn31|vbz n1 npg1 n1 p-acp d j n1; pns31 vvz, vvb po12 n2 p-acp np1, c-acp p-acp dt j n1.
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And tis Davids reason too, in the 31, Psal. He commends his spirit into the hands of God;
And this Davids reason too, in the 31, Psalm He commends his Spirit into the hands of God;
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because he is NONLATINALPHABET, i. the God of truth. To end this; Father, into thy hands I commend my Spirit.
Because he is, i. the God of truth. To end this; Father, into thy hands I commend my Spirit.
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Into God the Fathers hands? Why then doth Saint Steven commend his into Christs? Lord Iesus, saith the Martyr, receive my Spirit.
Into God the Father's hands? Why then does Saint Steven commend his into Christ? Lord Iesus, Says the Martyr, receive my Spirit.
p-acp np1 dt ng1 n2? uh-crq av vdz n1 np1 vvb png31 p-acp npg1? n1 np1, vvz dt vvb, vvb po11 n1.
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Prayer is Gods right, Gods onely. Gods onely; but not the Fathers onely. Christ, and the Holy Ghost doe claime it also: for they are God too.
Prayer is God's right, God's only. God's only; but not the Father's only. christ, and the Holy Ghost do claim it also: for they Are God too.
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Prayer is made mostly to God in generall: the Persons being three, it is meant to all at once.
Prayer is made mostly to God in general: the Persons being three, it is meant to all At once.
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But the Christian hath his liberty, to pray to one apart, to any one of them alone.
But the Christian hath his liberty, to pray to one apart, to any one of them alone.
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It is no wrong unto the rest.
It is no wrong unto the rest.
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For all three are so one, that when one is honoured, they are glorified All. Thou speakest to one apart; but thou honorest All together.
For all three Are so one, that when one is honoured, they Are glorified All. Thou Speakest to one apart; but thou honorest All together.
p-acp d crd vbr av crd, cst c-crq pi vbz vvn, pns32 vbr vvn d pns21 vv2 p-acp pi av; cc-acp pns21 vv2 d av.
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The Father is in the Sonne, the Sonne in him, the Spirit in both, both in the Spirit.
The Father is in the Son, the Son in him, the Spirit in both, both in the Spirit.
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3934
Men on their death-beds dispose of all things, give what they have unto their Legataries, their blessings to their Children, their bodies to the earth, from whence they were,
Men on their deathbeds dispose of all things, give what they have unto their Legatees, their blessings to their Children, their bodies to the earth, from whence they were,
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and their Soules to God, that gave them. So doth Christ heere; his NONLATINALPHABET, a kind of Will.
and their Souls to God, that gave them. So does christ Here; his, a kind of Will.
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State he had none to bestow on his Disciples. His Purse and Girdle, which are first in mens inventaries, Iudas had kept that.
State he had none to bestow on his Disciples. His Purse and Girdle, which Are First in men's inventaries, Iudas had kept that.
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3937
We read hee restored the thirty peices to the Priests: but Christs bagge wee read not, where he bestowed that.
We read he restored the thirty Pieces to the Priests: but Christ bag we read not, where he bestowed that.
pns12 vvb pns31 vvd dt crd n2 p-acp dt n2: cc-acp npg1 n1 pns12 vvb xx, c-crq pns31 vvd d.
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It is likely, that little, or nothing was left in it, that he made such haste to hang himselfe.
It is likely, that little, or nothing was left in it, that he made such haste to hang himself.
pn31 vbz j, cst av-j, cc pix vbds vvn p-acp pn31, cst pns31 vvd d n1 pc-acp vvi px31.
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Had there beene never so much, neither durst he looke Christ in the face, whom he had betrayed:
Had there been never so much, neither durst he look christ in the face, whom he had betrayed:
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and had he brought it him;
and had he brought it him;
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yet Christ must have said, as he did in an other case, Non est meum dare, it was not his to give, it was forfeit to Caesar. So was his body at Pilates pleasure too. His cloathes, the Officers fees;
yet christ must have said, as he did in an other case, Non est meum Dare, it was not his to give, it was forfeit to Caesar. So was his body At Pilate's pleasure too. His clothes, the Officers fees;
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he could not give them neither. But as Peter said to the Creeple, such as he had he gave. He died not altogether i•testate;
he could not give them neither. But as Peter said to the Creeple, such as he had he gave. He died not altogether i•testate;
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he made a paroll will, a lovely Legacy to all his Followers. Peace I leave with you, my Peace I give unto you.
he made a paroll will, a lovely Legacy to all his Followers. Peace I leave with you, my Peace I give unto you.
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Nazianzen, so termes it, Orat. de pace, pag. 223. NONLATINALPHABET.Nazianzen, so terms it, Orat de pace, page. 223..
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3945
His Mother hee commits unto Iohns charge, spreads his hands on the Crosse, to blesse all Believers,
His Mother he commits unto Iohns charge, spreads his hands on the Cross, to bless all Believers,
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3946
and commends heere his Soule into the hands of his Father.
and commends Here his Soul into the hands of his Father.
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3947
He yeilds it not, as we doe, not to have againe till the Resurrection, till the Heavens be no more:
He yields it not, as we do, not to have again till the Resurrection, till the Heavens be no more:
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but he resignes it, to resume it: or leaves it rather for a little time, to receive againe after a few houres; tis no resignation.
but he resignes it, to resume it: or leaves it rather for a little time, to receive again After a few hours; this no resignation.
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Christ saith, Iohn 10. He doth Ponere, lay it downe, that he may Sumere, take it up againe.
christ Says, John 10. He does Ponere, lay it down, that he may Sumere, take it up again.
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3950
The terme in the Psalme, whence this Text is taken, the Rabbins say, signifies NONLATINALPHABET, resting and reposing.
The term in the Psalm, whence this Text is taken, the Rabbis say, signifies, resting and reposing.
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Christ heere, and all Christians, every righteous man laies up his Soule with God, resteth and reposeth it in his holy hands;
christ Here, and all Christians, every righteous man lays up his Soul with God, rests and reposes it in his holy hands;
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Christ but for a day or two; we till the day of Iudgement. Our soules and bodies death sunders them but for a season;
christ but for a day or two; we till the day of Judgement. Our Souls and bodies death sunders them but for a season;
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3953
they shall one day mee•e againe. We renounce neither, to forsake them finally: We but commit them, to be kept for us;
they shall one day mee•e again. We renounce neither, to forsake them finally: We but commit them, to be kept for us;
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so by hearing and beholding to learne to beleeve. Not that Faith is built on sense;
so by hearing and beholding to Learn to believe. Not that Faith is built on sense;
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not the Soule onely, but the body too. In our Buriall of the dead, we say, We commit the body to the ground.
not the Soul only, but the body too. In our Burial of the dead, we say, We commit the body to the ground.
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There we declare the meaning of this terme, to be but a reposing of the body for a time.
There we declare the meaning of this term, to be but a reposing of the body for a time.
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3956
For we professe, we doe it in sure and certaine hope of a Resurrection. Tis so too with the Soule;
For we profess, we do it in sure and certain hope of a Resurrection. This so too with the Soul;
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we commit it unto God, in sure and certaine hope, not of a Resurrection, for thats onely of the Flesh, but of a Restitution.
we commit it unto God, in sure and certain hope, not of a Resurrection, for thats only of the Flesh, but of a Restitution.
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3958
We put it in the hands of a faithfull Creator, who will deliver it. This precious priviledge have Christians above Heathens, an assurance of a second life.
We put it in the hands of a faithful Creator, who will deliver it. This precious privilege have Christians above heathens, an assurance of a second life.
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3959
Neither perisheth the body, neither vanisheth the soule, as heathens thought, called therefore by the Apostle, Men without hope. Our soules and bodies both are but Deposita; committed of trust, the one to God, the other to the grave. We expect them both againe.
Neither Perishes the body, neither Vanishes the soul, as Heathens Thought, called Therefore by the Apostle, Men without hope. Our Souls and bodies both Are but Deposita; committed of trust, the one to God, the other to the grave. We expect them both again.
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3960
God will, and the grave must restore the Depositum. Tertullian cals the grave but Sequestratorium, de resur. cap.
God will, and the grave must restore the Depositum. Tertullian calls the grave but Sequestratorium, de Resurrection. cap.
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3961
52. a Sequestrator: It must yeild account of what it received. Paul saith; tis NONLATINALPHABET, incredible to the Gentiles; but we believe the Scriptures.
52. a Sequestrator: It must yield account of what it received. Paul Says; this, incredible to the Gentiles; but we believe the Scriptures.
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3962
The Sea shall yeild the dead in it, Revel. 20. The earth the dead in it Esay 26. Mors & Infernus, death and the grave the dead in them: thats for the Corpse. And for the Spirit;
The Sea shall yield the dead in it, Revel. 20. The earth the dead in it Isaiah 26. Mors & Infernus, death and the grave the dead in them: thats for the Corpse. And for the Spirit;
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3963
Ego introducam, I (saith the Lord) will put it in the body: God will render it.Ego introducam, I (Says the Lord) will put it in the body: God will render it.
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3964
Death is but NONLATINALPHABET, not NONLATINALPHABET, no Consumption, but a Dissolution; I desire (saith Paul) to be dissolved. Man compound of two natures.
Death is but, not, no Consumption, but a Dissolution; I desire (Says Paul) to be dissolved. Man compound of two nature's.
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3965
Soule and Body by death is but dissolved, taken asunder onely: neither ceaseth to exist; both have still their being: the Soule a happy one;
Soul and Body by death is but dissolved, taken asunder only: neither ceases to exist; both have still their being: the Soul a happy one;
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3966
to be dissolv'd, saith Paul, and to be with Christ. to be dissolved, Says Paul, and to be with christ.
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3967
Nunc ▪ dimittis, saith old Simeon, God doth NONLATINALPHABET, it is not NONLATINALPHABET, the Soule is loosed, tis not lost.Nunc ▪ Dimittis, Says old Simeon, God does, it is not, the Soul is loosed, this not lost.
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3968
The vulgar Latine Translation is not good, that termes the grave, Domum aeternitatis, the bodies everlasting home:
The Vulgar Latin translation is not good, that terms the grave, Domum aeternitatis, the bodies everlasting home:
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3969
as if the Soule were divorc't from it for ever.
as if the Soul were divorced from it for ever.
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3970
The last English is discreeter, calles it our long home, not our everlasting. Death is but Carnis Occasus, saith Saint Augustine; It but sets,
The last English is discreeter, calls it our long home, not our everlasting. Death is but Carnis Occasus, Says Saint Augustine; It but sets,
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3971
like the Sunne, it shall rise againe.
like the Sun, it shall rise again.
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3972
The places of Buriall Grecians called Coemeteria, i. but Dormitoria, our bodies bed-chambers, the dead are but a sleepe;
The places of Burial Greeks called Cemetery, i. but Dormitory, our bodies bedchambers, the dead Are but a sleep;
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3973
they they shall one day awake againe. Death is Domus Seculi, the Preachers terme; tis Somnus Seculi, the Prophets terme.
they they shall one day awake again. Death is Domus Seculi, the Preachers term; this Somnus Seculi, the prophets term.
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3974
But Seculum signifies not alwaies eternity, but a set time. Twas no eternall home, and tis no perpetuall sleepe.
But Seculum signifies not always eternity, but a Set time. It no Eternal home, and this no perpetual sleep.
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3975
God at the time determined shall returne to every body the owne Soule. Then it shall awake:
God At the time determined shall return to every body the own Soul. Then it shall awake:
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and our Soules are commended to his hands, but till that time.
and our Souls Are commended to his hands, but till that time.
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Shall I hence draw uses to curbe the sinner, or to comfort the dejected, because the spirit dies not;
Shall I hence draw uses to curb the sinner, or to Comfort the dejected, Because the Spirit die not;
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but if a godly mans, it goes to God; if a wicked mans, to Sathan;
but if a godly men, it Goes to God; if a wicked men, to Sathan;
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the one to heaven to joyes, the other to hell to torments? I may not without too far straying from my Text. Yet have some Christians beene so impious,
the one to heaven to Joys, the other to hell to torments? I may not without too Far straying from my Text. Yet have Some Christians been so impious,
dt pi p-acp n1 p-acp n2, dt j-jn p-acp n1 p-acp n2? pns11 vmb xx p-acp av av-j vvg p-acp po11 np1 av vhb d np1 vbn av j,
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as to say, mans soule is mortall. Say I, some Christians; yea some Popes; if stories be true: Paul the third did.
as to say, men soul is Mortal. Say I, Some Christians; yea Some Popes; if stories be true: Paul the third did.
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Heathens to their shame have held the contrarie.
heathens to their shame have held the contrary.
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Socrates, that said, hee knew nothing, save that he knew nothing onely, yet saith in Plato, he knew this that the soule is immortall, in Axiocho. Christs terme here,Socrates, that said, he knew nothing, save that he knew nothing only, yet Says in Plato, he knew this that the soul is immortal, in Axiocho. Christ term Here,
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and all Christians (for tis fit, wee learne to speake of him) is NONLATINALPHABET, he commends his soule to God, not NONLATINALPHABET, he casts it not away.
and all Christians (for this fit, we Learn to speak of him) is, he commends his soul to God, not, he Cast it not away.
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He commits it to his trust, doth not surrender it, give it over utterly.
He commits it to his trust, does not surrender it, give it over utterly.
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That the spirit is quite extinct by death, shall I say, tis Heathenish? tis worse.
That the Spirit is quite extinct by death, shall I say, this Heathenish? this Worse.
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Heathens themselves hold, many of them, Superesse post mortem animas, (saith Lactantius, that mens soules cease not to exist even after death.
heathens themselves hold, many of them, Superesse post mortem animas, (Says Lactantius, that men's Souls cease not to exist even After death.
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But why is this crie? Why should Christ thus commend his spirit to God? Or how is it a Depositum, a thing committed to an others trust, which the owner of it still retaines in his owne keeping? Though Christ here die;
But why is this cry? Why should christ thus commend his Spirit to God? Or how is it a Depositum, a thing committed to an Others trust, which the owner of it still retains in his own keeping? Though christ Here die;
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yet the soule is still with Christ. The personall union of God and man in Christ, his death dissolv'd it not.
yet the soul is still with christ. The personal Union of God and man in christ, his death dissolved it not.
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God had conjoyn'd the manhood with the Deitie. Quae Deus junxit, homo ne separet; what God knits, man cannot loose.
God had conjoined the manhood with the Deity. Quae Deus junxit, homo ne separet; what God knits, man cannot lose.
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The Iewes might kill Christ, but they could not sever them. In Christs Humanitie, there was indeed a loose: body and soule were sundred; that was all;
The Iewes might kill christ, but they could not sever them. In Christ Humanity, there was indeed a lose: body and soul were sundered; that was all;
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the Iewes could goe no further. Sathans selfe could not. Christ was whole still. Somewhat parted in the person;
the Iewes could go no further. Satan's self could not. christ was Whole still. Somewhat parted in the person;
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but nought departed from the person. Though soule were severed from the body; yet both remain'd fast to the Deitie.
but nought departed from the person. Though soul were severed from the body; yet both remained fast to the Deity.
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The Godhead was both with the Spirit in Paradise, and with the corpse in the Sepulcher at once.
The Godhead was both with the Spirit in Paradise, and with the corpse in the Sepulcher At once.
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The knot of the words Incarnation is undissoluble; farre above ▪ the Gordian knot; not to be loosed by Art, not by Alexanders sword.
The knot of the words Incarnation is undissoluble; Far above ▪ the Gordian knot; not to be loosed by Art, not by Alexanders sword.
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If then Christs Spirit, even when he was dead, abode still fast united to the Godhead:
If then Christ Spirit, even when he was dead, Abided still fast united to the Godhead:
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what meanes he to commend it to his Father? I wish some better speaker to expresse this mysterie:
what means he to commend it to his Father? I wish Some better speaker to express this mystery:
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my tongue and wit are both to weake for it. Shall I say, he did it to teach us? thats one answer.
my tongue and wit Are both to weak for it. Shall I say, he did it to teach us? thats one answer.
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Omnis Christi Actio, nostra Instructio, to teach us at our deaths to commend our Spirits to God.Omnis Christ Actio, nostra Instruction, to teach us At our death's to commend our Spirits to God.
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But this answers not the question, how he could commend, that he stil retain'd? He commended his soule, as he was man;
But this answers not the question, how he could commend, that he still retained? He commended his soul, as he was man;
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but he retained it still as he was God. He retained it not as he was man: for the manhood was dissolv'd;
but he retained it still as he was God. He retained it not as he was man: for the manhood was dissolved;
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the bodie instantly gave up the Ghost. The Manhood being now not to hold it any longer, commends it to the Godhead.
the body instantly gave up the Ghost. The Manhood being now not to hold it any longer, commends it to the Godhead.
dt n1 av-jn vvd a-acp dt n1. dt n1 vbg av xx pc-acp vvi pn31 d av-jc, vvz pn31 p-acp dt n1.
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But why then unto the Father? That I desire to learne, rather than teach. What I gesse, you shall heare afterward.
But why then unto the Father? That I desire to Learn, rather than teach. What I guess, you shall hear afterwards.
p-acp q-crq av p-acp dt n1? cst pns11 vvb pc-acp vvi, av-c cs vvi. q-crq pns11 vvb, pn22 vmb vvi av.
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Christ to have a spirit, some have doubted, have denied it. Iohn saith but, Verbum caro factum est, the Word was made flesh.
christ to have a Spirit, Some have doubted, have denied it. John Says but, Verbum Caro factum est, the Word was made Flesh.
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Lucian stumbled at this place, but needed not. By Flesh, to meane mans intire person, is usuall in Scripture.Lucian stumbled At this place, but needed not. By Flesh, to mean men entire person, is usual in Scripture.
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Verbum caro factum est, that is, Verbū homo factum est; the Word was made flesh, that is, man, saith Saint Austin; not body onely, but soule too. He tooke saith Damascen, NONLATINALPHABET, but NONLATINALPHABET:Verbum Caro factum est, that is, Verbū homo factum est; the Word was made Flesh, that is, man, Says Saint Austin; not body only, but soul too. He took Says Damascene,, but:
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Totus homo in Christo, the whole manhood was assum'd (saith he) to the Divinitie, not one part onely. Omnia hominis, nostra omnium; Cyril. lib. Totus homo in Christ, the Whole manhood was assumed (Says he) to the Divinity, not one part only. Omnia hominis, nostra omnium; Cyril. lib.
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Thesauri 10. cap. 7. in med. Si aliquid ei defuit, non totum redemit. Ambr. Epi. 20. Christ tooke all, that man hath, saving sinne.Thesauri 10. cap. 7. in med. Si Aliquid ei defuite, non totum Redeemeth. Ambrose Epi. 20. christ took all, that man hath, Saving sin.
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Would he be made man, and take but body onely? Thats but the moitie of a man.
Would he be made man, and take but body only? Thats but the moiety of a man.
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The Athanasian Creed, saith, Hee was perfect man. Yea, and would he take the baser halfe too,
The Athanasian Creed, Says, He was perfect man. Yea, and would he take the baser half too,
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and leave the better? Yet have some brain-sicke heads held this leud heresie, Eunomius did.
and leave the better? Yet have Some brainsick Heads held this lewd heresy, Eunomius did.
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They thought Christ needed not an humane spirit, because he was a spirit, as he was God.
They Thought christ needed not an humane Spirit, Because he was a Spirit, as he was God.
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For God is a Spirit, Christs owne saying. Nay some more leud granted him a soule, but a beasts soule, void of Reason. Apollinaris did. A dangerous heresie.
For God is a Spirit, Christ own saying. Nay Some more lewd granted him a soul, but a beasts soul, void of Reason. Apollinaris did. A dangerous heresy.
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Christ to have no soule, and of desperate consequent. For how are our soules saved, if Christ had none.
christ to have no soul, and of desperate consequent. For how Are our Souls saved, if christ had none.
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Christ hath then sav'd but the one halfe of us, and that the viler halfe; the brute flesh.
christ hath then saved but the one half of us, and that the Viler half; the brutus Flesh.
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Melius nostrum, Saint Austins terme ▪ our better halfe is unredeemed.Better nostrum, Saint Austins term ▪ our better half is unredeemed.
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For NONLATINALPHABET ▪ what Christ assum'd not, hee redeem'd not, saith Nazianzen, and Damascen. lib. 3. cap.
For ▪ what christ assumed not, he redeemed not, Says Nazianzen, and Damascene. lib. 3. cap.
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6. Then will this follow, this grosse absurditie, one and the same man shall be both sav'd and damn'd.
6. Then will this follow, this gross absurdity, one and the same man shall be both saved and damned.
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After the Resurrection, my body in heaven shall be in joyes, and my soule in hell in torments.
After the Resurrection, my body in heaven shall be in Joys, and my soul in hell in torments.
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Yea more absurd yet, the body that hath neither NONLATINALPHABET as Paul speakes, neither breath, nor motion, life, nor sense, without the soule;
Yea more absurd yet, the body that hath neither as Paul speaks, neither breath, nor motion, life, nor sense, without the soul;
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nay no subsistence without it, yet shall be there in joy, whereof it is not capable without the soule.
nay no subsistence without it, yet shall be there in joy, whereof it is not capable without the soul.
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Then let every man at the houre of death, commend his soule to Sathan, not to God.
Then let every man At the hour of death, commend his soul to Sathan, not to God.
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For what Christ saves not, God receives not.
For what christ saves not, God receives not.
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Then may Sathan say indeed at the day of judgement, as the King of Sodom said to Abraham, so hee to Christ, Da mihi animas, give me the soules.
Then may Sathan say indeed At the day of judgement, as the King of Sodom said to Abraham, so he to christ, Dam mihi animas, give me the Souls.
av vmb np1 vvi av p-acp dt n1 pp-f n1, c-acp dt n1 pp-f np1 vvd p-acp np1, av pns31 p-acp np1, n1 fw-la fw-la, vvb pno11 dt n2.
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Hee may say to God in Davids phrase; Vnto thee shall all flesh come; but all spirits come to me.
He may say to God in Davids phrase; Unto thee shall all Flesh come; but all spirits come to me.
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But to Christs soule Gods word beares witnesse more than once; Christs selfe doth. He commends his Spirit, and in his Agonie;
But to Christ soul God's word bears witness more than once; Christ self does. He commends his Spirit, and in his Agony;
cc-acp p-acp npg1 n1 npg1 n1 vvz n1 dc cs a-acp; npg1 n1 vdz. pns31 vvz po31 n1, cc p-acp po31 n1;
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My soule (saith hee) is heavie to the death; and as he told Nicodemus, hee spake what he knew:My soul (Says he) is heavy to the death; and as he told Nicodemus, he spoke what he knew:
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so both here, and in his agony, hee knew what hee spake.
so both Here, and in his agony, he knew what he spoke.
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Nor was hee idle, to dally with his Father, to delude God, to commit into his hands a thing, which he had not.
Nor was he idle, to dally with his Father, to delude God, to commit into his hands a thing, which he had not.
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Though he was no spirit, as he told his Disciples; yet he had a spirit, an humane soule.
Though he was no Spirit, as he told his Disciples; yet he had a Spirit, an humane soul.
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In which he groned for Lazarus death; was troubled in it for Iudas treacherie; sighed in it deepely for the Pharisees infidelitie;
In which he groaned for Lazarus death; was troubled in it for Iudas treachery; sighed in it deeply for the Pharisees infidelity;
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rejoyced in it, at the returne of his Disciples: and it is the Ghost, which he gave up at his departure.
rejoiced in it, At the return of his Disciples: and it is the Ghost, which he gave up At his departure.
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Saint Austin in one place expounds this spirit of Christs to be his Divinitie. Vnsound Divinitie, and some bastard booke father'd on that Father.
Saint Austin in one place expounds this Spirit of Christ to be his Divinity. Unsound Divinity, and Some bastard book fathered on that Father.
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But (the best is) the same Author within a few lines following, saith the quite contrarie;
But (the best is) the same Author within a few lines following, Says the quite contrary;
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that it is his humane soule. Tis fit, he say it.
that it is his humane soul. This fit, he say it.
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For that first Assertion was flat Arianisme: and is so censured elsewhere by Austins selfe, by true Austin. Surely the Deitie can be no Depositum. Christ would not commend it to any trust.
For that First Assertion was flat Arianism: and is so censured elsewhere by Austins self, by true Austin. Surely the Deity can be no Depositum. christ would not commend it to any trust.
p-acp cst ord n1 vbds j np1: cc vbz av vvn av p-acp npg1 n1, p-acp j np1. av-j dt n1 vmb vbi dx fw-la. np1 vmd xx vvi pn31 p-acp d n1.
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The Godhead needs no custodie, it keepes it selfe.
The Godhead needs no custody, it keeps it self.
dt n1 vvz dx n1, pn31 vvz pn31 n1.
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4037
No nor needs Christ neither to commend his humane spirit to God, to God the Father.
No nor needs christ neither to commend his humane Spirit to God, to God the Father.
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Christs selfe being God too, could keepe his soule himselfe.
Christ self being God too, could keep his soul himself.
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4039
But as the voyce in the twelfth of Saint Iohns Gospell, Christ saith it was not for him, but for the people: so it is here.
But as the voice in the twelfth of Saint Iohns Gospel, christ Says it was not for him, but for the people: so it is Here.
cc-acp c-acp dt n1 p-acp dt ord pp-f n1 npg1 n1, np1 vvz pn31 vbds xx p-acp pno31, cc-acp p-acp dt n1: av pn31 vbz av.
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He would have the people see, how hee honoured his Father. And that is mine answer which I respited even now.
He would have the people see, how he honoured his Father. And that is mine answer which I respited even now.
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A soule commended to God at the Sonnes hands, or to the Fathers, is all one.
A soul commended to God At the Sons hands, or to the Father's, is all one.
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4042
Steven said, Lord Iesus receive my soule. All the Persons in the Trinitie are Peeres in all things touching man;Steven said, Lord Iesus receive my soul. All the Persons in the Trinity Are Peers in all things touching man;
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4043
in creating us, in preserving us, in keeping the soules of the living, or the dead, in all Opera ad extra, in all things of the creature.
in creating us, in preserving us, in keeping the Souls of the living, or the dead, in all Opera ad extra, in all things of the creature.
p-acp vvg pno12, p-acp vvg pno12, p-acp vvg dt n2 pp-f dt j-vvg, cc dt j, p-acp d fw-la fw-la fw-la, p-acp d n2 pp-f dt n1.
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4044
To us it is indifferent to commend our spirits to any of the three. But the case here being Christs, it beseemes the Sonne to honour his Father.
To us it is indifferent to commend our spirits to any of the three. But the case Here being Christ, it beseems the Son to honour his Father.
p-acp pno12 pn31 vbz j pc-acp vvi po12 n2 p-acp d pp-f dt crd. p-acp dt n1 av vbg npg1, pn31 vvz dt n1 pc-acp vvi po31 n1.
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4045
What if I should adde, that the Father is Christs God;
What if I should add, that the Father is Christ God;
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4046
and therefore fit, he commend his Spirit to him? Saint Paul warrants me, Ephe. 1. 17. Hee calls him the God of our Lord Iesus Christ.
and Therefore fit, he commend his Spirit to him? Saint Paul warrants me, Ephes 1. 17. He calls him the God of our Lord Iesus christ.
cc av j, pns31 vvb po31 n1 p-acp pno31? n1 np1 vvz pno11, np1 crd crd pns31 vvz pno31 dt n1 pp-f po12 n1 np1 np1.
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4047
And Christs selfe warrants him, My God, my God, why h•st thou forsaken me? He commends his Spirit into his Fathers hands; for he is his God;
And Christ self warrants him, My God, my God, why h•st thou forsaken me? He commends his Spirit into his Father's hands; for he is his God;
cc npg1 n1 vvz pno31, po11 np1, po11 np1, q-crq vd2 pns21 vvn pno11? pns31 vvz po31 n1 p-acp po31 ng1 n2; c-acp pns31 vbz po31 n1;
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4048
his God, as he is man. As God is Christs Father, as he is the Sonne of God:
his God, as he is man. As God is Christ Father, as he is the Son of God:
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4049
so he is his God, as he is the sonne of man.
so he is his God, as he is the son of man.
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4050
And tis the manhood, in which Christ cries here, Father into thy hands. Hee calls him Father, as he is God;
And this the manhood, in which christ cries Here, Father into thy hands. He calls him Father, as he is God;
cc pn31|vbz dt n1, p-acp r-crq np1 vvz av, n1 p-acp po21 n2. pns31 vvz pno31 n1, c-acp pns31 vbz np1;
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4051
but commends his Spirit to him, as hee is man. To conclude, Christ is Gods, saith Saint Paul, and his Father is his head:
but commends his Spirit to him, as he is man. To conclude, christ is God's, Says Saint Paul, and his Father is his head:
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4052
it beseemed him, it behoved him to commend his soule into his hands.
it beseemed him, it behooved him to commend his soul into his hands.
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4053
Vnto this our gratious Saviour, both God and Man, and to his Father, and the holy Spirit, be, &c. Unto this our gracious Saviour, both God and Man, and to his Father, and the holy Spirit, be, etc.
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4054
THE PASSION OF OVR BLESSED SAVIOVR. The third Sermon. PREACHED VPON GOOD-FRYDAY.
THE PASSION OF OUR BLESSED SAVIOR. The third Sermon. PREACHED UPON GOOD FRIDAY.
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PHILIP. 2. 8. He humbled himselfe, and became obedient unto the death, even the death of the Crosse.
PHILIP. 2. 8. He humbled himself, and became obedient unto the death, even the death of the Cross.
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4056
THe Argument of my Text, is Christs Humiliation, his selfe-humiliation;
THe Argument of my Text, is Christ Humiliation, his selfe-humiliation;
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4057
for who could humble God? Humiliavit Seipsum. Expressed by his submission, He became obedient. Not Active obedience,
for who could humble God? Humiliavit Seipsum. Expressed by his submission, He became obedient. Not Active Obedience,
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4058
though he yeelded to that too; but his Passive is meant heere.
though he yielded to that too; but his Passive is meant Here.
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4059
In a double endurance, both of extremity, to the death; and of indignity, to the Crosse. He humbled himselfe,
In a double endurance, both of extremity, to the death; and of indignity, to the Cross. He humbled himself,
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4060
and became obedient unto the death, &c. To speake of every word apart, will aske more time, then fits a Sermon.and became obedient unto the death, etc. To speak of every word apart, will ask more time, then fits a Sermon.
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4061
Take the three first, if you please, together; He Humbled himselfe; a Subject, Act, and Object.
Take the three First, if you please, together; He Humbled himself; a Subject, Act, and Object.
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4062
If you aske, Quis Quem, who humbled, and Whom:
If you ask, Quis Whom, who humbled, and Whom:
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4063
looke at the last words of the fifth verse, tis Christ Iesus. Not God the Father; some heretickes held that; the Patri-passians. Not God the Holy Ghost;
look At the last words of the fifth verse, this christ Iesus. Not God the Father; Some Heretics held that; the Patri-passians. Not God the Holy Ghost;
vvb p-acp dt ord n2 pp-f dt ord n1, pn31|vbz np1 np1. xx np1 dt n1; d n2 vvd d; dt j. xx np1 dt j n1;
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4064
but the Sonne, the second Person. Why He rather then They, is a question for the Schooles, rather then the Pulpit.
but the Son, the second Person. Why He rather then They, is a question for the Schools, rather then the Pulpit.
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4065
I say, tis Christ Iesus: He on this day dyed on the Crosse. He is both Agent and Patient in this Act. He humbled himselfe. Men humble others; loade them, till they fall;
I say, this christ Iesus: He on this day died on the Cross. He is both Agent and Patient in this Act. He humbled himself. Men humble Others; load them, till they fallen;
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4066
and being downe, plough on their backes.
and being down, plough on their backs.
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4067
Tis honour to the poore, to sit on the footestoole of the Rich. On it? nay under it, Iam. 2. 3. Nay theres a Man somewhere, that make some men his footstoole.
This honour to the poor, to fit on the footstool of the Rich. On it? nay under it, Iam. 2. 3. Nay theres a Man somewhere, that make Some men his footstool.
pn31|vbz n1 p-acp dt j, pc-acp vvi p-acp dt n1 pp-f dt np1 p-acp pn31? uh-x p-acp pn31, np1 crd crd uh-x pc-acp|vbz dt n1 av, cst vvb d n2 po31 n1.
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4068
Some men? Yea Princes, even NONLATINALPHABET, Princes of men. Kings to kisse his feet, thats little.
some men? Yea Princes, even, Princes of men. Kings to kiss his feet, thats little.
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4069
But his foote must sit on the Emperours necke;
But his foot must fit on the emperors neck;
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4070
Conculcabo Leonem & Draconem, this loftie Leviathan, King over all the children of pride, tread on Emperours, humble Caesars selfe.Conculcabo Leonem & Draconem, this lofty Leviathan, King over all the children of pride, tread on emperors, humble Caesars self.
fw-la fw-la cc fw-la, d j np1, n1 p-acp d dt n2 pp-f n1, vvb p-acp n2, j npg1 n1.
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4071
All mightie men thus humble others; Christ the Almightie God humbles himselfe. And for the Agent in this Act; as Christ humbled not others; so did not others him; but he himselfe.
All mighty men thus humble Others; christ the Almighty God humbles himself. And for the Agent in this Act; as christ humbled not Others; so did not Others him; but he himself.
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4072
To the former point I used no proofe: It needed none; this doth.
To the former point I used no proof: It needed none; this does.
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4073
Saint Paul saith else where, NONLATINALPHABET, I lie not. Can he here? Surely, it seemes, some others humbled Christ, seemes by the Gospell;
Saint Paul Says Else where,, I lie not. Can he Here? Surely, it seems, Some Others humbled christ, seems by the Gospel;
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4074
that his humiliation was not of his owne accord, but forc't. Against our Apostle are all the Evangelists, foure against one. They all afford us instances. Herod is one;
that his humiliation was not of his own accord, but forced. Against our Apostle Are all the Evangelists, foure against one. They all afford us instances. Herod is one;
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4075
he humbled him, made him flie into Egypt. Thats none. Christ was then but in Cradell;
he humbled him, made him fly into Egypt. Thats none. christ was then but in Cradle;
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4076
twas not his flight, but his Parents. Or be that one: Who else? An other Herod humbled him, mockt him cloth'd; him in white. The high Priests bound him;
it not his flight, but his Parents. Or be that one: Who Else? an other Herod humbled him, mocked him clothed; him in white. The high Priests bound him;
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4078
Pilat arraign'd him, scourged him, crowned him with thornes, clad him in purple, nail'd him to the Crosse.Pilat arraigned him, scourged him, crowned him with thorns, clad him in purple, nailed him to the Cross.
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4079
The people wag'd their heads at him, and mocked him. Tetrarke and President; Scribes, Priests, and Elders;
The people waged their Heads At him, and mocked him. Tetrarke and President; Scribes, Priests, and Elders;
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4080
Sergeants, Souldiers and People, all holpe to humble him. And saith the Apostle here, Hee humbled himselfe? Saint Paul may yet say, NONLATINALPHABET;
Sergeants, Soldiers and People, all help to humble him. And Says the Apostle Here, He humbled himself? Saint Paul may yet say,;
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4081
he lies not for all this. All these did all these things, but as Christs instruments.
he lies not for all this. All these did all these things, but as Christ Instruments.
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4082
All Agents in this Act of Christs humiliation; but Agents adjuvant, subalternall all. Christs selfe the maine and prime;
All Agents in this Act of Christ humiliation; but Agents adjuvant, subalternal all. Christ self the main and prime;
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4083
all their activitie from and under him. Christs answer to Pilat will serve to all; that he had no power, but what was given him, given him from above.
all their activity from and under him. Christ answer to Pilat will serve to all; that he had no power, but what was given him, given him from above.
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4084
From above, not in secular sense, from Rome, from Caesar; but in Theologicall, NONLATINALPHABET, from heaven, from God. And if from God; then from Christs selfe: for Christ was God. And if God;
From above, not in secular sense, from Room, from Caesar; but in Theological,, from heaven, from God. And if from God; then from Christ self: for christ was God. And if God;
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4085
then must it follow, Man could not humble him: it must be selfe-humiliation. Be humbled for man God might;
then must it follow, Man could not humble him: it must be selfe-humiliation. Be humbled for man God might;
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4086
but by man he could not. The Kingdome of heaven might suffer violence: Christ said it did.
but by man he could not. The Kingdom of heaven might suffer violence: christ said it did.
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4087
But the King of heaven can not.
But the King of heaven can not.
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4088
I say, Christ the Sonne of God, can not be humbled by the sonnes of men.
I say, christ the Son of God, can not be humbled by the Sons of men.
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4089
Pilat and Herod, Gentiles and Iewes conspir'd (S. Luke saith) against Christ: but to doe what? That onely which Gods hand and Counsell had determined. Pilat and Herod, Gentiles and Iewes conspired (S. Lycia Says) against christ: but to do what? That only which God's hand and Counsel had determined.
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Twas Gods NONLATINALPHABET, Act. 4. 28. Christs owne Decree, that Christ should suffer, what he did. I say, Christs whole humiliation was his owne preordination.
It God's, Act. 4. 28. Christ own decree, that christ should suffer, what he did. I say, Christ Whole humiliation was his own preordination.
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4091
Though Christ himself, for to be humbled, assum'd our nature, for that end: yet was he God still.
Though christ himself, for to be humbled, assumed our nature, for that end: yet was he God still.
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4092
His Godhead freed his Humanitie from force. Whatsoever he suffered, was voluntarie all. Tis said expresly of his death, Mortuus est, quia voluit, He died because he would.
His Godhead freed his Humanity from force. Whatsoever he suffered, was voluntary all. This said expressly of his death, Mortuus est, quia voluit, He died Because he would.
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4093
Tis so of all his sufferings; All his humiliations were Quia voluit, because he would. The Officers;
This so of all his sufferings; All his humiliations were Quia voluit, Because he would. The Officers;
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4094
that came with Iudas, to take him, fell they not before him? they were many, and well weaponed:
that Come with Iudas, to take him, fell they not before him? they were many, and well weaponed:
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4095
yet had they not the power so much, as to touch him;
yet had they not the power so much, as to touch him;
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till he cried, NONLATINALPHABET, Let them alone, Luk 23. 51. He was faine to put himselfe into their hands.
till he cried,, Let them alone, Luk 23. 51. He was feign to put himself into their hands.
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Had not he beene pleased to humble himselfe, whole Legions of Angells, many Legions were ready at his call, to rescue him.
Had not he been pleased to humble himself, Whole Legions of Angels, many Legions were ready At his call, to rescue him.
vhd xx pns31 vbi vvn pc-acp vvi px31, n-jn n2 pp-f n2, d n2 vbdr j p-acp po31 n1, pc-acp vvi pno31.
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But read wee not in Scripture, and that from Christs owne mouth, An non oportuit, ought not Christ to suffer? Ought, argues a necessitie. It doth;
But read we not in Scripture, and that from Christ own Mouth, an non Opportune, ought not christ to suffer? Ought, argues a necessity. It does;
p-acp vvb pns12 xx p-acp n1, cc cst p-acp npg1 d n1, dt fw-la n1, vmd xx np1 pc-acp vvi? vmd, vvz dt n1. pn31 vdz;
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but not Coactionis, a necessitie of force. Prophecies had foretold all his Humiliations: they must be fulfilled;
but not Coactionis, a necessity of force. Prophecies had foretold all his Humiliations: they must be fulfilled;
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and Gods eternall Counsell had decreed them:
and God's Eternal Counsel had decreed them:
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neither must that faile, But both the Prophet hath Quia voluit, Esay 53. 7. And in that Counsell, would and should are one.
neither must that fail, But both the Prophet hath Quia voluit, Isaiah 53. 7. And in that Counsel, would and should Are one.
dx vmb d vvi, cc-acp d dt n1 vhz fw-la fw-la, np1 crd crd cc p-acp d n1, vmd cc vmd vbr pi.
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For the three Persons are peeres in Power; one could not force an other: both in Power and Will;
For the three Persons Are Peers in Power; one could not force an other: both in Power and Will;
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Vnum sunt, saith Saint Iohn, all three are one. The sacred Trinitie graciously agreed, to humble God, so to save man.One sunt, Says Saint John, all three Are one. The sacred Trinity graciously agreed, to humble God, so to save man.
fw-la fw-la, vvz n1 np1, d crd vbr crd. dt j np1 av-j vvn, p-acp j np1, av pc-acp vvi n1.
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The Sonne offered himselfe voluntarily, Ecce me, mitte me.
The Son offered himself voluntarily, Ecce me, Mitte me.
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His humiliation was Necessaria but yet Voluntaria, saith Saint Ambrose. Sponte, saith Origen, of his owne accord, not of constraint.
His humiliation was Necessaria but yet Voluntary, Says Saint Ambrose. Sponte, Says Origen, of his own accord, not of constraint.
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Christ presented himselfe an Offring to his Father: but it was a Free-will Offering. christ presented himself an Offering to his Father: but it was a Freewill Offering.
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And Saint Ambrose observes the Evangelists phrase, Ioh. 19. 30. Tradidit spiritum, he gave up the Ghost.
And Saint Ambrose observes the Evangelists phrase, John 19. 30. Tradidit spiritum, he gave up the Ghost.
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Yea Christ himselfe saith plainely, Nemo tollit eam, sed ego pono eam, Ioh. 10. 18. No man takes it from me,
Yea christ himself Says plainly, Nemo Tollit eam, sed ego Pono eam, John 10. 18. No man Takes it from me,
uh np1 px31 vvz av-j, np1 fw-la fw-la, fw-la fw-la fw-la fw-la, np1 crd crd dx n1 vvz pn31 p-acp pno11,
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but I lay it downe my selfe. but I lay it down my self.
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I doe some wrong to such judicious hearers to presse so plaine a point so much. One word of the Act; it needs not many;
I do Some wrong to such judicious hearers to press so plain a point so much. One word of the Act; it needs not many;
pns11 vdb d n-jn p-acp d j n2 pc-acp vvi av j dt n1 av av-d. crd n1 pp-f dt n1; pn31 vvz xx d;
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for the next clause dot• expound it; He humbled. The He was Christ, and Christ was God.
for the next clause dot• expound it; He humbled. The He was christ, and christ was God.
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Surely Humiliation is a strange Praedicate to such a subject, passive humiliation. Tis exaltation better beseemes God. His name is high.
Surely Humiliation is a strange Predicate to such a Subject, passive humiliation. This exaltation better beseems God. His name is high.
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The Iewes gave him seven names; NONLATINALPHABET is one; thats excelsus NONLATINALPHABET, the most high. His seat high, heaven; earth is but his footstoole.
The Iewes gave him seven names; is one; thats Excelsus, the most high. His seat high, heaven; earth is but his footstool.
dt np2 vvd pno31 crd n2; vbz pi; d|vbz n1, dt av-ds j. po31 n1 j, n1; n1 vbz p-acp po31 n1.
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His Acts high, David saith, Psal. 149. Would, could so high a Hee humble himselfe? He would and could;
His Acts high, David Says, Psalm 149. Would, could so high a He humble himself? He would and could;
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could in his Power, would in his Love, his love to man. God would be humbled, to save man.
could in his Power, would in his Love, his love to man. God would be humbled, to save man.
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But what meanes Saint Paul? How humbles God himselfe? God abaseth himselfe, if he but behold the earth, David saith, Psal. 113. 6. The earth? Nay heaven;
But what means Saint Paul? How humbles God himself? God abaseth himself, if he but behold the earth, David Says, Psalm 113. 6. The earth? Nay heaven;
cc-acp q-crq vvz n1 np1? c-crq vvz n1 px31? np1 vvz px31, cs pns31 p-acp vvb dt n1, np1 vvz, np1 crd crd dt n1? uh-x n1;
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it abaseth God to behold it, tis said there too. But Christ ••me downe to earth, not lookt downe onely.
it abaseth God to behold it, this said there too. But christ ••me down to earth, not looked down only.
pn31 vvz np1 pc-acp vvi pn31, pn31|vbz vvn a-acp av. p-acp np1 vvb a-acp p-acp n1, xx vvn a-acp av-j.
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Nay to come downe, was little;
Nay to come down, was little;
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Will a man part from his Sonne, to gratifie his Friend? The basest begger will not, will beare it rather at his backe.
Will a man part from his Son, to gratify his Friend? The Basest beggar will not, will bear it rather At his back.
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He had done that often, to Abraham, to Iacob, to Moses. But Christ was made earth, i. man; man is earth.
He had done that often, to Abraham, to Iacob, to Moses. But christ was made earth, i. man; man is earth.
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God said to Adam, Terraes, thou art earth. Here is a right humiliation, Homo ab humo. So Christ humbled himself;
God said to Adam, Terraes, thou art earth. Here is a right humiliation, Homo ab humo. So christ humbled himself;
np1 vvd p-acp np1, npg1, pns21 vb2r n1. av vbz dt j-jn n1, fw-la fw-la fw-la. av np1 vvn px31;
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disdained not, abhor'd not (tis S. Ambrose word) the Virgins wombe; tooke mans base nature;
disdained not, abhorred not (this S. Ambrose word) the Virgins womb; took men base nature;
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and in basest sort, borne in a stable, cradled in a cratch. His mother not a Queene;
and in Basest sort, born in a stable, cradled in a cratch. His mother not a Queen;
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that yet had beene some glorie. Papists salute her so, but superstitiously, Regina Coeli, Queene of heaven.
that yet had been Some glory. Papists salute her so, but superstitiously, Regina Coeli, Queen of heaven.
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Not a Lady, so they stile her too. They wrest that from her name. Maria sounds so in the Syriacke.
Not a Lady, so they style her too. They wrest that from her name. Maria sounds so in the Syriacke.
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A simple Ladie, that was faine to offer at her Churching in stead of a Lambe, a poore paire of Pigeons.
A simple Lady, that was feign to offer At her Churching in stead of a Lamb, a poor pair of Pigeons.
dt j n1, cst vbds j pc-acp vvi p-acp po31 j-vvg p-acp n1 pp-f dt n1, dt j n1 pp-f n2.
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God to be man was great humiliation. But he would be humbler yet, abject himselfe to the lownesse of a servant.
God to be man was great humiliation. But he would be humbler yet, abject himself to the lowness of a servant.
np1 pc-acp vbi n1 vbds j n1. p-acp pns31 vmd vbi jc av, j px31 p-acp dt n1 pp-f dt n1.
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Thats in the verse before my Text. There are honourable men, Princes and Counsellours; so high, that David calls them gods;
Thats in the verse before my Text. There Are honourable men, Princes and Counsellors; so high, that David calls them God's;
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Gods selfe doth, Ego dixi, I said ye are Gods. Such a one Christ might have beene.
God's self does, Ego I have said, I said you Are God's Such a one christ might have been.
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But he would be (Saint Paul saith here) of no reputation, the meanest of men. Herod despised him: thats no marvell; he was a King.
But he would be (Saint Paul Says Here) of no reputation, the Meanest of men. Herod despised him: thats no marvel; he was a King.
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The verie abjects and dregs of the people, called him NONLATINALPHABET, this fellow; and nodded their heads at him.
The very abjects and dregs of the people, called him, this fellow; and nodded their Heads At him.
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Priz'd by the Priests but at thirtie silver peices: Slaves are sold for more.
Prized by the Priests but At thirtie silver Pieces: Slaves Are sold for more.
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Christ notes it in an Ironie, in the Prophet Zacharie, a goodly price, at which yee valued me.
christ notes it in an Irony, in the Prophet Zacharias, a goodly price, At which ye valued me.
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NONLATINALPHABET, this fellow, fellow to Fishermen, Publicans and sinners;
, this fellow, fellow to Fishermen, Publicans and Sinners;
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not onely reputed a Carpenters sonne, but himselfe too a Carpenter, Marke 6. 3. I pray you pardon;
not only reputed a Carpenters son, but himself too a Carpenter, Mark 6. 3. I pray you pardon;
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I spend in this too many words. I promised but one.
I spend in this too many words. I promised but one.
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Some farther degrees of Christs humiliation are intended in my Text, much greater than all these.
some farther Degrees of Christ humiliation Are intended in my Text, much greater than all these.
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You shall heare them in their place. NONLATINALPHABET, he became obedient. It became him to be so, that would humble himselfe. Obedience becomes humilitie.
You shall hear them in their place., he became obedient. It became him to be so, that would humble himself. obedience becomes humility.
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The Iayler in the Acts fell downe at Paul and Silas feet. There hee humbled himselfe.
The Jailer in the Acts fell down At Paul and Silas feet. There he humbled himself.
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Straightwayes (saith the storie) He was baptized, and all his house. Saint Pauls selfe God humbled; not himselfe;
Straightways (Says the story) He was baptised, and all his house. Saint Paul's self God humbled; not himself;
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a rebell against Christ. Christ feld him to the ground; theres an humiliation, in Grammatticall sense, not in metaphor.
a rebel against christ. christ felled him to the ground; theres an humiliation, in Grammatticall sense, not in metaphor.
dt n1 p-acp np1. np1 vvd pno31 p-acp dt n1; pc-acp|vbz dt n1, p-acp j n1, xx p-acp n1.
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As the Iaylor cried to him, so cried he to Christ, Domine, quid vis faciam? Lord what wilt thou, that I doe? So the people at the preaching of Saint Peter and Iohn Baptist, humbled first by their Doctrine, crie all, Quid faciemus? What shall wee doe? Still after humiliation followes a Quid faciam. No man is truely humbled but obeyes.
As the Jailer cried to him, so cried he to christ, Domine, quid vis faciam? Lord what wilt thou, that I do? So the people At the preaching of Saint Peter and John Baptist, humbled First by their Doctrine, cry all, Quid We will make? What shall we do? Still After humiliation follows a Quid faciam. No man is truly humbled but obeys.
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As it is with men, so it was with Christ. Thrice he humbled himselfe, prayed prostrate on mount Olivet before his Passion.
As it is with men, so it was with christ. Thrice he humbled himself, prayed prostrate on mount Olivet before his Passion.
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Indeed his humane will desired to live, prayed against that Cuppe and Houre. But he checkt that will instantly;
Indeed his humane will desired to live, prayed against that Cup and Hour. But he checked that will instantly;
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and in all obedience submitted it to Gods:
and in all Obedience submitted it to God's:
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Fiat voluntas tua. Twas fit he should ▪ for was hee not Gods Sonne? He called God Father in that prayer. Sonnes obey earthly parents; Christ would much more his.Fiat Voluntas tua. It fit he should ▪ for was he not God's Son? He called God Father in that prayer. Sons obey earthly Parents; christ would much more his.
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Yea Saint Paul saith to the Hebrewes, Chap. 5. ver. 8. that Christ by his sufferings learned to obey;
Yea Saint Paul Says to the Hebrews, Chap. 5. ver. 8. that christ by his sufferings learned to obey;
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NONLATINALPHABET, his humiliation taught him to obey. To end this, Divines observe in Christ a twofold obedience;
, his humiliation taught him to obey. To end this, Divines observe in christ a twofold Obedience;
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Active, his perfect performing of the Law; and Passive, his patient endurance of the curse. The former I omit, (tis parergon ) fits not either Text or time. The latter is my Theme; tis it Saint Paul meanes; and this Day requires it; Christs Passive obedience.
Active, his perfect performing of the Law; and Passive, his patient endurance of the curse. The former I omit, (this parergon) fits not either Text or time. The latter is my Theme; this it Faint Paul means; and this Day requires it; Christ Passive Obedience.
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There are many kindes of it: you have heard of some already; Christs usage, his course usage before Herod and Pilat, and by the Priests and people.
There Are many Kinds of it: you have herd of Some already; Christ usage, his course usage before Herod and Pilat, and by the Priests and people.
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The chiefe remaine, and follow here; the utmost extremitie, Death; and the basest indignitie, the Crosse.
The chief remain, and follow Here; the utmost extremity, Death; and the Basest indignity, the Cross.
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Now craves this Argument a Chrysostome, a Nazianzen, an eloquent Apollos, mightie in the Scriptures,
Now craves this Argument a Chrysostom, a Nazianzen, an eloquent Apollos, mighty in the Scriptures,
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and fervent in the Spirit, to presse Christs Passion, to expresse his paines, to preach Christs Funerall Sermon. Weepe not you that can chuse, wonder not you that conceive not your Saviours sufferings on this Day,
and fervent in the Spirit, to press Christ Passion, to express his pains, to preach Christ Funeral Sermon. Weep not you that can choose, wonder not you that conceive not your Saviors sufferings on this Day,
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for your sinnes, and in your stead. In mans redemption Saint Chrysostome found five wonders, NONLATINALPHABET they are his words.
for your Sins, and in your stead. In men redemption Saint Chrysostom found five wonders, they Are his words.
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Twas wonder-worthy, God would be pleased to hee reconciled to man, who had displeased, despised so mightie a Creatour:
It wonder-worthy, God would be pleased to he reconciled to man, who had displeased, despised so mighty a Creator:
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Base clay-clod man, a despicable worme, the King of heavens inexplicable Deitie. Great persons are irreconcileable.
Base clay-clod man, a despicable worm, the King of heavens inexplicable Deity. Great Persons Are Irreconcilable.
j n1 n1, dt j n1, dt n1 pp-f n2 j n1. j n2 vbr j.
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The wonder greater, Quod per filium, would, to save man, humble his owne Sonne; for a servant, for a slave, Sathanae mancipium. A slave? An enemy.
The wonder greater, Quod per Son, would, to save man, humble his own Son; for a servant, for a slave, Sathanae mancipium. A slave? an enemy.
dt n1 jc, fw-la fw-la fw-la, vmd, pc-acp vvi n1, vvb po31 d n1; p-acp dt n1, p-acp dt n1, fw-la fw-la. dt n1? dt n1.
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But must he pay it so? Sinne necessitated death; but not the kind of death.
But must he pay it so? Sin necessitated death; but not the kind of death.
cc-acp vmb pns31 vvi pn31 av? n1 j-vvn n1; cc-acp xx dt n1 pp-f n1.
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Wonder more yet, quod per sanguinem. Christ must not onely become man, but miserable man. Many men are high and honourable.
Wonder more yet, quod per sanguinem. christ must not only become man, but miserable man. Many men Are high and honourable.
n1 av-dc av, fw-la fw-la fw-la. np1 vmb xx av-j vvn n1, cc-acp j n1. av-d n2 vbr j cc j.
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Termed I a man a slave? Surely Christ was used like one, made bleed, whipt with scurges, crowned with thornes.
Termed I a man a slave? Surely christ was used like one, made bleed, whipped with scourges, crowned with thorns.
vvd pns11 dt n1 dt n1? np1 np1 vbds vvn av-j pi, vvd vvi, vvd p-acp vvz, vvn p-acp n2.
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Oh my hard, stonie, flinty heart! Christ bled; I weepe not. Teares are but water: can I not spare them? My God swet bloud.
O my hard, stony, flinty heart! christ bled; I weep not. Tears Are but water: can I not spare them? My God sweated blood.
uh po11 j, j, j n1! np1 vvd; pns11 vvb xx. n2 vbr p-acp n1: vmb pns11 xx vvi pno32? po11 np1 vvd n1.
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Saint Chrysostome hath two wonders yet, greater than all these, these in my Text, Christs Death, and Crosse. Of the Crosse anone;
Saint Chrysostom hath two wonders yet, greater than all these, these in my Text, Christ Death, and Cross. Of the Cross anon;
n1 np1 vhz crd n2 av, jc cs d d, d p-acp po11 n1, npg1 n1, cc vvi. pp-f dt p-acp av;
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first of his Death. Sufficed not bloud, foure blouds? From the Circumcisers knife, in his Agonie, from the Scourges, and Thornes.
First of his Death. Sufficed not blood, foure bloods? From the Circumcisers knife, in his Agony, from the Scourges, and Thorns.
ord pp-f po31 n1. vvd xx n1, crd n2? p-acp dt ng1 n1, p-acp po31 n1, p-acp dt vvz, cc n2.
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Saint Paul saith, There is no Remission NONLATINALPHABET, without shedding of bloud But Bloudshed serves not.
Saint Paul Says, There is no Remission, without shedding of blood But Bloodshed serves not.
n1 np1 vvz, a-acp vbz dx n1, p-acp vvg pp-f n1 p-acp n1 vvz xx.
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God will humble his Son &c. Will God humble his Sonne, his Son himselfe yet further, even to Death? Men and brethren, I will now no more bid you to wonder.
God will humble his Son etc. Will God humble his Son, his Son himself yet further, even to Death? Men and brothers, I will now no more bid you to wonder.
np1 vmb vvi po31 n1 av n1 np1 vvi po31 n1, po31 n1 px31 av av-j, av p-acp n1? n2 cc n2, pns11 vmb av av-dx av-dc vvi pn22 pc-acp vvi.
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I will crie with Ieremy, wonder yee Heavens for this. And so they did, heaven and earth both, both in their kind.
I will cry with Ieremy, wonder ye Heavens for this. And so they did, heaven and earth both, both in their kind.
pns11 vmb vvi p-acp np1, vvb pn22 n2 p-acp d. cc av pns32 vdd, n1 cc n1 av-d, av-d p-acp po32 n1.
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The earth shooke, and the stones rent at Christs yeelding up the Ghost. And Chrysostomes five wonders, heaven quitted with five more.
The earth shook, and the stones rend At Christ yielding up the Ghost. And Chrysostomes five wonders, heaven quit with five more.
dt n1 vvd, cc dt n2 vvn p-acp npg1 vvg a-acp dt n1. np1 npg1 crd n2, n1 vvn p-acp crd dc.
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The Sun fell in Eclipse, and NONLATINALPHABET, behold five wonders in the Eclipse. The Sun is never Eclipst, but at new Moone. It was then full Moone.
The Sun fell in Eclipse, and, behold five wonders in the Eclipse. The Sun is never Eclipsed, but At new Moon. It was then full Moon.
dt n1 vvd p-acp n1, cc, vvb crd n2 p-acp dt n1. dt n1 vbz av-x vvn, cc-acp p-acp j n1. pn31 vbds av j n1.
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The Suns Eclipse can be but partiall ▪ twas totall then. The Sunnes darkenesse lasts not long: It did then three houres.
The Suns Eclipse can be but partial ▪ it total then. The Suns darkness lasts not long: It did then three hours.
dt ng1 n1 vmb vbi p-acp j ▪ pn31 j av. dt ng1 n1 vvz xx av-j: pn31 vdd av crd n2.
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And the Eclipse began at the wrong side of the Sun: and so it ended too.
And the Eclipse began At the wrong side of the Sun: and so it ended too.
cc dt n1 vvd p-acp dt j-jn n1 pp-f dt n1: cc av pn31 vvd av.
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So many wonders at one time, that a great Astronomer then in Egypt, beholding the Eclipse,
So many wonders At one time, that a great Astronomer then in Egypt, beholding the Eclipse,
av d n2 p-acp crd n1, cst dt j n1 av p-acp np1, vvg dt n1,
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and little knowing of Christs Death, cried out in admiration, Aut Deus naturae patitur, either the god of the world is now suffering some violence;
and little knowing of Christ Death, cried out in admiration, Or Deus naturae patitur, either the god of the world is now suffering Some violence;
cc av-j vvg pp-f npg1 n1, vvd av p-acp n1, fw-la fw-la fw-la fw-la, d dt n1 pp-f dt n1 vbz av vvg d n1;
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or the frame of the world will fall instantly a sunder. Nor will I now bid you weepe any more:
or the frame of the world will fallen instantly a sunder. Nor will I now bid you weep any more:
cc dt n1 pp-f dt n1 vmb vvi av-jn av av. ccx vmb pns11 av vvb pn22 vvi d av-dc:
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But I will say, weepe yee heavens for this. And so they did, Heaven and Earth both, both in their kinde.
But I will say, weep ye heavens for this. And so they did, Heaven and Earth both, both in their kind.
cc-acp pns11 vmb vvi, vvb pn22 n2 p-acp d. cc av pns32 vdd, n1 cc n1 av-d, av-d p-acp po32 n1.
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The eclipsed Sunne hooded his face, put on NONLATINALPHABET, saith Amphilochius, clad his whole body with darkenesse,
The eclipsed Sun hooded his face, put on, Says Amphilochius, clad his Whole body with darkness,
dt vvn n1 vvd po31 n1, vvn p-acp, vvz np1, vvn po31 j-jn n1 p-acp n1,
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as with a sable robe, to be a mourner at Christs Death. The earth trembled with griefe, and rent her heart, i. the stones with sorrow.
as with a sable robe, to be a mourner At Christ Death. The earth trembled with grief, and rend her heart, i. the stones with sorrow.
c-acp p-acp dt j-jn n1, pc-acp vbi dt n1 p-acp npg1 n1. dt n1 vvd p-acp n1, cc vvd po31 n1, sy. dt n2 p-acp n1.
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Nay she would not be comforted, but opened her graves, as it were her bowells.
Nay she would not be comforted, but opened her graves, as it were her bowels.
uh-x pns31 vmd xx vbi vvn, cc-acp vvd po31 n2, c-acp pn31 vbdr po31 n2.
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Oh the senselesse and gracelesse stupiditie of men, of me, of many, of most men, that have no compassion on Christs Passion!
O the senseless and graceless stupidity of men, of me, of many, of most men, that have no compassion on Christ Passion!
uh dt j cc j n1 pp-f n2, pp-f pno11, pp-f d, pp-f ds n2, cst vhb dx n1 p-acp npg1 n1!
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when, our sinnes be the cause, the sole cause of his sufferings, yet shed not a teare on the day of his Death!
when, our Sins be the cause, the sole cause of his sufferings, yet shed not a tear on the day of his Death!
q-crq, po12 n2 vbb dt n1, dt j n1 pp-f po31 n2, av vvb xx dt n1 p-acp dt n1 pp-f po31 n1!
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[ Christ cried alloud, and strongly. His cries Saint Paul calls Strong, Saint Mathew Loud, and needs they must be so:
[ christ cried alloud, and strongly. His cries Faint Paul calls Strong, Saint Matthew Loud, and needs they must be so:
[ np1 vvd n1, cc av-j. po31 n2 j np1 vvz j, n1 np1 j, cc av pns32 vmb vbi av:
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both strong, that rent the stones, and loud, that raised the Dead. ] Nay that in singularitie feast upon this Day, for feare of superstition;
both strong, that rend the stones, and loud, that raised the Dead. ] Nay that in singularity feast upon this Day, for Fear of Superstition;
d j, cst vvb dt n2, cc j, cst vvd dt j. ] uh-x cst p-acp n1 vvi p-acp d n1, p-acp n1 pp-f n1;
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or else in sensualitie, hawke, hunt, and dice, and dance away this Day. His death, yet (if you please) worthy more wonderment.
or Else in sensuality, hawk, hunt, and dice, and dance away this Day. His death, yet (if you please) worthy more wonderment.
cc av p-acp n1, n1, vvb, cc n2, cc vvi av d n1. po31 n1, av (cs pn22 vvb) j n1 n1.
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Let us wonder againe, we never can enough at this admirable Act of Christs Humiliation. You heard before of Chrysostomes five wonders.
Let us wonder again, we never can enough At this admirable Act of Christ Humiliation. You herd before of Chrysostomes five wonders.
vvb pno12 vvi av, pns12 av-x vmb d p-acp d j n1 pp-f npg1 n1. pn22 vvd a-acp pp-f npg1 crd n2.
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Christs Death was but one of them. Let mee adde to them three more, all in Christs Death.
Christ Death was but one of them. Let me add to them three more, all in Christ Death.
npg1 n1 vbds cc-acp pi pp-f pno32. vvb pno11 vvi p-acp pno32 crd n1, d p-acp npg1 n1.
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I say, for Christ to die, there are three wonders more. First, that he would, we being his enemies. Sinne had made us so.
I say, for christ to die, there Are three wonders more. First, that he would, we being his enemies. Sin had made us so.
pns11 vvb, c-acp np1 pc-acp vvi, pc-acp vbr crd n2 av-dc. ord, cst pns31 vmd, pns12 vbg po31 n2. n1 vhd vvn pno12 av.
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Will one friend die for an other? [ One happily will. Nisus would for Euryalus, Me, me, adsum qui feci.
Will one friend die for an other? [ One happily will. Nisus would for Euryalus, Me, me, adsum qui Feci.
n1 crd n1 vvi p-acp dt n-jn? [ pi av-j n1. np1 vmd p-acp np1, pno11, pno11, fw-la fw-la fw-la.
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And yet Poets will faigne, write Mira•da, not Cred enda. A father will for a sonne, David for Absalon, Would God I had died for thee. Never any for an enemy.
And yet Poets will feign, write Mira•da, not Cred enda. A father will for a son, David for Absalom, Would God I had died for thee. Never any for an enemy.
cc av n2 vmb vvi, vvb np1, xx j fw-la. dt n1 vmb p-acp dt n1, np1 p-acp np1, vmd np1 pns11 vhd vvn p-acp pno21. av-x d p-acp dt n1.
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] The second, that hee should. Death is sinnes wages; Christ had none, knew none. Adam had not died, had he not sinned, had liv'd till this day.
] The second, that he should. Death is Sins wages; christ had none, knew none. Adam had not died, had he not sinned, had lived till this day.
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Lastly, that hee could, being the Sonne of God. That the everliving God should die, like man;
Lastly, that he could, being the Son of God. That the everliving God should die, like man;
ord, cst pns31 vmd, vbg dt n1 pp-f np1. cst dt j np1 vmd vvi, j n1;
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that the Lord of Life should suffer Death;
that the Lord of Life should suffer Death;
cst dt n1 pp-f n1 vmd vvi n1;
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that the ancient of dayes, as Daniel titles God, and he whose yeares can not faile,
that the ancient of days, as daniel titles God, and he whose Years can not fail,
cst dt j pp-f n2, c-acp np1 n2 np1, cc pns31 rg-crq n2 vmb xx vvi,
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as David speakes of him, should yet give up the Ghost.
as David speaks of him, should yet give up the Ghost.
c-acp np1 vvz pp-f pno31, vmd av vvi a-acp dt n1.
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Is this the Immortall King, Saint Pauls terme? That dwells in Immortalitie? Esayes NONLATINALPHABET Father of Eternitie? Everlasting God, that lasted a few yeares, and died;
Is this the Immortal King, Saint Paul's term? That dwells in Immortality? Isaiah Father of Eternity? Everlasting God, that lasted a few Years, and died;
vbz d dt j n1, n1 npg1 vvi? cst vvz p-acp n1? npg1 n1 pp-f n1? j np1, cst vvd dt d n2, cc vvd;
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liv'd not halfe a mans age. A mans age David defines it threescore yeares and ten. Many live many moe.
lived not half a men age. A men age David defines it threescore Years and ten. Many live many more.
vvd xx j-jn dt ng1 n1. dt ng1 n1 np1 vvz pn31 crd n2 cc crd. av-d vvb d dc.
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Christ not halfe so many, not thirty five. Theres one saith, fiftie, Irenaeus doth; An errour. Say Christ did;
christ not half so many, not thirty five. Theres one Says, fiftie, Irnaeus does; an error. Say christ did;
np1 xx j-jn av d, xx crd crd. pc-acp|vbz pi vvz, crd, np1 vdz; dt n1. n1 np1 vdd;
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yet thats scarce halfe of some mens yeares, some of our mens. Men have liv'd since the Floud foure or five hundred yeares; before it twice as long.
yet thats scarce half of Some men's Years, Some of our men's. Men have lived since the Flood foure or five hundred Years; before it twice as long.
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Iacob more than one hundred, many more: and yet he said, his yeares were few. Christ saw not the fourth part of them.Iacob more than one hundred, many more: and yet he said, his Years were few. christ saw not the fourth part of them.
np1 av-dc cs crd crd, av-d av-dc: cc av pns31 vvd, po31 n2 vbdr d. np1 vvd xx dt ord n1 pp-f pno32.
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Daniels ancient of dayes, dies a young man. Such speed made God to die for man;Daniel's ancient of days, die a young man. Such speed made God to die for man;
np1 j pp-f n2, vvz dt j n1. d n1 vvd np1 pc-acp vvi p-acp n1;
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hastned to death, to work us life; would shorten his life, to sweeten his grace, NONLATINALPHABET. He spurr'd Iudas to dispatch, Quod facis, fac cito, that thou dost, doe quickly.
hastened to death, to work us life; would shorten his life, to sweeten his grace,. He spurred Iudas to dispatch, Quod facis, fac Quick, that thou dost, do quickly.
vvd p-acp n1, pc-acp vvi pno12 n1; vmd vvi po31 n1, pc-acp vvi po31 n1,. pns31 vvd np1 pc-acp vvi, fw-la fw-la, fw-la fw-la, cst pns21 vd2, vdb av-j.
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Hee needes no spurre, whom Sathan drives; yet hee prickes him on; thought the Priests Officers very slacke too, quickned them also;
He needs no spur, whom Sathan drives; yet he pricks him on; Thought the Priests Officers very slack too, quickened them also;
pns31 vvz dx n1, r-crq np1 vvz; av pns31 vvz pno31 a-acp; vvd dt ng1 n2 av j av, vvd pno32 av;
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told them, twas he, they sought. They went backward and fell; told them againe twas hee; put himselfe into their hands. Sathan hastned his end; Himselfe hastned it more.
told them, it he, they sought. They went backward and fell; told them again it he; put himself into their hands. Sathan hastened his end; Himself hastened it more.
vvd pno32, pn31|vbds pns31, pns32 vvd. pns32 vvd av-j cc j; vvd pno32 av pn31|vbds pns31; vvb px31 p-acp po32 n2. np1 vvd po31 n1; px31 vvd pn31 av-dc.
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So hungred Christ after our health, thought it long, till he delivered us. Himselfe saith it, Luke 12. 50. that he was pained till it was done.
So hungered christ After our health, Thought it long, till he Delivered us. Himself Says it, Lycia 12. 50. that he was pained till it was done.
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But Ad quid tanta profusio? Why would our Saviour humble himselfe thus? His least humiliation was Meriti infiniti, the lightest of Gods sufferings sufficed to ransome man.
But Ad quid tanta profusio? Why would our Saviour humble himself thus? His least humiliation was Merit infiniti, the Lightest of God's sufferings sufficed to ransom man.
p-acp fw-la fw-la fw-la fw-la? q-crq vmd po12 n1 vvi px31 av? po31 ds n1 vbds fw-la fw-la, dt js pp-f ng1 n2 vvn p-acp n1 n1.
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Etiam non moriendo, even though hee had not died.Etiam non moriendo, even though he had not died.
fw-la fw-fr fw-la, av cs pns31 vhd xx vvn.
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Tis a Popes saying, Saint Gregories, but the first Pope of that name and the best;
This a Popes saying, Saint Gregories, but the First Pope of that name and the best;
pn31|vbz dt ng1 vvg, n1 npg1, p-acp dt ord n1 pp-f d n1 cc dt js;
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and the saying sound ▪ well construed. God could have saved us many wayes. Tis not my speech, but Saint Austins. Late learned Writers say the same; Peter Martyr doth.
and the saying found ▪ well construed. God could have saved us many ways. This not my speech, but Saint Austins. Late learned Writers say the same; Peter Martyr does.
cc dt vvg n1 ▪ av vvn. np1 vmd vhi vvn pno12 d n2. pn31|vbz xx po11 n1, cc-acp n1 npg1. av-j j n2 vvb dt d; np1 n1 vdz.
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Potuit sed noluit, tis Saint Austins too. He could, but would not, chose this way, by Christs humiliation.Potuit sed noluit, this Saint Austins too. He could, but would not, chosen this Way, by Christ humiliation.
np1 fw-la fw-la, pn31|vbz n1 npg1 av. pns31 vmd, cc-acp vmd xx, vvd d n1, p-acp npg1 n1.
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Yea by Christs humbling of himselfe thus farre, even unto death. Weigh Christs least suffering by the worth;
Yea by Christ humbling of himself thus Far, even unto death. Weigh Christ least suffering by the worth;
uh p-acp npg1 vvg pp-f px31 av av-j, j p-acp n1. vvb npg1 ds vvg p-acp dt n1;
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it would have served to save tenne worlds. But God in counsell decreed this, Christs Death and Crosse:
it would have served to save tenne world's. But God in counsel decreed this, Christ Death and Cross:
pn31 vmd vhi vvn pc-acp vvi crd n2. p-acp np1 p-acp n1 vvn d, npg1 n1 cc n1:
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and therefore Christ must suffer both.
and Therefore christ must suffer both.
cc av np1 vmb vvi d.
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Other, the least, had merit too, Meritum infinitum. But his Death and Crosse had Meritum definitum. What God in his Will,
Other, the least, had merit too, Merit infinitum. But his Death and Cross had Merit definitum. What God in his Will,
av-jn, dt ds, vhd n1 av, np1 fw-la. p-acp po31 n1 cc j vhd np1 fw-la. r-crq np1 p-acp po31 n1,
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and his Spirit in his word had once set downe, that must be done:
and his Spirit in his word had once Set down, that must be done:
cc po31 n1 p-acp po31 n1 vhd a-acp vvn a-acp, cst vmb vbi vdn:
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and therefore Christs selfe saith, Luke 24. Ought not Christ suffer these things? And thus it behooved him to suffer, tis there too.
and Therefore Christ self Says, Lycia 24. Ought not christ suffer these things? And thus it behooved him to suffer, this there too.
cc av npg1 n1 vvz, av crd vmd xx np1 vvi d n2? cc av pn31 vvd pno31 pc-acp vvi, pn31|vbz a-acp av.
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Theres H•c, & Sic, Thus, and these things, i. Death and the Crosse; & Oportuit, of them both. Hee must be humbled so.
Theres H•c, & Sic, Thus, and these things, i. Death and the Cross; & Opportune, of them both. He must be humbled so.
pc-acp|vbz jp, cc fw-la, av, cc d n2, sy. n1 cc dt n1; cc n1, pp-f pno32 d. pns31 vmb vbi vvn av.
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Thus low the Lord humbled himselfe: lower he could not. Death cald by the Civilians, Vltimum Supplicium, the farthest paine.
Thus low the Lord humbled himself: lower he could not. Death called by the Civilians, Vltimum Supplicium, the farthest pain.
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Theres no Plus Vltra, nothing after death. The Crosse is here: but thats for the indignity. Else tis before it;
Theres no Plus Vltra, nothing After death. The Cross is Here: but thats for the indignity. Else this before it;
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before it in the Creed, Crucifixus & Mortuus; death is last. Death hath a follower, Apoc. 6. 8. tis hell;
before it in the Creed, Crucifix & Mortuus; death is last. Death hath a follower, Apocalypse 6. 8. this hell;
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and some doe humble Christ to it, even to infernall torments. I dare not. Christ (it seemes) did not himselfe.
and Some do humble christ to it, even to infernal torments. I Dare not. christ (it seems) did not himself.
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If he did, Saint Paul is to blame, to omit it heere; a worse degree of Selfe-humiliation, then all the rest.
If he did, Saint Paul is to blame, to omit it Here; a Worse degree of Selfe-humiliation, then all the rest.
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Death and Crosse are short of it.Death and Cross Are short of it.
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Scripture puts mans Redemption on Christs Blood onely, and these two, his Death and Crosse. And In Rebus Fidei, matters of Faith, Scripture phrase shall confine me.
Scripture puts men Redemption on Christ Blood only, and these two, his Death and Cross. And In Rebus Fidei, matters of Faith, Scripture phrase shall confine me.
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To end this, Death of all dreadfull things, the Philosopher cals, NONLATINALPHABET, most terrible, cald by Iob, King of Terrours.
To end this, Death of all dreadful things, the Philosopher calls,, most terrible, called by Job, King of Terrors.
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Nature shuns it, flies it, will suffer torture, to scape it.
Nature shuns it, flies it, will suffer torture, to escape it.
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Sathan though a Lyer, said that true, A man will give all that he hath for his Life:
Sathan though a Liar, said that true, A man will give all that he hath for his Life:
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but not his life, for all that the World hath.
but not his life, for all that the World hath.
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God had no greater terrour, to fray Adam from the forbidden fruit, then Morieris, thou shalt Dye.
God had no greater terror, to fray Adam from the forbidden fruit, then Morieris, thou shalt Die.
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I will not Dye, saith David. David would not; but Christ would, Davids Sonne. Man will not, when he must; yeelds, but of force. Christ would, and needed not;I will not Die, Says David. David would not; but christ would, Davids Son. Man will not, when he must; yields, but of force. christ would, and needed not;
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needed not, but that he would; dyed, quia voluit, you heard before, because he would. Why say I, needed not? Himselfe saith Oportuit, hee ought, and must.
needed not, but that he would; died, quia voluit, you herd before, Because he would. Why say I, needed not? Himself Says Opportune, he ought, and must.
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Must, because Man. All men must die.
Must, Because Man. All men must die.
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Christ must come under statute, if he will be Man, Saint Paul saith, statutum est, Heb. 9. 27. Death to man is a Statute, Omnibus, to All men. Tanti constitit nasci Deum, if God will be Incarnate,
christ must come under statute, if he will be Man, Saint Paul Says, Statutum est, Hebrew 9. 27. Death to man is a Statute, Omnibus, to All men. Tanti constitit Nasci God, if God will be Incarnate,
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and be borne a Man, then he must die.
and be born a Man, then he must die.
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But still Must, Quia Voluit. Death came by Sinne, had not beene, but for it; is but where it is.
But still Must, Quia Voluit. Death Come by Sin, had not been, but for it; is but where it is.
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Christ having none, needed not dye. Say, Death had beene, though Sinne had not, as once Pelagius said: yet was Christ free.
christ having none, needed not die. Say, Death had been, though Sin had not, as once Pelagius said: yet was christ free.
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Kings priviledge their Sonnes from many Lawes, Satutum est, reacht not to him. Yet even to Death, fearefull to All flesh, the Word, made flesh, humbled himselfe.
Kings privilege their Sons from many Laws, Satutum est, reached not to him. Yet even to Death, fearful to All Flesh, the Word, made Flesh, humbled himself.
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His Flesh, though Gods, feared it, like ours; swet for feare of it, his sweat blood;
His Flesh, though God's, feared it, like ours; sweated for Fear of it, his sweat blood;
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prayed to escape it, thrice, and earnestly. At that instant it did; but instantly yeelded, Non quod ego volo, humbled it selfe even unto Death.
prayed to escape it, thrice, and earnestly. At that instant it did; but instantly yielded, Non quod ego volo, humbled it self even unto Death.
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I must breake off this Argument, though loath. The Crosse craves audience too; a Word of it.
I must break off this Argument, though loath. The Cross craves audience too; a Word of it.
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Would not some other serve? Sufficed it not NONLATINALPHABET to be slaine? Christ foretold that.
Would not Some other serve? Sufficed it not to be slain? christ foretold that.
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Was Death an horrour? Whats the Crosse? its farre more horrible. The kind of Death is oft more fearefull, then Deaths selfe.
Was Death an horror? Whats the Cross? its Far more horrible. The kind of Death is oft more fearful, then Death's self.
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The Crosse is ▪ a shamefull, a painefull, an Accursed death. For shame, foedum Supplicium, a filthy death, Alexander ab Alexandro so termeth it.
The Cross is ▪ a shameful, a painful, an Accursed death. For shame, foedum Supplicium, a filthy death, Alexander ab Alexander so termeth it.
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Tis Superlative in Saint Bernard, Mors turpissima, a most filthy death. The like in Greeke in Nonnos, NONLATINALPHABET, a most opprobrious death.
This Superlative in Saint Bernard, Mors turpissima, a most filthy death. The like in Greek in Nonnos,, a most opprobrious death.
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And that use Iulian the Apostata makes of it, cals Christ in despight, NONLATINALPHABET, the Crucified, the Staked God.
And that use Iulian the Apostata makes of it, calls christ in despite,, the crucified, the Staked God.
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For paine, Saint Bernard had Turpissima, but Durissima withall, a hard, a grievous, tis Superlative too, a most grievous death.
For pain, Saint Bernard had Turpissima, but Durissima withal, a hard, a grievous, this Superlative too, a most grievous death.
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Some other may seeme worse, the Wheele, Fire, Lentus Ignis, Gideons thornes, many in the times of the ten Persecutors.
some other may seem Worse, the Wheel, Fire, Lentus Ignis, Gideons thorns, many in the times of the ten Persecutors.
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The tormenting paines of any Death, who can tell, save the Sufferer? That Christs was exquisite, his cries, NONLATINALPHABET Saint Pauls phrase, his strong cries argue, strong cries for strong paines;
The tormenting pains of any Death, who can tell, save the Sufferer? That Christ was exquisite, his cries, Saint Paul's phrase, his strong cries argue, strong cries for strong pains;
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like the cries of Women in their paines.
like the cries of Women in their pains.
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His paines like theirs, cald so by Saint Peter Act. 2. 24. indeed greater, but he had no greater word for them.
His pains like theirs, called so by Saint Peter Act. 2. 24. indeed greater, but he had no greater word for them.
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Tantus angor, saith Luther, such anguish never man endured.Tantus angor, Says Luther, such anguish never man endured.
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How can he tell? Heare Christs selfe, that felt it, Lam. 2. 24. See (there saith our Saviour) see, if any Sorrow were ever like to mine. That it was a strange slippe in Saint Hilary, a learned and godly Bishop, to deny Omnem sensum doloris, that our Saviour felt not any paine at all.
How can he tell? Hear Christ self, that felt it, Lam. 2. 24. See (there Says our Saviour) see, if any Sorrow were ever like to mine. That it was a strange slip in Saint Hilary, a learned and godly Bishop, to deny Omnem sensum doloris, that our Saviour felt not any pain At all.
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For the Curse, Scripture is plaine, NONLATINALPHABET, accurst be every one, that hanges upon the Tree.
For the Curse, Scripture is plain,, accursed be every one, that hangs upon the Tree.
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And its Superlative too, accurst above all kindes of Death, Nihil execrabilius, saith Saint Augustine, none more accurst then it.
And its Superlative too, accursed above all Kinds of Death, Nihil execrabilius, Says Saint Augustine, none more accursed then it.
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And this doth Saint Paul meane, when hee saith, that Christ was made a curse for us, Gal. 3. 13. that is, yeilded himselfe to a cursed death for us.
And this does Saint Paul mean, when he Says, that christ was made a curse for us, Gal. 3. 13. that is, yielded himself to a cursed death for us.
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Tis not my Glosse, but the Fathers. Say, Christ would di• ▪ He might have chosen yet some fairer death.
This not my Gloss, but the Father's. Say, christ would di• ▪ He might have chosen yet Some Fairer death.
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But as he dyed, Quia voluit, because he would;
But as he died, Quia voluit, Because he would;
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so dyed he also, Quomodo voluit, as he would Not to death onely, but to this shamefull, painefull, cursed death, death of the Crosse, humbled he himselfe.
so died he also, Quomodo voluit, as he would Not to death only, but to this shameful, painful, cursed death, death of the Cross, humbled he himself.
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Charos habuit, quos tam charè emerat, He loved us dearely, that bought us so dearely. Death was sinnes debt; and Christ would pay it.Charos Habuit, quos tam charè emerat, He loved us dearly, that bought us so dearly. Death was Sins debt; and christ would pay it.
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But must it needs be NONLATINALPHABET Crucified too? Would not ( Tolle ) suffice, two Tolles, away, away with him;
But must it needs be crucified too? Would not (Take) suffice, two Tolles, away, away with him;
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but it must be Tolle in Crucem, two of them too, Crucifie, crucifie him. Would Christ be a Sinne-offring? and must the Crosse be the Altar?
but it must be Take in Crucem, two of them too, Crucify, crucify him. Would christ be a Sinne-offring? and must the Cross be the Altar?
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Christ would NONLATINALPHABET, be put to death. Die naturally he could not, as we doe. Adam should not, had he not fallen. God made Man Immortall.
christ would, be put to death. Die naturally he could not, as we do. Adam should not, had he not fallen. God made Man Immortal.
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Christ, but that he would, needed not die. Age could not weare him. Sickenesse is from distemper: Christ could not be sicke.
christ, but that he would, needed not die. Age could not wear him. Sickness is from distemper: christ could not be sick.
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He must be put to death, if he will die. Nor could he that neither, but that he would. As God;
He must be put to death, if he will die. Nor could he that neither, but that he would. As God;
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nay as man, Man in Gods image, without sinne, is not subject to death, to any death, naturall or violent.
nay as man, Man in God's image, without sin, is not Subject to death, to any death, natural or violent.
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Yet Christ willing to die, why would he die thus? The Iewes offered to stone him, offered twice. Christ would not die so.
Yet christ willing to die, why would he die thus? The Iewes offered to stone him, offered twice. christ would not die so.
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They would have throwne him downe from the edge of an hill. Neither would hee die so. He would die thus.
They would have thrown him down from the edge of an hill. Neither would he die so. He would die thus.
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A shamefull death, painefull, and accurst; to free all sinners, from all three, shame, paine, and curse, all due to sinne. Blessed be this day; tis surnamed good; tis well worthy:
A shameful death, painful, and accursed; to free all Sinners, from all three, shame, pain, and curse, all due to sin. Blessed be this day; this surnamed good; this well worthy:
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on which such good, so much good was done for us. Twas an Accurst death; but the day is blessed, is, and will be, for ever.
on which such good, so much good was done for us. It an Accursed death; but the day is blessed, is, and will be, for ever.
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God be blessed on it and for it, by all Christians. I dare not blesse the Crosse; twill be misconstrued. Worship it I will not; but honour it I will. The Church hath ever.
God be blessed on it and for it, by all Christians. I Dare not bless the Cross; 'twill be misconstrued. Worship it I will not; but honour it I will. The Church hath ever.
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Ist for nought? to Christ Mortifera, but to us Salutifera, saith Saint Augustine, brought death to him, wrought Life to us.
Is't for nought? to christ Deadly, but to us Salutifera, Says Saint Augustine, brought death to him, wrought Life to us.
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The Crosse of Christ, a Crowne to Christians. And Christian Kings all crest their Crownes with it.
The Cross of christ, a Crown to Christians. And Christian Kings all crest their Crowns with it.
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Blessed be the Father, whose Sonne dyed on it. Blessed be the Sonne, who humbled himselfe to it.
Blessed be the Father, whose Son died on it. Blessed be the Son, who humbled himself to it.
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Vnto both which blessed Persons, with the Spirit of them both, be worthily ascribed all Blessing, all Thanksgiving, this blessed Day, and evermore.
Unto both which blessed Persons, with the Spirit of them both, be worthily ascribed all Blessing, all Thanksgiving, this blessed Day, and evermore.
p-acp d r-crq j-vvn n2, p-acp dt n1 pp-f pno32 d, vbb av-j vvn d n1, d n1, d j-vvn n1, cc av.
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THE PASSION OF OVR BLESSED SAVIOVR. The fourth Sermon. PREACHED VPON GOOD-FRYDAY. 1 PET. 2. 24• NONLATINALPHABET By whose stripes ye were healed.
THE PASSION OF OUR BLESSED SAVIOR. The fourth Sermon. PREACHED UPON GOOD FRIDAY. 1 PET. 2. 24• By whose stripes you were healed.
dt n1 pp-f po12 j-vvn n1. dt ord n1. vvn p-acp np1. crd n1. crd n1 p-acp rg-crq n2 pn22 vbdr vvn.
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THE Argument o• my Text is the Epitome of the Gospell: [ Esay is an Evangelist:
THE Argument o• my Text is the Epitome of the Gospel: [ Isaiah is an Evangelist:
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] reduced to two Heads, Christs Passion, and mans Redemption. But foure significant words. Of which, because the last is put in Physike Metaphor, wee are healed.
] reduced to two Heads, Christ Passion, and men Redemption. But foure significant words. Of which, Because the last is put in Physic Metaphor, we Are healed.
] vvn p-acp crd n2, npg1 n1, cc ng1 n1. p-acp crd j n2. pp-f r-crq, c-acp dt ord vbz vvn p-acp n1 n1, pns12 vbr vvn.
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no nor in it neither, by which we must be saved.
not nor in it neither, by which we must be saved.
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I will fit the rest to that; And observe in this short Scripture these foure particulars, a Physitian, a Medecine, a Patient, and a Cure.
I will fit the rest to that; And observe in this short Scripture these foure particulars, a physician, a Medicine, a Patient, and a Cure.
pns11 vmb vvi dt n1 p-acp d; cc vvb p-acp d j n1 d crd n2-j, dt n1, dt n1, dt n1, cc dt vvb.
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For the first, the Physitian is not nam'd, but noted onely. But the Note note-worthy; the whole Testament hath not the like, two Relatives at once, in the Originall;
For the First, the physician is not named, but noted only. But the Note noteworthy; the Whole Testament hath not the like, two Relatives At once, in the Original;
p-acp dt ord, dt n1 vbz xx vvn, cc-acp vvd av-j. p-acp dt n1 j; dt j-jn n1 vhz xx dt j, crd n2 p-acp a-acp, p-acp dt j-jn;
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as if I should say, Cujus liv•re ejus santi sumus, by whose stripes of his we are healed.
as if I should say, Cujus liv•re His Santi sumus, by whose stripes of his we Are healed.
c-acp cs pns11 vmd vvi, fw-la fw-la fw-la fw-la fw-la, p-acp rg-crq n2 pp-f po31 pns12 vbr vvn.
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Let us turne the first into an Interrogative, and aske, Cujus livore, by whose stripes are we healed? Looke backe (for the Notes bid us) to verse 21. there he is nam'd, tis Christ.
Let us turn the First into an Interrogative, and ask, Cujus livore, by whose stripes Are we healed? Look back (for the Notes bid us) to verse 21. there he is named, this christ.
vvb pno12 vvi dt ord p-acp dt n1, cc vvi, fw-la fw-it, p-acp rg-crq n2 vbr pns12 vvn? n1 av (c-acp dt n2 vvb pno12) p-acp n1 crd a-acp pns31 vbz vvn, pn31|vbz np1.
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He is the Physitian, an honourable one.
He is the physician, an honourable one.
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Wise Nestor saith in Homer, NONLATINALPHABET a Physitian is NONLATINALPHABET, a man more worth than many, NONLATINALPHABET a man, a Physitian. The Physitian here is God.
Wise Nestor Says in Homer, a physician is, a man more worth than many, a man, a physician. The physician Here is God.
j np1 vvz p-acp np1, dt n1 vbz, dt n1 av-dc j cs d, dt n1, dt n1. dt n1 av vbz np1.
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The Patient here could not be cur'd by man, by meere man. It must be Christ, Gods Sonne, Gods selfe:
The Patient Here could not be cured by man, by mere man. It must be christ, God's Son, God's self:
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By his stripes we are healed. By his stripes we Are healed.
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Is there no balme in Gilead? None in Ashur to heale Ephraim? Can neither Iew,Is there no balm in Gilead? None in Ashur to heal Ephraim? Can neither Iew,
vbz pc-acp dx n1 p-acp np1? pi p-acp np1 pc-acp vvi np1? vmb dx np1,
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nor Gentile, can not the whole earth afford us a Physitian, but our health must come from heaven? Nay, not any in heaven neither, either Saint or Angell;
nor Gentile, can not the Whole earth afford us a physician, but our health must come from heaven? Nay, not any in heaven neither, either Saint or Angel;
ccx j, vmb xx dt j-jn n1 vvb pno12 dt n1, cc-acp po12 n1 vmb vvi p-acp n1? uh-x, xx d p-acp n1 av-dx, av-d n1 cc n1;
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not Raphael himselfe, that hath his name of Healing, able to releeve us, but onely Gods owne Sonne? O the dangerous, desperate, deadly disease of sinne, that none can heale but God? That is not purged but by bloud onely, NONLATINALPHABET saith the Apostle, without bloudshed no remission, and that the bloud of God.
not Raphael himself, that hath his name of Healing, able to relieve us, but only God's own Son? O the dangerous, desperate, deadly disease of sin, that none can heal but God? That is not purged but by blood only, Says the Apostle, without bloodshed no remission, and that the blood of God.
xx np1 px31, cst vhz po31 n1 pp-f np1, j pc-acp vvi pno12, cc-acp j n2 d n1? sy dt j, j, j n1 pp-f n1, cst pix vmb vvi p-acp np1? cst vbz xx vvn cc-acp p-acp n1 av-j, vvz dt n1, p-acp n1 dx n1, cc d dt n1 pp-f np1.
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Must wee bring water out of a Rocke for you? saith Moses. Here is more.
Must we bring water out of a Rock for you? Says Moses. Here is more.
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Must God fetch bloud out of a Rocke for us? Petra erat Christus, The Rocke is Christ.
Must God fetch blood out of a Rock for us? Petra erat Christus, The Rock is christ.
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Must God bleed to medecin man? For so Paul cals it, Act. 20. 28. th• bloud of God.
Must God bleed to medecin man? For so Paul calls it, Act. 20. 28. th• blood of God.
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Sin is not Homicida only, but Deicida too saith Ber. slaies not man only, but God too:
since is not Homicide only, but Deicida too Says Ber. slays not man only, but God too:
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slaies that, saith Basil, that can not be slaine: the Immortall soule. He makes that strange.
slays that, Says Basil, that can not be slain: the Immortal soul. He makes that strange.
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What is this? The Immortall God? Say, it were no more then the terme here in my Text; not Death, but Stripes.
What is this? The Immortal God? Say, it were no more then the term Here in my Text; not Death, but Stripes.
q-crq vbz d? dt j np1? n1, pn31 vbdr dx dc cs dt n1 av p-acp po11 n1; xx n1, cc-acp n2.
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Must the purging of man, be by the scourging of God? To tame a Lyon, they use to beat a Dogge.
Must the purging of man, be by the scourging of God? To tame a lion, they use to beatrice a Dog.
vmb dt n-vvg pp-f n1, vbb p-acp dt vvg pp-f np1? p-acp j dt n1, pns32 vvb pc-acp vvi dt n1.
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But here the Lyon is beaten for the Dog;
But Here the lion is beaten for the Dog;
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the generous Lyon of the tribe of Iudah, beaten for the sinner, a Dogge, a dead Dogge.
the generous lion of the tribe of Iudah, beaten for the sinner, a Dog, a dead Dog.
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Basilides that grosse Hereticke, said it was he: Irenaeus so writes of him.Basilides that gross Heretic, said it was he: Irnaeus so writes of him.
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Sinne is a sore, which none but God can salve. There is an evill, which Kings cure; call'd therefore the Kings evill. Sinne is Gods evill;
Sin is a soar, which none but God can salve. There is an evil, which Kings cure; called Therefore the Kings evil. Sin is God's evil;
n1 vbz dt j, r-crq pix p-acp np1 vmb vvi. pc-acp vbz dt n-jn, r-crq n2 vvb; vvn av dt n2 j-jn. n1 vbz ng1 n-jn;
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Gods selfe cures it in person. Such was his love, hee would; such was our need, he must. Hee must, or wee must:
God's self cures it in person. Such was his love, he would; such was our need, he must. He must, or we must:
n2 n1 vvz pn31 p-acp n1. d vbds po31 n1, pns31 vmd; d vbds po12 n1, pns31 vmb. pns31 vmb, cc pns12 vmb:
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Hee must suffer, or wee must perish. Christ saith, Oportet, the Sonne of man must suffer.
He must suffer, or we must perish. christ Says, Oportet, the Son of man must suffer.
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But that Sonne of man, is the Sonne of God. Tis God heales all infirmities, Psal. 103. both heales them, that is, covers them;
But that Son of man, is the Son of God. This God heals all infirmities, Psalm 103. both heals them, that is, covers them;
p-acp d n1 pp-f n1, vbz dt n1 pp-f np1. pn31|vbz np1 vvz d n2, np1 crd d vvz pno32, cst vbz, vvz pno32;
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go not to the Pope for pardon, tis Gods prerogative: and heales them, that is, cures them.
go not to the Pope for pardon, this God's prerogative: and heals them, that is, cures them.
vvb xx p-acp dt n1 p-acp n1, pn31|vbz ng1 n1: cc vvz pno32, cst vbz, vvz pno32.
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Trust not the Mediation and merits of dead Saints, nor the Almes and Orysons of living men. Multitudo medicorum perdidit Caesa rem.
Trust not the Mediation and merits of dead Saints, nor the Alms and Orisons of living men. Multitudo Medicorum perdidit Caesa remembering.
n1 xx dt n1 cc n2 pp-f j n2, ccx dt n2 cc n2 pp-f j-vvg n2. fw-la fw-la fw-la fw-la vvg.
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One •ole Physitian serves the soule: Christ is that one. If it call for moe, it will perish under them.
One •ole physician serves the soul: christ is that one. If it call for more, it will perish under them.
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Let the Papist pray, Tu per Thomae sanguinem, crave health by Thomas Beckets bloud, God teach me to say, Tu per Christi sanguinem, to beg it by Christ Iesus bloud.
Let the Papist prey, Tu per Thomae sanguinem, crave health by Thomas Beckets blood, God teach me to say, Tu per Christ sanguinem, to beg it by christ Iesus blood.
vvb dt njp n1, fw-la fw-la np1 fw-la, vvb n1 p-acp np1 n2 n1, np1 vvb pno11 pc-acp vvi, fw-la fw-la fw-la fw-la, pc-acp vvi pn31 p-acp np1 np1 n1.
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He is that Tree in the Revelation, 2. 22. That heales the nations. Sing with David, Sana me Domine.
He is that Tree in the Revelation, 2. 22. That heals the Nations. Sing with David, Sana me Domine.
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Say with Ieremy; Lord, heale me, and I shall be healed. Peter said to Aeneas, Iesus Christ maketh thee whole: he meant of the body.
Say with Ieremy; Lord, heal me, and I shall be healed. Peter said to Aeneas, Iesus christ makes thee Whole: he meant of the body.
vvb p-acp np1; n1, vvb pno11, cc pns11 vmb vbi vvn. np1 vvd p-acp np1, np1 np1 vvz pno21 j-jn: pns31 vvd pp-f dt n1.
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But tis as true of the soule, and Peters speech too, Non est in alio, there is no health, but in him onely.
But this as true of the soul, and Peter's speech too, Non est in Alio, there is no health, but in him only.
p-acp pn31|vbz c-acp j pp-f dt n1, cc npg1 n1 av, fw-fr fw-la p-acp fw-la, a-acp vbz dx n1, cc-acp p-acp pno31 av-j.
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Tis ingraven in his name, Iesus, a Saviour; not onely in the Hebrew, but in the Greek too;
This engraven in his name, Iesus, a Saviour; not only in the Hebrew, but in the Greek too;
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even the terme in my Text alludes to it. And Epiphanius confirmes it, NONLATINALPHABET, a healer, NONLATINALPHABET a Physitian.
even the term in my Text alludes to it. And Epiphanius confirms it,, a healer, a physician.
av dt n1 p-acp po11 n1 vvz p-acp pn31. np1 np1 vvz pn31,, dt n1, dt n1.
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Cyril joynes both etymologies together, saith Iesus is called worthily, NONLATINALPHABET, there is both a Saviour and Physitian too.Cyril joins both etymologies together, Says Iesus is called worthily,, there is both a Saviour and physician too.
np1 vvz d n2 av, vvz np1 vbz vvn av-j,, pc-acp vbz d dt n1 cc n1 av.
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Tis Christs own crie, Esay 43. Ego sum, Ego sum, it is I, I alone; there is no Saviour besids me.
This Christ own cry, Isaiah 43. Ego sum, Ego sum, it is I, I alone; there is no Saviour besides me.
pn31|vbz npg1 d n1, np1 crd fw-la fw-la, fw-la fw-la, pn31 vbz pns11, pns11 av-j; pc-acp vbz dx n1 p-acp pno11.
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Theres one excepts one, he that made the Mariale, is bold to joyne the Mother to the Sonne, makes Marie helpe her Sonne to heale.
Theres one excepts one, he that made the Mariale, is bold to join the Mother to the Son, makes Marry help her Son to heal.
pc-acp|vbz pi vvz crd, pns31 cst vvd dt np1, vbz j pc-acp vvi dt n1 p-acp dt n1, vvz uh vvi po31 n1 pc-acp vvi.
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Nay, makes the Mother to thrust out the Sonne, bids flie to her name onely; that alone will serve to heale.
Nay, makes the Mother to thrust out the Son, bids fly to her name only; that alone will serve to heal.
uh-x, vvz dt n1 pc-acp vvi av dt n1, vvz n1 p-acp po31 n1 av-j; cst av-j vmb vvi pc-acp vvi.
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Then Saint Peter wrote false Greeke, and Esay but bad He brew, By his stripes we are healed;
Then Saint Peter wrote false Greek, and Isaiah but bad He brew, By his stripes we Are healed;
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they should have said, by Hers. Let them either leave Saint Peters Chaire, or hold them unto Saint Peters Faith, Non est nomen aliud, there is none other name under heauen;
they should have said, by Hers. Let them either leave Saint Peter's Chair, or hold them unto Saint Peter's Faith, Non est Nome Aliud, there is none other name under heaven;
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But besides the Oportet, or neede of him to heale us, that he must, or none; there is a Complacuit too.
But beside the Oportet, or need of him to heal us, that he must, or none; there is a Complacuit too.
cc-acp p-acp dt fw-la, cc n1 pp-f pno31 pc-acp vvi pno12, cst pns31 vmb, cc pix; a-acp vbz dt n1 av.
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God of his Love to us, would by his stripes worke health to us.
God of his Love to us, would by his stripes work health to us.
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A Love-worthy double wonderment, both in the Father, that would not spare his Sonne, and in his Sonne, that would not spare himselfe.
A Loveworthy double wonderment, both in the Father, that would not spare his Son, and in his Son, that would not spare himself.
dt j j-jn n1, av-d p-acp dt n1, cst vmd xx vvi po31 n1, cc p-acp po31 n1, cst vmd xx vvi px31.
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For the first, will a Father part from the fruit of his body, to gratifie his friend? Or will a Mother give away the child of her owne wombe? The basest begger will not,
For the First, will a Father part from the fruit of his body, to gratify his friend? Or will a Mother give away the child of her own womb? The Basest beggar will not,
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but will rather beare it at her backe. But God hath, Dedit, saith our Saviour, he hath given us his onely begotten Sonne,
but will rather bear it At her back. But God hath, Dedit, Says our Saviour, he hath given us his only begotten Son,
cc-acp vmb av-c vvi pn31 p-acp po31 n1. p-acp np1 vhz, fw-la, vvz po12 n1, pns31 vhz vvn pno12 po31 j vvn n1,
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and that ( Dedit ) is a ( Tradidit, ) the Fathers so construe it, hath delivered him to death for us.
and that (Dedit) is a (Tradidit,) the Father's so construe it, hath Delivered him to death for us.
cc d (fw-la) vbz av (fw-la,) dt n2 av vvi pn31, vhz vvn pno31 p-acp n1 p-acp pno12.
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God spared Abrahams sonne, and sent a Ramme to ransome him. When Abrahams knife was even at Isaacks throate;
God spared Abrahams son, and sent a Ram to ransom him. When Abrahams knife was even At Isaacs throat;
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an Angell cried to him to hold his hand. He did not so unto his own;
an Angel cried to him to hold his hand. He did not so unto his own;
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but committed him to the moode and malice of the Iewes to be tormented, to be slaughtered.
but committed him to the mood and malice of the Iewes to be tormented, to be slaughtered.
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4324
Say, there was an Oportet, Mans sinne must have a sacrifice;
Say, there was an Oportet, men sin must have a sacrifice;
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must the Father be the Priest? For so he was authoritativè though not executivè. Say, the Sonne must be the sufferer:
must the Father be the Priest? For so he was authoritativè though not executivè. Say, the Son must be the sufferer:
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must the Sire needs be the Offerer? Could there be found none other to give him up but God? The Father so farre to forget all affection, to sacrifice his Sonne? And for the Sonne, say, he would appease his Father with an offring, would he find nothing to offer,
must the Sire needs be the Offerer? Could there be found none other to give him up but God? The Father so Far to forget all affection, to sacrifice his Son? And for the Son, say, he would appease his Father with an offering, would he find nothing to offer,
vmb dt n1 av vbi dt n1? vmd pc-acp vbi vvn pi j-jn pc-acp vvi pno31 a-acp p-acp np1? dt n1 av av-j pc-acp vvi d n1, pc-acp vvi po31 n1? cc p-acp dt n1, vvb, pns31 vmd vvi po31 n1 p-acp dt n1, vmd pns31 vvb pix pc-acp vvi,
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but himselfe? O altitudo! Oh the depth of the riches of the love of God! Was there no ransome for the sinne of man,
but himself? O altitudo! O the depth of the riches of the love of God! Was there no ransom for the sin of man,
cc-acp px31? fw-la fw-la! uh dt n1 pp-f dt n2 pp-f dt n1 pp-f np1 vbds a-acp dx n1 p-acp dt n1 pp-f n1,
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but onely the offring of the Sonne of God? The Altar was the Crosse;
but only the offering of the Son of God? The Altar was the Cross;
cc-acp av-j dt n-vvg pp-f dt n1 pp-f np1? dt n1 vbds dt j;
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and must Christ be the Crucifixe? Peters advise is plausible, Propitius tibi esto, every man will favour, who will not? Spare himselfe? Christ would not.
and must christ be the Crucifix? Peter's Advice is plausible, Propitius tibi esto, every man will favour, who will not? Spare himself? christ would not.
cc vmb np1 vbi dt n1? npg1 vvb vbz j, np1 fw-la fw-la, d n1 vmb vvi, r-crq vmb xx? np1 px31? np1 vmd xx.
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Hee might have said with Moses, Mitte per quem mittes, Father, send some other.
He might have said with Moses, Mitte per Whom mittes, Father, send Some other.
pns31 vmd vhi vvn p-acp np1, vvb fw-la fw-la vvz, n1, vvb d n-jn.
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But he said with Esay, Ecce ego, mitte me, Here am I, send none but me.
But he said with Isaiah, Ecce ego, Mitte me, Here am I, send none but me.
p-acp pns31 vvd p-acp np1, fw-la fw-la, vvb pno11, av vbm pns11, vvb pix p-acp pno11.
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Sinne (saith Saint Augustine) Aut sanabitur, aut damnabitur, must be either heal'd, or damn'd.
Sin (Says Faint Augustine) Or sanabitur, Or damnabitur, must be either healed, or damned.
n1 (vvz j np1) fw-la fw-la, fw-la fw-la, vmb vbi av-d vvn, cc vvn.
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Gods Sonne would heale it by his owne bloud. Per semet ipsum (saith the Apostle) Himselfe hath purg'd it by himselfe.
God's Son would heal it by his own blood. Per semet ipsum (Says the Apostle) Himself hath purged it by himself.
npg1 n1 vmd vvi pn31 p-acp po31 d n1. fw-la n1 fw-la (vvz dt n1) px31 vhz vvn pn31 p-acp px31.
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Twas Hee, was stript, NONLATINALPHABET, saith Matthew, was whipt, Pilat scourged Iesus, the Text saith; was crucified, The Lord of glory, saith the Apostle.
It He, was stripped,, Says Matthew, was whipped, Pilat scourged Iesus, the Text Says; was Crucified, The Lord of glory, Says the Apostle.
pn31|vbds pns31, vbds vvn,, vvz np1, vbds vvd, np1 vvd np1, dt n1 vvz; vbds vvn, dt n1 pp-f n1, vvz dt n1.
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Twas not Christs selfe was crucified, but Simon of Cyren in his shape, and Christ stood by invisible. The Centurion shall judge him;
It not Christ self was Crucified, but Simon of Cyrene in his shape, and christ stood by invisible. The Centurion shall judge him;
pn31|vbds xx npg1 n1 vbds vvn, cc-acp np1 pp-f j p-acp po31 n1, cc np1 vvd p-acp j. dt n1 vmb vvi pno31;
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Certainely (saith he) this was the Sonne of God. Nay Atheists shall judge him:Certainly (Says he) this was the Son of God. Nay Atheists shall judge him:
av-j (vvz pns31) d vbds dt n1 pp-f np1. uh n2 vmb vvi pno31:
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Lucian that prophane derider of Religion calls him NONLATINALPHABET, the Crucified Sophister; a Sophister, but crucified. Though he beleeved not in Christ crucified, yet he confessed Christ was crucified.Lucian that profane derider of Religion calls him, the crucified Sophister; a Sophister, but Crucified. Though he believed not in christ Crucified, yet he confessed christ was Crucified.
np1 cst j n1 pp-f n1 vvz pno31, dt vvn n1; dt n1, cc-acp vvd. cs pns31 vvd xx p-acp np1 vvd, av pns31 vvd np1 vbds vvn.
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Physitians sometimes heale by bloud, but their Patients bloud, or some Fowles or Beasts bloud, not by their owne.
Physicians sometime heal by blood, but their Patients blood, or Some Fowls or Beasts blood, not by their own.
n2 av vvi p-acp n1, cc-acp po32 ng1 n1, cc d n2 cc n2 n1, xx p-acp po32 d.
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Hee bore our sinnes, saith Saint Peter in his body. Which to force us to note (tis in the very verse) he doubles here the Relative, NONLATINALPHABET, by whose stripes of his, wee, saith Esay, yee saith Peter, that is, all men are heal'd. A note (I said before) note-worthy.He boar our Sins, Says Saint Peter in his body. Which to force us to note (this in the very verse) he doubles Here the Relative,, by whose stripes of his, we, Says Isaiah, ye Says Peter, that is, all men Are healed. A note (I said before) noteworthy.
pns31 vvd po12 n2, vvz n1 np1 p-acp po31 n1. r-crq p-acp n1 pno12 p-acp n1 (pn31|vbz p-acp dt j n1) pns31 vvz av dt j,, p-acp rg-crq n2 pp-f png31, pns12, vvz np1, pn22 vvz np1, cst vbz, d n2 vbr vvn. dt n1 (pns11 vvd a-acp) j.
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The Actor, and the Instrument are not lightly one. Heere they are, NONLATINALPHABET, Epiph. Christ is both Priest, and Sacrifice.
The Actor, and the Instrument Are not lightly one. Here they Are,, Epiphany christ is both Priest, and Sacrifice.
dt n1, cc dt n1 vbr xx av-j pi. av pns32 vbr,, np1 np1 vbz d n1, cc n1.
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Or (as Saint Augustine speakes to the Physicke metaphor) Ipse Medicus, ipse Medicina, both Physicke, and Physitian.
Or (as Saint Augustine speaks to the Physic metaphor) Ipse Medicus, ipse Medicina, both Physic, and physician.
cc (c-acp n1 np1 vvz p-acp dt n1 n1) fw-la fw-la, fw-la fw-la, d n1, cc n1.
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The Priests of Aarons order cur'd sinne too in their kind. They wrought the same Act, but by other instrument:
The Priests of Aaron's order cured sin too in their kind. They wrought the same Act, but by other Instrument:
dt n2 pp-f npg1 n1 vvn n1 av p-acp po32 n1. pns32 vvd dt d n1, cc-acp p-acp j-jn n1:
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by blood, like Christ, but by the blood of beasts. Hostia was Bestia, beasts were sin-offrings.
by blood, like christ, but by the blood of beasts. Hostia was Beast, beasts were sin-offrings.
p-acp n1, j np1, cc-acp p-acp dt n1 pp-f n2. np1 vbds np1, n2 vbdr n2.
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Both they and He shed blood, but they NONLATINALPHABET, saith Chrysost. they the blood of others, he his owne;
Both they and He shed blood, but they, Says Chrysostom they the blood of Others, he his own;
av-d pns32 cc pns31 vvd n1, cc-acp pns32, vvz np1 pns32 dt n1 pp-f n2-jn, pns31 po31 d;
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both NONLATINALPHABET, Cyril. both NONLATINALPHABET, Naz. both Sacrifice and Priest. Thus much for the Physitian. The Physicke followes, it is Stripes. Stripes should seeme rather to make sore, then sound; to wound, then heale.
both, Cyril. both, Nazareth both Sacrifice and Priest. Thus much for the physician. The Physic follows, it is Stripes. Stripes should seem rather to make soar, then found; to wound, then heal.
d, np1. d, np1 d n1 cc n1. av av-d c-acp dt n1. dt n1 vvz, pn31 vbz n2. n2 vmd vvi av-c pc-acp vvi av-j, av j; pc-acp vvi, av vvi.
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A strange medicine to cure a sicknesse.
A strange medicine to cure a sickness.
dt j n1 pc-acp vvi dt n1.
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I find in Scripture a Shaft, and Shield of Health, a Helmet, and a horne of Health;
I find in Scripture a Shaft, and Shield of Health, a Helmet, and a horn of Health;
pns11 vvb p-acp n1 dt n1, cc n1 pp-f n1, dt n1, cc dt n1 pp-f n1;
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but not a Stripe of Health.
but not a Stripe of Health.
cc-acp xx dt n1 pp-f n1.
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I read of sinne to be punished by Stripes, Psalme 89. chastened with rods, there too.
I read of sin to be punished by Stripes, Psalm 89. chastened with rods, there too.
pns11 vvb pp-f n1 pc-acp vbi vvn p-acp n2, n1 crd vvn p-acp n2, a-acp av.
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But of disease cured by Stripe, but onely once:
But of disease cured by Stripe, but only once:
p-acp pp-f n1 vvn p-acp n1, cc-acp av-j a-acp:
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Iasons Impostume, which Physitians could not cure, was cured in fight by the stroke of a Sword. Tullie reports it.Jasons Impostume, which Physicians could not cure, was cured in fight by the stroke of a Sword. Tullie reports it.
npg1 n1, r-crq n2 vmd xx vvi, vbds vvn p-acp n1 p-acp dt n1 pp-f dt n1. np1 vvz pn31.
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Heere is mans sinne healed by Gods Stripe, one stripe heald by another; sinne the Serpents sting, Sathans stripe, heald by Christs stripe.
Here is men sin healed by God's Stripe, one stripe healed by Another; sin the Serpents sting, Satan's stripe, healed by Christ stripe.
av vbz ng1 n1 vvn p-acp npg1 n1, crd n1 vvn p-acp j-jn; vvb dt ng1 n1, npg1 n1, vvn p-acp npg1 n1.
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As the yong Pelicanes hurt by the Serpent, the damme cures with her blood. Christ heald many by his Words; Verbis, and that was miraculous.
As the young Pelicanes hurt by the Serpent, the dam cures with her blood. christ healed many by his Words; Verbis, and that was miraculous.
p-acp dt j n2 vvn p-acp dt n1, dt n1 vvz p-acp po31 n1. np1 vvd d p-acp po31 n2; fw-la, cc d vbds j.
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and but of small cords, with which Christ drave the buyers and sellers out of the temple.
and but of small cords, with which christ drave the buyers and sellers out of the temple.
cc p-acp pp-f j n2, p-acp r-crq np1 vvd dt n2 cc n2 av pp-f dt n1.
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But to heale any by his Stripes, Verberibus, especially passive stripes, vapulabat & curabat, saith Augustine that exceedes all Wonders.
But to heal any by his Stripes, Verberibus, especially passive stripes, vapulabat & curabat, Says Augustine that exceeds all Wonders.
p-acp pc-acp vvi d p-acp po31 n2, fw-la, av-j j n2, fw-la cc fw-la, vvz np1 cst vvz d n2.
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Mirabile & Incomparabile, tis Augustines too, not strange alone, but incomparably strange, that the Physitian must be sicke, that the Patient may be whole.Marvelous & Incomparabile, this Augustine's too, not strange alone, but incomparably strange, that the physician must be sick, that the Patient may be Whole.
np1 cc fw-la, pn31|vbz njp2 av, xx j av-j, cc-acp av-j j, cst dt n1 vmb vbi j, cst dt n1 vmb vbi j-jn.
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Christ to heale sinne, must suffer, must suffer ( multa ) many things, Math. 16. Hunger, thirst, temptation, scorne, contumely, bandes;
christ to heal sin, must suffer, must suffer (Multa) many things, Math. 16. Hunger, thirst, temptation, scorn, contumely, bands;
np1 pc-acp vvi n1, vmb vvi, vmb vvi (fw-la) d n2, np1 crd n1, n1, n1, n1, n1, n2;
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all farre unfit for God to suffer: and yet these were the least and lightest.
all Far unfit for God to suffer: and yet these were the least and Lightest.
d av-j j p-acp np1 pc-acp vvi: cc av d vbdr dt ds cc js.
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But his sacred Body to be beat with scourges, Foedum Supplicium, as a Schooleman cals it, a paine so base,
But his sacred Body to be beatrice with scourges, Foedum Supplicium, as a Schoolman calls it, a pain so base,
p-acp po31 j n1 pc-acp vbi vvn p-acp vvz, fw-la fw-la, p-acp dt np1 vvz pn31, dt n1 av j,
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as might not be inflicted on a Burgesse of Rome, to lay it on the Lord of Heaven, Oh the bowels of his love, that suffered it!
as might not be inflicted on a Burgess of Room, to lay it on the Lord of Heaven, O the bowels of his love, that suffered it!
c-acp vmd xx vbi vvn p-acp dt n1 pp-f vvi, pc-acp vvi pn31 p-acp dt n1 pp-f n1, uh dt n2 pp-f po31 n1, cst vvd pn31!
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Oh the prodigiousnesse of sinne, that caused it!
O the prodigiousness of sin, that caused it!
uh dt n1 pp-f n1, cst vvd pn31!
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Why heald he not our sinne by some Apothecaries drugs? Solomon disables them, neither Herbe, saith he, nor plaister; but Christs Stripe.
Why healed he not our sin by Some Apothecaries drugs? Solomon disables them, neither Herb, Says he, nor plaster; but Christ Stripe.
q-crq vvd pns31 xx po12 n1 p-acp d ng1 n2? np1 vvz pno32, dx n1, vvz pns31, ccx n1; cc-acp npg1 n1.
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Not the stripe of a reed, though they smote him with that too, that was not NONLATINALPHABET, that haply drew no blood.
Not the stripe of a reed, though they smote him with that too, that was not, that haply drew no blood.
xx dt n1 pp-f dt n1, cs pns32 vvd pno31 p-acp cst av, cst vbds xx, cst av vvd dx n1.
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Not the stripe of a rod; they thought that paine too mild for him. But they did NONLATINALPHABET, whip him with sharpe scourges.
Not the stripe of a rod; they Thought that pain too mild for him. But they did, whip him with sharp scourges.
xx dt n1 pp-f dt n1; pns32 vvd cst n1 av j c-acp pno31. p-acp pns32 vdd, vvb pno31 p-acp j vvz.
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Nor were his stripes but few; though the number heere be singular, tis an ordinary Trope, one put for a multitude.
Nor were his stripes but few; though the number Here be singular, this an ordinary Trope, one put for a multitude.
ccx vbdr po31 n2 p-acp d; cs dt n1 av vbi j, pn31|vbz dt j n1, pi vvd p-acp dt n1.
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Being scourged for us, who know our masters will, but doe it not, his stripes were many.
Being scourged for us, who know our Masters will, but do it not, his stripes were many.
vbg vvn p-acp pno12, r-crq vvb po12 n2 vmb, cc-acp vdb pn31 xx, po31 n2 vbdr d.
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He that had not (as Saint Augustine saith) peccati vestigium, the print of any sinne, had the print of many stripes.
He that had not (as Saint Augustine Says) peccati vestigium, the print of any sin, had the print of many stripes.
pns31 cst vhd xx (c-acp n1 np1 vvz) fw-la fw-la, dt n1 pp-f d n1, vhd dt n1 pp-f d n2.
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There was indeed in the scourgings of the Iewes, plagarum modus, a stint of stripes, Deut. 25. they might not exceed fourty.
There was indeed in the scourgings of the Iewes, plagarum modus, a stint of stripes, Deuteronomy 25. they might not exceed fourty.
pc-acp vbds av p-acp dt n2 pp-f dt np2, fw-la fw-la, dt n1 pp-f n2, np1 crd pns32 vmd xx vvi crd.
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But Christ heere sentenc't by the Romane Iudge, was scourg'd (tis likely) after the Romane use. Twife it is thought;
But christ Here sentenced by the Roman Judge, was scourged (this likely) After the Roman use. Twife it is Thought;
p-acp np1 av vvn p-acp dt jp n1, vbds vvd (pn31|vbz j) p-acp dt jp n1. n1 pn31 vbz vvn;
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and that of purpose in most cruell manner, to move the people (if it might be) to compassion. One Officer sufficient to chasten many: foure set to torture one,
and that of purpose in most cruel manner, to move the people (if it might be) to compassion. One Officer sufficient to chasten many: foure Set to torture one,
cc d pp-f n1 p-acp ds j n1, pc-acp vvi dt n1 (cs pn31 vmd vbi) p-acp n1. crd n1 j pc-acp vvi d: crd vvd pc-acp vvi pi,
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as is gatherd by the parting of his robes into foure parts, and those foure all souldiers, men lightly neither of the lightest hands, nor softest hearts.
as is gathered by the parting of his robes into foure parts, and those foure all Soldiers, men lightly neither of the Lightest hands, nor Softest hearts.
c-acp vbz vvn p-acp dt n-vvg pp-f po31 n2 p-acp crd n2, cc d crd d n2, n2 av-j d pp-f dt js n2, ccx js n2.
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Nay there is a Spanish Postiller, writes I know not on what ground, that the Iewes fearing Pilate would discharge him after stripes, gave money to the Officers, to scourge him to death.
Nay there is a Spanish Postiller, writes I know not on what ground, that the Iewes fearing Pilate would discharge him After stripes, gave money to the Officers, to scourge him to death.
uh-x a-acp vbz dt jp n1, vvz pns11 vvb xx p-acp r-crq n1, cst dt np2 vvg np1 vmd vvi pno31 p-acp n2, vvd n1 p-acp dt n2, pc-acp vvi pno31 p-acp n1.
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And for the instruments, it was but quasi flagellum, Saint Iohns terme, but (as it were) a whip,
And for the Instruments, it was but quasi flagellum, Saint Iohns term, but (as it were) a whip,
cc p-acp dt n2, pn31 vbds p-acp fw-la fw-la, n1 npg1 vvi, cc-acp (c-acp pn31 vbdr) dt n1,
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This was NONLATINALPHABET, not NONLATINALPHABET, a scourge, a scorpion, that Christ was beaten with. Saint Marke indeed hath but NONLATINALPHABET, he would but set forth the indignity:
This was, not, a scourge, a scorpion, that christ was beaten with. Saint Mark indeed hath but, he would but Set forth the indignity:
d vbds, xx, dt n1, dt n1, cst np1 vbds vvn p-acp. n1 vvb av vhz p-acp, pns31 vmd cc-acp vvi av dt n1:
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but Saint Iohn to expresse the extremity too, hath NONLATINALPHABET, the more cruell terme, yet all this was but stripes.
but Saint John to express the extremity too, hath, the more cruel term, yet all this was but stripes.
cc-acp n1 np1 pc-acp vvi dt n1 av, vhz, dt av-dc j n1, av d d vbds p-acp n2.
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But Stripes though sore, though many, would not serve.
But Stripes though soar, though many, would not serve.
p-acp n2 c-acp av-j, cs d, vmd xx vvi.
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4378
Etiam vilescam adhuc, as David said to Michal, •hrist would be yet more vile, suffer yet more shame, more paine to h•ale our sinnes, wounds, death, the Crosse, durissimam & turpissimam, Bernards termes, the most grievous and most odious execution, that they had.Etiam vilescam Adhoc, as David said to Michal, •hrist would be yet more vile, suffer yet more shame, more pain to h•ale our Sins, wounds, death, the Cross, durissimam & turpissimam, Bernards terms, the most grievous and most odious execution, that they had.
fw-la fw-la fw-la, p-acp np1 vvd p-acp np1, n1 vmd vbi av av-dc j, vvb av dc n1, dc n1 pc-acp vvi po12 n2, n2, n1, dt n1, fw-la cc fw-la, npg1 n2, dt av-ds j cc av-ds j n1, cst pns32 vhd.
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The terme in my Text hath a double Synecdoche, one stripe for many, and stripes for his whole passion.
The term in my Text hath a double Synecdoche, one stripe for many, and stripes for his Whole passion.
dt n1 p-acp po11 n1 vhz dt j-jn n1, crd n1 p-acp d, cc n2 p-acp po31 j-jn n1.
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Christ would approportion his suffrings to our sins.
christ would approportion his sufferings to our Sins.
np1 vmd vvi po31 n2 p-acp po12 n2.
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As our sinnes are from the crowne of our head to the sole of our foote, Esay; so were Christs wounds;
As our Sins Are from the crown of our head to the sole of our foot, Isaiah; so were Christ wounds;
p-acp po12 n2 vbr p-acp dt n1 pp-f po12 n1 p-acp dt j pp-f po12 n1, np1; av vbdr npg1 n2;
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his head crownd with thornes, his feet naild to the crosse, t•tum est pro corporae vulnus.
his head crowned with thorns, his feet nailed to the cross, t•tum est Pro corporae Wound.
po31 n1 vvn p-acp n2, po31 n2 vvn p-acp dt n1, fw-la fw-la fw-la fw-la fw-la.
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4383
Not toucht onely, as the Hebrew word signifies ver. 4. and yet God bids, touch not his annointed; not toucht alone, but smitten:
Not touched only, as the Hebrew word signifies for. 4. and yet God bids, touch not his anointed; not touched alone, but smitten:
xx vvn av-j, c-acp dt njp n1 vvz p-acp. crd cc av np1 vvz, vvb xx po31 vvn; xx vvn av-j, cc-acp vvn:
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not that onely, but blood drawne, yea wounded and broken, ver. 5. One may touch without stroke; Thomas toucht him, handled him.
not that only, but blood drawn, yea wounded and broken, ver. 5. One may touch without stroke; Thomas touched him, handled him.
xx d av-j, cc-acp n1 vvn, uh j-vvn cc vvn, fw-la. crd pi vmb vvi p-acp n1; np1 vvd pno31, vvd pno31.
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4385
One may be smitten and not bleed; they smote him with their hands, and with a reed.
One may be smitten and not bleed; they smote him with their hands, and with a reed.
pi vmb vbi vvn cc xx vvi; pns32 vvd pno31 p-acp po32 n2, cc p-acp dt n1.
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Nor is every bloodshed cald a wound.
Nor is every bloodshed called a wound.
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His head bled, prickt with the thornes, his backe lasht with the scourges, his whole body in his agony:
His head bled, pricked with the thorns, his back lashed with the scourges, his Whole body in his agony:
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and yet his wounds are counted but five onely, two in his hands, as many in his feet,
and yet his wounds Are counted but five only, two in his hands, as many in his feet,
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and the fifth in his side. Call them what you please, heere is blood store. Christs blood Peter cals pretious.
and the fifth in his side. Call them what you please, Here is blood store. Christ blood Peter calls precious.
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Surely it seemd not so to Pilate, and the Iewes, they made no spare of it, totus pro corpore sanguis, Christ nothing but blood;
Surely it seemed not so to Pilate, and the Iewes, they made no spare of it, totus Pro corpore sanguis, christ nothing but blood;
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not Grumi, drops onely, as in his agony, but Vnda sanguinis, saith Bernard, a flood of blood.
not Grumi, drops only, as in his agony, but Unda Blood, Says Bernard, a flood of blood.
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That that which Zipporah, Moses wife said unto her husband, Sponsus sanguinum es mihi, thou art a bloody spouse to me;
That that which Zipporah, Moses wife said unto her husband, Sponsus Sanguinum es mihi, thou art a bloody spouse to me;
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and yet that blood was her Infants, not her owne, and that shed but once, Christ may justly say to the Church, which is his Spouse, Sponsa sanguinum es mihi, thou art a bloody Spouse to me.
and yet that blood was her Infants, not her own, and that shed but once, christ may justly say to the Church, which is his Spouse, Sponsa Sanguinum es mihi, thou art a bloody Spouse to me.
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I pray you note the number, Sponsus sanguinum, Grammar hardly beares it, but the Originall is so.
I pray you note the number, Sponsus Sanguinum, Grammar hardly bears it, but the Original is so.
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We are not borne ex sanguinibus, Ioh. 1. 13. but we are heald ex sanguinibus, not by one blood,
We Are not born ex sanguinibus, John 1. 13. but we Are healed ex sanguinibus, not by one blood,
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but by many, that is, by blood shed often.
but by many, that is, by blood shed often.
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Ad quid perditio haec? What needs all this profuse effusion of blood? The Oportet did not necessitate so much. One drop would have sufficed to have healed the whole world.Ad quid Perdition haec? What needs all this profuse effusion of blood? The Oportet did not necessitate so much. One drop would have sufficed to have healed the Whole world.
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Nay what needed blood at al? Not only not his death, but not his stripes,
Nay what needed blood At all? Not only not his death, but not his stripes,
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nay not the least indignity, that hee suffered all his life, was of absolute necessity.
nay not the least indignity, that he suffered all his life, was of absolute necessity.
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The least ache of his least finger had been Meriti insiniti, meritorious enough to have medecind all the world.
The least ache of his least finger had been Merit insiniti, meritorious enough to have medecind all the world.
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But his Blood, his Death, his Crosse was Meriti definiti; God had determind it: and thence came the Oportet; both that hee should suffer, and he should suffer so.
But his Blood, his Death, his Cross was Merit definiti; God had determined it: and thence Come the Oportet; both that he should suffer, and he should suffer so.
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Christs Passion, both the Matter and the Manner too, both have the Oportet. Looke Luke 24. 26. theres Oportet haec, and ver. 46. theres Oportet sic. Else God might have heald us sine hoc holocausto, without sacrificing him, faith Cypr. Quis negat, (saith Saint Bernard, ) that Almighty God might have found out other meanes for Mans Redemption.
Christ Passion, both the Matter and the Manner too, both have the Oportet. Look Lycia 24. 26. theres Oportet haec, and for. 46. theres Oportet sic. Else God might have healed us sine hoc holocausto, without sacrificing him, faith Cyprus Quis negate, (Says Faint Bernard,) that Almighty God might have found out other means for men Redemption.
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Etiam non moriendo, Greg. Christ could have releived us, and not have dyed for us. His onely Incarnation could have cured us.Etiam non moriendo, Greg. christ could have relieved us, and not have died for us. His only Incarnation could have cured us.
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As the Centurion said to Christ, Lord, say but the word; and my Servant shall be whole:
As the Centurion said to christ, Lord, say but the word; and my Servant shall be Whole:
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So might the Sinner say to God, Lord, send but the word; and thy Servant shall be whole.
So might the Sinner say to God, Lord, send but the word; and thy Servant shall be Whole.
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Nay in the Centurions very termes, Lord say but the word. The curse of sinne God could have canceld, etiam sine Adventu, even without Christs Incarnation.
Nay in the Centurions very terms, Lord say but the word. The curse of sin God could have canceled, etiam sine Adventu, even without Christ Incarnation.
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Athan. God could have cured us otherwise, Sapienter & Fortiter, Augustine, in his Power and Wisdome:Athan God could have cured us otherwise, Sapienter & Fortiter, Augustine, in his Power and Wisdom:
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but he would doe it Suaviter: and therefore tooke our flesh, to beare our paine in his owne person.
but he would do it Suaviter: and Therefore took our Flesh, to bear our pain in his own person.
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He would suffer stripes, hee would suffer death for us.
He would suffer stripes, he would suffer death for us.
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Why God would worke by blood, what he could have wrought by word, Aske him, saith Bernard, I know, Quod ita, but not Cur ita, That he did so,
Why God would work by blood, what he could have wrought by word, Ask him, Says Bernard, I know, Quod ita, but not Cur ita, That he did so,
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but not Why he did so. And yet one Why Christ yeilds himselfe: Sic Deus dilexit, a great cause, and a sweet, the Love of God.
but not Why he did so. And yet one Why christ yields himself: Sic Deus dilexit, a great cause, and a sweet, the Love of God.
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Christi viscera patent per vulnera, Bernard. Christs Passion came of his Compassion. That Love bred the Decree, that Christ should die.Christ viscera patent per vulnera, Bernard. Christ Passion Come of his Compassion. That Love bred the decree, that christ should die.
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I have once or twice before lighted on this point.
I have once or twice before lighted on this point.
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Not that Saint Peter; meant to extenuate Christs Passion by a terminus diminuens: for in the beginning of the verse, the Crosse is mentioned too,
Not that Saint Peter; meant to extenuate Christ Passion by a terminus Diminuens: for in the beginning of the verse, the Cross is mentioned too,
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and his death implied under it; by which death we are healed.
and his death implied under it; by which death we Are healed.
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Not as Iudah said of Iacob and Benjamin, the life of the father hung on the life of the sonne:
Not as Iudah said of Iacob and Benjamin, the life of the father hung on the life of the son:
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but our life hangeth on Christs death, our health, on his stripes. Medicamenta be tormenta, Saint Augustine saith, tis true heere, our Medicine is Christs Torment. but our life hangs on Christ death, our health, on his stripes. Medicamenta be tormenta, Saint Augustine Says, this true Here, our Medicine is Christ Torment.
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I will not heare Saint Hilary, that faith, Christs Passion had no paine. He wrongs Christ much.
I will not hear Saint Hilary, that faith, Christ Passion had no pain. He wrongs christ much.
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It was Clements errour too, that Christ did not suffer, could not suffer paine. I will not argue it;
It was Clements error too, that christ did not suffer, could not suffer pain. I will not argue it;
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tis but a parergon. Onely but heare the Prophet crying in Christs person, Si est dolor, sicut meus, See if any sorrow, any griefe be peere to his. To end this second terme;
this but a parergon. Only but hear the Prophet crying in Christ person, Si est dolour, sicut meus, See if any sorrow, any grief be peer to his. To end this second term;
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it seemes some hang not their health on Christs stripes; no nor on his death.
it seems Some hang not their health on Christ stripes; no nor on his death.
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They will have Christ to have suffered for our sinnes, the paine due unto our sinnes;
They will have christ to have suffered for our Sins, the pain due unto our Sins;
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the whole paine due unto our sinnes: which is not death onely, but hell too. But the Scripture determines Christs Passion in his death. That they will grant too.
the Whole pain due unto our Sins: which is not death only, but hell too. But the Scripture determines Christ Passion in his death. That they will grant too.
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But they will have Christ to have suffered hell alive, hell in his Soule. Mens conceipts are free:
But they will have christ to have suffered hell alive, hell in his Soul. Men's conceits Are free:
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but Gods word warrants but his death onely to redeeme us. His blood was a full satisfaction for our sins.
but God's word warrants but his death only to Redeem us. His blood was a full satisfaction for our Sins.
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the dignity of his Person supplied the rest of Gods sentence on our si•ne. His bloud alone was of merit infinit;
the dignity of his Person supplied the rest of God's sentence on our si•ne. His blood alone was of merit infinite;
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because, as you have heard, it was the bloud of God.
Because, as you have herd, it was the blood of God.
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For how was Adams sinne infinite, that it should be punisht with Hell, a paine infinite? But because it was committed against God, who is infinite.
For how was Adams sin infinite, that it should be punished with Hell, a pain infinite? But Because it was committed against God, who is infinite.
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Even so was Christs Death infinite, because it was suffered by Gods Sonne, who is infinite.
Even so was Christ Death infinite, Because it was suffered by God's Son, who is infinite.
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That Christ should suffer the paines of hell in soule, let Heretickes hold it, (twas first their Paradoxe) it is not worthy of Calvin and Danaeus, or any learned Protestant.
That christ should suffer the pains of hell in soul, let Heretics hold it, (it First their Paradox) it is not worthy of calvin and Danaeus, or any learned Protestant.
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A drop of Christs bloud, being the Sonne of God, is equipollent to all the paines of hell.
A drop of Christ blood, being the Son of God, is equipollent to all the pains of hell.
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Saint Austin shall conclude it, Quis audeat dicere ▪ Who dareth be so bold, saith Saint Augustine, as to say that Christ suffered death in his soule.
Saint Austin shall conclude it, Quis audeat dicere ▪ Who dareth be so bold, Says Saint Augustine, as to say that christ suffered death in his soul.
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The next point is the Patient; Gods Sonne himselfe hath suffered, suffered much;
The next point is the Patient; God's Son himself hath suffered, suffered much;
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but Cui bon•, to whose benefit? The Physitian hath ministred Physicke to himselfe, but not for himselfe. For hee ailed nothing. The stripes were his; but the health is ours.
but Cui bon•, to whose benefit? The physician hath ministered Physic to himself, but not for himself. For he ailed nothing. The stripes were his; but the health is ours.
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The change of Person is worthy much wonderment; the Medecine applied to one, the cure wrought on another. He scourged, we healed.
The change of Person is worthy much wonderment; the Medicine applied to one, the cure wrought on Another. He scourged, we healed.
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Christ tooke the Physicke, but to Medecine us.
christ took the Physic, but to Medicine us.
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Is he not our Head? As to cure the bodie being sicke, the Head is faine to drinke a bitter potion:
Is he not our Head? As to cure the body being sick, the Head is feign to drink a bitter potion:
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so we, that are Christs members, being sicke of sinne, Christ, who is our Head, is faine to take the Physicke, a loathsome and irkesome purgation, to heale us.
so we, that Are Christ members, being sick of sin, christ, who is our Head, is feign to take the Physic, a loathsome and irksome purgation, to heal us.
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Not a dose of Oximel, Vinegar and Honie, sowre and sweet together; but Vinegar and Gall, whatsoever; to heale us.
Not a dose of Oximel, Vinegar and Honey, sour and sweet together; but Vinegar and Gall, whatsoever; to heal us.
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The Project of Christs Passion was to ransome man. Charitie (they say) à semetipsa incipit, beginnes at home. Christs charitie did not;
The Project of Christ Passion was to ransom man. Charity (they say) à semetipsa incipit, begins At home. Christ charity did not;
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it began, proceeded, and ended, all in us. Whatsoever our Saviour either ferebat or gerebat, either did, or abidde, it was for us.
it began, proceeded, and ended, all in us. Whatsoever our Saviour either ferebat or gerebat, either did, or abid, it was for us.
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Both Natus nobis, & datus nobis, Esay 9. 6. he was delivered out of the wombe for us,
Both Born nobis, & Datus nobis, Isaiah 9. 6. he was Delivered out of the womb for us,
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and hee was delivered up to death for us.
and he was Delivered up to death for us.
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For us men Incarnatus, saith the Nicene Creede, and for us men condemnatus, bred for us, and dead for us.For us men Incarnate, Says the Nicene Creed, and for us men condemnatus, bred for us, and dead for us.
p-acp pno12 n2 np1, vvz dt np1 n1, cc p-acp pno12 n2 n1, vvn p-acp pno12, cc j p-acp pno12.
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Tis tenne times in this Chapter, that his suffering was for us.
This tenne times in this Chapter, that his suffering was for us.
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We are healed? Who we? Wee, whose father is corruption, and the wormes our sisters, and kindswomen, Iobes termes.We Are healed? Who we? we, whose father is corruption, and the worms our Sisters, and kindswomen, Job's terms.
pns12 vbr vvn? r-crq pns12? pns12, rg-crq n1 vbz n1, cc dt n2 po12 n2, cc n2, np1 n2.
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Wormes our sisters? Wormes our selves: both Iob and David call us so. Gods selfe in Esay calls us so.
Worms our Sisters? Worms our selves: both Job and David call us so. God's self in Isaiah calls us so.
n2 po12 n2? n2 po12 n2: d np1 cc np1 vvb pno12 av. npg1 n1 p-acp np1 vvz pno12 av.
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Wee, whose strength is as the leafe, the faded leafe, and our substance as the drie stubble;
we, whose strength is as the leaf, the faded leaf, and our substance as the dry stubble;
pns12, rg-crq n1 vbz p-acp dt n1, dt j-vvn n1, cc po12 n1 p-acp dt j n1;
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loathsomnesse our beginning, and rottennesse our end. Gods honorable and blessed Sonne was scourged for miserable and wretched man:
loathsomeness our beginning, and rottenness our end. God's honourable and blessed Son was scourged for miserable and wretched man:
n1 po12 n1, cc n1 po12 n1. npg1 j cc j-vvn n1 vbds vvn p-acp j cc j n1:
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the Sonne beat for the servant; Vt redimatur servus, mactatur filius, Aug. The Sunne slaine for the servant.
the Son beatrice for the servant; Vt redimatur servus, mactatur filius, Aug. The Sun slain for the servant.
dt n1 vvb p-acp dt n1; fw-la fw-la fw-la, fw-la fw-la, np1 dt n1 vvn p-acp dt n1.
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Againe, who we? We that are ficke of sinne, spiritually sicke.
Again, who we? We that Are ficke of sin, spiritually sick.
av, r-crq pns12? pns12 cst vbr zz pp-f n1, av-j j.
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Christs cure is not meant of corporall diseases, because Christs cure which he wrought on their bodies was an earnest of the health:
Christ cure is not meant of corporal diseases, Because Christ cure which he wrought on their bodies was an earnest of the health:
npg1 n1 vbz xx vvn pp-f j n2, c-acp npg1 n1 r-crq pns31 vvd p-acp po32 n2 vbds dt n1 pp-f dt n1:
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And therefore in Saint Peter, it followes on this Text, That we all are gone astroy, all of us lost sheepe.
And Therefore in Saint Peter, it follows on this Text, That we all Are gone astroy, all of us lost sheep.
cc av p-acp n1 np1, pn31 vvz p-acp d n1, cst pns12 d vbr vvn vvi, d pp-f pno12 vvd n1.
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The Church is a field, the Ministers are clouds, the preaching of the word, is the watering of the ground with the dew, with the raine.
The Church is a field, the Ministers Are Clouds, the preaching of the word, is the watering of the ground with the due, with the rain.
dt n1 vbz dt n1, dt n2 vbr n2, dt vvg pp-f dt n1, vbz dt vvg pp-f dt n1 p-acp dt n1, p-acp dt n1.
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Christ came not to save, but that which was lost. The whole have no neede of the Physitian, but the sicke. The finner is Christs Patient. The Pharisee is a Saint; christ Come not to save, but that which was lost. The Whole have not need of the physician, but the sick. The finner is Christ Patient. The Pharisee is a Saint;
np1 vvd xx pc-acp vvi, cc-acp cst r-crq vbds vvn. dt j-jn vhb xx n1 pp-f dt n1, cc-acp dt j. dt n1 vbz npg1 n1. dt np1 vbz dt n1;
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his owne inherent righteousnesse serves to secure him; he is safe without a Saviour: Hee is no Nominative case to this Verbe. Christ is a Shepheard; all men are his sheepe.
his own inherent righteousness serves to secure him; he is safe without a Saviour: He is no Nominative case to this Verb. christ is a Shepherd; all men Are his sheep.
po31 d j n1 vvz pc-acp vvi pno31; pns31 vbz j p-acp dt n1: pns31 vbz dx j n1 p-acp d n1. np1 vbz dt n1; d n2 vbr po31 n1.
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But hee that straies not, him Christ seekes not. For he was not sent, but to the lost sheepe.
But he that strays not, him christ seeks not. For he was not sent, but to the lost sheep.
p-acp pns31 cst vvz xx, pno31 np1 vvz xx. p-acp pns31 vbds xx vvn, cc-acp p-acp dt j-vvn n1.
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It is a sweet saying, and worthy all embracing, that Iesus Christ came into the world, to save sinners. An other thing remarkeable;
It is a sweet saying, and worthy all embracing, that Iesus christ Come into the world, to save Sinners. an other thing remarkable;
pn31 vbz dt j n-vvg, cc j-jn d vvg, cst np1 np1 vvd p-acp dt n1, pc-acp vvi n2. dt j-jn n1 j;
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the number is changed too, not the Person onely. He scourged, we healed. Ad unum poena, salus redundat ad plurimos, by ones mans stripes comes all mens health.
the number is changed too, not the Person only. He scourged, we healed. Ad Unum poena, salus redundat ad Plurimos, by ones men stripes comes all men's health.
dt n1 vbz vvn av, xx dt n1 av-j. pns31 vvn, pns12 vvn. fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, p-acp pi2 ng1 n2 vvz d ng2 n1.
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Hee heal'd hundreds in his life, but thousands in his death; he heald all. S. Iohn saith, the whole world.
He healed hundreds in his life, but thousands in his death; he healed all. S. John Says, the Whole world.
pns31 vvn crd p-acp po31 n1, cc-acp crd p-acp po31 n1; pns31 vvd d. np1 np1 vvz, dt j-jn n1.
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The Tense being Aorist insinuates all times, our Ancestors, our selves, our posteritie, have beene, are, shall be healed by him.
The Tense being Aorist insinuates all times, our Ancestors, our selves, our posterity, have been, Are, shall be healed by him.
dt n1 vbg n1 vvz d n2, po12 n2, po12 n2, po12 n1, vhb vbn, vbr, vmb vbi vvn p-acp pno31.
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All ages have their health from him. Siraks sonne saith, Iniquitie is as a twoedged sword;
All ages have their health from him. Siraks son Says, Iniquity is as a twoedged sword;
av-d n2 vhb po32 n1 p-acp pno31. vvz n1 vvz, n1 vbz p-acp dt j n1;
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the wounds of it can not be healed. He meanes, it can not by the Art of man;
the wounds of it can not be healed. He means, it can not by the Art of man;
dt n2 pp-f pn31 vmb xx vbi vvn. pns31 vvz, pn31 vmb xx p-acp dt n1 pp-f n1;
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but by the smart of God it can. All sinners have interest in Christs cure, that will; that will embrace it.
but by the smart of God it can. All Sinners have Interest in Christ cure, that will; that will embrace it.
cc-acp p-acp dt n1 pp-f np1 pn31 vmb. av-d n2 vhb n1 p-acp npg1 n1, cst vmb; cst vmb vvi pn31.
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We would have healed Babylon, saith God, but she would not.
We would have healed Babylon, Says God, but she would not.
pns12 vmd vhi vvn np1, vvz np1, cc-acp pns31 vmd xx.
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Onely Infidelitie doth Ponere obicem, shuts the doore on the Physitian, bolts and barres him out.
Only Infidelity does Ponere obicem, shuts the door on the physician, bolts and bars him out.
j n1 vdz fw-la fw-la, vvz dt n1 p-acp dt n1, n2 cc n2 pno31 av.
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He died for all, NONLATINALPHABET, as much as lay in him, saith Chrysost. His Passion was NONLATINALPHABET, a counterpoise, saith Chrysost. to the sinnes of all the world.
He died for all,, as much as lay in him, Says Chrysostom His Passion was, a counterpoise, Says Chrysostom to the Sins of all the world.
pns31 vvd p-acp d,, c-acp d c-acp vvd p-acp pno31, vvz np1 po31 n1 vbds, dt n1, vvz np1 p-acp dt n2 pp-f d dt n1.
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That all have not health, is because all have not faith.
That all have not health, is Because all have not faith.
cst d vhb xx n1, vbz p-acp d vhb xx n1.
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Saint Ambrose shall end this, Christ was solutor aeris, alieni, the debt was ours, but Christ hath paid it: he paid what we ought.
Saint Ambrose shall end this, christ was solutor aeris, Alieni, the debt was ours, but christ hath paid it: he paid what we ought.
n1 np1 vmb vvi d, np1 vbds n1 fw-la, fw-la, dt n1 vbds png12, cc-acp np1 vhz vvn pn31: pns31 vvd r-crq pns12 vmd.
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God can not aske it us. He hath satisfied the Creditour, and wee have Gods acquittance. So much for the Patient. The Cure is last; tis Health.
God can not ask it us. He hath satisfied the Creditor, and we have God's acquittance. So much for the Patient. The Cure is last; this Health.
np1 vmb xx vvi pn31 pno12. pns31 vhz vvn dt n1, cc pns12 vhb n2 n1. av av-d c-acp dt n1. dt vvb vbz n1; pn31|vbz n1.
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Strange that such Physicke should work such effect; that stripes should heale.
Strange that such Physic should work such Effect; that stripes should heal.
j cst d n1 vmd vvi d n1; d n2 vmd vvi.
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But Medico omnipotenti, saith Saint Augustine; When God Almightie will be the Physitian, every thing will be a medicine.
But Medico omnipotenti, Says Saint Augustine; When God Almighty will be the physician, every thing will be a medicine.
p-acp np1 fw-la, vvz n1 np1; c-crq np1 j-jn vmb vbi dt n1, d n1 vmb vbi dt n1.
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Strange the touch of one corpse should revive an other, 2 King. 13. But it was a Prophets corpse.
Strange the touch of one corpse should revive an other, 2 King. 13. But it was a prophets corpse.
j dt n1 pp-f crd n1 vmd vvi dt n-jn, crd n1. crd p-acp pn31 vbds dt ng1 n1.
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Strange, Salt should helpe either bitternesse of water, or barrennesse of land; more likely to hurt both.
Strange, Salt should help either bitterness of water, or Barrenness of land; more likely to hurt both.
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But a Prophet did it too.
But a Prophet did it too.
p-acp dt n1 vdd pn31 av.
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Strange, Clay and Spettle, should make a blind mansee, Sputum & lutum, an ointment likelier to make one blind.
Strange, Clay and Spittle, should make a blind mansee, Sputum & lutum, an ointment likelier to make one blind.
j, n1 cc n1, vmd vvi dt j n1, fw-la cc fw-la, dt n1 jc pc-acp vvi crd j.
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But twas Christ, Gods annointed, that annointed him. He whose spettle anneald him, by his stripes hath healed us.
But it christ, God's anointed, that anointed him. He whose spittle annealed him, by his stripes hath healed us.
p-acp pn31|vbds np1, npg1 vvn, cst vvd pno31. pns31 rg-crq n1 vvn pno31, p-acp po31 n2 vhz vvn pno12.
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God can bring light out of darkenesse, life out of death.
God can bring Light out of darkness, life out of death.
np1 vmb vvi n1 av pp-f n1, n1 av pp-f n1.
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Said Austine, Medicamenta, were Tormenta, medicines are torments? We may turne the termes, Tormenta be Medicamenta, Christs torments are our ease.
Said Augustine, Medicamenta, were Tormenta, medicines Are torments? We may turn the terms, Tormenta be Medicamenta, Christ torments Are our ease.
j-vvn np1, np1, vbdr fw-mi, n2 vbr n2? pns12 vmb vvi dt n2, fw-mi vbb np1, npg1 n2 vbr po12 n1.
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The Crosse, which (saith Saint Augustine ) was Mortifera unto Christ, brought death to him, was salutifera to Christians, wrought health to us.
The Cross, which (Says Faint Augustine) was Deadly unto christ, brought death to him, was Salutifera to Christians, wrought health to us.
dt n1, r-crq (vvz j np1) vbds np1 p-acp np1, vvd n1 p-acp pno31, vbds av p-acp np1, vvd n1 p-acp pno12.
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The Preacher saith, there is a time to kill, and a time to heale. Both met here together;
The Preacher Says, there is a time to kill, and a time to heal. Both met Here together;
dt n1 vvz, pc-acp vbz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi. av-d vvn av av;
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the killing of Christ was the healing of Christians.
the killing of christ was the healing of Christians.
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Virtus mea Domini infirmitas, the Lords weakenesse is our strength, saith Ambrose. Doe men gather grapes on thornes? Christian men doe.Virtus mea Domini Infirmitas, the lords weakness is our strength, Says Ambrose. Doe men gather grapes on thorns? Christian men do.
fw-la fw-la fw-la fw-la, dt n2 n1 vbz po12 n1, vvz np1. n1 n2 vvi n2 p-acp n2? np1 n2 vdb.
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The bloud of Christs thornes, is the bloud of our grapes, our wine in the Sacrament:
The blood of Christ thorns, is the blood of our grapes, our wine in the Sacrament:
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His bloud called therefore by the Fathers NONLATINALPHABET, soveraigne bloud;
His blood called Therefore by the Father's, sovereign blood;
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and the wine in the Eucharist, the type of Christs bloud, the figure of salvation, Nazianzens terme, NONLATINALPHABET, Chrysostome hath Saint Peters terme, Christs Gall was our Honie, His Vineger our health.
and the wine in the Eucharist, the type of Christ blood, the figure of salvation, Nazianzens term,, Chrysostom hath Saint Peter's term, Christ Gall was our Honey, His Vinegar our health.
cc dt n1 p-acp dt n1, dt n1 pp-f npg1 n1, dt n1 pp-f n1, n2 vvi,, np1 vhz n1 npg1 vvb, npg1 n1 vbds po12 n1, po31 n1 po12 n1.
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Crux, Mors, Inferi, his Crosse, his Death, his Hell, our Life, saith Hillary. Yea his Crosse (saith Damascen ) our NONLATINALPHABET the health both of our soule and body. Crux, Mors, Inferi, his Cross, his Death, his Hell, our Life, Says Hillary. Yea his Cross (Says Damascene) our the health both of our soul and body.
fw-la, fw-la, fw-la, po31 n1, po31 n1, po31 n1, po12 n1, vvz np1. uh po31 n1 (vvz n1) po12 dt n1 av-d pp-f po12 n1 cc n1.
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His Death, NONLATINALPHABET our NONLATINALPHABET Amphiloch. His Death our immortalitie:
His Death, our Amphiloch. His Death our immortality:
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Sanguis Christi, clavis Paradisi, Hier. not our health onely, but our heaven to, the bloud of Christ, the key of Paradise.Sanguis Christ, clavis Paradisi, Hier. not our health only, but our heaven to, the blood of christ, the key of Paradise.
fw-la fw-la, fw-la fw-la, np1 xx po12 n1 av-j, cc-acp po12 n1 p-acp, dt n1 pp-f np1, dt n1 pp-f n1.
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The Fathers are rich in these resemblances.
The Father's Are rich in these resemblances.
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[ For is he not Life? Ego sum vita. Is he not health? Salutare tuum, saith Symeon, Gods saving health ] Cure presupposeth sicknesse.
[ For is he not Life? Ego sum vita. Is he not health? Salutare tuum, Says Symeon, God's Saving health ] Cure presupposeth sickness.
[ c-acp vbz pns31 xx n1? fw-la fw-la fw-la. vbz pns31 xx n1? fw-la fw-la, vvz np1, n2 vvg n1 ] vvb vvz n1.
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For why should there be NONLATINALPHABET, where there are not NONLATINALPHABET, what needs Remedy, where is no Malady? Cure (I say) presumes sicknesse,
For why should there be, where there Are not, what needs Remedy, where is no Malady? Cure (I say) Presumest sickness,
p-acp q-crq vmd pc-acp vbi, c-crq pc-acp vbr xx, r-crq vvz n1, q-crq vbz dx n1? vvb (pns11 vvb) vv2 n1,
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or disease, some wound or maime, or some unsoundnesse.
or disease, Some wound or maim, or Some unsoundness.
cc n1, d n1 cc n1, cc d n1.
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What is sinne, but a sicknesse? NONLATINALPHABET, the soules sicknesse, saith Saint Balsil. Bernard calls Malos mores, malos humores, sinne a right peccant humour, as Physitians speake.
What is sin, but a sickness?, the Souls sickness, Says Saint Balsil. Bernard calls Malos mores, Malos Humors, sin a right peccant humour, as Physicians speak.
q-crq vbz n1, cc-acp dt n1?, dt ng1 n1, vvz n1 np1. np1 vvz np1 fw-la, fw-la n2, vvb dt j-jn j n1, c-acp n2 vvb.
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Esay calls sinnes Languores, 53. 4. that is sicknesses. The Palsie, the Apoplexie, the Feaver of the soule, the Fathers termes all. Adams sinne a Leprosie;Isaiah calls Sins Languors, 53. 4. that is Sicknesses. The Palsy, the Apoplexy, the Fever of the soul, the Father's terms all. Adams sin a Leprosy;
np1 vvz n2 n2, crd crd cst vbz n2. dt n1, dt n1, dt n1 pp-f dt n1, dt ng1 n2 d. npg1 vvb dt n1;
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like that of Gehezi, it cleft to himselfe and to his seed for ever.
like that of Gehazi, it cleft to himself and to his seed for ever.
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Nay, the sinner is not onely sicke, head sicke, heart sicke, Esay 1. 5. but wounded too; all so•es and swellings: Running sores;
Nay, the sinner is not only sick, head sick, heart sick, Isaiah 1. 5. but wounded too; all so•es and swellings: Running sores;
uh-x, dt n1 vbz xx av-j j, n1 j, n1 j, np1 crd crd p-acp vvn av; d n2 cc n2-vvg: vvg n2;
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My sore ranne, saith David, His paine not in one part, as the Shunamites sonnes, My head, my head; My soar ran, Says David, His pain not in one part, as the Shunamites Sons, My head, my head;
po11 n1 vvd, vvz np1, po31 n1 xx p-acp crd n1, c-acp dt n2 n2, po11 n1, po11 n1;
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as Ieremies, My belly, my belly: but sicke and sore all over. Non est sanitas, there is no whole part in him;
as Jeremiahs, My belly, my belly: but sick and soar all over. Non est sanitas, there is no Whole part in him;
p-acp np1, po11 n1, po11 n1: p-acp j cc av-j d a-acp. fw-fr fw-la fw-la, a-acp vbz dx j-jn n1 p-acp pno31;
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and the paine so great, that David roard in the sense of it.
and the pain so great, that David roared in the sense of it.
cc dt n1 av j, cst np1 vvd p-acp dt n1 pp-f pn31.
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And this, not for a fit, dolor, si gravis, brevis, the sicke mans comfort, sharpe paine, but short.
And this, not for a fit, dolour, si gravis, brevis, the sick men Comfort, sharp pain, but short.
cc d, xx p-acp dt j, n1, fw-la fw-la, fw-la, dt j ng1 n1, j n1, cc-acp j.
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But sinne lies ledger in the soule; the sinner sicke to day, to morrow, this moneth, the next, whole yeares, many yeares;
But sin lies ledger in the soul; the sinner sick to day, to morrow, this Monn, the next, Whole Years, many Years;
p-acp n1 vvz n1 p-acp dt n1; dt n1 j p-acp n1, p-acp n1, d n1, dt ord, j-jn n2, d n2;
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not 12. like the woman with the fluxe of bloud; not thirtie eight, like the sicke man at Bethesda; but all his life;
not 12. like the woman with the flux of blood; not thirtie eight, like the sick man At Bethesda; but all his life;
xx crd av-j dt n1 p-acp dt n1 pp-f n1; xx crd crd, av-j dt j n1 p-acp np1; p-acp d po31 n1;
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and that without any Lucida intervalla. Yea life is Punee unto sinne:
and that without any Lucida intervalla. Yea life is Punee unto sin:
cc cst p-acp d np1 fw-la. uh n1 vbz np1 p-acp n1:
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Man is sicke of it from the wombe, borne in sinne, saith David; from the seed, conceived in sinne: sinnes before hee breathes. Prius incipit macula quam vita.
Man is sick of it from the womb, born in sin, Says David; from the seed, conceived in sin: Sins before he breathes. Prius incipit macula quam vita.
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Amb. in Apologia David, Cap. 11. That is for the length of it; and for the strength, sicke dangerously, desperately;Ambassadors in Apologia David, Cap. 11. That is for the length of it; and for the strength, sick dangerously, desperately;
np1 p-acp np1 np1, np1 crd cst vbz p-acp dt n1 pp-f pn31; cc p-acp dt n1, j av-j, av-j;
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even unto the death, death both of soule and body everlastingly in Hell. Of this fearefull sicknesse, by Christs stripes wee are healed.
even unto the death, death both of soul and body everlastingly in Hell. Of this fearful sickness, by Christ stripes we Are healed.
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His bloud hath cleansed us, hath washed us, Saint Iohns termes, hath purg'd our sinne, saith Paul, all our sinne.
His blood hath cleansed us, hath washed us, Saint Iohns terms, hath purged our sin, Says Paul, all our sin.
po31 n1 vhz vvn pno12, vhz vvn pno12, n1 npg1 n2, vhz vvn po12 n1, vvz np1, d po12 n1.
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It is the right woundwort, that soveraigne Panacea, which c•res all diseases. Hee heales (saith David) all our infirmities;
It is the right woundwort, that sovereign Panacea, which c•res all diseases. He heals (Says David) all our infirmities;
pn31 vbz dt j-jn n1, cst j-jn np1, r-crq vvz d n2. pns31 vvz (vvz np1) d po12 n2;
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not heales them onely, that is, covers them; but he cures them, hee removes them: Tollit (saith Iohn the Baptist) he takes them quite away.
not heals them only, that is, covers them; but he cures them, he removes them: Tollit (Says John the Baptist) he Takes them quite away.
xx vvz pno32 av-j, cst vbz, vvz pno32; cc-acp pns31 vvz pno32, pns31 vvz pno32: vvb (vvz np1 dt np1) pns31 vvz pno32 av av.
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His healing us, consists in wholy quitting us both à culpa, & à poena, both in abolishing of sinne,
His healing us, consists in wholly quitting us both à culpa, & à poena, both in abolishing of sin,
po31 n-vvg pno12, vvz a-acp av-jn vvg pno12 d fw-fr fw-la, cc fw-fr fw-la, d p-acp n-vvg pp-f n1,
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and in vanquishing of death, both first and second death. Wee die still indeed: but to the Iust, death is no punishment.
and in vanquishing of death, both First and second death. we die still indeed: but to the Just, death is no punishment.
cc p-acp j-vvg pp-f n1, d ord cc ord n1. pns12 vvb av av: cc-acp p-acp dt j, n1 vbz dx n1.
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Mortem (saith Bernard) quam pertulit, sustulit, Christ by dying hath slaine death; NONLATINALPHABET, Iustin Martyr; Death is put to death:Mortem (Says Bernard) quam pertulit, sustulit, christ by dying hath slain death;, Justin Martyr; Death is put to death:
fw-la (vvz np1) fw-la fw-la, fw-la, np1 p-acp vvg vhz vvn n1;, np1 n1; n1 vbz vvn p-acp n1:
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their Act alike, but not their Agent. Gods grace peaceably mooveth the one, his wrath forcibly driveth the other.
their Act alike, but not their Agent. God's grace peaceably moveth the one, his wrath forcibly drives the other.
po32 n1 av, cc-acp xx po32 n1. npg1 n1 av-j vvz dt pi, po31 n1 av-j vvz dt j-jn.
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If the clouds shall be NONLATINALPHABET, Iude 12. the soile must needs be barren.
If the Clouds shall be, Iude 12. the soil must needs be barren.
cs dt n2 vmb vbi, np1 crd dt n1 vmb av vbi j.
(37) sermon (DIV1)
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I say, Christs stripes have healed both staine and paine. Sinnes whole debt, Christ hath discharged; nothing for us to pay; no not in Purgatory. No relicke of sinne uncured; no arrerage of paine unpaied. Bellarmine faith there is some;
I say, Christ stripes have healed both stain and pain. Sins Whole debt, christ hath discharged; nothing for us to pay; no not in Purgatory. No relic of sin uncured; no arrearage of pain unpaid. Bellarmine faith there is Some;
pns11 vvb, npg1 n2 vhb vvn d n1 cc n1. ng1 j-jn n1, np1 vhz vvn; pix p-acp pno12 pc-acp vvi; uh-dx xx p-acp n1. dx n1 pp-f n1 j; dx n1 pp-f n1 j. np1 n1 a-acp vbz d;
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but Canus as great a Bishop, and as learned as he, saith there is none. Christs satispassion ( Luthers terme) is our satisfaction, his sole satispassion our whole satisfaction.
but Canus as great a Bishop, and as learned as he, Says there is none. Christ satispassion (Luthers term) is our satisfaction, his sole satispassion our Whole satisfaction.
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It hath made us 〈 ◊ 〉 whole. By Christ Crucified, we are Iustified. I must end;
It hath made us 〈 ◊ 〉 Whole. By christ crucified, we Are Justified. I must end;
pn31 vhz vvn pno12 〈 sy 〉 j-jn. p-acp np1 vvn, pns12 vbr vvn. pns11 vmb vvi;
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Christ is 〈 ◊ ◊ ◊ 〉 Physitian indeede; verè medicus. Epip〈 … 〉 a right 〈 ◊ ◊ ◊ 〉 purged our sinne,
christ is 〈 ◊ ◊ ◊ 〉 physician indeed; verè medicus. Epip〈 … 〉 a right 〈 ◊ ◊ ◊ 〉 purged our sin,
np1 vbz 〈 sy sy sy 〉 n1 av; fw-la fw-la. np1 … 〉 dt n-jn 〈 sy sy sy 〉 vvn po12 n1,
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and made 〈 ◊ ◊ ◊ ◊ ◊ 〉 NONLATINALPHABET;
and made 〈 ◊ ◊ ◊ ◊ ◊ 〉;
cc vvd 〈 sy sy sy sy sy 〉;
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and he hath given us his Spirit, to 〈 ◊ 〉 and 〈 ◊ ◊ 〉 not sinne hereafter, the other part of 〈 ◊ ◊ ◊ 〉 vative.
and he hath given us his Spirit, to 〈 ◊ 〉 and 〈 ◊ ◊ 〉 not sin hereafter, the other part of 〈 ◊ ◊ ◊ 〉 vative.
cc pns31 vhz vvn pno12 po31 n1, pc-acp 〈 sy 〉 cc 〈 sy sy 〉 xx n1 av, dt j-jn n1 pp-f 〈 sy sy sy 〉 n-jn.
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THE PASSION OF OVR BLESSED SAVIOVR The fifth Sermon. PREACHED VPON GOOD-FRYDAY. MAT. 27. 4. Saying, I have sinned in betraying Innocent Blood.
THE PASSION OF OUR BLESSED SAVIOR The fifth Sermon. PREACHED UPON GOOD FRIDAY. MATHEW. 27. 4. Saying, I have sinned in betraying Innocent Blood.
dt n1 pp-f po12 j-vvn n1 dt ord n1. vvn p-acp np1. np1. crd crd vvg, pns11 vhb vvn p-acp vvg j-jn n1.
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THey are the words of that gracelesse and desperate Disciple, that betrayed our Lord Iesus; his confession of his Fact. An Office, fits his name; Iudas signifies confession: but of better Object;
THey Are the words of that graceless and desperate Disciple, that betrayed our Lord Iesus; his Confessi of his Fact. an Office, fits his name; Iudas signifies Confessi: but of better Object;
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Confession of Gods glory, not of Mans shame. For Confession is twofold, Dei & Rei, of Gods glory, or Mans guilt.
Confessi of God's glory, not of men shame. For Confessi is twofold, Dei & Rei, of God's glory, or men guilt.
n1 pp-f npg1 n1, xx pp-f ng1 n1. p-acp n1 vbz j, fw-la cc fw-la, pp-f npg1 n1, cc ng1 n1.
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Heere you have Confirentem Reum, the Confessour a Transgressour. A Fact Confest, Saying: confest first Generally, tis sinne, Peccavi, I have sinned.
Here you have Confirentem Reum, the Confessor a Transgressor. A Fact Confessed, Saying: confessed First Generally, this sin, Peccavi, I have sinned.
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Then specified, tis Treason, I have sinned in Betraying. The Object, a Iust Person; and the end, to Death; in betraying Innocent Blood.
Then specified, this Treason, I have sinned in Betraying. The Object, a Just Person; and the end, to Death; in betraying Innocent Blood.
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Saying, I have sinned, in betraying innocent Blood. Of these Particulars in their Order.Saying, I have sinned, in betraying innocent Blood. Of these Particulars in their Order.
vvg, pns11 vhb vvn, p-acp vvg j-jn n1. pp-f d n2-j p-acp po32 n1.
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Saying. Tis a chance, but some Popish Postiller observes in Iudas story the three parts of Penance; (twas not worth the while to search) Contrition, Confession, and Satisfaction.Saying. This a chance, but Some Popish Postiller observes in Iudas story the three parts of Penance; (it not worth the while to search) Contrition, Confessi, and Satisfaction.
vvg. pn31|vbz dt n1, cc-acp d j n1 vvz p-acp np1 n1 dt crd n2 pp-f n1; (pn31 xx j dt n1 pc-acp vvi) n1, n1, cc n1.
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And that, just marshald in that Ranke, which is required, Contrition first, in the verse before, He Repented himselfe.
And that, just marshalled in that Rank, which is required, Contrition First, in the verse before, He Repented himself.
cc d, av vvn p-acp d n1, r-crq vbz vvn, n1 ord, p-acp dt n1 a-acp, pns31 vvn px31.
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For there is Dolere in NONLATINALPHABET, that Terme implies sorrow. Then Confession, heerē, Peccavi, I have sinned. And Satisfaction in the next; he cast downe their money;
For there is Dolere in, that Term Implies sorrow. Then Confessi, heeren, Peccavi, I have sinned. And Satisfaction in the next; he cast down their money;
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full Restitution, all he had received, thirty peeces of silver. Three materials indeed, very requisite in Repentance: In show, all heere; but in show onely. His Contrition but NONLATINALPHABET;
full Restitution, all he had received, thirty Pieces of silver. Three materials indeed, very requisite in Repentance: In show, all Here; but in show only. His Contrition but;
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a word of sinistre sense, observed so by the learned. Surely, it was no godly sorrow, that ended so ungodlily in selfe-murther.
a word of sinister sense, observed so by the learned. Surely, it was no godly sorrow, that ended so ungodlily in self-murder.
dt n1 pp-f j n1, vvd av p-acp dt j. np1, pn31 vbds dx j n1, cst vvd av av-j p-acp n1.
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His Satisfaction perverse, made to the Priests and Elders, whom he had not wronged. Hee had wrought the Feat, and was worthy of the Fee.
His Satisfaction perverse, made to the Priests and Elders, whom he had not wronged. He had wrought the Feat, and was worthy of the Fee.
po31 n1 j, vvn p-acp dt n2 cc n2-jn, ro-crq pns31 vhd xx vvn. pns31 vhd vvn dt n1, cc vbds j pp-f dt n1.
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It was Christ, whom he had trespassed; hee should have recompensed him. And so is his Confession heere, perverse too; made onely to the Priests.
It was christ, whom he had trespassed; he should have recompensed him. And so is his Confessi Here, perverse too; made only to the Priests.
pn31 vbds np1, ro-crq pns31 vhd vvn; pns31 vmd vhi vvn pno31. cc av vbz po31 n1 av, j av; vvd av-j p-acp dt n2.
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Hee should have made it unto God also. But the Priests serve him accordingly; send him away with a Tu videris; his sinne concernes not them;
He should have made it unto God also. But the Priests serve him accordingly; send him away with a Tu videris; his sin concerns not them;
pns31 vmd vhi vvn pn31 p-acp np1 av. p-acp dt n2 vvb pno31 av-vvg; vvb pno31 av p-acp dt fw-la fw-la; po31 n1 vvz xx pno32;
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let him looke to that himselfe.
let him look to that himself.
vvb pno31 vvi p-acp cst px31.
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Haply had he gone to Christ, confest to him, he had beene pardoned, Saint Ambrose saith.
Haply had he gone to christ, confessed to him, he had been pardoned, Saint Ambrose Says.
av vhd pns31 vvn p-acp np1, vvn p-acp pno31, pns31 vhd vbn vvn, n1 np1 vvz.
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Haply? nay certainely, had he gone to him.
Haply? nay Certainly, had he gone to him.
av? uh-x av-j, vhd pns31 vvn p-acp pno31.
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Why should he doubt? To how many had he heard him say, Thy sinnes are forgiven thee.
Why should he doubt? To how many had he herd him say, Thy Sins Are forgiven thee.
q-crq vmd pns31 vvi? p-acp c-crq d vhd pns31 vvn pno31 vvi, po21 n2 vbr vvn pno21.
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Saying. See how workes of darkenesse, needs will come to light. Sinne is so lightly done in the darke. This was:Saying. See how works of darkness, needs will come to Light. Sin is so lightly done in the dark. This was:
vvg. vvb c-crq n2 pp-f n1, av vmb vvi pc-acp vvi. n1 vbz av av-j vdn p-acp dt j. d vbds:
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faine to worke his feat by Torchlight and Lanthornes. Nor must the People know When, or Where, for feare they stoned them.
feign to work his feat by Torchlight and Lanthorns. Nor must the People know When, or Where, for Fear they stoned them.
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Albeit this Act needed no great reveiling in this respect: It had Witnesses enough.
Albeit this Act needed no great reveiling in this respect: It had Witnesses enough.
cs d n1 vvd dx j vvg p-acp d n1: pn31 vhd n2 av-d.
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His Orall Confession was rather wrested from him, partly to justify Gods instant Iudgement on him;
His Oral Confessi was rather wrested from him, partly to justify God's instant Judgement on him;
po31 j n1 vbds av-c vvn p-acp pno31, av pc-acp vvi npg1 j-jn n1 p-acp pno31;
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partly to Testifie his Innocency, whom he had betrayed, and to terrifie the Priests, who had persecuted the Iust. Howsoever;
partly to Testify his Innocency, whom he had betrayed, and to terrify the Priests, who had persecuted the Just Howsoever;
av pc-acp vvi po31 n1, ro-crq pns31 vhd vvn, cc pc-acp vvi dt n2, r-crq vhd vvn dt n1 c-acp;
(26) sermon (DIV1)
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4544
God will have sinners to be NONLATINALPHABET, their owne Detectors. The inward Evidence of guilty Conscience shall not suffice, their Tongue shall tell it out;
God will have Sinners to be, their own Detectors. The inward Evidence of guilty Conscience shall not suffice, their Tongue shall tell it out;
np1 vmb vhi n2 pc-acp vbi, po32 d n2. dt j n1 pp-f j n1 vmb xx vvi, po32 n1 vmb vvi pn31 av;
(26) sermon (DIV1)
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and ex ore tuo, their owne mouthes shall sentence them.
and ex over tuo, their own mouths shall sentence them.
cc fw-la n1 fw-la, po32 d n2 vmb vvi pno32.
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Non Praeses, non Populus, Pilate arraignes him not, the People accuse him not, saith Saint Ambrose; he is NONLATINALPHABET, Saint Pauls terme, his owne Condemner.Non Praeses, non Populus, Pilate arraigns him not, the People accuse him not, Says Saint Ambrose; he is, Saint Paul's term, his own Condemner.
fw-fr np1, fw-fr fw-la, np1 n2-jn pno31 xx, dt n1 vvb pno31 xx, vvz n1 np1; pns31 vbz, n1 npg1 vvb, po31 d n1.
(26) sermon (DIV1)
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That Mouth, which served before to betray Christ, must serve now to bewray Iudas; must cry, Peccavi, I have sinned;
That Mouth, which served before to betray christ, must serve now to bewray Iudas; must cry, Peccavi, I have sinned;
cst n1, r-crq vvd a-acp pc-acp vvi np1, vmb vvi av pc-acp vvi np1; vmb vvi, fw-la, pns11 vhb vvn;
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the next thing in my Text. Iudas speakes: what ist, he saith? Peccavi, I have sinned.
the next thing in my Text. Iudas speaks: what is't, he Says? Peccavi, I have sinned.
dt ord n1 p-acp po11 np1 np1 vvz: r-crq vbz|pn31, pns31 vvz? fw-la, pns11 vhb vvn.
(26) sermon (DIV1)
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4549
Durus Sermo, tis a hard saying:Durus Sermon, this a hard saying:
np1 np1, pn31|vbz dt j n-vvg:
(26) sermon (DIV1)
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hardly will one Accuse himselfe, especially in Publico, in open Audience, as it is likely he does heere, at a Session of Priests and Elders.
hardly will one Accuse himself, especially in Publico, in open Audience, as it is likely he does Here, At a Session of Priests and Elders.
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What one Malefactour almost of an hundred, but pleades, Not Guilty. But an hainous sinne God will have uttered, even by the sinners selfe;
What one Malefactor almost of an hundred, but pleads, Not Guilty. But an heinous sin God will have uttered, even by the Sinners self;
q-crq crd n1 av pp-f dt crd, cc-acp vvz, xx j. p-acp dt j n1 np1 vmb vhi vvn, av p-acp dt ng1 n1;
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4552
his owne Mouth shall say, Peccavi. Sermo durus, but verus, a hard saying, but a true in Iudas mouth, NONLATINALPHABET,
his own Mouth shall say, Peccavi. Sermon Durus, but verus, a hard saying, but a true in Iudas Mouth,,
po31 d n1 vmb vvi, fw-la. np1 fw-la, p-acp fw-la, dt j n-vvg, cc-acp dt j p-acp np1 n1,,
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but not NONLATINALPHABET, not a lyer, though a theife.
but not, not a liar, though a thief.
cc-acp xx, xx dt n1, cs dt n1.
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Hee had sinned indeed, Horribile Crimen, Saint Cyrils terme, a fearefull sinne excellens malignitas, Nicephorus censure, a superlative wickednesse, opus damnabile, a damnable act, Augustine, a sinne out of measure sinnefull.
He had sinned indeed, Horribile Crimen, Faint Cyril's term, a fearful sin excellens malignitas, Nicephorus censure, a superlative wickedness, opus damnabile, a damnable act, Augustine, a sin out of measure sinful.
pns31 vhd vvn av, fw-la fw-la, j n2 vvi, dt j n1 fw-la fw-la, np1 n1, dt j n1, fw-la fw-la, dt j n1, np1, dt n1 av pp-f n1 j.
(26) sermon (DIV1)
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4555
Latomus saith, a Lovanist, light sinnes need not Confession; thats for mortall sinnes onely. Wicked divinity.Latomus Says, a Lovanist, Light Sins need not Confessi; thats for Mortal Sins only. Wicked divinity.
np1 vvz, dt n1, j n2 vvb xx n1; d|vbz p-acp j-jn n2 av-j. j n1.
(26) sermon (DIV1)
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But yet even by his Rule, Iudas must cry, Peccavi. If ever was any mortall sinne, his was.
But yet even by his Rule, Iudas must cry, Peccavi. If ever was any Mortal sin, his was.
p-acp av av p-acp po31 n1, np1 vmb vvi, fw-la. cs av vbds d j-jn n1, po31 vbds.
(26) sermon (DIV1)
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The more, for that he was forewarnd of it by Christ, forewarnd often.
The more, for that he was forewarned of it by christ, forewarned often.
dt av-dc, c-acp cst pns31 vbds vvn pp-f pn31 p-acp np1, vvn av.
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4558
Peter was forewarnd too, but once onely, Christ had said many times in Iudas hearing, the Sonne of Man shall be betraied; Peter was forewarned too, but once only, christ had said many times in Iudas hearing, the Son of Man shall be betrayed;
np1 vbds vvn av, cc-acp a-acp av-j, np1 vhd vvn d n2 p-acp np1 vvg, dt n1 pp-f n1 vmb vbi vvn;
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and againe, the Sonne of Man shall be betraied: and againe, he that dippes with me in the dish, shall betray mee;
and again, the Son of Man shall be betrayed: and again, he that dippes with me in the dish, shall betray me;
cc av, dt n1 pp-f n1 vmb vbi vvn: cc av, pns31 cst vvz p-acp pno11 p-acp dt n1, vmb vvi pno11;
(26) sermon (DIV1)
507
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4560
Yet Iudas is not toucht, is rather impudent, and askes, Master is it I? Well may one so wicked, cry Peccavi, I have sinned.
Yet Iudas is not touched, is rather impudent, and asks, Master is it I? Well may one so wicked, cry Peccavi, I have sinned.
av np1 vbz xx vvn, vbz av-c j, cc vvz, n1 vbz pn31 pns11? av vmb pi av j, vvb fw-la, pns11 vhb vvn.
(26) sermon (DIV1)
507
Page 171
4561
Iob cryed Peccavi, a just man, David did, an holy Prophet, cryed it often. What cite I Saints? Balaam did, Achan did, Saul did thrice; yea Pharaoh did, an Heathen.Job cried Peccavi, a just man, David did, an holy Prophet, cried it often. What Cite I Saints? balaam did, achan did, Saul did thrice; yea Pharaoh did, an Heathen.
np1 vvd fw-la, dt j n1, np1 vdd, dt j n1, vvd pn31 av. q-crq vvb pns11 n2? np1 vdd, np1 vdd, np1 vdd av; uh np1 vdd, dt j-jn.
(26) sermon (DIV1)
507
Page 172
4562
Tis the cry of all Penitents, of them All, but not of them onely. Desperates cry it too.
This the cry of all Penitents, of them All, but not of them only. Desperates cry it too.
pn31|vbz dt n1 pp-f d n2-jn, pp-f pno32 d, cc-acp xx pp-f pno32 av-j. n2-j vvb pn31 av.
(26) sermon (DIV1)
507
Page 172
4563
Agnosci oportet, cui vis ignosci, saith Saint Austin, what thou wouldest God should pardon, thou must first confesse.Agnosci oportet, cui vis ignosci, Says Saint Austin, what thou Wouldst God should pardon, thou must First confess.
np1 fw-la, fw-la fw-fr fw-la, vvz n1 np1, r-crq pns21 vmd2 np1 vmd vvi, pns21 vmb ord vvi.
(26) sermon (DIV1)
507
Page 172
4564
Thats the cause of the true Penitents cry, one cause.
Thats the cause of the true Penitents cry, one cause.
d|vbz dt n1 pp-f dt j n2-jn vvb, crd n1.
(26) sermon (DIV1)
507
Page 172
4565
But the NONLATINALPHABET S. Chrysostomes terme, the prick of conscience, the sharpe sting of a bad conscience forceth confession from the wicked.
But the S. Chrysostomes term, the prick of conscience, the sharp sting of a bad conscience forceth Confessi from the wicked.
p-acp dt np1 npg1 vvb, dt n1 pp-f n1, dt j n1 pp-f dt j n1 vvz n1 p-acp dt j.
(26) sermon (DIV1)
507
Page 172
4566
No rack, no torture like to it. Conscience the soules stomack: commit the secret of thy sinne to it; it will regest it.
No rack, no torture like to it. Conscience the Souls stomach: commit the secret of thy sin to it; it will regest it.
dx n1, dx n1 av-j p-acp pn31. n1 dt ng1 n1: vvb dt n-jn pp-f po21 n1 p-acp pn31; pn31 vmb vvi pn31.
(26) sermon (DIV1)
507
Page 172
4567
Well doth one liken sinne to choler, and confession to casting;
Well does one liken sin to choler, and Confessi to casting;
n1 vdz pi vvi n1 p-acp n1, cc n1 p-acp vvg;
(26) sermon (DIV1)
507
Page 172
4568
'tis Clemens Romanus. Sinne like the booke, which S. Iohn ate in the Revelation, is sweete in the mouth, but bitter in the belly:
it's Clemens Romanus. Sin like the book, which S. John ate in the Revelation, is sweet in the Mouth, but bitter in the belly:
pn31|vbz np1 jp. n1 av-j dt n1, r-crq n1 np1 vvd p-acp dt n1, vbz j p-acp dt n1, cc-acp j p-acp dt n1:
(26) sermon (DIV1)
507
Page 172
4569
so bitter to the conscience, the soules belly, that it needs must up againe. And indeed S. Peter calls Simons sinne, Act. 8. NONLATINALPHABET, Choler or Gall;
so bitter to the conscience, the Souls belly, that it needs must up again. And indeed S. Peter calls Simons sin, Act. 8., Choler or Gall;
av j p-acp dt n1, dt ng1 n1, cst pn31 vvz vmb a-acp av. cc av n1 np1 vvz np1 n1, n1 crd, n1 cc n1;
(26) sermon (DIV1)
507
Page 172
4570
It will crave either regestion, or egestion, out it must. 'Tis Gods potion to the faithfull;
It will crave either regestion, or egestion, out it must. It's God's potion to the faithful;
pn31 vmb vvi d n1, cc n1, av pn31 vmb. pn31|vbz ng1 n1 p-acp dt j;
(26) sermon (DIV1)
507
Page 172
4571
but the Devils vomit to the desperate:
but the Devils vomit to the desperate:
cc-acp dt ng1 n1 p-acp dt j:
(26) sermon (DIV1)
507
Page 172
4572
in the one, to the recovery of their health, in the other to the discovery of their shame.
in the one, to the recovery of their health, in the other to the discovery of their shame.
p-acp dt pi, p-acp dt n1 pp-f po32 n1, p-acp dt j-jn p-acp dt n1 pp-f po32 n1.
(26) sermon (DIV1)
507
Page 172
4573
Confession common, both to the righteous and ungodly; both meete in Peccavi; but differ in the cause;
Confessi Common, both to the righteous and ungodly; both meet in Peccavi; but differ in the cause;
n1 j, av-d p-acp dt j cc j; d vvb p-acp fw-la; p-acp vvi p-acp dt n1;
(26) sermon (DIV1)
508
Page 172
4575
The wicked man, even when he sinnes, knowes he does wickedly: his conscience plaies Iudex then, condemnes his sinne even in the Act:
The wicked man, even when he Sins, knows he does wickedly: his conscience plays Judge then, condemns his sin even in the Act:
dt j n1, av c-crq pns31 n2, vvz pns31 vdz av-j: po31 n1 n2 np1 av, vvz po31 n1 av p-acp dt n1:
(26) sermon (DIV1)
508
Page 172
4576
but yet hee sayes softly ▪ Quis videbit, who shall see it? But being done, his conscience travailes;
but yet he Says softly ▪ Quis videbit, who shall see it? But being done, his conscience travails;
cc-acp av pns31 vvz av-j ▪ fw-la fw-la, r-crq vmb vvi pn31? p-acp vbg vdn, po31 n1 vvz;
(26) sermon (DIV1)
508
Page 172
4577
shee must die, or be delivered. The Iudex will play Index then. Sinne is the Devils shaft:
she must die, or be Delivered. The Judge will play Index then. Sin is the Devils shaft:
pns31 vmb vvi, cc vbi vvn. dt np1 vmb vvi n1 av. n1 vbz dt ng1 n1:
(26) sermon (DIV1)
508
Page 172
4578
tis in the conscience, as an arrow in the thigh; there is no ease, till it be out.
this in the conscience, as an arrow in the thigh; there is no ease, till it be out.
pn31|vbz p-acp dt n1, c-acp dt n1 p-acp dt n1; pc-acp vbz dx n1, c-acp pn31 vbb av.
(26) sermon (DIV1)
508
Page 172
4579
The devills fiery dart, it burnes, till it bewray it. Conscience, a good counsellor, but a bad counsell keeper. To end this;
The Devils fiery dart, it burns, till it bewray it. Conscience, a good Counsellor, but a bad counsel keeper. To end this;
dt ng1 j n1, pn31 vvz, c-acp pn31 vvb pn31. n1, dt j n1, cc-acp dt j n1 n1. pc-acp vvi d;
(26) sermon (DIV1)
508
Page 172
4580
Peccavi, I have sinned? said I sermo verus, a true saying? Why? Iudas treason was Gods owne worke, Act. 2. 23. It is true, God as well as Iudas did tradere, deliver Christ, Rom. 8. 32. the act of both alike in generall.Peccavi, I have sinned? said I sermon verus, a true saying? Why? Iudas treason was God's own work, Act. 2. 23. It is true, God as well as Iudas did Tradere, deliver christ, Rom. 8. 32. the act of both alike in general.
fw-la, pns11 vhb vvn? vvd pns11 n1 fw-la, dt j n-vvg? q-crq? np1 n1 vbds npg1 vvi n1, n1 crd crd pn31 vbz j, np1 c-acp av c-acp np1 vdd n1, vvb np1, np1 crd crd dt n1 pp-f d av-j p-acp n1.
(26) sermon (DIV1)
509
Page 172
4581
But Gods traditio was not talis in specie; 'tis a schoole distinction too, and to my seeming sound.
But God's Tradition was not Talis in specie; it's a school distinction too, and to my seeming found.
p-acp ng1 fw-la vbds xx fw-la p-acp fw-la; pn31|vbz dt n1 n1 av, cc p-acp po11 j-vvg n1.
(26) sermon (DIV1)
509
Page 172
4582
Gods traditio was but datio, So God loved the world, saies Christ, that he gave his Sonne.
God's Tradition was but datio, So God loved the world, Says christ, that he gave his Son.
npg1 fw-la vbds p-acp fw-la, av np1 vvd dt n1, vvz np1, cst pns31 vvd po31 n1.
(26) sermon (DIV1)
509
Page 172
4583
But Iudas Traditio was Proditio, a betraying him.
But Iudas Tradition was Proditio, a betraying him.
p-acp np1 fw-la vbds np1, dt vvg pno31.
(26) sermon (DIV1)
509
Page 172
4584
God to give his Son, who wil say, that is sin? But Judas to betray his Lord, who will doubt,
God to give his Son, who will say, that is since? But Judas to betray his Lord, who will doubt,
np1 pc-acp vvi po31 n1, r-crq vmb vvi, cst vbz n1? p-acp np1 p-acp vvb po31 n1, r-crq vmb vvi,
(26) sermon (DIV1)
509
Page 172
4585
but that was sinne? For in Re una, quam fecerunt, non est causa una qua fecerunt, saith S. Augustin. That God would give him, was his admirable love;
but that was sin? For in Re una, quam fecerunt, non est causa una qua fecerunt, Says S. Augustin. That God would give him, was his admirable love;
cc-acp cst vbds n1? p-acp p-acp fw-mi fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1. cst np1 vmd vvi pno31, vbds po31 j n1;
(26) sermon (DIV1)
509
Page 172
4586
that Iudas would betray him, was his execrable lewdnesse. 'Twas Gods NONLATINALPHABET, his love of Man, made him to give him:
that Iudas would betray him, was his execrable Lewdness. 'Twas God's, his love of Man, made him to give him:
cst np1 vmd vvi pno31, vbds po31 j n1. pn31|vbds npg1, po31 n1 pp-f n1, vvd pno31 pc-acp vvi pno31:
(26) sermon (DIV1)
509
Page 172
4587
'twas Iudas NONLATINALPHABET, his love of Money moov'd him to betray him.
'twas Iudas, his love of Money moved him to betray him.
pn31|vbds np1, po31 n1 pp-f n1 vvd pno31 pc-acp vvi pno31.
(26) sermon (DIV1)
509
Page 172
4588
That is the next point in my Text, Peccavi tradens, I have sinned in betraying him. Iudas hath sinned;
That is the next point in my Text, Peccavi tradens, I have sinned in betraying him. Iudas hath sinned;
cst vbz dt ord n1 p-acp po11 n1, fw-la fw-la, pns11 vhb vvn p-acp vvg pno31. np1 vhz vvn;
(26) sermon (DIV1)
509
Page 172
4589
what hath he done? His sinne is Traditio, a Betraying. This sinne is the subject of Iudas confession; I have sinned in betraying.
what hath he done? His sin is Tradition, a Betraying. This sin is the Subject of Iudas Confessi; I have sinned in betraying.
r-crq vhz pns31 vdn? po31 n1 vbz fw-la, dt vvg. d n1 vbz dt n-jn pp-f np1 n1; pns11 vhb vvn p-acp vvg.
(26) sermon (DIV1)
510
Page 172
4590
A sinne, that fits his second name, as confession did his first; Iudas a Confessor, Iscarioth a Betrayer.
A sin, that fits his second name, as Confessi did his First; Iudas a Confessor, Iscariot a Betrayer.
dt n1, cst vvz po31 ord n1, c-acp n1 vdd po31 ord; np1 dt n1, np1 dt n1.
(26) sermon (DIV1)
510
Page 172
4591
Tis so Etymoligis'd, a man of Bribes, of Rewards: For his traditio was venditio, hee sold Christ for money.
This so Etymoligised, a man of Bribes, of Rewards: For his Tradition was venditio, he sold christ for money.
pn31|vbz av vvn, dt n1 pp-f n2, pp-f n2: c-acp png31 fw-la vbds fw-la, pns31 vvd np1 p-acp n1.
(26) sermon (DIV1)
510
Page 172
4592
He would undertake to deliver him to the Priests, but not for nought. Quid mihi dabitis? First, what will they give him? 'Tis not infidelitie:
He would undertake to deliver him to the Priests, but not for nought. Quid mihi dabitis? First, what will they give him? It's not infidelity:
pns31 vmd vvi pc-acp vvi pno31 p-acp dt n2, cc-acp xx p-acp pix. fw-la fw-la fw-la? ord, r-crq vmb pns32 vvi pno31? pn31|vbz xx n1:
(26) sermon (DIV1)
510
Page 173
4593
that was one sinne in him;
that was one sin in him;
cst vbds crd n1 p-acp pno31;
(26) sermon (DIV1)
511
Page 173
4594
non prodidisset, si credidisset, saies Bellarmine, had hee beleeved in Christ, he would not have betrayed Christ. Not Theft:non prodidisset, si credidisset, Says Bellarmine, had he believed in christ, he would not have betrayed christ. Not Theft:
fw-fr fw-la, fw-la fw-la, vvz np1, vhd pns31 vvn p-acp np1, pns31 vmd xx vhi vvn np1. xx n1:
(26) sermon (DIV1)
511
Page 173
4595
S. Iohn calls him a Theefe. Not dissimulation; Clemens calls him an Hyppocrite. Not envie; hee grudged, such pretious oyntment should be spent on Christ.
S. John calls him a Thief. Not dissimulation; Clemens calls him an Hypocrite. Not envy; he grudged, such precious ointment should be spent on christ.
n1 np1 vvz pno31 dt n1. xx n1; np1 vvz pno31 dt n1. xx vvi; pns31 vvd, d j n1 vmd vbi vvn p-acp np1.
(26) sermon (DIV1)
511
Page 173
4596
Tis treachery, a sinne you heard before how censured:
This treachery, a sin you herd before how censured:
pn31|vbz n1, dt n1 pn22 vvd a-acp c-crq vvn:
(26) sermon (DIV1)
511
Page 173
4597
held even by Heathens NONLATINALPHABET, the grandest of all crimes, saies Dionys. Halicarn. peerd by Plato even to sacriledge: the divells sinne;
held even by heathens, the grandest of all crimes, Says Dionys Halicarn. peerd by Plato even to sacrilege: the Devils sin;
vvd av p-acp n2-jn, dt vv2 pp-f d n2, vvz np1 np1. vvn p-acp np1 av p-acp n1: dt ng1 n1;
(26) sermon (DIV1)
511
Page 173
4598
Iudas for it call'd a devill, by Christs selfe. Gesse the crime by the paine; a Roman in Dionysius story drawne for it in peeces by wilde Horses.Iudas for it called a Devil, by Christ self. Gesse the crime by the pain; a Roman in Dionysius story drawn for it in Pieces by wild Horses.
np1 p-acp pn31 vvd dt n1, p-acp npg1 n1. np1 dt n1 p-acp dt n1; dt njp p-acp np1 n1 vvn p-acp pn31 p-acp n2 p-acp j n2.
(26) sermon (DIV1)
511
Page 173
4599
Iudas in the guilt of it hanges himselfe: in this verse his owne Accuser, in the next his owne Executioner.Iudas in the guilt of it hangs himself: in this verse his own Accuser, in the next his own Executioner.
np1 p-acp dt n1 pp-f pn31 vvz px31: p-acp d n1 po31 d n1, p-acp dt ord po31 d n1.
(26) sermon (DIV1)
511
Page 173
4600
Nay, vengeance would not leave him so. That death he merited as a Theefe. Like Corah, and his Complices, the Treacher must not die the death of other sinners;
Nay, vengeance would not leave him so. That death he merited as a Thief. Like Corah, and his Accomplices, the Treacher must not die the death of other Sinners;
uh-x, n1 vmd xx vvi pno31 av. cst n1 pns31 vvd p-acp dt n1. j np1, cc po31 n2, dt n1 vmb xx vvi dt n1 pp-f j-jn n2;
(26) sermon (DIV1)
511
Page 173
4601
God will make a new thing: Iudas shall burst, and his bowels shall gush out.
God will make a new thing: Iudas shall burst, and his bowels shall gush out.
np1 vmb vvi dt j n1: np1 vmb vvi, cc po31 n2 vmb vvi av.
(26) sermon (DIV1)
511
Page 173
4602
His mouth, sceleratum Os, S. Cyprians terme, his wicked mouth had kist Christs face, that face, which Angels had long longd to looke on, twas not fit his impious soule should passe that way.
His Mouth, sceleratum Os, S. Cyprians term, his wicked Mouth had kissed Christ face, that face, which Angels had long longed to look on, it not fit his impious soul should pass that Way.
po31 n1, fw-la fw-la, n1 njp2 vvi, po31 j n1 vhd vvn npg1 n1, cst n1, r-crq n2 vhd av-j vvn pc-acp vvi a-acp, pn31|vbds xx vvi po31 j n1 vmd vvi d n1.
(26) sermon (DIV1)
511
Page 173
4603
He let in Sathan by his Soppe; and his guest burst forth with his soule through his belly. This was Iudasses sin, Treacherie.
He let in Sathan by his Sop; and his guest burst forth with his soul through his belly. This was Judases since, Treachery.
pns31 vvd p-acp np1 p-acp po31 n1; cc po31 n1 vvd av p-acp po31 n1 p-acp po31 n1. d vbds np1 n1, n1.
(26) sermon (DIV1)
511
Page 173
4604
His surname, ever cald before Iudas Iscariot, changd for it, and he cald ever after, Iudas the Traitor. Such a sinne,
His surname, ever called before Iudas Iscariot, changed for it, and he called ever After, Iudas the Traitor. Such a sin,
po31 n1, av vvn p-acp np1 np1, vvn p-acp pn31, cc pns31 vvd av a-acp, np1 dt n1. d dt n1,
(26) sermon (DIV1)
512
Page 173
4605
as better he never had beene borne, better a Milstone had beene hanged about his necke,
as better he never had been born, better a Millstone had been hanged about his neck,
c-acp j pns31 av-x vhd vbn vvn, jc dt n1 vhd vbn vvn p-acp po31 n1,
(26) sermon (DIV1)
512
Page 173
4606
and hee throwne into the Sea, then have committed it.
and he thrown into the Sea, then have committed it.
cc pns31 vvn p-acp dt n1, av vhb vvn pn31.
(26) sermon (DIV1)
512
Page 173
4607
The Church though very chary in censuring the dead, hath made no dainty to define of him,
The Church though very chary in censuring the dead, hath made no dainty to define of him,
dt n1 c-acp av j p-acp vvg dt j, vhz vvn dx j pc-acp vvi pp-f pno31,
(26) sermon (DIV1)
512
Page 173
4608
as of a reprobate & damned man.
as of a Reprobate & damned man.
c-acp pp-f dt n-jn cc j-vvn n1.
(26) sermon (DIV1)
512
Page 173
4609
Hath it not Christs warrant? himselfe had stild him the child of perdition. A fearefull name,
Hath it not Christ warrant? himself had styled him the child of perdition. A fearful name,
vhz pn31 xx npg1 n1? px31 vhd vvn pno31 dt n1 pp-f n1. dt j n1,
(26) sermon (DIV1)
512
Page 173
4610
and given to none, but to Antichrist; and him. Both are Iscariots, men of Treachery: and God hath sentenc't both;
and given to none, but to Antichrist; and him. Both Are Iscariots, men of Treachery: and God hath sentenced both;
cc vvn p-acp pix, cc-acp pc-acp np1; cc pno31. av-d vbr n2, n2 pp-f n1: cc np1 vhz vvn d;
(26) sermon (DIV1)
512
Page 173
4611
that Iscariot, that is, Homo traditionis should be Filius perditionis, the wicked treacher should have reward in Hell.
that Iscariot, that is, Homo traditionis should be Filius perditionis, the wicked treacher should have reward in Hell.
cst np1, cst vbz, fw-la fw-la vmd vbi fw-la fw-la, dt j n1 vmd vhi n1 p-acp n1.
(26) sermon (DIV1)
512
Page 173
4612
That is his NONLATINALPHABET, the treachers proper place, Act. 1. 25. Peters sinne great, to deny Christ, a sinne worthy of bitter teares:
That is his, the treachers proper place, Act. 1. 25. Peter's sin great, to deny christ, a sin worthy of bitter tears:
cst vbz po31, dt n2 j n1, n1 crd crd npg1 vvb j, pc-acp vvi np1, dt n1 j pp-f j n2:
(26) sermon (DIV1)
512
Page 173
4613
but a moate to this Beame, to betray Christ: but a little Gnat to this Camell sinne.
but a moat to this Beam, to betray christ: but a little Gnat to this Camel sin.
cc-acp dt n1 p-acp d n1, p-acp vvb np1: p-acp dt j n1 p-acp d n1 n1.
(26) sermon (DIV1)
512
Page 173
4614
For that of Peters was but of weakenesse; this of Iudas of most malitious wickednesse. A strange sinne of such a subject;
For that of Peter's was but of weakness; this of Iudas of most malicious wickedness. A strange sin of such a Subject;
p-acp d pp-f npg1 vbds cc-acp pp-f n1; d pp-f np1 pp-f ds j n1. dt j n1 pp-f d dt n-jn;
(26) sermon (DIV1)
512
Page 173
4636
as Ioab did to Amasa, art thou in health my brother? and thrusts him into the belly.
as Ioab did to Amasa, art thou in health my brother? and thrusts him into the belly.
c-acp np1 vdd p-acp np1, vb2r pns21 p-acp n1 po11 n1? cc vvz pno31 p-acp dt n1.
(26) sermon (DIV1)
515
Page 174
4615
a Disciple a Betrayer? that had both baptizd and preacht, Saint Austin saies; a worker of Miracles, even a caster out of Divells. A Disciple? an Apostle;
a Disciple a Betrayer? that had both baptized and preached, Saint Austin Says; a worker of Miracles, even a caster out of Devils. A Disciple? an Apostle;
dt n1 dt n1? cst vhd av-d vvn cc vvd, n1 np1 vvz; dt n1 pp-f n2, av dt n1 av pp-f n2. dt n1? dt n1;
(26) sermon (DIV1)
513
Page 173
4616
yea some have made him an Evangelist, some Hereticks in Irenaeus. This man commit this sinne! Such a sinne, that the Gospel saies, the Divell entred into him for the doing of this act.
yea Some have made him an Evangelist, Some Heretics in Irnaeus. This man commit this sin! Such a sin, that the Gospel Says, the devil entered into him for the doing of this act.
uh d vhb vvn pno31 dt np1, d n2 p-acp np1. d n1 vvi d n1! d dt n1, cst dt n1 vvz, dt n1 vvd p-acp pno31 p-acp dt vdg pp-f d vvi.
(26) sermon (DIV1)
513
Page 173
4617
In his envy, in his theft, and what other sinnes Iudas was subject to, was not Sathan in him then? surely he was, as well as in this.
In his envy, in his theft, and what other Sins Iudas was Subject to, was not Sathan in him then? surely he was, as well as in this.
p-acp po31 n1, p-acp po31 n1, cc r-crq j-jn n2 np1 vbds j-jn p-acp, vbds xx np1 p-acp pno31 av? av-j pns31 vbds, c-acp av c-acp p-acp d.
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But because this sinne was so egregious, so prodigious; the Evangelist saies it of this onely. Nor so alone;
But Because this sin was so egregious, so prodigious; the Evangelist Says it of this only. Nor so alone;
cc-acp c-acp d n1 vbds av j, av j; dt np1 vvz pn31 pp-f d j. ccx av av-j;
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but Christ (you heard) cald him a Divell. He that cast Devils out of others, hath one in himselfe: nay is one himselfe.
but christ (you herd) called him a devil. He that cast Devils out of Others, hath one in himself: nay is one himself.
cc-acp np1 (pn22 vvd) vvd pno31 dt n1. pns31 cst vvd ng1 av pp-f n2-jn, vhz pi p-acp px31: uh vbz pi px31.
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Nay the Agent makes makes the Act more odious yet.
Nay the Agent makes makes the Act more odious yet.
uh dt n1 vvz vvz dt n1 av-dc j av.
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Not a Pharisee, not a Scribe, not an Herodian, but unus vestrum, one of you, saith Christ.
Not a Pharisee, not a Scribe, not an Herodian, but Unus Vestrum, one of you, Says christ.
xx dt np1, xx dt vvi, xx dt jp, cc-acp fw-la fw-la, crd pp-f pn22, vvz np1.
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Necessarius Adversarius, NONLATINALPHABET, his fellow at board his adversary. David notes it in the spirit of prophesie, as the Fathers conster it;Necessary Adversarius,, his fellow At board his adversary. David notes it in the Spirit of prophesy, as the Father's construe it;
np1 np1,, po31 n1 p-acp n1 po31 n1. np1 vvz pn31 p-acp dt n1 pp-f vvb, c-acp dt n2 vvi pn31;
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Christs friend, his familiar, that ate of his bread, heard his Sermons, saw his wonders: thats not so much, multitudes did so:
Christ friend, his familiar, that ate of his bred, herd his Sermons, saw his wonders: thats not so much, Multitudes did so:
npg1 n1, po31 j-jn, cst vvd pp-f po31 n1, vvd po31 n2, vvd po31 n2: d|vbz xx av av-d, n2 vdd av:
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of his Table, sat with him;
of his Table, sat with him;
pp-f po31 n1, vvd p-acp pno31;
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of his Messe, dipt in the same dish with him, against him to lift his heele!
of his Mess, dipped in the same dish with him, against him to lift his heel!
pp-f po31 n1, vvn p-acp dt d n1 p-acp pno31, p-acp pno31 pc-acp vvi po31 n1!
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To whom Christ had beene so kind;
To whom christ had been so kind;
p-acp ro-crq np1 vhd vbn av j;
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I will not say heald his mother of a Palsie, his father of a Leprosie, thats Apocryphall:
I will not say healed his mother of a Palsy, his father of a Leprosy, thats Apocryphal:
pns11 vmb xx vvi vvd po31 n1 pp-f dt n1, po31 n1 pp-f dt n1, d|vbz j:
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but bore with many sinnes in him, theft, envie, incest too; S. Austin saies, he lay with his owne mother; but that too is Apocryphall;
but boar with many Sins in him, theft, envy, Incest too; S. Austin Says, he lay with his own mother; but that too is Apocryphal;
cc-acp vvd p-acp d n2 p-acp pno31, n1, vvi, n1 av; n1 np1 vvz, pns31 vvd p-acp po31 d n1; cc-acp cst av vbz j;
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made him his treasurer, graced him next to S. Peter, S. Austins note too, kissed him, washed his feete, gave him his owne body, even that very evening;
made him his treasurer, graced him next to S. Peter, S. Austins note too, kissed him, washed his feet, gave him his own body, even that very evening;
vvd pno31 po31 n1, vvd pno31 ord p-acp n1 np1, np1 npg1 vvb av, vvd pno31, vvd po31 n2, vvd pno31 po31 d n1, av cst j n1;
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Quid facis Iuda? saies that Father;Quid facis Iuda? Says that Father;
fw-la fw-la np1? vvz d n1;
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what meant this gracelesse shamelesse man, this Man? this monster to betray his Lord? his Saviour? to sell his body, that came to buy his soule.
what meant this graceless shameless man, this Man? this monster to betray his Lord? his Saviour? to fell his body, that Come to buy his soul.
r-crq vvd d j j n1, d n1? d n1 pc-acp vvi po31 n1? po31 n1? pc-acp vvi po31 n1, cst vvd pc-acp vvi po31 n1.
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Adde to this ingratitude, his hypocrisie, to this impious ingratitude his impudent hypocrisie.
Add to this ingratitude, his hypocrisy, to this impious ingratitude his impudent hypocrisy.
vvb p-acp d n1, po31 n1, p-acp d j n1 po31 j n1.
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Although he had proffered his service to the Priests, and had received his pay for it, attended but opportunity to doe the deede,
Although he had proffered his service to the Priests, and had received his pay for it, attended but opportunity to do the deed,
cs pns31 vhd vvn po31 n1 p-acp dt n2, cc vhd vvn po31 n1 p-acp pn31, vvd p-acp n1 pc-acp vdi dt n1,
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yet like the Harlot in the Proverbs, shee eates and wipes her mouth, and saies, shee hath done nothing, so can he braze his brow,
yet like the Harlot in the Proverbs, she eats and wipes her Mouth, and Says, she hath done nothing, so can he braze his brow,
av av-j dt n1 p-acp dt n2, pns31 vvz cc vvz po31 n1, cc vvz, pns31 vhz vdn pix, av vmb pns31 vvi po31 n1,
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and aske with the rest, Master is it I? At the very act hee comes with complement,
and ask with the rest, Master is it I? At the very act he comes with compliment,
cc vvi p-acp dt n1, n1 vbz pn31 pns11? p-acp dt j n1 pns31 vvz p-acp n1,
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So he salutes Christ with a kisse, NONLATINALPHABET, Clemens terme, a false kisse. His words (saith David) soft as Butter, smooth as Oyle; Pax tibi, Magister:
So he salutes christ with a kiss,, Clemens term, a false kiss. His words (Says David) soft as Butter, smooth as Oil; Pax tibi, Magister:
av pns31 vvz np1 p-acp dt n1,, np1 n1, dt j n1. po31 n2 (vvz np1) j p-acp n1, j c-acp n1; fw-la fw-la, fw-la:
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Maister, a word of reverence, thats the Butter; Peace a terme of love, thats the Oyle. Yea doubles his terme of reverence, Rabbi Rabbi, two Magisters, as Saint Mark reports i•;Master, a word of Reverence, thats the Butter; Peace a term of love, thats the Oil. Yea doubles his term of Reverence, Rabbi Rabbi, two Magisters, as Saint Mark reports i•;
n1, dt n1 pp-f n1, d|vbz dt n1; n1 dt n1 pp-f n1, d|vbz dt n1. uh vvz po31 n1 pp-f n1, n1 np1, crd n2, p-acp n1 vvb vvz n1;
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and seales his peace with a kisse, Osculum pacis. Christs selfe notes it, whether in admiration or detestation, I know not;
and Seals his peace with a kiss, Osculum pacis. Christ self notes it, whither in admiration or detestation, I know not;
cc vvz po31 n1 p-acp dt n1, np1 fw-la. npg1 n1 vvz pn31, cs p-acp n1 cc n1, pns11 vvb xx;
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but he notes it, Iudas, betrayest thou the Son of man with a kisse? and in the Syriack dialect, the tongue which Iudas spak, in my Text is, I have sinned in giving the peace to innocent blood;
but he notes it, Iudas, Betrayest thou the Son of man with a kiss? and in the Syriac dialect, the tongue which Iudas spoke, in my Text is, I have sinned in giving the peace to innocent blood;
cc-acp pns31 vvz pn31, np1, vv2 pns21 dt n1 pp-f n1 p-acp dt n1? cc p-acp dt np1 n1, dt n1 r-crq np1 vvn, p-acp po11 n1 vbz, pns11 vhb vvn p-acp vvg dt n1 p-acp j-jn n1;
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because Pax tibi was their forme of salutation.
Because Pax tibi was their Form of salutation.
c-acp fw-la fw-la vbds po32 n1 pp-f n1.
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Homo Pacis (as David calls him) to be Homo facis, peace in his mouth,Homo Pacis (as David calls him) to be Homo facis, peace in his Mouth,
fw-la fw-la (c-acp np1 vvz pno31) pc-acp vbi fw-la fw-la, n1 p-acp po31 n1,
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and a Torch in his hand! Doth the Evangelist call this wicked treacher, Simons sonne: Caines sonne rather; and Epiphanius calls him so.
and a Torch in his hand! Does the Evangelist call this wicked treacher, Simons son: Caines son rather; and Epiphanius calls him so.
cc dt n1 p-acp po31 n1! vdz dt np1 vvb d j n1, np1 n1: np1 n1 av-c; cc np1 vvz pno31 av.
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Nay will you see his treachery greater yet? The wretch is solicitous on the Pharisees side, feares least Christ may scape;
Nay will you see his treachery greater yet? The wretch is solicitous on the Pharisees side, fears lest christ may escape;
uh vmb pn22 vvi po31 n1 jc av? dt n1 vbz j p-acp dt np2 n1, vvz cs np1 vmb vvi;
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4645
gives the Souldiers counsell, when they had him, to looke well to him: NONLATINALPHABET, lay sure hold on him, lest he might slip from them.
gives the Soldiers counsel, when they had him, to look well to him:, lay sure hold on him, lest he might slip from them.
vvz dt ng1 n1, c-crq pns32 vhd pno31, pc-acp vvi av p-acp pno31:, vvd av-j vvi p-acp pno31, cs pns31 vmd vvi p-acp pno32.
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4646
For he had observd, how hee had escaped twice before: once when the people would have stoned hm;
For he had observed, how he had escaped twice before: once when the people would have stoned him;
p-acp pns31 vhd vvn, c-crq pns31 vhd vvn av a-acp: c-acp c-crq dt n1 vmd vhi vvn pno31;
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4647
another time, when they would have throwne him downe headlong from a mountaine; he convayed himselfe away, they wist not how.
Another time, when they would have thrown him down headlong from a mountain; he conveyed himself away, they wist not how.
j-jn n1, c-crq pns32 vmd vhi vvn pno31 a-acp av-j p-acp dt n1; pns31 vvd px31 av, pns32 vvd xx c-crq.
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4648
Hold him fast, and carry him away NONLATINALPHABET, warily.
Hold him fast, and carry him away, warily.
vvb pno31 av-j, cc vvi pno31 av, av-j.
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4649
Ate this man of Christs bread? certainly God Incarnate had at his board a Divell Incarnate. To end this.
Ate this man of Christ bred? Certainly God Incarnate had At his board a devil Incarnate. To end this.
np1 d n1 pp-f npg1 n1? av-j np1 j vhd p-acp po31 n1 dt n1 j. pc-acp vvi d.
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4650
Treacherie is a sinne, hatefull even to Heathens.
Treachery is a sin, hateful even to heathens.
n1 vbz dt n1, j av p-acp n2-jn.
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4651
Odi proditorem whether Philips Apophthegm, or Antigonus, or Augustus, Grammatici certant. Though treacherie in warre profit sometime the enemy; yet the treacher is abhorred.Odin proditorem whither Philips Apophthegm, or Antigonus, or Augustus, Grammarians certant. Though treachery in war profit sometime the enemy; yet the treacher is abhorred.
fw-la fw-la c-crq vvz n1, cc np1, cc np1, np1 j. cs n1 p-acp n1 n1 av dt n1; av dt n1 vbz vvn.
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Rahab would not betray the spies, nor the Captaine S. Paul, Act. 23. He was his prisoner;Rahab would not betray the spies, nor the Captain S. Paul, Act. 23. He was his prisoner;
np1 vmd xx vvi dt n2, ccx dt n1 np1 np1, n1 crd pns31 vbds po31 n1;
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neither he would himselfe, nor would hee suffer others, make him away unlawfully. Say Iudas hated Christ;
neither he would himself, nor would he suffer Others, make him away unlawfully. Say Iudas hated christ;
av-dx pns31 vmd px31, ccx vmd pns31 vvi n2-jn, vvb pno31 av av-j. np1 np1 vvd np1;
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haply hee had censurd him sometime for some sinne: some thinke so.
haply he had censured him sometime for Some sin: Some think so.
av pns31 vhd vvn pno31 av p-acp d n1: d vvb av.
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He might have done, as others did, they Disciples too, being offended at Christs words, they went backe,
He might have done, as Others did, they Disciples too, being offended At Christ words, they went back,
pns31 vmd vhi vdn, c-acp n2-jn vdd, pns32 n2 av, vbg vvn p-acp npg1 n2, pns32 vvd av,
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and walkt no more with him. Say, in his hate, hee wisheth hee were dead, Quem quisque edit, perusse expetit:
and walked no more with him. Say, in his hate, he wishes he were dead, Whom Quisque edit, perusse expetit:
cc vvd dx dc p-acp pno31. n1, p-acp po31 n1, pns31 vvz pns31 vbdr j, fw-la fw-la fw-la, vvi fw-fr:
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must he be his betrayer? Saul gave just cause to David to hate him; and he had him in his hands;
must he be his betrayer? Saul gave just cause to David to hate him; and he had him in his hands;
vmb pns31 vbi po31 n1? np1 vvd j n1 pc-acp np1 pc-acp vvi pno31; cc pns31 vhd pno31 p-acp po31 n2;
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4658
yet would not hurt him, would not let Abishai touch him. Let the Lord smite him, when and how hee pleas'd;
yet would not hurt him, would not let Abishai touch him. Let the Lord smite him, when and how he pleased;
av vmd xx vvi pno31, vmd xx vvi np1 vvb pno31. vvb dt n1 vvb pno31, c-crq cc c-crq pns31 vvd;
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4659
but his hand should not hurt him. Say, Christ must die, to save mankind; some excuse him so:
but his hand should not hurt him. Say, christ must die, to save mankind; Some excuse him so:
cc-acp po31 n1 vmd xx vvi pno31. vvb, np1 vmb vvi, pc-acp vvi n1; d vvb pno31 av:
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4660
must it needes be by treachery? Hee knew the whole Sanhedrim, Priests, Scribes and Elders, High Priests and all, had consulted how to take him,
must it needs be by treachery? He knew the Whole Sanhedrim, Priests, Scribes and Elders, High Priests and all, had consulted how to take him,
vmb pn31 av vbi p-acp n1? pns31 vvd dt j-jn np1, n2, n2 cc n2-jn, j n2 cc d, vhd vvn c-crq pc-acp vvi pno31,
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4661
and to put him to death. Quid opus est te? there were heads and hands enough without him.
and to put him to death. Quid opus est te? there were Heads and hands enough without him.
cc pc-acp vvi pno31 p-acp n1. fw-la fw-la fw-la fw-la? a-acp vbdr n2 cc n2 av-d p-acp pno31.
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But they durst not take him in the day, they feard the people. And they might mistake him in the night:
But they durst not take him in the day, they feared the people. And they might mistake him in the night:
p-acp pns32 vvd xx vvi pno31 p-acp dt n1, pns32 vvd dt n1. cc pns32 vmd vvi pno31 p-acp dt n1:
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being with the 12. they could not discerne betweene Master and Disciple. They could not come by him, but by treacherie.
being with the 12. they could not discern between Master and Disciple. They could not come by him, but by treachery.
vbg p-acp dt crd pns32 vmd xx vvi p-acp n1 cc n1. pns32 vmd xx vvi p-acp pno31, cc-acp p-acp n1.
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4664
Iudas a Disciple, his owne domesticall Disciple will betray him.Iudas a Disciple, his own domestical Disciple will betray him.
np1 dt n1, po31 d j n1 vmb vvi pno31.
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4665
An act so odious, and infamous, that the Iewes that had patiently heard S. Stevens long apologie, borne many tart Titles, stiffe-neckt, uncircumcised rebells against God, sonnes to bloody persecutours;
an act so odious, and infamous, that the Iewes that had patiently herd S. Stevens long apology, born many tart Titles, Stiffnecked, uncircumcised rebels against God, Sons to bloody persecutors;
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4666
when once hee came to call them betrayers of Christ; then their hearts brast for anger, and they gnashed at him with their teeth;
when once he Come to call them betrayers of christ; then their hearts braced for anger, and they gnashed At him with their teeth;
c-crq a-acp pns31 vvd pc-acp vvi pno32 n2 pp-f np1; av po32 n2 vvn p-acp n1, cc pns32 vvd p-acp pno31 p-acp po32 n2;
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4667
yea they ranne on him, and stoned him. Enough of the Act; come to the Object.
yea they ran on him, and stoned him. Enough of the Act; come to the Object.
uh pns32 vvd p-acp pno31, cc vvn pno31. av-d pp-f dt n1; vvb p-acp dt n1.
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4668
Let one that will sinne, weigh well against whom: the Object often aggravates the Act. Betray not any man; but especially the Innocent. Iudas did:
Let one that will sin, weigh well against whom: the Object often aggravates the Act. Betray not any man; but especially the Innocent. Iudas did:
vvd pi cst vmb n1, vvb av p-acp ro-crq: dt n1 av vvz dt n1 vvb xx d n1; cc-acp av-j dt j-jn. np1 vdd:
(26) sermon (DIV1)
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Majus peccatum habet, his sinne is the more sinnefull. God gives in Scripture many caveats for the Innocent:Majus peccatum habet, his sin is the more sinful. God gives in Scripture many caveats for the Innocent:
np1 fw-la fw-la, po31 n1 vbz dt av-dc j. np1 vvz p-acp n1 d n2 p-acp dt j-jn:
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4670
that they bee not slaine, that none lie in waite for them, none take rewards against them.
that they be not slain, that none lie in wait for them, none take rewards against them.
cst pns32 vbb xx vvn, cst pix vvb p-acp n1 p-acp pno32, pix vvb n2 p-acp pno32.
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Nay, Christ checkes the Pharisees for but censuring them, Matth. 12. Have not to doe with that just man, saith Pilates wife. Treacherie is all odious;
Nay, christ Checks the Pharisees for but censuring them, Matthew 12. Have not to do with that just man, Says Pilate's wife. Treachery is all odious;
uh-x, np1 n2 dt np2 p-acp p-acp vvg pno32, np1 crd vhb xx pc-acp vdi p-acp d j n1, vvz np2 n1. n1 vbz d j;
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4672
but against the Innocent, the Act is execrable. God is their speciall Guardian: he that trepasses them, sinnes against Heaven, and against him.
but against the Innocent, the Act is execrable. God is their special Guardian: he that trepasses them, Sins against Heaven, and against him.
cc-acp p-acp dt j-jn, dt n1 vbz j. np1 vbz po32 j n1: pns31 cst vvz pno32, n2 p-acp n1, cc p-acp pno31.
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4673
Iudas sayd to the Scribes, Quid mihi dabitis, What will you give mee, and I will deliver him? He rather should have thought of God, Quid mihi dabit is, what will hee give me, if I deliver him? Iudas knew Christ Innocent;Iudas said to the Scribes, Quid mihi dabitis, What will you give me, and I will deliver him? He rather should have Thought of God, Quid mihi Dabit is, what will he give me, if I deliver him? Iudas knew christ Innocent;
np1 vvd p-acp dt n2, fw-la fw-la fw-la, q-crq vmb pn22 vvi pno11, cc pns11 vmb vvi pno31? pns31 av-c vmd vhi vvn pp-f np1, fw-la fw-la fw-la vbz, r-crq vmb pns31 vvi pno11, cs pns11 vvb pno31? np1 vvd np1 j-jn;
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4674
for you heare him heere acknowledge it.
for you hear him Here acknowledge it.
c-acp pn22 vvb pno31 av vvi pn31.
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Had he not beene, (for so some Heretickes say in Epiphanius, that Iudas betrayed him NONLATINALPHABET,
Had he not been, (for so Some Heretics say in Epiphanius, that Iudas betrayed him,
vhd pns31 xx vbn, (c-acp av d n2 vvb p-acp np1, cst np1 vvd pno31,
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4676
as a malefactour, a perverter of the Law;
as a Malefactor, a perverter of the Law;
c-acp dt n1, dt n1 pp-f dt n1;
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4677
and you know, how opprobriously the Pharisees reported him, opprobriously, but calumniously,) But say he had beene so, a Glutton,
and you know, how opprobriously the Pharisees reported him, opprobriously, but calumniously,) But say he had been so, a Glutton,
cc pn22 vvb, c-crq av-j dt np2 vvd pno31, av-j, cc-acp av-j,) cc-acp vvb pns31 vhd vbn av, dt n1,
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an unmeasurable drinker of wine, a Sabbath-breaker, a Samaritane: yet ought not Iudas have betraied him for all that: no, not have complain'd him;
an unmeasurable drinker of wine, a Sabbath breaker, a Samaritan: yet ought not Iudas have betrayed him for all that: no, not have complained him;
dt j n1 pp-f n1, dt n1, dt np1: av vmd xx np1 vhb vvn pno31 p-acp d cst: uh-dx, xx vhi vvd pno31;
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he had plaid the Sycophant so.
he had played the Sycophant so.
pns31 vhd vvn dt n1 av.
(26) sermon (DIV1)
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4680
Ioseph Maries husband, seeing his wife bigge, before they came together would not NONLATINALPHABET make her a publike example, by accusing her, because (saith the Evangelist) he was a just man. Ioseph Mary's husband, seeing his wife big, before they Come together would not make her a public Exampl, by accusing her, Because (Says the Evangelist) he was a just man.
np1 npg1 n1, vvg po31 n1 j, c-acp pns32 vvd av vmd xx vvi pno31 dt j n1, p-acp vvg pno31, c-acp (vvz dt np1) pns31 vbds dt j n1.
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4681
Had Iudas beene just too, hee would not have detected Christ, not bewraied him, muchlesse betrai'd him, had he beene nere so NONLATINALPHABET, nere so bad a man.
Had Iudas been just too, he would not have detected christ, not bewrayed him, muchlesse betrayed him, had he been never so, never so bad a man.
vhd np1 vbi j av, pns31 vmd xx vhi vvn np1, xx vvn pno31, av-dc vvn pno31, vhd pns31 vbn av-j av, av-x av j dt n1.
(26) sermon (DIV1)
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4682
David calls him his Friend: tis the part not of a Friend, but of a Fiend, to be perfidious.David calls him his Friend: this the part not of a Friend, but of a Fiend, to be perfidious.
np1 vvz pno31 po31 n1: pn31|vbz dt n1 xx pp-f dt n1, cc-acp pp-f dt n1, pc-acp vbi j.
(26) sermon (DIV1)
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4683
Ionathan would not betray David his friend, no not to his Father.Ionathan would not betray David his friend, no not to his Father.
np1 vmd xx vvi np1 po31 n1, uh-dx xx p-acp po31 n1.
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4684
But being innocent too, not NONLATINALPHABET not NONLATINALPHABET, as the Towne-Clarke said of Saint Pauls companions, no Blasphemer, no Churchrobber, no Denier of Caesars tribute, not guiltie of any thing,
But being innocent too, not not, as the Towne-Clarke said of Saint Paul's Sodales, no Blasphemer, no Church-robber, no Denier of Caesars tribute, not guilty of any thing,
p-acp vbg j-jn av, xx xx, c-acp dt n1 vvd pp-f n1 npg1 n2, dx n1, dx n1, dx n1 pp-f npg1 n1, xx j pp-f d n1,
(26) sermon (DIV1)
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4685
for which the Scribes might justly lay hold on him;
for which the Scribes might justly lay hold on him;
p-acp r-crq dt n2 vmd av-j vvi n1 p-acp pno31;
(26) sermon (DIV1)
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4686
[ that the Iudge himselfe could say, what evill hath he done ] What an iniquitie, what an impietie was this of Iudas, to betray a guiltlesse, an innocent man!
[ that the Judge himself could say, what evil hath he done ] What an iniquity, what an impiety was this of Iudas, to betray a guiltless, an innocent man!
[ cst dt n1 px31 vmd vvi, r-crq n-jn vhz pns31 vdn ] q-crq dt n1, r-crq dt n1 vbds d pp-f np1, pc-acp vvi dt j, dt j-jn n1!
(26) sermon (DIV1)
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4687
An Innocent man? Thats litle. A Theefe, a Leacher, a Traytor, may be innocent. A Leacher arraign'd for a robbery, which hee wrought not;
an Innocent man? Thats little. A Thief, a Lecher, a Traitor, may be innocent. A Lecher arraigned for a robbery, which he wrought not;
dt j-jn n1? d|vbz j. dt n1, dt n1, dt n1, vmb vbi j-jn. dt n1 vvn p-acp dt n1, r-crq pns31 vvd xx;
(26) sermon (DIV1)
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4688
and suffering death for it, thers innocent bloud.
and suffering death for it, the innocent blood.
cc vvg n1 p-acp pn31, pc-acp|vbz j-jn n1.
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4689
A Felon endited of Treason not done by him, and dying for it, theres innocent bloud too.
A Felon endited of Treason not done by him, and dying for it, theres innocent blood too.
dt n1 vvn pp-f n1 xx vdi p-acp pno31, cc vvg p-acp pn31, pc-acp|vbz j-jn n1 av.
(26) sermon (DIV1)
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4690
Christ is not onely innocent, quitlesse of crime, worthy death, or bands: the Prophets, and other holy men of God were innocent so. All his Disciples were.
christ is not only innocent, quitlesse of crime, worthy death, or bans: the prophets, and other holy men of God were innocent so. All his Disciples were.
np1 vbz xx av-j j-jn, j pp-f n1, j n1, cc n2: dt n2, cc j-jn j n2 pp-f np1 vbdr j-jn av. av-d po31 n2 vbdr.
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4691
Iudas himselfe haply innocent so too. He is in their number, whom Christ called innocent, Matth. 12. 7. Christ is more;Iudas himself haply innocent so too. He is in their number, whom christ called innocent, Matthew 12. 7. christ is more;
np1 px31 av j-jn av av. pns31 vbz p-acp po32 n1, ro-crq np1 vvd j-jn, np1 crd crd np1 vbz av-dc;
(26) sermon (DIV1)
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4692
hee is Iust, Pilats wives terme, Pilats owne terme: that title too straight too. You heard Ioseph cald Iust, so was Zachary, so was Iob, and many other. Christ was utterly without sinne; not guiltlesse, but faultlesse:
he is Just, Pilats wives term, Pilats own term: that title too straight too. You herd Ioseph called Just, so was Zachary, so was Job, and many other. christ was utterly without sin; not guiltless, but faultless:
pns31 vbz av, n2 n2 vvi, n2 d n1: cst n1 av av-j av. pn22 vvd np1 vvd av, av vbds np1, av vbds np1, cc d n-jn. np1 vbds av-j p-acp n1; xx j, cc-acp j:
(26) sermon (DIV1)
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4693
I find no fault in him, Pilats speech too, no fault at all in him; and surely Pilat would not be partiall;I find no fault in him, Pilats speech too, no fault At all in him; and surely Pilat would not be partial;
pns11 vvb dx n1 p-acp pno31, np1 n1 av, dx n1 p-acp d p-acp pno31; cc av-j zz vmd xx vbi j;
(26) sermon (DIV1)
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4694
and tis with an Ecce too before it, Iohn 19. 4. Herod cloathed him in a white vesture;
and this with an Ecce too before it, John 19. 4. Herod clothed him in a white vesture;
cc pn31|vbz p-acp dt fw-la av p-acp pn31, np1 crd crd np1 vvd pno31 p-acp dt j-jn n1;
(26) sermon (DIV1)
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4714
the Iudge profer'd it, Shall I chasten him, saith Pilat, and let him goe? Nor would that serve neither, hee must die:
the Judge proffered it, Shall I chasten him, Says Pilat, and let him go? Nor would that serve neither, he must die:
dt n1 vvd pn31, vmb pns11 vvi pno31, vvz np1, cc vvb pno31 vvi? ccx vmd d vvi d, pns31 vmb vvi:
(26) sermon (DIV1)
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4695
and it was not otiosum, Saint Ambrose saith, it was not idle, but significant, that Iudas a theefe before, plaies the theefe here againe, Latro divinae gloriae, robbes Christ of his right, calls him but onely innocent. The envious fellow grudged him before the ointment, here is due commendation.
and it was not Idle, Saint Ambrose Says, it was not idle, but significant, that Iudas a thief before, plays the thief Here again, Latro Divinae Glory, robs christ of his right, calls him but only innocent. The envious fellow grudged him before the ointment, Here is due commendation.
cc pn31 vbds xx fw-la, n1 np1 vvz, pn31 vbds xx j, cc-acp j, cst np1 dt n1 a-acp, vvz dt n1 av av, np1 fw-la fw-la, vvz np1 pp-f po31 n-jn, vvz pno31 p-acp j j-jn. dt j n1 vvd pno31 p-acp dt n1, av vbz j-jn n1.
(26) sermon (DIV1)
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4696
He knew him more, saw him more, than onely innocent, harmelesse alone; saw him fulfill all righteousnesse.
He knew him more, saw him more, than only innocent, harmless alone; saw him fulfil all righteousness.
pns31 vvd pno31 av-dc, vvd pno31 av-dc, cs av-j j-jn, j j; vvd pno31 vvi d n1.
(26) sermon (DIV1)
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4697
He was NONLATINALPHABET, Iustin Martyrs terme, void of all sinne: Gods Lambe without spot, NONLATINALPHABET, Saint Peters words, sine macula, sine momo, not onely without sin,
He was, Justin Martyrs term, void of all sin: God's Lamb without spot,, Saint Peter's words, sine macula, sine momo, not only without since,
pns31 vbds, np1 n2 vvb, j pp-f d n1: npg1 n1 p-acp n1,, n1 npg1 n2, fw-la fw-la, fw-la fw-la, xx av-j p-acp n1,
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4698
but without any darer to charge him with sinne.
but without any darer to charge him with sin.
cc-acp p-acp d n1 pc-acp vvi pno31 p-acp n1.
(26) sermon (DIV1)
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4699
All men have their Momos, their Censurers, be they never so upright, that rather than faile,
All men have their Momos, their Censurers, be they never so upright, that rather than fail,
av-d n2 vhb po32 np1, po32 n2, vbb pns32 av-x av av-j, cst av-c cs vvi,
(26) sermon (DIV1)
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4700
if they find no vice, will carpe at vertue. But Christ was without challenger.
if they find no vice, will carp At virtue. But christ was without challenger.
cs pns32 vvb dx n1, vmb vvi p-acp n1. p-acp np1 vbds p-acp n1.
(26) sermon (DIV1)
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4701
Yea the Councell to condemne him, were faine to seeke false witnesses, but could find none:
Yea the Council to condemn him, were feign to seek false Witnesses, but could find none:
uh dt n1 pc-acp vvi pno31, vbdr j pc-acp vvi j n2, cc-acp vmd vvi pix:
(26) sermon (DIV1)
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4702
and though many came, yet found they none, saith the Evangelist. NONLATINALPHABET Momos himselfe could finde no fault in him.
and though many Come, yet found they none, Says the Evangelist. Momos himself could find no fault in him.
cc cs d vvd, av vvd pns32 pix, vvz dt np1. npg1 px31 vmd vvi dx n1 p-acp pno31.
(26) sermon (DIV1)
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4703
This was the Object of this odious Act of Iudas Treacherie:
This was the Object of this odious Act of Iudas Treachery:
d vbds dt n1 pp-f d j n1 pp-f np1 n1:
(26) sermon (DIV1)
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4704
he betraied, not a Trespasser, a Transgressour of the Law, but a just man, the innocent;
he betrayed, not a Trespasser, a Transgressor of the Law, but a just man, the innocent;
pns31 vvd, xx dt n1, dt n1 pp-f dt n1, cc-acp dt j n1, dt j-jn;
(26) sermon (DIV1)
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4705
and him, not to bonds, not to banishment, but to death; the last point in my Text, Betraying innocent bloud.
and him, not to bonds, not to banishment, but to death; the last point in my Text, Betraying innocent blood.
cc pno31, xx p-acp n2, xx p-acp n1, cc-acp p-acp n1; dt ord n1 p-acp po11 n1, vvg j-jn n1.
(26) sermon (DIV1)
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4706
This Act of Iudas Treacherie how odious hath it beene in the Subject, and the Object? The Project now remaines; that aggravates it more.
This Act of Iudas Treachery how odious hath it been in the Subject, and the Object? The Project now remains; that aggravates it more.
d n1 pp-f np1 n1 c-crq j vhz pn31 vbn p-acp dt j-jn, cc dt n1? dt n1 av vvz; cst vvz pn31 av-dc.
(26) sermon (DIV1)
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4707
The end of this Act is the bloud of this Innocent. Malice ends not but with bloud, Death must determine it. Twas the devils end.
The end of this Act is the blood of this Innocent. Malice ends not but with blood, Death must determine it. It the Devils end.
dt n1 pp-f d n1 vbz dt n1 pp-f d n-jn. n1 vvz xx cc-acp p-acp n1, n1 vmb vvi pn31. pn31|vbds dt ng1 n1.
(26) sermon (DIV1)
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4708
Christ came to dissolve the workes of the devill; the devill sought to dissolve him. The Scribes and Elders end;
christ Come to dissolve the works of the Devil; the Devil sought to dissolve him. The Scribes and Elders end;
np1 vvd pc-acp vvi dt n2 pp-f dt n1; dt n1 vvd pc-acp vvi pno31. dt n2 cc n2-jn n1;
(26) sermon (DIV1)
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4709
they consulted how to take, and kill him: not to take him onely, but to slay him too;
they consulted how to take, and kill him: not to take him only, but to slay him too;
pns32 vvd c-crq pc-acp vvi, cc vvi pno31: xx pc-acp vvi pno31 av-j, cc-acp pc-acp vvi pno31 av;
(26) sermon (DIV1)
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4710
NONLATINALPHABET, Saint Lukes terme, to take him away, to make him away; and tis Iudas end here;
, Saint Lukes term, to take him away, to make him away; and this Iudas end Here;
, n1 npg1 vvb, pc-acp vvi pno31 av, pc-acp vvi pno31 av; cc pn31|vbz np1 n1 av;
(26) sermon (DIV1)
522
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4711
he saith, he hath sinned, in betraying Innocent bloud. Not in betraying, onely the innocent, he rests not there.
he Says, he hath sinned, in betraying Innocent blood. Not in betraying, only the innocent, he rests not there.
pns31 vvz, pns31 vhz vvn, p-acp vvg j-jn n1. xx p-acp vvg, av-j dt j-jn, pns31 vvz xx a-acp.
(26) sermon (DIV1)
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4712
His guiltie conscience makes him put in all, innocent bloud. Christ foretold it hard before, The Sonne of man, Tradetur, shall be betraied, theres the Act;
His guilty conscience makes him put in all, innocent blood. christ foretold it hard before, The Son of man, Tradetur, shall be betrayed, theres the Act;
po31 j n1 vvz pno31 vvi p-acp d, j-jn n1. np1 vvd pn31 av-j a-acp, dt n1 pp-f n1, fw-la, vmb vbi vvn, pc-acp|vbz dt n1;
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4713
Vt crucifigatur, to be Crucified, theres the end. They might have imprisoned him, as they did the Apostles: that sufficed not. They might have added stripes;Vt crucifigatur, to be crucified, theres the end. They might have imprisoned him, as they did the Apostles: that sufficed not. They might have added stripes;
fw-la fw-la, pc-acp vbi vvn, pc-acp|vbz dt n1. pns32 vmd vhi vvn pno31, c-acp pns32 vdd dt n2: cst vvd xx. pns32 vmd vhi vvn n2;
(26) sermon (DIV1)
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4757
The smiter is named Vers. 21. the holy one of Israel.
The smiter is nam Vers. 21. the holy one of Israel.
dt n1 vbz vvn np1 crd dt j pi pp-f np1.
(27) sermon (DIV1)
525
Page 180
4715
NONLATINALPHABET, away with him, two tolle's; nothing will content him, but his bloud. Iudas his sinne here is not bare Treacherie, but Murther too.
, away with him, two tolle's; nothing will content him, but his blood. Iudas his sin Here is not bore Treachery, but Murder too.
, av p-acp pno31, crd n2; pix vmb vvi pno31, cc-acp po31 n1. np1 po31 n1 av vbz xx j n1, cc-acp vvb av.
(26) sermon (DIV1)
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4716
His Surname sutes this also, as some interpret it, Iscarioth, a man of Death. David paires in the Psalme, the bloudy and deceitfull man.
His Surname suits this also, as Some interpret it, Iscariot, a man of Death. David pairs in the Psalm, the bloody and deceitful man.
po31 n1 n2 d av, c-acp d vvb pn31, np1, dt n1 pp-f n1. np1 n2 p-acp dt n1, dt j cc j n1.
(26) sermon (DIV1)
522
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4717
Both meete in this Monster, a false Treacher, and a man of Bloud.
Both meet in this Monster, a false Treacher, and a man of Blood.
av-d vvi p-acp d n1, dt j n1, cc dt n1 pp-f n1.
(26) sermon (DIV1)
522
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4718
His money therefore called, the Price of bloud; the Field it purchased, Aceldama, the field of bloud.
His money Therefore called, the Price of blood; the Field it purchased, Aceldama, the field of blood.
po31 n1 av vvn, dt n1 pp-f n1; dt n1 pn31 vvd, np1, dt n1 pp-f n1.
(26) sermon (DIV1)
522
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4719
There is a Betraying, not to death;
There is a Betraying, not to death;
pc-acp vbz dt vvg, xx p-acp n1;
(26) sermon (DIV1)
522
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4720
They shall betray you, saith our Saviour, and some of you NONLATINALPHABET, they shall put to death. They shall betray you, Says our Saviour, and Some of you, they shall put to death.
pns32 vmb vvi pn22, vvz po12 n1, cc d pp-f pn22, pns32 vmb vvi p-acp n1.
(26) sermon (DIV1)
522
Page 177
4721
Iudas is a Iesuite, he scornes single Treacherie;Iudas is a Iesuite, he scorns single Treachery;
np1 vbz dt np1, pns31 vvz j n1;
(26) sermon (DIV1)
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4722
Nefásque nullum per nefas nati putant, saith Oedipus in Seneca, being (as some write) begotten wickedly, he makes conscience of no wickednesse;Nefásque nullum per nefas Nati Putant, Says Oedipus in Senecca, being (as Some write) begotten wickedly, he makes conscience of no wickedness;
fw-la fw-la fw-la fw-la fw-la n1, vvz np1 p-acp np1, vbg (c-acp d vvb) vvn av-j, pns31 vvz n1 pp-f dx n1;
(26) sermon (DIV1)
522
Page 177
4723
betraies his Master, his innocent Master unto Murtherers, betraies Innocent bloud. See what the lust of lucre doth!
betrays his Master, his innocent Master unto Murderers, betrays Innocent blood. See what the lust of lucre does!
vvz po31 n1, po31 j-jn n1 p-acp n2, vvz j-jn n1. vvb r-crq dt n1 pp-f n1 vdz!
(26) sermon (DIV1)
522
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4724
allures to betray, to betray the Innocent, even to death. To conclude;
allures to betray, to betray the Innocent, even to death. To conclude;
vvz p-acp vvi, pc-acp vvi dt j-jn, av p-acp n1. pc-acp vvi;
(26) sermon (DIV1)
522
Page 177
4725
be both these termes (if you please, and some make them so) Object of his Act. Then must his innocencie be considered last; it aggravates the bloud.
be both these terms (if you please, and Some make them so) Object of his Act. Then must his innocence be considered last; it aggravates the blood.
vbb d d n2 (cs pn22 vvb, cc d vvi pno32 av) n1 pp-f po31 n1 av vmb po31 n1 vbi vvn ord; pn31 vvz dt n1.
(26) sermon (DIV1)
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Page 177
4726
Will a murtherer needs shead bloud, will a Treacher needs betray bloud? Let it yet be guiltie bloud, some Malefactours bloud.
Will a murderer needs shed blood, will a Treacher needs betray blood? Let it yet be guilty blood, Some Malefactors blood.
n1 dt n1 av vvn n1, vmb dt n1 av vvi n1? vvb pn31 av vbi j n1, d ng1 n1.
(26) sermon (DIV1)
523
Page 177
4727
Say Absalon slay Ammon, a Ravisher of his sister;
Say Absalom slay Ammon, a Ravisher of his sister;
np1 np1 vvb np1, dt n1 pp-f po31 n1;
(26) sermon (DIV1)
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Page 177
4728
Ioab stabbe Absalon, a Rebell, and a Murtherer? Iustus autem quid fecit? But what (saith David) hath the righteous done? Nay Christ ( Pilat could say) What evill hath he done? Mans bloud, all precious:Ioab stab Absalom, a Rebel, and a Murderer? Justus autem quid fecit? But what (Says David) hath the righteous done? Nay christ (Pilat could say) What evil hath he done? men blood, all precious:
np1 vvb np1, dt n1, cc dt n1? np1 fw-la fw-la fw-la? p-acp r-crq (vvz np1) vhz dt j vdn? uh np1 (np1 vmd vvi) r-crq n-jn vhz pns31 vdn? ng1 n1, d j:
(26) sermon (DIV1)
523
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4729
his bloud, that sheds it, shall be shed. But specially guiltlesse bl•ud; Vriahs bloud, Naboths bloud.
his blood, that sheds it, shall be shed. But specially guiltless bl•ud; Uriah's blood, Naboth's blood.
png31 n1, cst vvz pn31, vmb vbi vvn. p-acp av-j j n1; njp2 n1, n2 n1.
(26) sermon (DIV1)
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4730
More than that, Saints bloud, Abels, Stevens, John Baptists: Right deare (saith David) is their death in Gods sight.
More than that, Saints blood, Abel's, Stevens, John Baptists: Right deer (Says David) is their death in God's sighed.
dc cs d, n2 n1, npg1, np1, np1 np1: n-jn j-jn (vvz np1) vbz po32 n1 p-acp npg1 n1.
(26) sermon (DIV1)
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4731
But Christs bloud ▪ the Lords bloud, it is NONLATINALPHABET (as Saint Peter termes it) precious bloud indeed.
But Christ blood ▪ the lords blood, it is (as Saint Peter terms it) precious blood indeed.
p-acp npg1 n1 ▪ dt n2 n1, pn31 vbz (c-acp n1 np1 vvz pn31) j n1 av.
(26) sermon (DIV1)
523
Page 177
4732
All the other was the bloud but of the sonnes of men, this of the Sonne of God.
All the other was the blood but of the Sons of men, this of the Son of God.
av-d dt n-jn vbds dt n1 cc-acp pp-f dt n2 pp-f n2, d pp-f dt n1 pp-f np1.
(26) sermon (DIV1)
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4733
The best of the other but Gods Saints bloud;
The best of the other but God's Saints blood;
dt js pp-f dt j-jn p-acp npg1 n2 n1;
(26) sermon (DIV1)
523
Page 177
4734
this Gods Sonnes bloud, Gods owne bloud, Acts 20. 28. Iudas betraies to Death, the Lord of Life.
this God's Sons blood, God's own blood, Acts 20. 28. Iudas betrays to Death, the Lord of Life.
d ng1 n2 n1, npg1 d n1, n2 crd crd np1 vvz p-acp n1, dt n1 pp-f n1.
(26) sermon (DIV1)
523
Page 177
4735
Call'd I him Cains sonne? Iudas justifies his Sire; Cain was but Homicida, Iudas is Deicida, Saint Bernards terme.
Called I him Cains son? Iudas Justifies his Sire; Cain was but Homicide, Iudas is Deicida, Saint Bernards term.
vvd pns11 pno31 np1 n1? np1 vvz po31 n1; np1 vbds p-acp np1, np1 vbz np1, n1 npg1 vvi.
(26) sermon (DIV1)
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4834
nor stirred from the places where they stood for the space of three daies.
nor stirred from the places where they stood for the Molle of three days.
ccx vvd p-acp dt n2 c-crq pns32 vvd p-acp dt n1 pp-f crd n2.
(27) sermon (DIV1)
533
Page 182
4736
Cain murthered but a man, Iudas betraies to death Gods Sonne, Gods selfe. Is not this a sweet Saint to be adored? Yet he was. Cerinthus honored him.Cain murdered but a man, Iudas betrays to death God's Son, God's self. Is not this a sweet Saint to be adored? Yet he was. Cerinthus honoured him.
np1 vvn p-acp dt n1, np1 vvz p-acp n1 npg1 n1, ng1 n1. vbz xx d dt j n1 pc-acp vbi vvn? av pns31 vbds. np1 vvd pno31.
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Yea, both him, and Cain, a desperate wretch too, the first bloudsheader and treacher in the world, these, a paire of Parricides,
Yea, both him, and Cain, a desperate wretch too, the First bloudsheader and treacher in the world, these, a pair of Parricides,
uh, d pno31, cc np1, dt j n1 av, dt ord n1 cc n1 p-acp dt n1, d, dt n1 pp-f n2,
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yet a sort of Heretickes sham'd not to be saint him.
yet a sort of Heretics shamed not to be saint him.
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That innocent bloud, which he betraied be a satisfaction for all our sinnes, his Father pardon us, his Spirit governe us:
That innocent blood, which he betrayed be a satisfaction for all our Sins, his Father pardon us, his Spirit govern us:
cst j-jn n1, r-crq pns31 vvn vbb dt n1 p-acp d po12 n2, po31 n1 vvb pno12, po31 n1 vvi pno12:
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To which three blessed Persons of the Sacred Deitie, &c.
To which three blessed Persons of the Sacred Deity, etc.
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SERMONS PREACHED IN ROGATION WEEKE. The first Sermon. PSAL. 78. 49. Hee sent evill Angels among them.
SERMONS PREACHED IN ROGATION WEEKE. The First Sermon. PSALM 78. 49. He sent evil Angels among them.
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THE six weekes fast in Lent is chargd with superstition, Popish superstition. This weeke as well as it. Vnjustly both. Neither popish; both were 1200. yeares agoe; Popery was not then. Neither superstitious;
THE six weeks fast in Lent is charged with Superstition, Popish Superstition. This Week as well as it. Unjustly both. Neither popish; both were 1200. Years ago; Popery was not then. Neither superstitious;
dt crd n2 av-j p-acp np1 vbz vvn p-acp n1, j n1. d n1 c-acp av c-acp pn31. av-j av-d. av-d j; d vbdr crd n2 av; n1 vbds xx av. av-d j;
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but founded both on holy grounds. Lent as by-past, I passe by; this present praies Apologie.
but founded both on holy grounds. Lent as bypast, I pass by; this present prays Apology.
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Aske you, why they devis'd these three dayes fast? my Text fits you an answer;
Ask you, why they devised these three days fast? my Text fits you an answer;
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He sent •vill Angels among them. He sent •vill Angels among them.
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In the reigne of Clodoveus, Earthquakes affrighted France, Woolves and other wilde beasts worried much people,
In the Reign of Clodoveus, Earthquakes affrighted France, Wolves and other wild beasts worried much people,
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and fire from heaven fell on the Kings Palace.
and fire from heaven fell on the Kings Palace.
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The then Bishop of Vienna caused on these three dayes, for the appeasing of Gods wrath, a generall Fast, and Letanie;
The then Bishop of Vienna caused on these three days, for the appeasing of God's wrath, a general Fast, and Letanie;
dt av n1 pp-f np1 vvd p-acp d crd n2, p-acp dt n-vvg pp-f npg1 n1, dt n1 av-j, cc n1;
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and a provinciall Synod made it an annuall ordinance.
and a provincial Synod made it an annual Ordinance.
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This pious constitution begun first in France, 100. yeares after was seconded at Rome by Pelagius Bishop there, upon the like occasion of Gods evill angels, sent also among them, Inundations of waters,
This pious constitution begun First in France, 100. Years After was seconded At Room by Pelagius Bishop there, upon the like occasion of God's evil Angels, sent also among them, Inundations of waters,
d j n1 vvn ord p-acp np1, crd n2 a-acp vbds vvn p-acp vvb p-acp np1 n1 a-acp, p-acp dt j n1 pp-f n2 j-jn n2, vvd av p-acp pno32, n2 pp-f n2,
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and great Pestilence, and time spread that observance of the three Rogation dayes through out all ▪ the westerne Churches.
and great Pestilence, and time spread that observance of the three Rogation days through out all ▪ the western Churches.
cc j n1, cc n1 vvn cst n1 pp-f dt crd n1 n2 p-acp av d ▪ dt j n2.
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So intituled of the Liturgie used at that time;
So entitled of the Liturgy used At that time;
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because in the Letanie the people cry, Te Rogamus Domine, at the end of every petition, Wee beseech thee to heare us, good Lord. This for the time; now for the Text.
Because in the Letanie the people cry, Te Rogamus Domine, At the end of every petition, we beseech thee to hear us, good Lord. This for the time; now for the Text.
c-acp p-acp dt n1 dt n1 vvb, fw-la np1 fw-la, p-acp dt n1 pp-f d n1, pns12 vvb pno21 pc-acp vvi pno12, j n1. d p-acp dt n1; av p-acp dt np1
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I reade it, as you have it in the ordinary Psalmes, He sent, &c. The words are few,
I read it, as you have it in the ordinary Psalms, He sent, etc. The words Are few,
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but have three termes, an Agent, Hee; the Act, sent evill angels; the Object, among them. All three darke, without glosse: Hee, i. God; sent evill angels, i. Plagues;
but have three terms, an Agent, He; the Act, sent evil Angels; the Object, among them. All three dark, without gloss: He, i. God; sent evil Angels, i. Plagues;
cc-acp vhb crd n2, dt n1, pns31; dt n1, vvd j-jn n2; dt n1, p-acp pno32. d crd j, p-acp n1: pns31, uh. np1; vvd j-jn n2, uh. n2;
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among them, i. the Aegyptians. Gods vengeance on both King and People, for detaining Israel. The 10. plagues of Aegypt are famous in the world. A plague signifieth a stroake.among them, i. the egyptians. God's vengeance on both King and People, for detaining Israel. The 10. plagues of Egypt Are famous in the world. A plague signifies a stroke.
p-acp pno32, uh. dt njp2. npg1 n1 p-acp d n1 cc n1, p-acp vvg np1. dt crd n2 pp-f np1 vbr j p-acp dt n1. dt n1 vvz dt n1.
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The smitten, Vers. 43. Aegypt and Zoan; the strokes are exprest in their particulars from Vers. 44. to 51. Hee, in the holy tongue is (as Rabbins say) one of Gods names. That little skills;
The smitten, Vers. 43. Egypt and Zoan; the Strokes Are expressed in their particulars from Vers. 44. to 51. He, in the holy tongue is (as Rabbis say) one of God's names. That little skills;
dt vvn, np1 crd np1 cc n1; dt n2 vbr vvn p-acp po32 n2-j p-acp np1 crd p-acp crd pns31, p-acp dt j n1 vbz (c-acp n2 vvb) crd pp-f npg1 n2. cst av-j vvz;
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tis not here in the originall.
this not Here in the original.
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But that God here is meant the Author of this Act, the sender of these Angels, that skills much.
But that God Here is meant the Author of this Act, the sender of these Angels, that skills much.
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4761
Thrice in the Gospel it is askt of Christ, Quis est iste, who is this? His wonders caus'd that question.
Thrice in the Gospel it is asked of christ, Quis est iste, who is this? His wonders caused that question.
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Here are signes and wonders, Ver. 43. wrought by some person, Hee sent; why may we not aske of him ▪ quis est Ille, who is Hee? Tis God. Sobriety may aske that;
Here Are Signs and wonders, Ver. 43. wrought by Some person, He sent; why may we not ask of him ▪ quis est Isle, who is He? This God. Sobriety may ask that;
av vbr n2 cc n2, np1 crd vvn p-acp d n1, pns31 vvd; c-crq vmb pns12 xx vvi pp-f pno31 ▪ fw-la fw-la fw-la, r-crq vbz pns31? pn31|vbz np1. n1 vmb vvi d;
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for it tends to Gods glory. The Agent is the Lord. But rest wee there; goe not on to Pharaohs question;
for it tends to God's glory. The Agent is the Lord. But rest we there; go not on to Pharaohs question;
p-acp pn31 vvz p-acp npg1 n1. dt n1 vbz dt n1. p-acp n1 pns12 a-acp; vvb xx p-acp p-acp np1 n1;
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he askt ▪ Who is the Lord? Hee is an Atheist that askes that.
he asked ▪ Who is the Lord? He is an Atheist that asks that.
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This then here is the first lesson, A Domino factum est istud, the sending of evill angels is Gods act.
This then Here is the First Lesson, A Domino factum est istud, the sending of evil Angels is God's act.
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It is his act, for tis is his office, to doe justice.
It is his act, for this is his office, to do Justice.
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Is he not the Iudge of all the world? Abram cald him so once, David often. One act of justice is vengeance,
Is he not the Judge of all the world? Abram called him so once, David often. One act of Justice is vengeance,
vbz pns31 xx dt n1 pp-f d dt n1? np1 vvd pno31 av a-acp, np1 av. crd n1 pp-f n1 vbz n1,
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and God claimes it, Mihi vindicta, vengeance is mine. His Prophet proclaimes it, ultio Domini est, vengeance is the Lords.
and God claims it, Mihi Vindictae, vengeance is mine. His Prophet proclaims it, ultio Domini est, vengeance is the lords.
cc np1 vvz pn31, fw-la fw-la, n1 vbz png11. po31 n1 vvz pn31, fw-la fw-la fw-la, n1 vbz dt n2.
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Prophane Heathens knew not this, turnd God into Goddesse, Hee into Shee. Doe not some Papists so too, for, Hee shall bruise thy head, Hee, i. Christ that read, Shee shall bruise thy head, Shee, i. a woman.
Profane heathens knew not this, turned God into Goddess, He into Shee. Do not Some Papists so too, for, He shall bruise thy head, He, i. christ that read, She shall bruise thy head, She, i. a woman.
j n2-jn vvd xx d, vvd np1 p-acp n1, pns31 p-acp np1. vdb xx d njp2 av av, c-acp, pns31 vmb vvi po21 n1, pns31, uh. np1 cst vvd, pns31 vmb vvi po21 n1, pns31, sy. dt n1.
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Heathens held Nemesis the goddes of revenge, the punisher of wicked men.
heathens held Nemesis the God's of revenge, the punisher of wicked men.
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Thats shee, whom the Barbarians, when the Viper hung upon Pauls hand, cried, vengeance would not let him live, thinking he was some murtherer.
Thats she, whom the Barbarians, when the Viper hung upon Paul's hand, cried, vengeance would not let him live, thinking he was Some murderer.
d|vbz pns31, ro-crq dt n2-jn, c-crq dt n1 vvd p-acp npg1 n1, vvd, n1 vmd xx vvi pno31 vvi, vvg pns31 vbds d n1.
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4772
Many Christians, not so grosse, to make she ▪ Gods, feminine Deities, will yet ascribe all kinds of unkind accidents, befalling either particular persons,
Many Christians, not so gross, to make she ▪ God's, Faemin Deities, will yet ascribe all Kinds of unkind accidents, befalling either particular Persons,
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4773
or whole states, to dismall and disastrous dayes, to the malevolent aspects of Planets, and the evill influences of other stars, mistake the hoast of heaven for the God of heaven ▪ yea (which is worse) to wicked spirits, will impute these evill angels to the Devill and his angels.
or Whole states, to dismal and disastrous days, to the malevolent aspects of Planets, and the evil influences of other Stars, mistake the host of heaven for the God of heaven ▪ yea (which is Worse) to wicked spirits, will impute these evil Angels to the devil and his Angels.
cc j-jn n2, p-acp j cc j n2, p-acp dt j n2 pp-f n2, cc dt j-jn n2 pp-f j-jn n2, vvb dt n1 pp-f n1 p-acp dt n1 pp-f n1 ▪ uh (r-crq vbz av-jc) p-acp j n2, vmb vvi d j-jn n2 p-acp dt n1 cc po31 n2.
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4774
Haply these secondary causes are imployed; but they all are but meere instruments, the prime author is Gods selfe.
Haply these secondary Causes Are employed; but they all Are but mere Instruments, the prime author is God's self.
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4775
Others haply of simplicitie will not dare make God the sender of these angels.
Others haply of simplicity will not Dare make God the sender of these Angels.
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4835
The last and worst, the first borne dyed in every house, from the fitter on the throne, to the grinder at the mill,
The last and worst, the First born died in every house, from the fitter on the throne, to the grinder At the mill,
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4776
For can that which is evill come from him that is good? These have not learned, that there is Malū poenae, as well as malum culpae, that all evill is not sinne;
For can that which is evil come from him that is good? These have not learned, that there is Malū Poenae, as well as malum Culpae, that all evil is not sin;
p-acp vmb d r-crq vbz j-jn vvn p-acp pno31 cst vbz j? np1 vhb xx vvn, cst pc-acp vbz fw-la fw-la, c-acp av c-acp fw-la fw-la, cst d n-jn vbz xx n1;
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but the punishment of sinne is cald evill too.
but the punishment of sin is called evil too.
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4778
That men shall not feare to make God author of that evill, Gods selfe is his warrant, who takes it on himselfe.
That men shall not Fear to make God author of that evil, God's self is his warrant, who Takes it on himself.
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4779
Is there any evill in a cittie, and the Lord hath not done it? Saith the Prophet, Amos 3. 6. God saies it tenne times in one Prophet, Ego adferam, I will bring evill on the people. Is there any evil in a City, and the Lord hath not done it? Says the Prophet, Amos 3. 6. God Says it tenne times in one Prophet, Ego adferam, I will bring evil on the people.
vbz a-acp d n-jn p-acp dt n1, cc dt n1 vhz xx vdn pn31? vvz dt n1, np1 crd crd np1 vvz pn31 crd n2 p-acp crd n1, fw-la n1, pns11 vmb vvi j-jn p-acp dt n1.
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Nor is God therefore not good, because he sends such evill.
Nor is God Therefore not good, Because he sends such evil.
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For is he not just too? Gods attributes non se tollunt invicem, they supplant not one another.
For is he not just too? God's attributes non se tollunt invicem, they supplant not one Another.
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4782
Evils come on men, from men, from beasts, from sathan, from all creatures; but they all are but Gods instruments.
Evils come on men, from men, from beasts, from sathan, from all creatures; but they all Are but God's Instruments.
n2-jn vvb p-acp n2, p-acp n2, p-acp n2, p-acp fw-ge, p-acp d n2; cc-acp pns32 d vbr p-acp npg1 n2.
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4783
All evills of punishment whether lighting on the wicked for revenge, or on the godly for their tryall, upon whomsoever,
All evils of punishment whither lighting on the wicked for revenge, or on the godly for their trial, upon whomsoever,
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for what cause, or to what end soever, are from God, all.
for what cause, or to what end soever, Are from God, all.
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4785
Shall I instance here in some particulars? It skils for the checke of most mens readinesse, to runne upon the meanes, to curse,
Shall I instance Here in Some particulars? It skills for the check of most men's readiness, to run upon the means, to curse,
vmb pns11 n1 av p-acp d n2-j? pn31 vvz p-acp dt n1 pp-f ds ng2 n1, pc-acp vvi p-acp dt n2, pc-acp vvi,
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4786
and seeke revenge on them, not considering that God sends them. David did not so, when Shemei raild and threw stones at him.
and seek revenge on them, not considering that God sends them. David did not so, when Shimei railed and threw stones At him.
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4787
The Lord (saith hee) hath bidden him. The Sabees and Chaldeans had rob'd Iob, fire from heaven burnt his sheepe and servants,The Lord (Says he) hath bidden him. The Sabees and Chaldeans had robbed Job, fire from heaven burned his sheep and Servants,
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4788
and a tempest slaine his children; yet Iob cryed, Dominus abstulit, the Lord had taken them.
and a tempest slain his children; yet Job cried, Dominus abstulit, the Lord had taken them.
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4789
An evill spirit vexed Saul; but NONLATINALPHABET, sent from God.
an evil Spirit vexed Saul; but, sent from God.
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4790
Fire from heaven, and brimstone burnt Sodom and Gomorrah; the Lord rained it, the text saith.
Fire from heaven, and brimstone burned Sodom and Gomorrah; the Lord reigned it, the text Says.
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4791
The Philistims were plagued with hemorroids; it was NONLATINALPHABET, the Lords hand. Mose• turnd the waters in Egypt into blood: Pharaoh thought that but magicke;
The philistines were plagued with hemorrhoids; it was, the lords hand. Mose• turned the waters in Egypt into blood: Pharaoh Thought that but magic;
dt njp2 vbdr vvn p-acp n2-j; pn31 vbds, dt n2 n1. np1 vvd dt n2 p-acp np1 p-acp n1: np1 vvd cst p-acp n-jn;
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4792
because his enchanters could doe that.
Because his enchanter's could do that.
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4793
But when lice came upon both men and beasts, the Enchanters themselves cryed, Digitus Dei est, it was the finger of God.
But when lice Come upon both men and beasts, the Enchanter's themselves cried, Digitus Dei est, it was the finger of God.
p-acp q-crq n1 vvd p-acp d n2 cc n2, dt ng1 px32 vvd, np1 fw-la fw-la, pn31 vbds dt n1 pp-f np1.
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4794
The three dayes pestilence, which slew in Israel 70000. men, God sent it, the Text saith,
The three days pestilence, which slew in Israel 70000. men, God sent it, the Text Says,
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4795
and David cald it Gods hand.
and David called it God's hand.
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4796
To end this, see in this Psalme how frequent the phrase is, from v. 43. to 51. Hee wrought, hee turnd, hee gave, hee destroyed, he cast, he smote, he sent (saith the Psalmist) evill angels among them.
To end this, see in this Psalm how frequent the phrase is, from v. 43. to 51. He wrought, he turned, he gave, he destroyed, he cast, he smote, he sent (Says the Psalmist) evil Angels among them.
p-acp n1 d, vvb p-acp d n1 c-crq j dt n1 vbz, p-acp n1 crd p-acp crd pns31 vvd, pns31 vvd, pns31 vvd, pns31 vvd, pns31 vvd, pns31 vvd, pns31 vvd (vvz dt n1) j-jn n2 p-acp pno32.
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Indeed the Prophet Esay cals wrath and vengeance alienum Opus, a strange Act, Esa. 28. 21. as if it were not Gods. But thats to show,
Indeed the Prophet Isaiah calls wrath and vengeance Alienum Opus, a strange Act, Isaiah 28. 21. as if it were not God's But thats to show,
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how mercifull, how long-suffering the Lord is, how slowly, how unwilling he is drawne unto such acts, quicke to save, but slacke to punish.
how merciful, how long-suffering the Lord is, how slowly, how unwilling he is drawn unto such acts, quick to save, but slack to Punish.
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But marke his words, his strange worke, and his strange act, Alienum, but yet Suum, strange, but his.
But mark his words, his strange work, and his strange act, Alienum, but yet Suum, strange, but his.
p-acp vvi po31 n2, po31 j n1, cc po31 j n1, vvb, p-acp av fw-la, j, cc-acp png31.
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God joyeth more to sit upon his Mercy seat, then upon his Iudgement seat. But both the seats are his;
God Joyeth more to fit upon his Mercy seat, then upon his Judgement seat. But both the seats Are his;
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Mihi Vindicta, I will revenge, saith God. I leave this Lesson, make but this use of it;Mihi Vindictae, I will revenge, Says God. I leave this lesson, make but this use of it;
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Not to be impatient in any adverse accident; thats to mutine against God: Not to avenge our selves unduely upon the meanes thats to fight against God:
Not to be impatient in any adverse accident; thats to mutiny against God: Not to avenge our selves unduely upon the means thats to fight against God:
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against whom none ever fought vel Pie vel feliciter, either with religion or successe. Learne Iobs Benedictus, to cry even in Gods Abstulit, blessed be the Lord.
against whom none ever fought vel Pie vel feliciter, either with Religion or success. Learn Jobs Benedictus, to cry even in God's Abstulit, blessed be the Lord.
p-acp ro-crq pix av vvn av n1 fw-la fw-la, d p-acp n1 cc n1. vvb n2 np1, pc-acp vvi av p-acp npg1 fw-la, vvn vbb dt n1.
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Say at least, as old Heli said to young Samuel, Dominus est, it is the Lord.
Say At least, as old Heli said to young Samuel, Dominus est, it is the Lord.
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Strive to say in all accidents, be it welcome, what God sends; and thats the next terme in my Text ▪ he sent.
Strive to say in all accidents, be it welcome, what God sends; and thats the next term in my Text ▪ he sent.
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Evils come uncald, but not unsent. Are they not heere cald Angels? then are they sent;
Evils come uncalled, but not unsent. are they not Here called Angels? then Are they sent;
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the word Angell meanes a messenger.
the word Angel means a Messenger.
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Not things onely without life, but not living creatures neither, brute, nor men, not sathans selfe can hurt, unlesse God bid.
Not things only without life, but not living creatures neither, brutus, nor men, not satan's self can hurt, unless God bid.
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The three daies darkenesse in Egypt how came it? He sent darkenesse, saith David, Psalme 105. So the haile, thunder,
The three days darkness in Egypt how Come it? He sent darkness, Says David, Psalm 105. So the hail, thunder,
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and lightning, the Lord sent them, saith Moses. The frogs, flies, lice, grashoppers, and caterpillers, that infected Egypt, and the Lyons that slew the Idolaters in Samaria, 2 King. 17. the Text saith of them all, Dominus immisit, the Lord sent them.
and lightning, the Lord sent them, Says Moses. The frogs, flies, lice, grasshoppers, and caterpillars, that infected Egypt, and the Lyons that slew the Idolaters in Samaria, 2 King. 17. the Text Says of them all, Dominus immisit, the Lord sent them.
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And for Men, am I come (said Rabsakeh) without the Lord? he bad me goe.
And for Men, am I come (said Rabsakeh) without the Lord? he bade me go.
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Yea the devill, the arch ▪ evill angell, who seekes to devoure, yet must be sent, ere he can doe ought.
Yea the Devil, the arch ▪ evil angel, who seeks to devour, yet must be sent, ere he can do ought.
uh dt n1, dt n1 ▪ j-jn n1, r-crq vvz pc-acp vvi, av vmb vbb vvn, c-acp pns31 vmb vdi pi.
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The lying Spirit in the mouthes of the false prophets, longd to seduce Ahab, God must first bid, Egredere, goe forth, and doe so.
The lying Spirit in the mouths of the false Prophets, longed to seduce Ahab, God must First bid, go forth, go forth, and do so.
dt j-vvg n1 p-acp dt n2 pp-f dt j n2, vvn pc-acp vvi np1, np1 vmb ord vvi, np1, vvb av, cc vdb av.
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The use of this is easie, without my helpe; Not to feare, doing well; Not man, fiend, any creature can hurt you, God not sending them.
The use of this is easy, without my help; Not to Fear, doing well; Not man, fiend, any creature can hurt you, God not sending them.
dt n1 pp-f d vbz j, p-acp po11 n1; xx pc-acp vvi, vdg av; xx n1, n1, d n1 vmb vvi pn22, np1 xx vvg pno32.
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But sinning, to feare every thing. The weakest creature can quell the mightiest man, if God bid, goe.
But sinning, to Fear every thing. The Weakest creature can quell the Mightiest man, if God bid, go.
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NONLATINALPHABET, a mouse (saith the Poet) will bite a wicked man.
, a mouse (Says the Poet) will bite a wicked man.
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Be it proud Herod, great Antiochus; if God but aske the creatures, Quem mittam, which of you shall I send? the worme will answer, Ecce me, send me; I will devoure him.
Be it proud Herod, great Antiochus; if God but ask the creatures, Whom Mittam, which of you shall I send? the worm will answer, Ecce me, send me; I will devour him.
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And such poore silie despicable creatures are some of these evill angels in my Text. He sent: what sent he? evill angels, the next thing in this Scripture.
And such poor silie despicable creatures Are Some of these evil Angels in my Text. He sent: what sent he? evil Angels, the next thing in this Scripture.
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Evill angels? Par dispar, a paire of words, which seeme not well matcht, the latter may say to the former, Quid mihi & tibi, what have I to doe with thee? Angels were the best and holiest of Gods creatures.Evil Angels? Par dispar, a pair of words, which seem not well matched, the latter may say to the former, Quid mihi & tibi, what have I to do with thee? Angels were the best and Holiest of God's creatures.
j-jn n2? np1 n1, dt n1 pp-f n2, r-crq vvb xx av vvn, dt d vmb vvi p-acp dt j, fw-la fw-la cc fw-la, r-crq vhb pns11 pc-acp vdi p-acp pno21? np1 vbdr dt js cc js pp-f ng1 n2.
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They all were good, very good, Moses saith; but Angels NONLATINALPHABET, excellently good. Then is evill here, an evill epithet for Angels.
They all were good, very good, Moses Says; but Angels, excellently good. Then is evil Here, an evil epithet for Angels.
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And is never read but heere, and heere (some thinke) not well translated. But the phrase of evill angels hath other meaning heere:
And is never read but Here, and Here (Some think) not well translated. But the phrase of evil Angels hath other meaning Here:
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evill angels, i. the Angels, i. the messengers of evil. So is it in the Hebrew, not NONLATINALPHABET, but NONLATINALPHABET.evil Angels, i. the Angels, i. the messengers of evil. So is it in the Hebrew, not, but.
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Insomuch that some expositors thinke the Psalmist meanes the words of Moses and Aaron; that they were sent from God, to be messengers of evill, i. of all the plagues that God would bring on Egypt. That sense I censure not, but follow not.
Insomuch that Some expositors think the Psalmist means the words of Moses and Aaron; that they were sent from God, to be messengers of evil, i. of all the plagues that God would bring on Egypt. That sense I censure not, but follow not.
av cst d n2 vvb dt n1 vvz dt n2 pp-f np1 cc np1; cst pns32 vbdr vvn p-acp np1, pc-acp vbi n2 pp-f n-jn, sy. pp-f d dt n2 cst np1 vmd vvi p-acp np1. cst n1 pns11 vvb xx, cc-acp vvb xx.
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The Greeke Fathers have an other, that by the evill angels are meant the evill Spirits;
The Greek Father's have an other, that by the evil Angels Are meant the evil Spirits;
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Christ cals them angels too, the devils angels. Saint Augustine likes not that sence.
christ calls them Angels too, the Devils Angels. Saint Augustine likes not that sense.
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The most current exposition is as a Iewish writer speakes, NONLATINALPHABET, the evill angels are the ten severall plagues. Shall I muster them?
The most current exposition is as a Jewish writer speaks,, the evil Angels Are the ten several plagues. Shall I muster them?
dt av-ds j n1 vbz p-acp dt jp n1 vvz,, dt j-jn n2 vbr dt crd j n2. vmb pns11 vvi pno32?
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First all their waters turnd to blood, so noxious, that the fish dyed, and no man could endure to drinke it.
First all their waters turned to blood, so noxious, that the Fish died, and no man could endure to drink it.
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The next, frogges, in their yardes, houses, kneading troughes, ovens, chambers, beds. Then all the dust of the land turnd into lice, infesting man and beast.
The next, frogs, in their yards, houses, kneading troughs, ovens, chambers, Beds. Then all the dust of the land turned into lice, infesting man and beast.
dt ord, n2, p-acp po32 n2, n2, vvg n2, n2, n2, n2. cs d dt n1 pp-f dt n1 vvn p-acp n1, vvg n1 cc n1.
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Next, swarmes of flies, innumerable, in all roomes of all houses, as well the Kings as Subjects; that it infected the land.
Next, swarms of flies, innumerable, in all rooms of all houses, as well the Kings as Subject's; that it infected the land.
ord, n2 pp-f n2, j, p-acp d n2 pp-f d n2, c-acp av dt n2 p-acp n2-jn; cst pn31 vvd dt n1.
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Then the murreine of beasts, such as all the cattle perished. Next, blaines and boiles on man and beast, throughout the land.
Then the murreine of beasts, such as all the cattle perished. Next, blains and boils on man and beast, throughout the land.
av dt j pp-f n2, d c-acp d dt n2 vvn. ord, n2 cc n2 p-acp n1 cc n1, p-acp dt n1.
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Then the tempest of haile, such as smote every herbe, and brake every tree, with thunder and lightning, that the fire ranne along the ground.
Then the tempest of hail, such as smote every herb, and brake every tree, with thunder and lightning, that the fire ran along the ground.
av dt n1 pp-f n1, d c-acp vvd d n1, cc vvd d n1, p-acp n1 cc n1, cst dt n1 vvd a-acp dt n1.
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Next, a multitude of Locusts, so many that they darkned the aire, and ate up the remainder of the herbes, which the haile spared;
Next, a multitude of Locusts, so many that they darkened the air, and ate up the remainder of the herbs, which the hail spared;
ord, dt n1 pp-f n2, av d cst pns32 vvd dt n1, cc vvd a-acp dt n1 pp-f dt n2, r-crq dt n1 vvd;
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that there was not left a greene leafe on herbe or tree throughout all Egypt. Next to that, a thicke darknesse, that no one man saw another,
that there was not left a green leaf on herb or tree throughout all Egypt. Next to that, a thick darkness, that no one man saw Another,
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and the first borne of beasts also. These were the evill Angels; they were not evill Spirits.
and the First born of beasts also. These were the evil Angels; they were not evil Spirits.
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Tis true, that God smits men by Angells, not by evill Spirits onely, but by good Angells too, by their favour, that thinke otherwise.
This true, that God smits men by Angels, not by evil Spirits only, but by good Angels too, by their favour, that think otherwise.
pn31|vbz j, cst np1 ng1 n2 p-acp n2, xx p-acp j-jn n2 av-j, cc-acp p-acp j n2 av, p-acp po32 n1, cst vvb av.
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And it is an other wrong conceit, that evill Angells never touch good men.
And it is an other wrong conceit, that evil Angels never touch good men.
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But that good Angells execute Gods wrath, and that both good and evill Spirits punish both the wicked,
But that good Angels execute God's wrath, and that both good and evil Spirits Punish both the wicked,
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and the godly too some times, wee finde in Scripture examples in all kinds. Lest, some may not beleeve mee;
and the godly too Some times, we find in Scripture Examples in all Kinds. Lest, Some may not believe me;
cc dt j av d n2, pns12 vvb p-acp n1 n2 p-acp d n2. cs, d vmb xx vvi pno11;
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what Angell smote in Israell 70000. with Pestilence? Angelus Domini, the Lords Angell. Reply not, that an evill Spirit might be call'd so. None ever are so call'd.
what Angel smote in Israel 70000. with Pestilence? Angelus Domini, the lords Angel. Reply not, that an evil Spirit might be called so. None ever Are so called.
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The Spirit that vext Saul, was Spiritus à Domino, a Spirit sent by God, but not Gods Spirit. And for the other scruple;
The Spirit that vexed Saul, was Spiritus à Domino, a Spirit sent by God, but not God's Spirit. And for the other scruple;
dt n1 cst vvd np1, vbds fw-la fw-fr fw-la, dt n1 vvd p-acp np1, cc-acp xx ng1 n1. cc p-acp dt j-jn n1;
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a good Angell made Iacob, lame, and Zacharie dumbe, righteous men both:
a good Angel made Iacob, lame, and Zacharias dumb, righteous men both:
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and the like smote wicked Herod. And an evill Spirit both vexed Saul, and afflicted Iob.
and the like smote wicked Herod. And an evil Spirit both vexed Saul, and afflicted Job
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From the two words, learne two Lessons; the first, Gods Iustice, his NONLATINALPHABET, the second, his Severitie, his NONLATINALPHABET, Pauls termes both. God rewards sinne with paine. Paine wee account an evill; so is it called here:
From the two words, Learn two Lessons; the First, God's justice, his, the second, his Severity, his, Paul's terms both. God rewards sin with pain. Pain we account an evil; so is it called Here:
p-acp dt crd n2, vvb crd n2; dt ord, npg1 n1, po31, dt ord, po31 n1, po31, npg1 n2 av-d. np1 vvz n1 p-acp n1. n1 pns12 vvb dt n-jn; av vbz pn31 vvn av:
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and if the sinne be great, hee aggravates the paine, either in the weight, or in the number.
and if the sin be great, he aggravates the pain, either in the weight, or in the number.
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Evill is here Plurall, God sent Angelos malorum, messengers of evills, one plague after another.
Evil is Here Plural, God sent Angels malorum, messengers of evils, one plague After Another.
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For the former, God being just, must (as S. Matthewes phrase is in the Gospell) Malos malè perdere, send evill upon evill men.
For the former, God being just, must (as S. Matthew phrase is in the Gospel) Malos malè Perdere, send evil upon evil men.
p-acp dt j, np1 vbg j, vmb (c-acp np1 np1 n1 vbz p-acp dt n1) np1 fw-la fw-mi, vvb j-jn p-acp j-jn n2.
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He is not like to Virgils Iupiter, Omnibus idem, the same to all:
He is not like to Virgils Iupiter, Omnibus idem, the same to all:
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but as Apollo is pictured with the graces in one hand, and arrowes in the other;
but as Apollo is pictured with the graces in one hand, and arrows in the other;
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so God hath gifts for reward to good men, but shaftes for revenge on thy wicked.
so God hath Gifts for reward to good men, but shafts for revenge on thy wicked.
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Sinnest thou, and tremblest not? Sequitur à tergo ultio, vengeance is at the heeles. Evill will hunt the evill doer.
Sinnest thou, and tremblest not? Sequitur à tergo ultio, vengeance is At the heals. Evil will hunt the evil doer.
vv2 pns21, cc vv2 xx? fw-la fw-fr fw-la fw-la, n1 vbz p-acp dt n2. j-jn vmb vvi dt j-jn n1.
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To doubt God to be just, Dementis est, August. Sinners (it seemes) doubt, would not else adventure.
To doubt God to be just, Dementis est, August. Sinners (it seems) doubt, would not Else adventure.
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Nay, doth not Scripture warrant them? Saith not Gods selfe, Esay 27. 4. Iranon est mihi, I have no wrath? Hee doth ▪ But whom speakes hee to? To the afflicted Israelites; hee hath none against them.
Nay, does not Scripture warrant them? Says not God's self, Isaiah 27. 4. Iranon est mihi, I have no wrath? He does ▪ But whom speaks he to? To the afflicted Israelites; he hath none against them.
uh-x, vdz xx n1 vvi pno32? vvz xx npg1 n1, np1 crd crd np1 fw-la fw-la, pns11 vhb dx n1? pns31 vdz ▪ p-acp ro-crq vvz pns31 p-acp? p-acp dt j-vvn np1; pns31 vhz pix p-acp pno32.
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Hee hath against the Egyptians, goe no further then this verse, theres wrath, anger, indignation. And if a Kings anger be a messenger of death;
He hath against the egyptians, go no further then this verse, theres wrath, anger, Indignation. And if a Kings anger be a Messenger of death;
pns31 vhz p-acp dt njp2, vvb av-dx av-jc cs d n1, pc-acp|vbz n1, n1, n1. cc cs dt ng1 n1 vbb dt n1 pp-f n1;
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no m•rvell, if Gods wrath here send messengers of evills, NONLATINALPHABET, saith the Tragicke, looke for it,
no m•rvell, if God's wrath Here send messengers of evils,, Says the Tragic, look for it,
dx n1, cs npg1 n1 av vvi n2 pp-f n2-jn,, vvz dt j, vvb p-acp pn31,
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if thou doe evill, to heare of it; if thou sinne to suffer.
if thou do evil, to hear of it; if thou sin to suffer.
cs pns21 vdb j-jn, pc-acp vvi pp-f pn31; cs pns21 vvb pc-acp vvi.
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Evill shall come, saith Esay, NONLATINALPHABET saith Paul, two negatives for the more certainty, thou shalt not escape.
Evil shall come, Says Isaiah, Says Paul, two negatives for the more certainty, thou shalt not escape.
j-jn vmb vvi, vvz np1, vvz np1, crd n2-jn p-acp dt av-dc n1, pns21 vm2 xx vvi.
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Know not God, saith Saint Basil: NONLATINALPHABET, by halfes, by his mercie onely; hee is just too.
Know not God, Says Saint Basil:, by halves, by his mercy only; he is just too.
vvb xx np1, vvz n1 np1:, p-acp n2-jn, p-acp po31 n1 av-j; pns31 vbz j av.
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He that raines water, raines fire sometimes saith he.
He that reins water, reins fire sometime Says he.
pns31 cst vvz n1, vvz n1 av vvz pns31.
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Coelum habet, sed & Tartarum, hath an heaven, saith Saint Cyprian ▪ but an hell too.Coelum habet, sed & Tartarum, hath an heaven, Says Saint Cyprian ▪ but an hell too.
fw-la fw-la, fw-la cc fw-la, vhz dt n1, vvz n1 np1 ▪ p-acp dt n1 av.
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For the latter lesson, Gods Severitie;
For the latter Lesson, God's Severity;
p-acp dt d n1, ng1 n1;
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One being askt, what God doth? Answerd NONLATINALPHABET that is, not (as he meant) practiseth Geometrie, but useth in his justice Geometricall Proportion;
One being asked, what God does? Answered that is, not (as he meant) Practiseth Geometry, but uses in his Justice Geometrical Proportion;
pi vbg vvn, r-crq np1 vdz? vvd cst vbz, xx (c-acp pns31 vvd) vvz n1, p-acp vvz p-acp po31 n1 j n1;
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plaies not Virgils Iupiter here neither, is not Omnibus idem, smites not all sinners alike, but approportions his censure to the sinne. Hee is wroth with all;
plays not Virgils Iupiter Here neither, is not Omnibus idem, smites not all Sinners alike, but approportions his censure to the sin. He is wroth with all;
n2 xx npg1 np1 av av-dx, vbz xx fw-la fw-la, vvz xx d n2 av, cc-acp n2 po31 n1 p-acp dt n1. pns31 vbz j p-acp d;
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but this Verse saith, Pharaoh felt the fiercenesse of his wrath. He deserved it. His sinne was out of measure sinfull, incorrigible contumacie. Many were his plagues; for many were his contempts. Be pleased to heare them; they are worthy.
but this Verse Says, Pharaoh felt the fierceness of his wrath. He deserved it. His sin was out of measure sinful, incorrigible contumacy. Many were his plagues; for many were his contempts. Be pleased to hear them; they Are worthy.
cc-acp d n1 vvz, np1 vvd dt n1 pp-f po31 n1. pns31 vvd pn31. po31 n1 vbds av pp-f n1 j, j n1. d vbdr po31 n2; p-acp d vbdr po31 n2. vbb vvn pc-acp vvi pno32; pns32 vbr j.
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Thus saith the Lord, let my People goe. Who is the Lord? saith hee, I will not let them goe. Thus Says the Lord, let my People go. Who is the Lord? Says he, I will not let them go.
av vvz dt n1, vvb po11 n1 vvi. q-crq vbz dt n1? vvz pns31, pns11 vmb xx vvi pno32 vvi.
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He would not, but used them farre worse then before Must they serve God? hee would make them to serve him.
He would not, but used them Far Worse then before Must they serve God? he would make them to serve him.
pns31 vmd xx, cc-acp vvd pno32 j av-jc cs p-acp vmb pns32 vvi np1? pns31 vmd vvi pno32 pc-acp vvi pno31.
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God then began to smite, all the waters became blood. Pharaoh then was content, they should serve God; but it should be there; goe forth they should not. God smote againe:
God then began to smite, all the waters became blood. Pharaoh then was content, they should serve God; but it should be there; go forth they should not. God smote again:
np1 av vvd pc-acp vvi, d dt n2 vvd n1. np1 av vbds j, pns32 vmd vvi np1; cc-acp pn31 vmd vbi a-acp; vvb av pns32 vmd xx. np1 vvd av:
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then they should goe, but not farre. A third plague came: let them then goe, but the Men onely;
then they should go, but not Far. A third plague Come: let them then go, but the Men only;
cs pns32 vmd vvi, cc-acp xx av-j. dt ord n1 vvd: vvb pno32 av vvi, cc-acp dt n2 av-j;
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their Wives and children should stay, be pledges for their returne. A fourth: let Wives goe too, but not Children. A fifth:
their Wives and children should stay, be pledges for their return. A fourth: let Wives go too, but not Children. A fifth:
po32 n2 cc n2 vmd vvi, vbb n2 p-acp po32 n1. dt ord: vvb n2 vvi av, cc-acp xx n2. dt ord:
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let Children goe too, but not their Cattell. A sixth: let them goe All, so he might be rid of that.
let Children go too, but not their Cattle. A sixth: let them go All, so he might be rid of that.
vvb n2 vvi av, cc-acp xx po32 n2. dt ord: vvb pno32 vvi d, av pns31 vmd vbi vvn pp-f d.
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But that done, he repents him, they shall not goe. Thus Pharaoh dallied with God; but God did not with him.
But that done, he repents him, they shall not go. Thus Pharaoh dallied with God; but God did not with him.
p-acp d vdn, pns31 vvz pno31, pns32 vmb xx vvi. av np1 vvd p-acp np1; cc-acp np1 vdd xx p-acp pno31.
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The King hardned his heart, the Lord strengthened his hand.
The King hardened his heart, the Lord strengthened his hand.
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Sinne grew in waight, and the plagues grew in number, ti•l the Lord made an end of him.
Sin grew in weight, and the plagues grew in number, ti•l the Lord made an end of him.
n1 vvd p-acp n1, cc dt n2 vvd p-acp n1, vvb dt n1 vvd dt n1 pp-f pno31.
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To end this, God corrects his childrens faults with the roddes of men, and the wicked haply too in their lighter sinnes with Solomons whippes:
To end this, God corrects his Children's Faults with the rods of men, and the wicked haply too in their lighter Sins with Solomons whips:
pc-acp vvi d, np1 vvz po31 ng2 n2 p-acp dt n2 pp-f n2, cc dt j av av p-acp po32 jc n2 p-acp np1 n2:
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but for their Rebellions he hath a rod of iron, and Rehoboams scorpions for the backes of Atheists.
but for their Rebellions he hath a rod of iron, and Rehoboams scorpions for the backs of Atheists.
cc-acp p-acp po32 n2 pns31 vhz dt n1 pp-f n1, cc vvz n2 p-acp dt n2 pp-f n2.
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4878
God will also pluralize, adde one plague unto another, God will vary judgements, if men shall vary sinnes.
God will also pluralize, add one plague unto Another, God will vary Judgments, if men shall vary Sins.
np1 vmb av vvi, vvb crd n1 p-acp j-jn, np1 vmb vvi n2, cs n2 vmb vvi n2.
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You have heard Egypts tenne plagues, God could have sent tenne times as many more. For there is not any Creature, which God cannot use to punish sinners.
You have herd Egypts tenne plagues, God could have sent tenne times as many more. For there is not any Creature, which God cannot use to Punish Sinners.
pn22 vhb vvn npg1 crd n2, np1 vmd vhi vvn crd n2 c-acp d dc. p-acp pc-acp vbz xx d n1, r-crq n1 vmbx vvi pc-acp vvi n2.
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Plurality of plagues is often in the Prophets; feare, pit, and snare, in Esay, elegant in the Hebrew, NONLATINALPHABET.
Plurality of plagues is often in the prophets; Fear, pit, and snare, in Isaiah, elegant in the Hebrew,.
n1 pp-f n2 vbz av p-acp dt n2; vvb, n1, cc n1, p-acp np1, j p-acp dt njp,.
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A Serpent, a Lyon, and a Beare, in Amos; Sword, Pestilence, and Famine, in Ieremie. You will thinke, I am too long in a matter so delightlesse. I leave it.
A Serpent, a lion, and a Bear, in Amos; Sword, Pestilence, and Famine, in Ieremie. You will think, I am too long in a matter so delightless. I leave it.
dt n1, dt n1, cc dt vvb, p-acp np1; n1, n1, cc n1, p-acp np1. pn22 vmb vvi, pns11 vbm av av-j p-acp dt n1 av j. pns11 vvb pn31.
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4882
There yet remaine two words, but written in small letters, as not found in the Originall.
There yet remain two words, but written in small letters, as not found in the Original.
a-acp av vvi crd n2, cc-acp vvn p-acp j n2, c-acp xx vvn p-acp dt j-jn.
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4883
Translators have added them, to make the sense more plaine. Had they not, it had skild little;
Translators have added them, to make the sense more plain. Had they not, it had skilled little;
n2 vhb vvn pno32, pc-acp vvi dt n1 av-dc j. vhd pns32 xx, pn31 vhd vvn j;
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for they are before in the beginning of the verse;
for they Are before in the beginning of the verse;
c-acp pns32 vbr a-acp p-acp dt n-vvg pp-f dt n1;
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He cast upon them, is all one to say, He sent among them. Yea, He sent among them, sounds closer to the Hebrew.He cast upon them, is all one to say, He sent among them. Yea, He sent among them, sounds closer to the Hebrew.
pns31 vvd p-acp pno32, vbz d pi pc-acp vvi, pns31 vvd p-acp pno32. uh, pns31 vvd p-acp pno32, n2 jc p-acp dt njp.
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I will onely make use of them, for Application.
I will only make use of them, for Application.
pns11 vmb av-j vvi n1 pp-f pno32, p-acp n1.
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Among them, i. the Aegyptians. Why did the French first institute these Rogation daies? because God sent evill angels among them, wilde beasts,Among them, i. the egyptians. Why did the French First institute these Rogation days? Because God sent evil Angels among them, wild beasts,
p-acp pno32, uh. dt njp2. q-crq vdd dt jp ord vvb d n1 n2? p-acp np1 vvd j-jn n2 p-acp pno32, j n2,
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and earthquakes, and strange fire from heaven. Why did Rome confirme them, because God sent evill angels among them, Inundation and Pestilence.
and earthquakes, and strange fire from heaven. Why did Room confirm them, Because God sent evil Angels among them, Inundation and Pestilence.
cc n2, cc j n1 p-acp n1. q-crq vdd vvi vvi pno32, c-acp np1 vvd j-jn n2 p-acp pno32, n1 cc n1.
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And hath hee not sent evill angels among us? Why should our zealous Brethren censure our yearely observing of these daies,
And hath he not sent evil Angels among us? Why should our zealous Brothers censure our yearly observing of these days,
np1 vhz pns31 xx vvn j-jn n2 p-acp pno12? q-crq vmd po12 j n2 vvb po12 j vvg pp-f d n2,
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and the Liturgy assigned to them? Have not wee as urgent reasons to observe both?
and the Liturgy assigned to them? Have not we as urgent Reasons to observe both?
cc dt n1 vvn p-acp pno32? vhb xx pns12 c-acp j n2 pc-acp vvi d?
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4891
To passe by the dayes of our forefathers, our Chronicles may be credited, what befell them.
To pass by the days of our Forefathers, our Chronicles may be credited, what befell them.
pc-acp vvi p-acp dt n2 pp-f po12 n2, po12 n2 vmb vbi vvn, r-crq vvd pno32.
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4892
Hath not God often in our dayes, in our land sent sundry evill angels, earthquakes,
Hath not God often in our days, in our land sent sundry evil Angels, earthquakes,
vhz xx np1 av p-acp po12 n2, p-acp po12 n1 vvd j j-jn n2, n2,
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and fire from Heaven, as he did in France, Inundations and Pestilence, as hee did in Rome, besides murraine of cattell and extreame dearth? dyed there not of the Pestilence not many yeares since above 5000. persons in one City in one weeke? Did not the destroyer the very last yeare run through the whole land,
and fire from Heaven, as he did in France, Inundations and Pestilence, as he did in Room, beside murrain of cattle and extreme dearth? died there not of the Pestilence not many Years since above 5000. Persons in one city in one Week? Did not the destroyer the very last year run through the Whole land,
cc n1 p-acp n1, c-acp pns31 vdd p-acp np1, n2 cc n1, c-acp pns31 vdd p-acp vvi, p-acp n1 pp-f n2 cc j-jn n1? vvn a-acp xx pp-f dt n1 xx d n2 c-acp p-acp crd n2 p-acp crd n1 p-acp crd n1? vdd xx dt n1 dt av ord n1 vvi p-acp dt j-jn n1,
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4894
so waste some populous townes, that the living scarce sufficed to bury the dead? Twas for our sinnes, God sent him Aske you me for which? Some say,
so waste Some populous Towns, that the living scarce sufficed to bury the dead? It for our Sins, God sent him Ask you me for which? some say,
av vvb d j n2, cst dt n-vvg av-j vvn pc-acp vvi dt j? pn31|vbds p-acp po12 n2, np1 vvd pno31 vvb pn22 pno11 p-acp r-crq? d vvb,
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because Idolatry is committed in the land. But there are many other sinnes, for which God sends evill angels among us.
Because Idolatry is committed in the land. But there Are many other Sins, for which God sends evil Angels among us.
c-acp n1 vbz vvn p-acp dt n1. p-acp a-acp vbr d j-jn n2, p-acp r-crq np1 vvz j-jn n2 p-acp pno12.
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Thats no pleasing theme neither, and this dayes Sermon heere is happly my last, I desire to part in peace.
Thats no pleasing theme neither, and this days Sermon Here is haply my last, I desire to part in peace.
d|vbz dx j-vvg n1 av-dx, cc d ng2 n1 av vbz av po11 ord, pns11 vvb pc-acp vvi p-acp n1.
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God heare our Te rogamus in our Rogation dayes, in all our daies of Fasts and Supplications, withhold his evill angels all, give true and speedy repentance to us all, blesse, preserve,
God hear our Te Rogamus in our Rogation days, in all our days of Fasts and Supplications, withhold his evil Angels all, give true and speedy Repentance to us all, bless, preserve,
np1 vvi po12 fw-la fw-la p-acp po12 n1 n2, p-acp d po12 n2 pp-f n2 cc n2, vvb po31 j-jn n2 d, vvb j cc j n1 p-acp pno12 d, vvb, vvb,
(27) sermon (DIV1)
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and save us all, for his Sonne our Saviours sake, the good Angell of his Covenant, Iesus Christ, Cui cum Patre, &c.
and save us all, for his Son our Saviors sake, the good Angel of his Covenant, Iesus christ, Cui cum Patre, etc.
cc vvb pno12 d, c-acp po31 n1 po12 ng1 n1, dt j n1 pp-f po31 n1, np1 np1, fw-la fw-la fw-la, av
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4899
SERMONS PREACHED IN ROGATION WEEKE. The second Sermon.
SERMONS PREACHED IN ROGATION WEEKE. The second Sermon.
n2 vvn p-acp n1 n1. dt ord n1.
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IOHN 16. 23. Amen, Amen, I say unto you, whatsoever yee shall aske the Father in my name, hee will give it you.
JOHN 16. 23. Amen, Amen, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you.
np1 crd crd uh-n, uh-n, pns11 vvb p-acp pn22, r-crq pn22 vmb vvi dt n1 p-acp po11 n1, pns31 vmb vvi pn31 pn22.
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4901
THis time requires a Text of Prayer.
THis time requires a Text of Prayer.
d n1 vvz dt n1 pp-f n1.
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4902
Tis the Rogation weeke, the Procession weeke some call it, of the Letanie used to be read on these three dayes, which wee call the Procession; but the Latine Writers of Church-Ceremonies, Rogationes. For you have there twentie times, Te rogamus Domine, Wee beseech thee to heare us, good Lord.
This the Rogation Week, the Procession Week Some call it, of the Letanie used to be read on these three days, which we call the Procession; but the Latin Writers of Church ceremonies, Rogationes. For you have there twentie times, Te Rogamus Domine, we beseech thee to hear us, good Lord.
pn31|vbz dt n1 n1, dt n1 n1 d vvb pn31, pp-f dt n1 vvd pc-acp vbi vvn p-acp d crd n2, r-crq pns12 vvb dt n1; p-acp dt jp n2 pp-f n2, fw-la. p-acp pn22 vhb a-acp crd n2, fw-la fw-la fw-la, pns12 vvb pno21 pc-acp vvi pno12, j n1.
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4903
Be therefore pleased to heare the holy Word of God, recorded by the blessed Evangelist Saint Iohn 16. 23. Verily, verily, I say unto you, whatsoever you shall aske the Father in my name, hee will give it you.
Be Therefore pleased to hear the holy Word of God, recorded by the blessed Evangelist Saint John 16. 23. Verily, verily, I say unto you, whatsoever you shall ask the Father in my name, he will give it you.
vbb av vvn pc-acp vvi dt j n1 pp-f np1, vvn p-acp dt j-vvn np1 n1 np1 crd crd av-j, av-j, pns11 vvb p-acp pn22, r-crq pn22 vmb vvi dt n1 p-acp po11 n1, pns31 vmb vvi pn31 pn22.
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Christs comfortable promise made to his Disciples, that God will graciously grant all their prayers. This promise he presseth with powerfull protestation;
Christ comfortable promise made to his Disciples, that God will graciously grant all their Prayers. This promise he Presseth with powerful protestation;
npg1 j n1 vvn p-acp po31 n2, cst np1 vmb av-j vvi d po32 n2. d n1 pns31 vvz p-acp j n1;
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4905
pawnes his Word, I say to you: addes his Oath, Sweares it too, Verily I say; doubles that Oath, Amen, Amen, I say it.
pawns his Word, I say to you: adds his Oath, Swears it too, Verily I say; doubles that Oath, Amen, Amen, I say it.
n2 po31 n1, pns11 vvb p-acp pn22: vvz po31 n1, vvz pn31 av, av-j pns11 vvb; vvz d n1, uh-n, uh-n, pns11 vvb pn31.
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But to that double Oath in the Preface, answers a double Provisoe in the Promise: the prayers must be made unto the Father in the sonnes name.
But to that double Oath in the Preface, answers a double Provisoe in the Promise: the Prayers must be made unto the Father in the Sons name.
p-acp p-acp d j-jn n1 p-acp dt n1, vvz dt j-jn np1 p-acp dt n1: dt n2 vmb vbi vvn p-acp dt n1 p-acp dt ng1 n1.
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4907
Whatsoever yee shall aske the Father in my name, hee will give it you. Of these things, &c. First, for the Preface.Whatsoever ye shall ask the Father in my name, he will give it you. Of these things, etc. First, for the Preface.
r-crq pn22 vmb vvi dt n1 p-acp po11 n1, pns31 vmb vvi pn31 pn22. pp-f d n2, av ord, p-acp dt n1.
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4908
A Promise affirm'd onely is but weake, needs confirming too. Truth, though nere so sound, yet is oft doubted, and craves proofe.
A Promise affirmed only is but weak, needs confirming too. Truth, though never so found, yet is oft doubted, and craves proof.
dt n1 vvd av-j vbz cc-acp j, av vvg av. n1, cs av-x av j, av vbz av vvn, cc vvz n1.
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4909
Christ to assure us, that wee shall receive, whatsoever we shall aske, engages his owne Word, Dico vobis, I say to you.
christ to assure us, that we shall receive, whatsoever we shall ask, engages his own Word, Dico vobis, I say to you.
np1 pc-acp vvi pno12, cst pns12 vmb vvi, r-crq pns12 vmb vvi, vvz po31 d n1, fw-la fw-la, pns11 vvb p-acp pn22.
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4910
A word from some mans mouth is a weake warrant. As the man is, so is his word.
A word from Some men Mouth is a weak warrant. As the man is, so is his word.
dt n1 p-acp d ng1 n1 vbz dt j n1. p-acp dt n1 vbz, av vbz po31 n1.
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If a King protest in verbo Regis, he will looke to be beleev'd;
If a King protest in verbo Regis, he will look to be believed;
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a Noble man will in verbo Honoris; a Cleargie man will in verbo Sacerdotis. What then will Christ? Not as a Noble man,
a Noble man will in verbo Honoris; a Clergy man will in verbo Sacerdote. What then will christ? Not as a Noble man,
dt j n1 vmb p-acp fw-la fw-la; dt n1 n1 vmb p-acp fw-la fw-la. q-crq av vmb np1? xx p-acp dt j n1,
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though he were so, of the linage of David. Not as a King, though he were so too, King of the Iewes. Not as a Priest,
though he were so, of the lineage of David. Not as a King, though he were so too, King of the Iewes. Not as a Priest,
cs pns31 vbdr av, pp-f dt n1 pp-f np1. xx c-acp dt n1, cs pns31 vbdr av av, n1 pp-f dt np2. xx c-acp dt n1,
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though hee were so too, and that of the best Order, of the Order of Melchisedech. But as a Prophet. Prophets use not to leaze; they speake from God.
though he were so too, and that of the best Order, of the Order of Melchizedek. But as a Prophet. prophets use not to leaze; they speak from God.
cs pns31 vbdr av av, cc d pp-f dt js n1, pp-f dt n1 pp-f np1. cc-acp p-acp dt n1. ng1 vvi xx pc-acp vvi; pns32 vvb p-acp np1.
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One did, 1 King. 13. 18. God doth not, Tit. 1. 2. Can not, Heb. 6. 18. Surely the Centurion, thought not Christ was God, held him some man of God, some extraordinary Prophet of God;
One did, 1 King. 13. 18. God does not, Tit. 1. 2. Can not, Hebrew 6. 18. Surely the Centurion, Thought not christ was God, held him Some man of God, Some extraordinary Prophet of God;
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and yet cried, Dic verbum, prayed him but say the Word, that was enough.
and yet cried, Die verbum, prayed him but say the Word, that was enough.
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But as Christ said of Iohn Baptist, I may better say of Christ, he was more than a Prophet.
But as christ said of John Baptist, I may better say of christ, he was more than a Prophet.
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The Word here saith the Word, the Word which was God, Dico vobis, I say to you.
The Word Here Says the Word, the Word which was God, Dico vobis, I say to you.
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So the Word is Gods, and therefore sure. Heaven an dearth shall faile; Gods Word shall not.
So the Word is God's, and Therefore sure. Heaven an dearth shall fail; God's Word shall not.
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Christs Dico vobis, shall not faile, I say to you. But Christ rests not in this;
Christ Dico vobis, shall not fail, I say to you. But christ rests not in this;
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prefac't his Promise with his Word; prefaceth his Word too with an Oath.
prefaced his Promise with his Word; prefaceth his Word too with an Oath.
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Christ knew mans incredulitie, had tried his Disciples to be NONLATINALPHABET, men of little faith, hee will secure them.
christ knew men incredulity, had tried his Disciples to be, men of little faith, he will secure them.
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Worthy was his Word, his bare Word of beleefe; twas band enough. But hee will bind it too. His Word bound his Promise;
Worthy was his Word, his bore Word of belief; it band enough. But he will bind it too. His Word bound his Promise;
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Oath shall bind his word, Amen I say to you. Iuratio est, tis an Oath, saith Saint Augustine. Many learned Divines thinke it is not. I contend not.
Oath shall bind his word, Amen I say to you. Juratio est, this an Oath, Says Saint Augustine. Many learned Divines think it is not. I contend not.
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Tis at least a vehement protestation; that will serve. It might them; let it us. Onely note;
This At lest a vehement protestation; that will serve. It might them; let it us. Only note;
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Oath or Protestation, Christ is earnest, doubles it, ever doubles it, in this Gospell, in none else;
Oath or Protestation, christ is earnest, doubles it, ever doubles it, in this Gospel, in none Else;
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Amen, Amen, I say, to you. Leave the Preface; come to the Promise. Two Acts in it, Prayer on mans part, Hee must aske;Amen, Amen, I say, to you. Leave the Preface; come to the Promise. Two Acts in it, Prayer on men part, He must ask;
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Granting on Gods part, He will give. The Object common to both, Quodcunque, whatsoever. First of the Object.
Granting on God's part, He will give. The Object Common to both, Quodcunque, whatsoever. First of the Object.
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Once I noted before an excellent attribute, which Saint Iames gives to God, Iames 5. 11. Hee calls him NONLATINALPHABET.
Once I noted before an excellent attribute, which Saint James gives to God, James 5. 11. He calls him.
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There is in Gods goodnesse both NONLATINALPHABET & NONLATINALPHABET, It is both Gratiosa & Copiosa, both free and franke.
There is in God's Goodness both &, It is both Gratiosa & Copiosa, both free and frank.
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Free, for God sells not, but gives. Franke, tis not sparing, but liberall. Liberall? I wrong God;
Free, for God sells not, but gives. Franco, this not sparing, but liberal. Liberal? I wrong God;
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thats a terme too base for Him. Saint Paul calls it NONLATINALPHABET the exceeding riches of his Grace. Bountie, not Liberalitie; not Bou•tie neither, but Munificence; that becomes Majestie.
thats a term too base for Him. Saint Paul calls it the exceeding riches of his Grace. Bounty, not Liberality; not Bou•tie neither, but Munificence; that becomes Majesty.
d|vbz dt n1 av j c-acp pno31. n1 np1 vvz pn31 dt j-vvg n2 pp-f po31 n1. n1, xx n1; xx n1 av-d, cc-acp n1; cst vvz n1.
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Kings, gods on earth will grant Quaecunque, whatsoever is craved of them. Salomon did to the Queene of Saba, whatsoever shee would aske.
Kings, God's on earth will grant Quaecunque, whatsoever is craved of them. Solomon did to the Queen of Saba, whatsoever she would ask.
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God will much more, can much better;
God will much more, can much better;
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Will, of his goodnesse, hee is NONLATINALPHABET the gracious God, Exod. 34. 6. Can, of his Power;
Will, of his Goodness, he is the gracious God, Exod 34. 6. Can, of his Power;
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hee is NONLATINALPHABET the Almightie God, God Omnisufficient. Men can, and will give many things, but not Quaecunque, promise that too.
he is the Almighty God, God Omnisufficient. Men can, and will give many things, but not Quaecunque, promise that too.
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But their Quaecunque hath many Excipees, is not like Gods, Infinite.
But their Quaecunque hath many Excipees, is not like God's, Infinite.
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Give all things, as God doth, absolutely all, Man will not, though he could, can not, though he would. Tis Gods Prerogative.
Give all things, as God does, absolutely all, Man will not, though he could, can not, though he would. This God's Prerogative.
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Men, most men denie things when they be askt.
Men, most men deny things when they be asked.
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The most Munificent, even Princes, call'd for their largesse, NONLATINALPHABET, gracious Lords, Nedibim in the Psalmes, i. bountifull, send away their suppliants many times unsatisfied.
The most Munificent, even Princes, called for their largess,, gracious lords, Nedibim in the Psalms, i. bountiful, send away their suppliants many times unsatisfied.
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It is indeede recorded, that Gallienus the Emperour, nunquam quicquam cuiquam, never denied any man any suite.
It is indeed recorded, that Gallienus the Emperor, Never quicquam cuiquam, never denied any man any suit.
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Thats but said in Hyperbole, because he did it seldome. But Solomon denied his owne mother her request.
Thats but said in Hyperbole, Because he did it seldom. But Solomon denied his own mother her request.
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[ So did Christ the mother of Zebedees children. Christ could not grant the one, Salomon would not the other.
[ So did christ the mother of Zebedee's children. christ could not grant the one, Solomon would not the other.
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] Twas but a wife, his mother askt, and that for his owne brother. But he answered her angerly, you are best to aske the kingdome too.
] It but a wife, his mother asked, and that for his own brother. But he answered her angrily, you Are best to ask the Kingdom too.
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But aske God any thing, quodcunque; whatsoever, a kingdome, if you will, [ not halfe a one,
But ask God any thing, quodcunque; whatsoever, a Kingdom, if you will, [ not half a one,
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as Herod offer'd his stepdaughter, and Assuerus to his Queene; but a whole kingdome ] God will give it.
as Herod offered his stepdaughter, and Assuerus to his Queen; but a Whole Kingdom ] God will give it.
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Christ hath said it, It is your Fathers pleasure to give you a kingdome.
christ hath said it, It is your Father's pleasure to give you a Kingdom.
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Earth hath nothing, Heaven hath not, which God will not grant, if man will but aske.
Earth hath nothing, Heaven hath not, which God will not grant, if man will but ask.
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Not quaecunque onely, but quotcunque too, how many things soever. The Greeke word is pregnant, may meane both, doth meane both.
Not quaecunque only, but quotcunque too, how many things soever. The Greek word is pregnant, may mean both, does mean both.
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Bee thou strict in thy suite, in thy humility; God will be large in his grace, in his benignity;
Bee thou strict in thy suit, in thy humility; God will be large in his grace, in his benignity;
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will give thee more then thou askest. He gives NONLATINALPHABET, richly, saith the Apostle. Salomon askt wisedome, God gave him it; and wealth and honour too.
will give thee more then thou askest. He gives, richly, Says the Apostle. Solomon asked Wisdom, God gave him it; and wealth and honour too.
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Iacob askt bread onely, and cloathes. God gave him that, and much substance besides. Men doe Iniquum petere, ut aequum ferant, looking for lesse, aske more in policie.Iacob asked bred only, and clothes. God gave him that, and much substance beside. Men do Iniquum Peter, ut Aequum ferant, looking for less, ask more in policy.
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But God in his bounty will give more, then man in his modesty may aske. Leave the Object, heare the Act.
But God in his bounty will give more, then man in his modesty may ask. Leave the Object, hear the Act.
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Theres another Act followes, tis Gods to give: but tis fit Man goe first to aske. Christ still so marshalls them.
Theres Another Act follows, this God's to give: but this fit Man go First to ask. christ still so marshals them.
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NONLATINALPHABET goes before NONLATINALPHABET, Matth. 7. 7. Theres an old heresie in Clemens Ales, NONLATINALPHABET, that prayer is unnecessary; God gives blessings unaskt; prayer is NONLATINALPHABET, meerely superfluous. Hee does;
Goes before, Matthew 7. 7. Theres an old heresy in Clemens Ales,, that prayer is unnecessary; God gives blessings unasked; prayer is, merely superfluous. He does;
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thats his great gratiousnesse, travels so with goodnesse, that he will not stay the asking, prevents prayer:
thats his great Graciousness, travels so with Goodness, that he will not stay the asking, prevents prayer:
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Like the prodigall sonnes father, runnes forth to meete him, kisses, & imbraces him, before hee can speake to him.
Like the prodigal Sons father, runs forth to meet him, Kisses, & embraces him, before he can speak to him.
av-j dt j-jn ng1 n1, vvz av pc-acp vvi pno31, n2, cc vvz pno31, c-acp pns31 vmb vvi p-acp pno31.
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David prevented God, he sayes, Psal. 88. meanes, he rose early to pray. He must rise early, that will prevent God.David prevented God, he Says, Psalm 88. means, he rose early to pray. He must rise early, that will prevent God.
np1 vvn np1, pns31 vvz, np1 crd n2, pns31 vvd av-j pc-acp vvi. pns31 vmb vvi av-j, cst vmb vvi np1.
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But by Davids leave, God prevented him, moved his spirit to pray; else he had not.
But by Davids leave, God prevented him, moved his Spirit to pray; Else he had not.
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Noveris te quaesitum antè, quàm quaerentem, Bern. God bids thee seeke; but seekes thee first; yea is found of thee unsought.Noveris te quaesitum antè, quàm quaerentem, Bern. God bids thee seek; but seeks thee First; yea is found of thee unsought.
fw-la fw-la fw-la fw-la, fw-la fw-la, np1 np1 vvz pno21 vvb; cc-acp vvz pno21 ord; uh vbz n1 pp-f pno21 j.
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Rom 10. 20. David confesses it, cries Praevenisti, Psal 21. Gods blessings had prevented him. God gives men many things Nescientibus, Chrysost. they not aware of it.Rom 10. 20. David Confesses it, cries Praevenisti, Psalm 21. God's blessings had prevented him. God gives men many things Nescientibus, Chrysostom they not aware of it.
np1 crd crd np1 vvz pn31, vvz fw-la, np1 crd npg1 n2 vhd vvn pno31. np1 vvz n2 d n2 fw-la, np1 pns32 xx j pp-f pn31.
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David prayed, the plague might cease, 2 Sam. ult. 17. God before had cryed sufficit, had bid the Angell hold his hand, vers. 16.David prayed, the plague might cease, 2 Sam. ult. 17. God before had cried sufficit, had bid the Angel hold his hand, vers. 16.
np1 vvd, dt n1 vmd vvi, crd np1 n1. crd np1 a-acp vhd vvn fw-la, vhd vvn dt n1 vvb po31 n1, fw-la. crd
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But Gods prevention is no dispensation, quits not our duty. We must looke at his commandment, not his grace; doe what hee bids; hee bids us pray. God will open his hand;
But God's prevention is no Dispensation, quits not our duty. We must look At his Commandment, not his grace; do what he bids; he bids us pray. God will open his hand;
p-acp npg1 n1 vbz dx n1, vvz xx po12 n1. pns12 vmb vvi p-acp po31 n1, xx po31 n1; vdb r-crq pns31 vvz; pns31 vvz pno12 vvi. np1 vmb vvi po31 n1;
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but man must open his mouth.
but man must open his Mouth.
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Prayer must be mans Oratour, his Interpretor to God, to show him our requests, Saint Paul saies, Phil. 4. 6. Now God needs none, you will say; he knowes our hearts. Hee does:
Prayer must be men Orator, his Interpreter to God, to show him our requests, Saint Paul Says, Philip 4. 6. Now God needs none, you will say; he knows our hearts. He does:
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yet he will have it so: and though he often gives unaskt; yet he lets us often want, because wee aske not.
yet he will have it so: and though he often gives unasked; yet he lets us often want, Because we ask not.
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Saint •ames saies expresly, You have not, because you aske not. Wee neede but aske; but aske we must.
Saint •ames Says expressly, You have not, Because you ask not. we need but ask; but ask we must.
n1 n2 vvz av-j, pn22 vhb xx, c-acp pn22 vvb xx. pns12 vvb cc-acp vvb; cc-acp vvb pns12 vmb.
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Orate, petite, both Christ and his Apostles have it often. An honorable exercise, us'd even by the Angels, NONLATINALPHABET, Chrysost. their Act, as well as ours. Yea by Christs selfe; he prayed often.Orate, petite, both christ and his Apostles have it often. an honourable exercise, used even by the Angels,, Chrysostom their Act, as well as ours. Yea by Christ self; he prayed often.
fw-la, fw-fr, d np1 cc po31 n2 vhb pn31 av. dt j n1, vvd av p-acp dt n2,, np1 po32 n1, c-acp av c-acp png12. uh p-acp npg1 n1; pns31 vvd av.
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Clavis coeli, Aug. the key of heaven.Clavis coeli, Aug. the key of heaven.
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Hee ment haply Aerial heaven, the Clouds, which by prayer Elias opened and shut, fetcht what weather it pleas'd him, drougth or raine.
He meant haply Aerial heaven, the Clouds, which by prayer Elias opened and shut, fetched what weather it pleased him, drought or rain.
pns31 vvd av j n1, dt n2, r-crq p-acp n1 np1 vvn cc vvn, vvd r-crq n1 pn31 vvd pno31, n1 cc n1.
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I will say under correction, Clavis paradisi, the key of the Etheriall heaven too. The theefe upon the Crosse by prayer opened it.
I will say under correction, Clavis Paradisi, the key of the Etherial heaven too. The thief upon the Cross by prayer opened it.
pns11 vmb vvi p-acp n1, fw-la fw-la, dt n1 pp-f dt j n1 av. dt n1 p-acp dt n1 p-acp n1 vvd pn31.
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Yea the God of heaven hath nothing, which he denies it; Ascendit oratio, descendit Miseratio, God hath no grace, which he grants not unto prayer.
Yea the God of heaven hath nothing, which he Denies it; Ascendit oratio, descendit Miseratio, God hath no grace, which he grants not unto prayer.
uh dt n1 pp-f n1 vhz pix, r-crq pns31 vvz pn31; fw-la fw-la, fw-la fw-la, np1 vhz dx n1, r-crq pns31 vvz xx p-acp n1.
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It climbes the clouds, Penetrat. [ The Fathes give it honorable Attributes. The Churches Bulwark, Chrysostome, NONLATINALPHABET, not to bee broken, not to be shaken.
It climbs the Clouds, Penetrate. [ The Fathes give it honourable Attributes. The Churches Bulwark, Chrysostom,, not to be broken, not to be shaken.
pn31 vvz dt n2, vvb. [ dt n2 vvb pn31 j n2. dt ng1 n1, np1,, xx pc-acp vbi vvn, xx pc-acp vbi vvn.
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The Christians Shield, Ambrose, NONLATINALPHABET, a strong weapon, Chrysost. Flagellum sathanae, August. a scourge, a Scorpion to the Devill. Nothing withstandeth it.
The Christians Shield, Ambrose,, a strong weapon, Chrysostom Flagellum Sathanae, August. a scourge, a Scorpion to the devil. Nothing withstandeth it.
dt njpg2 n1, np1,, dt j n1, np1 fw-la fw-la, np1. dt n1, dt n1 p-acp dt n1. pix vvz pn31.
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] It peirceth the Clouds, saith Iesus Syrach, resteth not, till it get to God, and will not leave him neither, till he granteth it.
] It pierceth the Clouds, Says Iesus Sirach, rests not, till it get to God, and will not leave him neither, till he grants it.
] pn31 vvz dt n2, vvz np1 np1, vvz xx, c-acp pn31 vvb p-acp np1, cc vmb xx vvi pno31 av-dx, c-acp pns31 vvz pn31.
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Makes him cry, Sine me, so he did to Moses, let me alone, saies God; as if hee were unable to withstand his importunity.
Makes him cry, Sine me, so he did to Moses, let me alone, Says God; as if he were unable to withstand his importunity.
vvz pno31 vvi, fw-la pno11, av pns31 vdd p-acp np1, vvb pno11 av-j, vvz np1; c-acp cs pns31 vbdr j pc-acp vvi po31 n1.
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Wilt thou have Quodcunque, Gods any thing, Gods selfe? Aske it onely; thou shalt.
Wilt thou have Quodcunque, God's any thing, God's self? Ask it only; thou shalt.
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God will not denie thee, no not the holy Ghost, Luc. 11. 13. Prayer will prevaile, will wrestle even with God, Dimitte, Let me goe, saith the Angell unto Iacob, that Angell was God.
God will not deny thee, no not the holy Ghost, Luke 11. 13. Prayer will prevail, will wrestle even with God, Dimity, Let me go, Says the Angel unto Iacob, that Angel was God.
np1 vmb xx vvi pno21, uh-dx xx dt j n1, np1 crd crd n1 vmb vvi, vmb vvi av p-acp np1, vvb, vvb pno11 vvi, vvz dt n1 p-acp np1, cst np1 vbds np1.
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Non dimittam, saith Iacob, I will not let thee goe, untill thou blessest me. Non dimittam, Says Iacob, I will not let thee go, until thou blessest me.
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It will presse him, it will argue, expostulate with God, with quare's and quousque's. How long wilt thou not listen? saith David in the Psalmes. Why hast thou forsaken mee? Christ cries upon the Crosse.
It will press him, it will argue, expostulate with God, with quare's and quousque's. How long wilt thou not listen? Says David in the Psalms. Why hast thou forsaken me? christ cries upon the Cross.
pn31 vmb vvi pno31, pn31 vmb vvi, vvi p-acp np1, p-acp vvz cc n2. c-crq av-j vm2 pns21 xx vvi? vvz np1 p-acp dt n2. q-crq vh2 pns21 vvn pno11? np1 vvz p-acp dt n1.
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To end this Act, the Act on our part, God will be askt, before he give.
To end this Act, the Act on our part, God will be asked, before he give.
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Hee will not give his Sonne his owne Sonne, the heathen for his inheritance, but he must first aske it;
He will not give his Son his own Son, the heathen for his inheritance, but he must First ask it;
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Pete a me, Psal. 2. Aske of me. Come we now to the Provisoes. It is the Father, must be prayed to; and in the Sonnes name.Pete a me, Psalm 2. Ask of me. Come we now to the Provisoes. It is the Father, must be prayed to; and in the Sons name.
np1 av pno11, np1 crd vvb pp-f pno11. vvb pns12 av p-acp dt npg1. pn31 vbz dt n1, vmb vbi vvn p-acp; cc p-acp dt ng1 n1.
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What is askt of any other, or in any other name, is out of this promise.
What is asked of any other, or in any other name, is out of this promise.
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For the former, who is this Father? It is Almighty God, Nemo tam pater, Tetrtul.
For the former, who is this Father? It is Almighty God, Nemo tam pater, Tetrtul.
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the name is not so naturall to any, as to God. All Invocation doth belong to God. Prayer is his propriety.
the name is not so natural to any, as to God. All Invocation does belong to God. Prayer is his propriety.
dt n1 vbz xx av j p-acp d, c-acp p-acp np1. av-d n1 vdz vvi p-acp np1. n1 vbz po31 n1.
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I will not be so idle to prove this.
I will not be so idle to prove this.
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I catechise not boyes, but preach to Men, many able to teach me. One Scripture shall serve this, Invoca me, call upon Me, saith God.
I catechise not boys, but preach to Men, many able to teach me. One Scripture shall serve this, Invoke me, call upon Me, Says God.
pns11 vvb xx n2, cc-acp vvb p-acp n2, d j pc-acp vvi pno11. crd n1 vmb vvi d, np1 pno11, vvb p-acp pno11, vvz np1.
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But it is here, the Father. Is prayer proper to the first person onely? It is not.
But it is Here, the Father. Is prayer proper to the First person only? It is not.
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The Sonne doth claime it too; so doth the holy Ghost. It is common to all three.
The Son does claim it too; so does the holy Ghost. It is Common to all three.
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It is a point would not be past by, worthy our understanding.
It is a point would not be passed by, worthy our understanding.
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Some have thought, Origen did, some doe still, many Divines in Hungary, Bellarmine saith, the Sabbatarii, Binius saith, tom. 4. p. 878. A. that we may not pray to Christ. One Legate of late yeares did, in Saint Pauls Consistorie.
some have Thought, Origen did, Some do still, many Divines in Hungary, Bellarmine Says, the Sabbatarii, Binius Says, tom. 4. p. 878. A. that we may not pray to christ. One Legate of late Years did, in Saint Paul's Consistory.
d vhb vvn, np1 vdd, d vdb av, d n2-jn p-acp np1, np1 vvz, dt np1, np1 vvz, n1. crd n1 crd np1 cst pns12 vmb xx vvi p-acp np1. crd n1 pp-f j n2 vdd, p-acp n1 npg1 n1.
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and the Sonne is to be worshipped. More expresse in the Letanie, we cry not onely, O God the Father of heaven;
and the Son is to be worshipped. More express in the Letanie, we cry not only, Oh God the Father of heaven;
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Servetus a Sp••iard, a blacke mouthd blasphemour, said as much of the third person, that wee must not pray neither to the holy Ghost. Their reasons.Servetus a Sp••iard, a black mouthed blasphemour, said as much of the third person, that we must not pray neither to the holy Ghost. Their Reasons.
np1 dt n1, dt j-jn vvn n1, vvd p-acp d pp-f dt ord n1, cst pns12 vmb xx vvb av-dx p-acp dt j n1. po32 n2.
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Not to Christ, because he is Supplicator, no giver of grace, but an Intercessor onely, and prayers all are in his name. Not to the holy Ghost; because he is not God. The latter wee spit at;
Not to christ, Because he is Supplicator, no giver of grace, but an Intercessor only, and Prayers all Are in his name. Not to the holy Ghost; Because he is not God. The latter we spit At;
xx p-acp np1, c-acp pns31 vbz n1, dx n1 pp-f n1, cc-acp dt n1 av-j, cc n2 d vbr p-acp po31 n1. xx p-acp dt j n1; c-acp pns31 vbz xx np1. dt d pns12 vvb p-acp;
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it deserves a stake, and Servetus had it, 〈 ◊ 〉 for it at Geneva. To the former I answer, Christs intercession puts him not by his right; does not un-god him.
it deserves a stake, and Servetus had it, 〈 ◊ 〉 for it At Geneva. To the former I answer, Christ Intercession puts him not by his right; does not ungod him.
pn31 vvz dt n1, cc np1 vhd pn31, 〈 sy 〉 c-acp pn31 p-acp np1. p-acp dt j pns11 vvb, npg1 n1 vvz pno31 xx p-acp po31 n-jn; vdz xx n1 pno31.
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We may pray, though in his name, yet to himselfe.
We may pray, though in his name, yet to himself.
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For Christ is Mediatour, not to the Father onely, but also to himselfe, and to the third Person. All three are God;
For christ is Mediator, not to the Father only, but also to himself, and to the third Person. All three Are God;
p-acp np1 vbz n1, xx p-acp dt n1 av-j, cc-acp av p-acp px31, cc p-acp dt ord n1. av-d crd vbr n1;
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and hee is Mediatour betweene Man and God. The first point positively; Reason and Scripture, and the Churches generall practise, yeeld invocation equally to all;
and he is Mediator between Man and God. The First point positively; Reason and Scripture, and the Churches general practice, yield invocation equally to all;
cc pns31 vbz n1 p-acp n1 cc np1. dt ord n1 av-j; n1 cc n1, cc dt n2 j n1, vvb n1 av-jn p-acp d;
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to Christ, and to the Spirit, as well as to the Father. Reason; for they all are God; thats enough to claime prayer.
to christ, and to the Spirit, as well as to the Father. Reason; for they all Are God; thats enough to claim prayer.
p-acp np1, cc p-acp dt n1, c-acp av c-acp p-acp dt n1. n1; c-acp pns32 d vbr n1; d|vbz d p-acp n1 n1.
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Davids Invoca me, was from the mouth of all three Persons. For mostly in Scripture, when God is named, all three are signified.Davids Invoke me, was from the Mouth of all three Persons. For mostly in Scripture, when God is nam, all three Are signified.
np1 fw-mi pno11, vbds p-acp dt n1 pp-f d crd n2. p-acp j p-acp n1, c-crq np1 vbz vvn, d crd vbr vvn.
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And by Saint Pauls conjoyning of Faith and Invocation, Rom, 10. 14. How shall they call on him, on whom they beleeve not;
And by Saint Paul's conjoining of Faith and Invocation, Rom, 10. 14. How shall they call on him, on whom they believe not;
cc p-acp n1 npg1 vvg pp-f n1 cc n1, np1, crd crd q-crq vmb pns32 vvi p-acp pno31, p-acp ro-crq pns32 vvb xx;
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wee learne to pray to all the persons in the Trinity. For we beleeve on all.
we Learn to pray to all the Persons in the Trinity. For we believe on all.
pns12 vvb pc-acp vvi p-acp d dt n2 p-acp dt np1. c-acp pns12 vvb p-acp d.
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There are three Gods in our Service booke; and wee professe in all of them, our beleefe on all the three. For Scripture;
There Are three God's in our Service book; and we profess in all of them, our belief on all the three. For Scripture;
pc-acp vbr crd n2 p-acp po12 n1 n1; cc pns12 vvb p-acp d pp-f pno32, po12 n1 p-acp d dt crd. p-acp n1;
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was not Saint Stephens prayer, Lord Iesus, receive my spirit? Saint Pauls too, the Lord Iesus comfort your hearts, 2 Thess. 2. Saint Iohns too, Come, Lord Iesus. Yea Christs selfe saith here, whatsoever yee aske the Father, saith, Chap. 14. v. 14. Si petieritis me, If you shall aske me.
was not Saint Stephen's prayer, Lord Iesus, receive my Spirit? Saint Paul's too, the Lord Iesus Comfort your hearts, 2 Thess 2. Saint Iohns too, Come, Lord Iesus. Yea Christ self Says Here, whatsoever ye ask the Father, Says, Chap. 14. v. 14. Si petieritis me, If you shall ask me.
vbds xx n1 np1 n1, n1 np1, vvb po11 n1? n1 npg1 av, dt n1 np1 vvb po22 n2, crd np1 crd n1 npg1 av, vvb, n1 np1. uh npg1 n1 vvz av, r-crq pn22 vvb dt n1, vvz, np1 crd n1 crd fw-mi n2 pno11, cs pn22 vmb vvi pno11.
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Your bookes have it not so; but the vulgar Latin hath, and some Greeke Copies too.
Your books have it not so; but the Vulgar Latin hath, and Some Greek Copies too.
po22 n2 vhb pn31 xx av; cc-acp dt j jp vhz, cc d jp n2 av.
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Where note againe Origens reason, & the Hungarians, that Christs mediation debarres not invocation. If you aske Mee any thing in my name, saith Christ there.
Where note again Origens reason, & the Hungarians, that Christ mediation debars not invocation. If you ask Me any thing in my name, Says christ there.
q-crq n1 av np1 n1, cc dt np1, cst npg1 n1 vvz xx n1. cs pn22 vvb pno11 d n1 p-acp po11 n1, vvz np1 a-acp.
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For the holy Ghost, Scripture is not so evident. But Esaies NONLATINALPHABET, Holy, holy, holy, Esay 6. 3. sung by the Seraphims coucheth it covertly. For practise;
For the holy Ghost, Scripture is not so evident. But Isaiah, Holy, holy, holy, Isaiah 6. 3. sung by the Seraphims couches it covertly. For practice;
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the Christian Church ancient & moderne hath used ever, still doth, prayer both to Christ, and to the holy Ghost.
the Christian Church ancient & modern hath used ever, still does, prayer both to christ, and to the holy Ghost.
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Looke in our Liturgie, the Nicene Creede (as we call it) saies, that the holy Ghost is Coadorandus, together with the Father,
Look in our Liturgy, the Nicene Creed (as we call it) Says, that the holy Ghost is Coadorandus, together with the Father,
n1 p-acp po12 n1, dt np1 n1 (c-acp pns12 vvb pn31) vvz, cst dt j n1 vbz np1, av p-acp dt n1,
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but O Sonne of God, also, redeemer of the world; and O holy Ghost proceeding from them both, have mercy upon us.
but Oh Son of God, also, redeemer of the world; and Oh holy Ghost proceeding from them both, have mercy upon us.
p-acp uh n1 pp-f np1, av, n1 pp-f dt n1; cc uh j n1 vvg p-acp pno32 d, vhb n1 p-acp pno12.
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Both there, and elsewhere often, Domine miserere, Christe miserere, Domine miserere.
Both there, and elsewhere often, Domine Miserere, Christ Miserere, Domine Miserere.
av-d a-acp, cc av av, fw-la fw-la, np1 fw-la, fw-la fw-la.
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In the Te Deum, we pray to Christ too, pray him, helpe his servants, whom he hath redeemed with his pretious blood.
In the Te God, we pray to christ too, pray him, help his Servants, whom he hath redeemed with his precious blood.
p-acp dt fw-la fw-la, pns12 vvb p-acp np1 av, vvb pno31, vvb po31 n2, ro-crq pns31 vhz vvn p-acp po31 j n1.
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5015
And in the singing Psalmes, the first is an Hymne unto the holy Ghost.
And in the singing Psalms, the First is an Hymn unto the holy Ghost.
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Why then doth our Saviour here in my Text confine us to the Father? Haply he does not.
Why then does our Saviour Here in my Text confine us to the Father? Haply he does not.
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Hee doth not say, My Father, but the Father. That terme implies rather Affection unto us, then relation unto Him;
He does not say, My Father, but the Father. That term Implies rather Affection unto us, then Relation unto Him;
pns31 vdz xx vvi, po11 n1, cc-acp dt n1. cst n1 vvz av-c n1 p-acp pno12, cs n1 p-acp pno31;
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Affection of love, not distinction of persons. The appellation is equally common to all three. Say he doe;
Affection of love, not distinction of Persons. The appellation is equally Common to all three. Say he do;
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he meanes his Father but principally; but himselfe too, and the Spirit collaterally.
he means his Father but principally; but himself too, and the Spirit collaterally.
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He was pleas'd and it was fit, he should doe his Father all the honour that hee could;
He was pleased and it was fit, he should do his Father all the honour that he could;
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as not his father onely but the fountaine als• of the Deitie.
as not his father only but the fountain als• of the Deity.
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[ Honour is the Fathers not Most, for Trinitas non habet gradum, Tert. no more his, then the others;
[ Honour is the Father's not Most, for Trinitas non habet Gradum, Tert no more his, then the Others;
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nor his Most, but his First.
nor his Most, but his First.
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] In a word, say Christ here said, his Father. yet that were but NONLATINALPHABET, in his reverence unto him.
] In a word, say christ Here said, his Father. yet that were but, in his Reverence unto him.
] p-acp dt n1, vvb np1 av vvd, po31 n1. av cst vbdr p-acp, p-acp po31 n1 p-acp pno31.
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But he must meane by Synecdoche, himselfe too, and the Spirit. To end this, prayer is here confind to the Father, that is, God.
But he must mean by Synecdoche, himself too, and the Spirit. To end this, prayer is Here confined to the Father, that is, God.
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Not to seclude any person of the Trinity; but to provide in his foreseeing Spirit, against Popish Idolatrie, prayer unto Saints.
Not to seclude any person of the Trinity; but to provide in his Foreseeing Spirit, against Popish Idolatry, prayer unto Saints.
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554
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5027
A point which I may not passe by so opportuned. I will but touch it.
A point which I may not pass by so opportuned. I will but touch it.
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554
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5028
Shall I pray to them, that heare me not? Or shall I make Saints gods, to heare in heaven, what is askt on earth? Say they can heare, though I muse how.
Shall I pray to them, that hear me not? Or shall I make Saints God's, to hear in heaven, what is asked on earth? Say they can hear, though I muse how.
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(28) sermon (DIV1)
555
Page 191
5029
The Papists say, Gods face is their Looking-glasse, they see all things done here, in it.
The Papists say, God's face is their Looking glass, they see all things done Here, in it.
dt njp2 vvb, ng1 n1 vbz po32 n1, pns32 vvb d n2 vdn av, p-acp pn31.
(28) sermon (DIV1)
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5030
Can they heare too, by a Looking-glasse? Good Saint Augustine never knew that glasse; saith, Nec vident, nec audiunt;
Can they hear too, by a Looking glass? Good Saint Augustine never knew that glass; Says, Nec vident, nec Audiunt;
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(28) sermon (DIV1)
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Page 191
5031
Saints neither heare nor see, whats done in earth. But say they can heare;
Saints neither hear nor see, whats done in earth. But say they can hear;
n2 av-dx vvi ccx vvi, q-crq|vbz vdn p-acp n1. cc-acp vvb pns32 vmb vvi;
(28) sermon (DIV1)
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Page 191
5032
can they helpe too? Have they, what I want? If not, whence is the Dabitur, how shall it be given me, what I aske? Will they doe it by the Angells? They indeed are ministring Spirits;
can they help too? Have they, what I want? If not, whence is the Dabitur, how shall it be given me, what I ask? Will they do it by the Angels? They indeed Are ministering Spirits;
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(28) sermon (DIV1)
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Page 191
5033
but not at their command It must be by mediation unto God; and the next words in my Text debarre that, bid mee aske in Christs name.
but not At their command It must be by mediation unto God; and the next words in my Text debar that, bid me ask in Christ name.
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Page 191
5034
Then heare they, helpe they, yea or nay, I will not pray to them. Doe I must not; what God bids not.
Then hear they, help they, yea or nay, I will not pray to them. Doe I must not; what God bids not.
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Page 191
5035
Prayer to Saints, Iesuites themselves denie to be in Scripture.
Prayer to Saints, Iesuites themselves deny to be in Scripture.
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(28) sermon (DIV1)
555
Page 191
5036
Not in the old Testament, saith Snares; not in the New, saith Salmeron. Tis then Will-worship, and so meere Superstition.
Not in the old Testament, Says Snares; not in the New, Says Salmeron. This then Will-worship, and so mere Superstition.
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(28) sermon (DIV1)
555
Page 191
5037
Come to the next Provisoe, all prayer must be in Christs name. Thats to Christs glory, some glosse it so, thats somewhat lanke.
Come to the next Provisoe, all prayer must be in Christ name. Thats to Christ glory, Some gloss it so, thats somewhat lank.
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556
Page 191
5038
Christ by his name meanes, for his sake; the best expound it so;
christ by his name means, for his sake; the best expound it so;
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(28) sermon (DIV1)
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5039
and the Church doth practise it, ends all her prayers with, Through Iesus Christ our Lord.
and the Church does practise it, ends all her Prayers with, Through Iesus christ our Lord.
cc dt n1 vdz vvi pn31, vvz d po31 n2 p-acp, p-acp np1 np1 po12 n1.
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5040
Christ saith it, not here onely, hath it often. Prayer must be in Christs name; Aske whatsoever, but through Him.
christ Says it, not Here only, hath it often. Prayer must be in Christ name; Ask whatsoever, but through Him.
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(28) sermon (DIV1)
556
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5041
Man is unworthy of accesse to God: he must have meanes.
Man is unworthy of access to God: he must have means.
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557
Page 191
5042
They are not many, one onely, it is Christ. Christ saith it, No man comes to the Father, but by Him. Christ is Gods onely Favorite;
They Are not many, one only, it is christ. christ Says it, No man comes to the Father, but by Him. christ is God's only Favourite;
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(28) sermon (DIV1)
557
Page 191
5043
his Sonne alone preferres all suites.
his Son alone prefers all suits.
po31 n1 av-j vvz d n2.
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557
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5044
The Fathers selfe saith it, This is my beloved Sonne, in whom I am well pleased.
The Father's self Says it, This is my Beloved Son, in whom I am well pleased.
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(28) sermon (DIV1)
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5045
Hee is our onely Patron, Saint Paul saith expresly, theres but one Mediatour, and that is, Iesus Christ, 1 Tim. 2. Saint Iohn too makes him our Advocate. Saint Peter shall conclude it; he hath his Masters terme.
He is our only Patron, Saint Paul Says expressly, theres but one Mediator, and that is, Iesus christ, 1 Tim. 2. Saint John too makes him our Advocate. Saint Peter shall conclude it; he hath his Masters term.
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(28) sermon (DIV1)
557
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5046
Christ saith here, In my name; He, Non est nomen aliud, thers no other name but his.
christ Says Here, In my name; He, Non est Nome Aliud, the no other name but his.
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(28) sermon (DIV1)
557
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5047
My length in the former point, makes me short in this. I would goe through all.
My length in the former point, makes me short in this. I would go through all.
po11 n1 p-acp dt j n1, vvz pno11 j p-acp d. pns11 vmd vvi p-acp d.
(28) sermon (DIV1)
557
Page 191
5048
Theres yet one terme, another Act, the Act on Gods part;
Theres yet one term, Another Act, the Act on God's part;
pc-acp|vbz av crd n1, j-jn n1, dt n1 p-acp npg1 n1;
(28) sermon (DIV1)
558
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5049
tis to give. Christ addes it to mans Act, It was to aske; needs to adde it.
this to give. christ adds it to men Act, It was to ask; needs to add it.
pn31|vbz p-acp vvb. np1 vvz pn31 p-acp ng1 n1, pn31 vbds p-acp vvb; av pc-acp vvi pn31.
(28) sermon (DIV1)
558
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5050
For who will pray, but to be heard, aske, but with hope to speed? Heres more then, Hope, Assurance, Christs Word and Oath.
For who will pray, but to be herd, ask, but with hope to speed? Heres more then, Hope, Assurance, Christ Word and Oath.
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(28) sermon (DIV1)
558
Page 191
5051
Hope to speed, is a spurre to suite, an eare easie to heare, will have askers enough. Hee will give it you. The Doner, and his bountie. He;
Hope to speed, is a spur to suit, an ear easy to hear, will have askers enough. He will give it you. The Doner, and his bounty. He;
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(28) sermon (DIV1)
558
Page 191
5052
who He? The Father, i. God. It must be Hee; none else can give, give whatsoever. And if God; it must be gift; for God sells nothing.
who He? The Father, i. God. It must be He; none Else can give, give whatsoever. And if God; it must be gift; for God sells nothing.
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(28) sermon (DIV1)
558
Page 191
5053
God is gracious, and grace is free; goodnesse will give.
God is gracious, and grace is free; Goodness will give.
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(28) sermon (DIV1)
558
Page 191
5054
Posse & velle, Power and Will meeting, man cannot misse, aske he Quodcunque, whatsoever. Instance would be infinite of Gods gracious granting the humble petitions of Patriarkes Prophets, all men that have prayed to him. All men, but not all-wayes.Posse & velle, Power and Will meeting, man cannot miss, ask he Quodcunque, whatsoever. Instance would be infinite of God's gracious granting the humble petitions of Patriarchs prophets, all men that have prayed to him. All men, but not always.
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(28) sermon (DIV1)
558
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5058
Christ prayed, the Cuppe might passe from him, the bitter potion of his Passion, askt it thrice too.
christ prayed, the Cup might pass from him, the bitter potion of his Passion, asked it thrice too.
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(28) sermon (DIV1)
559
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5059
God would not grant it, not the suite of his owne Sonne. For Saint Paul, God gave him not the thing, he askt;
God would not grant it, not the suit of his own Son. For Saint Paul, God gave him not the thing, he asked;
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(28) sermon (DIV1)
559
Page 129
5060
but he gave him as good a thing, a better thing, his Grace. The pricke in the flesh, was the devills poyson;
but he gave him as good a thing, a better thing, his Grace. The prick in the Flesh, was the Devils poison;
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(28) sermon (DIV1)
559
Page 129
5061
but Gods grace was an Antidote. For David, God would not spare the child, for the chastening of the Father.
but God's grace was an Antidote. For David, God would not spare the child, for the chastening of the Father.
cc-acp npg1 n1 vbds dt n1. p-acp np1, np1 vmd xx vvi dt n1, p-acp dt vvg pp-f dt n1.
(28) sermon (DIV1)
559
Page 129
5062
For Christ, we can not say; Ood denied, what he askt: for he prayed but with condition, If it ▪ were possible;
For christ, we can not say; Ood denied, what he asked: for he prayed but with condition, If it ▪ were possible;
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(28) sermon (DIV1)
559
Page 129
5063
and with submission of his Will to Gods; askt life; but instantly correcting his request, unaskt it againe, revokt his petition.
and with submission of his Will to God's; asked life; but instantly correcting his request, unasked it again, revoked his petition.
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(28) sermon (DIV1)
559
Page 129
5064
Christs prayer, happie be we he prest it not, and blessed be God, he granted not.
Christ prayer, happy be we he pressed it not, and blessed be God, he granted not.
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(28) sermon (DIV1)
559
Page 129
5065
Had not Christ suffered, we had; if not he on the Crosse, we had in hell. To conclude;
Had not christ suffered, we had; if not he on the Cross, we had in hell. To conclude;
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(28) sermon (DIV1)
559
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5066
Papists, plead not Merit, presse not price; buye nothing of God. All things come from him NONLATINALPHABET, of gift.
Papists, plead not Merit, press not price; buy nothing of God. All things come from him, of gift.
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(28) sermon (DIV1)
560
Page 129
5067
Say not, Scripture it selfe calls it Reward. Thats but in Metaphor, tis free gift. God is pleased in his sweetnesse to terme his gifts Rewards.
Say not, Scripture it self calls it Reward. Thats but in Metaphor, this free gift. God is pleased in his sweetness to term his Gifts Rewards.
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Page 129
5068
But in man tis no good manners to catch at Gods phrases captiously.
But in man this no good manners to catch At God's phrases captiously.
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(28) sermon (DIV1)
560
Page 129
5069
He calls things, that are not, as if they were, Rom. 4. 17. Theres Reward for the wicked, wrath and Iudgement; thats without Trope.
He calls things, that Are not, as if they were, Rom. 4. 17. Theres Reward for the wicked, wrath and Judgement; thats without Trope.
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(28) sermon (DIV1)
560
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5070
To the righteous, all is gift. They earne nothing. All NONLATINALPHABET, free grace; nothing NONLATINALPHABET, due debt, Rom. 6. If not earne, much-lesse purchase: man hath nought to give.
To the righteous, all is gift. They earn nothing. All, free grace; nothing, due debt, Rom. 6. If not earn, muchless purchase: man hath nought to give.
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(28) sermon (DIV1)
560
Page 129
5071
What God receives, is all De suo, Gods owne before.
What God receives, is all De Sue, God's own before.
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(28) sermon (DIV1)
560
Page 129
5072
Bona be Dei Dona, Augustine, the good things of man, are the free gifts of God.Bona be Dei Dona, Augustine, the good things of man, Are the free Gifts of God.
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(28) sermon (DIV1)
560
Page 129
5073
God rewards not, paies not, sells not; but gives onely. Man deserves nought, is unworthy of grace.
God rewards not, pays not, sells not; but gives only. Man deserves nought, is unworthy of grace.
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(28) sermon (DIV1)
560
Page 129
5074
Indignus sum, saith Iacob, Gen. 32. Indignus sum, saith Iohn Baptist, Matth. 3. Saint Paul too, Indignus sum, 1 Cor. 15. A Schooleman can say so, God deales not Iuxta dignitatē humanam, but secundùm dignationē divinā. What we aske, we have;Indignus sum, Says Iacob, Gen. 32. Indignus sum, Says John Baptist, Matthew 3. Saint Paul too, Indignus sum, 1 Cor. 15. A Schoolman can say so, God deals not Next dignitatē humanam, but secundùm dignationē divinā. What we ask, we have;
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(28) sermon (DIV1)
561
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5075
not of our deserving, but of Gods vouchsafing; of merit nothing, all of free gift. All things man hath, are Dei donativa, Tertullians terme, meerely Gods Donatives.
not of our deserving, but of God's vouchsafing; of merit nothing, all of free gift. All things man hath, Are Dei donativa, Tertullia's term, merely God's Donatives.
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(28) sermon (DIV1)
561
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5076
Merita donat, praemia redonat, peccata condonat, all is Donation.Merita donat, praemia redonat, Peccata condonat, all is Donation.
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(28) sermon (DIV1)
561
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5077
Epicharmus a Greeke Poet saith, NONLATINALPHABET, Dij nobis vendunt omnia laboribus, the gods sell us all things for our paines.Epicharmus a Greek Poet Says,, Dij nobis vendunt omnia laboribus, the God's fell us all things for our pains.
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(28) sermon (DIV1)
561
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5078
Theres little heed to a Poets phrase. The same verse doth avouch pluralitie of gods. But Gods selfe saith, Esay 55. Come and buy of me.
Theres little heed to a Poets phrase. The same verse does avouch plurality of God's. But God's self Says, Isaiah 55. Come and buy of me.
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(28) sermon (DIV1)
561
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5079
Read on, and it is answered, Buy without money. Have all things freely for the asking.
Read on, and it is answered, Buy without money. Have all things freely for the asking.
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(28) sermon (DIV1)
561
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5080
Grace is Gratuita; NONLATINALPHABET, give to receive, is mans fashion, not Gods. Nothing before, but Prayer; nothing after but Thankes.
Grace is Gratuita;, give to receive, is men fashion, not God's Nothing before, but Prayer; nothing After but Thanks.
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(28) sermon (DIV1)
561
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5081
To this most Munificent, and gracious God, the Father, Sonne, and holy Spirit, be made all Prayer, rendred all thankes, yeelded all Honour, Majestie,
To this most Munificent, and gracious God, the Father, Son, and holy Spirit, be made all Prayer, rendered all thanks, yielded all Honour, Majesty,
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(28) sermon (DIV1)
561
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5082
and Dominion, from this day to the end of dayes, and for ever.
and Dominion, from this day to the end of days, and for ever.
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(28) sermon (DIV1)
561
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5083
A SERMON PREACHED VPON THE FIFT SVNDAY AFTER TRINITIE. LVKE 5. 8. Lord, goe from me, for I am a sinfull man.
A SERMON PREACHED UPON THE FIFT SUNDAY AFTER TRINITY. LUKE 5. 8. Lord, go from me, for I am a sinful man.
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(29) sermon (DIV1)
561
Page 193
5084
IT is S. Peters speech to Christ. Hee had fisht in vaine all night: Christ bad cast out the Net againe.
IT is S. Peter's speech to christ. He had fished in vain all night: christ bade cast out the Net again.
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(29) sermon (DIV1)
562
Page 193
5085
Such a multitude of Fish is caught, that the Net holds them not, but breakes. Nay, the Ship holds them not;
Such a multitude of Fish is caught, that the Net holds them not, but breaks. Nay, the Ship holds them not;
d dt n1 pp-f n1 vbz vvn, cst dt n1 vvz pno32 xx, cc-acp vvz. uh-x, dt n1 vvz pno32 xx;
(29) sermon (DIV1)
562
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5086
they fill both it and another of their partners. Both hold them not ▪ they fill them both, till they almost sinke againe.
they fill both it and Another of their partners. Both hold them not ▪ they fill them both, till they almost sink again.
pns32 vvb d pn31 cc n-jn pp-f po32 n2. av-d vvb pno32 xx ▪ pns32 vvb pno32 d, c-acp pns32 av vvi av.
(29) sermon (DIV1)
562
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5087
He amazed at the Miracle, cries out in his astonishment; Lord, goe from me, for I am a sinfull man. Two distinct parts; his request, Christs departure;
He amazed At the Miracle, cries out in his astonishment; Lord, go from me, for I am a sinful man. Two distinct parts; his request, Christ departure;
pns31 vvd p-acp dt n1, vvz av p-acp po31 n1; n1, vvb p-acp pno11, c-acp pns11 vbm dt j n1. crd j n2; po31 n1, npg1 n1;
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his reason, hee is a sinner, a strange request, man to pray God, to goe from him. A stranger reason, because he is a sinner.
his reason, he is a sinner, a strange request, man to pray God, to go from him. A stranger reason, Because he is a sinner.
po31 n1, pns31 vbz dt n1, dt j n1, n1 pc-acp vvi np1, pc-acp vvi p-acp pno31. dt jc n1, c-acp pns31 vbz dt n1.
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But though strange, yet not rude;
But though strange, yet not rude;
cc-acp cs j, av xx j;
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but prefac't with a terme of honour, of religious reverence, Lord, goe from me, of these three in their order: first of the Compellation.
but prefaced with a term of honour, of religious Reverence, Lord, go from me, of these three in their order: First of the Compellation.
cc-acp j p-acp dt n1 pp-f n1, pp-f j n1, n1, vvb p-acp pno11, pp-f d crd p-acp po32 n1: ord pp-f dt n1.
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Domine, Lord. This terme in the three learned tongues is very ambiguous, as in comom use, so also in Scripture;Domine, Lord. This term in the three learned tongues is very ambiguous, as in comom use, so also in Scripture;
fw-la, n1. d n1 p-acp dt crd j n2 vbz av j, c-acp p-acp n1 vvi, av av p-acp n1;
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that it craves good descretion in the Preacher, or Translatour to English it aright. It hath both a religious, and a civill sense.
that it craves good discretion in the Preacher, or Translator to English it aright. It hath both a religious, and a civil sense.
cst pn31 vvz j n1 p-acp dt n1, cc n1 p-acp np1 pn31 av. pn31 vhz d dt j, cc dt j n1.
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There is Dominus Deus, the Lord God, and there is Dominus Rex, my Lord the King.
There is Dominus Deus, the Lord God, and there is Dominus Rex, my Lord the King.
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Yea and not God onely, and his Lievetenants, Kings, are called Domini; but the terme descends even from the Scepter to the Spade;
Yea and not God only, and his Lieutenants, Kings, Are called Domini; but the term descends even from the Sceptre to the Spade;
uh cc xx np1 av-j, cc po31 n2, n2, vbr vvn fw-la; p-acp dt n1 vvz av p-acp dt n1 p-acp dt n1;
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Domine, said Mary Magdalen to the Gardiner, as shee thought. S. Pauls speech fits here, there are many Domini, many Lords, both God and Men:Domine, said Marry Magdalen to the Gardener, as she Thought. S. Paul's speech fits Here, there Are many Domini, many lords, both God and Men:
fw-la, vvd vvi np1 p-acp dt n1, c-acp pns31 vvd. np1 npg1 n1 vvz av, pc-acp vbr d fw-la, d n2, d n1 cc n2:
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and of Men, all sorts, even the meanest of Men in common compellation are called Domini: and therefore englisht diversly according to the different condition of the persons;
and of Men, all sorts, even the Meanest of Men in Common compellation Are called Domini: and Therefore englished diversely according to the different condition of the Persons;
cc pp-f n2, d n2, av dt js pp-f n2 p-acp j n1 vbr vvn fw-la: cc av vvn av-j vvg p-acp dt j n1 pp-f dt n2;
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Say to Sathan, say to sinne, Depart from me. David does to sinne, a froward heart shall depart from me.
Say to Sathan, say to sin, Depart from me. David does to sin, a froward heart shall depart from me.
vvi p-acp np1, vvb p-acp n1, vvb p-acp pno11. np1 vdz p-acp n1, dt j n1 vmb vvi p-acp pno11.
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sometimes Lord, sometimes Master, sometimes Sir. Sarah cald Abraham, Lord. Rebecca gives the same title to his servant, calls him Lord too.
sometime Lord, sometime Master, sometime Sir. Sarah called Abraham, Lord. Rebecca gives the same title to his servant, calls him Lord too.
av n1, av n1, av n1. np1 vvn np1, n1. np1 vvz dt d n1 p-acp po31 n1, vvz pno31 n1 av.
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Art not thou my Lord Elias, saith Obadiah to the Prophet. Paul and Silas, poore Prisoners are calld Domini, by the Iaylour.Art not thou my Lord Elias, Says Obadiah to the Prophet. Paul and Silas, poor Prisoners Are called Domini, by the Jailer.
n1 xx pns21 po11 n1 np1, vvz np1 p-acp dt n1. np1 cc np1, j n2 vbr vvn fw-la, p-acp dt n1.
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So is Philip by the Greekes, Ioan. 12. 21. The places are infinite, in which this terme is given to Christ in the New Testament:
So is Philip by the Greeks, Ioan. 12. 21. The places Are infinite, in which this term is given to christ in the New Testament:
np1 vbz np1 p-acp dt njp2, np1 crd crd dt n2 vbr j, p-acp r-crq d n1 vbz vvn p-acp np1 p-acp dt j n1:
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not in the same sense ever; but according to the speakers present conceit of Christ. Master five times in the eight of S. Matth. in the Geneva Bible.
not in the same sense ever; but according to the Speakers present conceit of christ. Master five times in the eight of S. Matthew in the Geneva bible.
xx p-acp dt d n1 av; cc-acp vvg p-acp dt n2 j n1 pp-f np1. n1 crd n2 p-acp dt crd pp-f n1 np1 p-acp dt np1 n1.
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Sir, thrice in the fourth and fift of Iohn, in the last Translation too.
Sir, thrice in the fourth and fift of John, in the last translation too.
n1, av p-acp dt ord cc ord pp-f np1, p-acp dt ord n1 av.
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For the woman of Samaria, and the Lazar of Bethesda, not knowing who he was, gave him but the title of an ordinary man.
For the woman of Samaria, and the Lazar of Bethesda, not knowing who he was, gave him but the title of an ordinary man.
p-acp dt n1 pp-f np1, cc dt n1 pp-f np1, xx vvg r-crq pns31 vbds, vvd pno31 p-acp dt n1 pp-f dt j n1.
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But S. Peter a Disciple meanes it with more reverence.
But S. Peter a Disciple means it with more Reverence.
p-acp np1 np1 dt n1 vvz pn31 p-acp dc n1.
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Yea espieing his divinity by the present Miracle, gives it him at least in the most honorable acception that may be, to a man.
Yea espieing his divinity by the present Miracle, gives it him At least in the most honourable acception that may be, to a man.
uh vvg po31 n1 p-acp dt j n1, vvz pn31 pno31 p-acp ds p-acp dt av-ds j n1 cst vmb vbi, p-acp dt n1.
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And indeede howsoever in the Greeke and Latine tongues it be used unto men, even but of meane condition, in civility of speech:
And indeed howsoever in the Greek and Latin tongues it be used unto men, even but of mean condition, in civility of speech:
cc av c-acp p-acp dt jp cc jp n2 pn31 vbb vvn p-acp n2, av cc-acp pp-f j n1, p-acp n1 pp-f n1:
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yet naturally it is a terme of highest honour; thought once too proud a title for the Emperour himselfe.
yet naturally it is a term of highest honour; Thought once too proud a title for the Emperor himself.
av av-j pn31 vbz dt n1 pp-f js n1; vvd a-acp av j dt n1 p-acp dt n1 px31.
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Augustus refused it, forbad it, by publick edict. So did Tiberius after him, refused it too. Nero admitted it:Augustus refused it, forbade it, by public edict. So did Tiberius After him, refused it too. Nero admitted it:
npg1 vvd pn31, vvd pn31, p-acp j n1. av vdd npg1 p-acp pno31, vvd pn31 av. np1 vvn pn31:
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you may see it in the Acts. Festus there gives it him. Domitian had Deus added to it too, Edictum Domini, dei { que } nostri; as proud as the Pope; our Lord God the Pope.
you may see it in the Acts. Festus there gives it him. Domitian had Deus added to it too, Edictum Domini, dei { que } Our; as proud as the Pope; our Lord God the Pope.
pn22 vmb vvi pn31 p-acp dt n2 np1 a-acp vvz pn31 pno31. np1 vhd np1 vvn p-acp pn31 av, fw-la fw-la, fw-la { fw-fr } fw-la; p-acp j c-acp dt n1; po12 n1 np1 dt n1.
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It is indeed ( Tertullian saith) Gognomen Dei, Gods owne appellation.
It is indeed (Tertullian Says) Gognomen Dei, God's own appellation.
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That great name of Gods, his unutterable name, as the Rabbins call it, which the Iewes durst not, could not pronounce, the name Iehovah, the Septuagints ever interpret by this terme: proper to God onely;
That great name of God's, his unutterable name, as the Rabbis call it, which the Iewes durst not, could not pronounce, the name Jehovah, the Septuagints ever interpret by this term: proper to God only;
cst j n1 pp-f n2, po31 j n1, c-acp dt n2 vvb pn31, r-crq dt np2 vvd xx, vmd xx vvi, dt n1 np1, dt n2 av vvi p-acp d n1: j p-acp np1 av-j;
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and not given (saith S. Hilarie ) no not to Christs selfe, but Per id, quod Dei Filius est, as he is the Sonne of God.
and not given (Says S. Hillary) no not to Christ self, but Per id, quod Dei Filius est, as he is the Son of God.
cc xx vvn (vvz np1 np1) dx xx p-acp npg1 n1, cc-acp fw-la fw-la, fw-la fw-la fw-la fw-la, c-acp pns31 vbz dt n1 pp-f np1.
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Saint Peter being here to speake unto our Saviour, must use some compellation. All men doe.
Saint Peter being Here to speak unto our Saviour, must use Some compellation. All men do.
n1 np1 vbg av pc-acp vvi p-acp po12 n1, vmb vvi d n1. av-d n2 vdb.
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The King said so to his guest, Friend, how camest thou in hither? Ioab to Amasa, Art thou in health, my brother? It had beene unmeet, unmannerly to have cald Christ by his Name, the Disciple the Master.
The King said so to his guest, Friend, how camest thou in hither? Ioab to Amasa, Art thou in health, my brother? It had been unmeet, unmannerly to have called christ by his Name, the Disciple the Master.
dt n1 vvd av p-acp po31 n1, n1, q-crq vvd2 pns21 p-acp av? np1 p-acp np1, vb2r pns21 p-acp n1, po11 n1? pn31 vhd vbn j, j-u pc-acp vhi vvn np1 p-acp po31 n1, dt n1 dt n1.
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Sathan himselfe in the possessed, though hee cald him Iesus; yet it was with an adjection of honorable termes, Iesus, thou Sonne of God.
Sathan himself in the possessed, though he called him Iesus; yet it was with an adjection of honourable terms, Iesus, thou Son of God.
np1 px31 p-acp dt j-vvn, cs pns31 vvd pno31 np1; av pn31 vbds p-acp dt n1 pp-f j n2, np1, pns21 n1 pp-f np1.
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Blind Bartimaeus, that could not say so much, cald him Iesus too, but with addition also of honorable words, Iesus, thou Sonne of David.
Blind Bartimaeus, that could not say so much, called him Iesus too, but with addition also of honourable words, Iesus, thou Son of David.
j np1, cst vmd xx vvi av av-d, vvd pno31 np1 av, cc-acp p-acp n1 av pp-f j n2, np1, pns21 n1 pp-f np1.
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Shall hee call him, Master? The Scribe cals him no more, NONLATINALPHABET, Master. So doe the Pharisees and Herodians, Master wee know that thou art true.
Shall he call him, Master? The Scribe calls him no more,, Master. So do the Pharisees and Herodians, Master we know that thou art true.
vmb pns31 vvi pno31, n1? dt vvi vvz pno31 av-dx av-dc,, n1. av vdb dt np2 cc njp2, vvi pns12 vvb cst pns21 vb2r j.
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So did Judas, Haile Master. Yea, Mary cald him Master too, Ioh. 20. 16. for Rabboni meanes no more. His Disciples doe.
So did Judas, Hail Master. Yea, Marry called him Master too, John 20. 16. for Rabboni means no more. His Disciples do.
av vdd np1, n1 n1. uh, uh vvd pno31 n1 av, np1 crd crd p-acp np1 vvz av-dx av-dc. po31 n2 vdb.
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One does, Mark. 13. See, what goodly stones are here.
One does, Mark. 13. See, what goodly stones Are Here.
pi vdz, vvb. crd n1, r-crq j n2 vbr av.
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That one, not Iudas, Master, is it I ▪ He might haply be loath, as in the Oyntment,
That one, not Iudas, Master, is it I ▪ He might haply be loath, as in the Ointment,
cst crd, xx np1, n1, vbz pn31 pns11 ▪ pns31 vmd av vbi j, c-acp p-acp dt n1,
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so also in his Titles, loath too much cost should bee bestowed on him.
so also in his Titles, loath too much cost should be bestowed on him.
av av p-acp po31 n2, vvb av d n1 vmd vbi vvn p-acp pno31.
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But even S. Iohn Christs beloved, Luk. 9. 49. Both hee and James his brother, Mark. 10. All his Disciples doe, Mark. 4. Master carest thou not that wee perish? But that terme contents not Peter; the sight of the Miracle,
But even S. John Christ Beloved, Luk. 9. 49. Both he and James his brother, Mark. 10. All his Disciples do, Mark. 4. Master Carest thou not that we perish? But that term contents not Peter; the sighed of the Miracle,
p-acp j n1 np1 npg1 j-vvn, np1 crd crd av-d pns31 cc np1 po31 n1, vvb. crd av-d po31 n2 vdb, vvb. crd n1 vv2 pns21 xx cst pns12 vvi? p-acp d n1 vvz xx np1; dt n1 pp-f dt n1,
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and the conscience of his sinnes, put an higher title in his mouth: he cals him, Lord.
and the conscience of his Sins, put an higher title in his Mouth: he calls him, Lord.
cc dt n1 pp-f po31 n2, vvd dt jc n1 p-acp po31 n1: pns31 vvz pno31, n1.
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That other was too lanke and languid at this time. Publicans cald Iohn Baptist so. S. Peter himselfe once cald him Master too;
That other was too lank and languid At this time. Publicans called John Baptist so. S. Peter himself once called him Master too;
cst j-jn vbds av j cc j-jn p-acp d n1. np1 vvd np1 np1 av. np1 np1 px31 c-acp vvd pno31 n1 av;
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but hee was but Iohns disciple then; Master where dwellest thou. And Christs selfe allowes the title;
but he was but Iohns disciple then; Master where dwellest thou. And Christ self allows the title;
cc-acp pns31 vbds p-acp npg1 vvi av; vvb q-crq vv2 pns21. cc npg1 n1 vvz dt n1;
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you call me Master, saith he, and you say well, for so I am. And indeede it is a name of speciall reverence.you call me Master, Says he, and you say well, for so I am. And indeed it is a name of special Reverence.
pn22 vvb pno11 n1, vvz pns31, cc pn22 vvb av, c-acp av pns11 vbm. cc av pn31 vbz dt n1 pp-f j n1.
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Rabbi was the glory of the proud Pharisees.Rabbi was the glory of the proud Pharisees.
np1 vbds dt n1 pp-f dt j np2.
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But Christs act here wrought in the Disciple a higher conceit of him then this title meanes: hee calls him, Lord.
But Christ act Here wrought in the Disciple a higher conceit of him then this title means: he calls him, Lord.
p-acp npg1 n1 av vvn p-acp dt n1 dt jc n1 pp-f pno31 av d n1 vvz: pns31 vvz pno31, n1.
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A title too given him by many. The Leper cald him, Lord. So did the Centurion;
A title too given him by many. The Leper called him, Lord. So did the Centurion;
dt n1 av vvn pno31 p-acp d. dt n1 vvd pno31, n1. av vdd dt n1;
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the two blind men, the Chanaanite woman, the Adulteresse, and others.
the two blind men, the Chanaanite woman, the Adulteress, and Others.
dt crd j n2, dt j n1, dt n1, cc n2-jn.
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All these cald him so in honourable conceit of him, as of some worthy Prophet, some speciall man of God.
All these called him so in honourable conceit of him, as of Some worthy Prophet, Some special man of God.
av-d d vvd pno31 av p-acp j n1 pp-f pno31, c-acp pp-f d j n1, d j n1 pp-f np1.
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But Saint Peters conceit of him transcends all theirs; calles him here, Lord, in a Diviner sense.
But Saint Peter's conceit of him transcends all theirs; calls him Here, Lord, in a Diviner sense.
p-acp n1 npg1 n1 pp-f pno31 vvz d png32; vvz pno31 av, n1, p-acp dt jc-jn n1.
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Witnesse both the Phrase and Gesture of a Suppliant.
Witness both the Phrase and Gesture of a Suppliant.
n1 av-d dt n1 cc n1 pp-f dt j-jn.
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He fell downe at Iesus knees, and in the Syriacke Paraphrase NONLATINALPHABET, Lord (saith hee) I beseech thee. Saint Peter makes more of him, then a meere man.He fell down At Iesus knees, and in the Syriacke paraphrase, Lord (Says he) I beseech thee. Saint Peter makes more of him, then a mere man.
pns31 vvd a-acp p-acp np1 n2, cc p-acp dt np1 n1, n1 (vvz pns31) pns11 vvb pno21. n1 np1 vvz dc pp-f pno31, cs dt j n1.
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For besides the workes of wonder, which hee had seene him doe; many and mighty, he had heard the devils call him the Sonne of God. Though Sathan be a Lyer;
For beside the works of wonder, which he had seen him doe; many and mighty, he had herd the Devils call him the Son of God. Though Sathan be a Liar;
p-acp p-acp dt n2 pp-f n1, r-crq pns31 vhd vvn pno31 n1; d cc j, pns31 vhd vvn dt n2 vvb pno31 dt n1 pp-f np1. cs np1 vbb dt n1;
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The Sonne of David does to Sathan, Vade, avoid Sathan. But to Christ, say every Soule, with the Spirit,
The Son of David does to Sathan, Vade, avoid Sathan. But to christ, say every Soul, with the Spirit,
dt n1 pp-f np1 vdz p-acp np1, fw-la, vvb np1. cc-acp p-acp np1, vvb d n1, p-acp dt n1,
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yet the witnesse of an enemy to the honour of his adversary, is ever authenticall. Yea and himselfe elsewhere confesseth him so too, calles him the Sonne of God; saith, hee knew all things; which none doth, but God.
yet the witness of an enemy to the honour of his adversary, is ever authentical. Yea and himself elsewhere Confesses him so too, calls him the Son of God; Says, he knew all things; which none does, but God.
av dt n1 pp-f dt n1 p-acp dt n1 pp-f po31 n1, vbz av j. uh cc px31 av vvz pno31 av av, vvz pno31 dt n1 pp-f np1; vvz, pns31 vvd d n2; r-crq pix vdz, cc-acp np1.
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And it is Calvins note upon another Scripture, that we cannot rightly conceive Christ to be Lord, without instant conceit also of his Divinity. Nor is Peter herein, singular:
And it is Calvins note upon Another Scripture, that we cannot rightly conceive christ to be Lord, without instant conceit also of his Divinity. Nor is Peter herein, singular:
cc pn31 vbz np1 n1 p-acp j-jn n1, cst pns12 vmbx av-jn vvi np1 pc-acp vbi n1, p-acp j-jn n1 av pp-f po31 n1. ccx vbz np1 av, j:
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Christ is cald Lord by more in the same meaning. By Mary Magdalene, shee said, she had seene the Lord.
christ is called Lord by more in the same meaning. By Marry Magdalene, she said, she had seen the Lord.
np1 vbz vvn n1 p-acp av-dc p-acp dt d n1. p-acp uh np1, pns31 vvd, pns31 vhd vvn dt n1.
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Shee must needes thinke him more then a meere man, whom by his owne power she saw risen from the dead.
She must needs think him more then a mere man, whom by his own power she saw risen from the dead.
pns31 vmb av vvi pno31 av-dc cs dt j n1, ro-crq p-acp po31 d n1 pns31 vvd vvn p-acp dt j.
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Elizabeth calles Mary the mother of her Lord. The Lord (saith David) said unto my Lord. Christs selfe is his expositour.Elizabeth calls Marry the mother of her Lord. The Lord (Says David) said unto my Lord. Christ self is his expositor.
np1 vvz vvi dt n1 pp-f po31 n1. dt n1 (vvz np1) vvd p-acp po11 n1. npg1 n1 vbz po31 n1.
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Yea, an Angell cals him so; Math. 28. Come see the place, where the Lord was laid.
Yea, an Angel calls him so; Math. 28. Come see the place, where the Lord was laid.
uh, dt n1 vvz pno31 av; np1 crd np1 vvb dt n1, c-crq dt n1 vbds vvn.
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Whom an Angell cals Lord, he must be God. Men are Lords, many; but onely over men:
Whom an Angel calls Lord, he must be God. Men Are lords, many; but only over men:
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But Christ is Lord of Angels also. Conster one Angels meaning by another; Gabriel said, Christ should be cald the Sonne of God.
But christ is Lord of Angels also. Construe one Angels meaning by Another; Gabriel said, christ should be called the Son of God.
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Saint Peter here cals our Saviour, Lord; not More communi, as Tertullian speakes, in ordinary notion, as we call many men;
Saint Peter Here calls our Saviour, Lord; not More Communi, as Tertullian speaks, in ordinary notion, as we call many men;
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and as many used to call our Saviour: but as Calvin said, in a conceit of his Divinity.
and as many used to call our Saviour: but as calvin said, in a conceit of his Divinity.
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And in this conceit, the Apostles in their writings call him every where Dominum, the Lord. Yea we all, all Christians call him so ▪ It is the close of all our Prayers, Per Christum Dominum nostrum. Through Iesus Christ our Lord.
And in this conceit, the Apostles in their writings call him every where Dominum, the Lord. Yea we all, all Christians call him so ▪ It is the close of all our Prayers, Per Christ Dominum nostrum. Through Iesus christ our Lord.
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Thus Saint Peters word of Preface, you see the sense of it: now heare the Right of it;
Thus Saint Peter's word of Preface, you see the sense of it: now hear the Right of it;
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and so end it ▪ Saint Peter flatters not, nor mistakes not. His successour cannot erre, in any thing:
and so end it ▪ Saint Peter flatters not, nor mistakes not. His successor cannot err, in any thing:
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surely himselfe does not erre in this thing. Christ is Lord indeed:
surely himself does not err in this thing. christ is Lord indeed:
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not by his Mother, because shee is cald our Lady, & Partus sequitur ventrem, tis not that.
not by his Mother, Because she is called our Lady, & Partus sequitur ventrem, this not that.
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Lord, first as God, and so his Fathers Pee•e. Then as Mediatour, by a threefold Right, of Inheritance, of Redemption, and of Wedlocke.
Lord, First as God, and so his Father's Pee•e. Then as Mediator, by a threefold Right, of Inheritance, of Redemption, and of Wedlock.
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David saith of the first, God hath given him the Heathen for his Heritage, and the ends of the earth for his Possession; David Says of the First, God hath given him the Heathen for his Heritage, and the ends of the earth for his Possession;
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and Possessio is Dominium. For the second, Saint Paul saith too, he hath bought us for a Price;
and Possessio is Dominium. For the second, Saint Paul Says too, he hath bought us for a Price;
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and the Law saith, Emptum cedit in Dominium. And for the third, the Church is Christs Spouse;
and the Law Says, Emptum cedit in Dominium. And for the third, the Church is Christ Spouse;
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I say, Christ is Dominus, both Natus & Factus, Lord both borne so, and made so; Borne so, as God; Made so, as Man;
I say, christ is Dominus, both Born & Factus, Lord both born so, and made so; Born so, as God; Made so, as Man;
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Saint Peter saith it, Act. 2. God hath made him both Lord and Christ. Kings, all Kings are Christi Domini, the Lords annointed:
Saint Peter Says it, Act. 2. God hath made him both Lord and christ. Kings, all Kings Are Christ Domini, the lords anointed:
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here is Christus Dominus, the annointed Lord. Stil'd so by the Angell Luke 2. Who is Christ, the Lord. Enough of the Compellation: come to the Request.
Here is Christus Dominus, the anointed Lord. Styled so by the Angel Lycia 2. Who is christ, the Lord. Enough of the Compellation: come to the Request.
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Strange words for a Disciple to speake unto his Master, Peter to Christ; more then a Master, his Lord;
Strange words for a Disciple to speak unto his Master, Peter to christ; more then a Master, his Lord;
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the Messias, the Sonne of God. Thats more (you will say) then Saint Peter knew yet. Tis not.
the Messias, the Son of God. Thats more (you will say) then Saint Peter knew yet. This not.
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Iohn had taught it him, Iohn the Baptist, whose Disciple he was first, as it is thought. Say, he was not:John had taught it him, John the Baptist, whose Disciple he was First, as it is Thought. Say, he was not:
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yet his Brother had instructed him. We have found the Messias, saith Andrew, and brought him unto Christ. And himselfe saw his Divinity:
yet his Brother had instructed him. We have found the Messias, Says Andrew, and brought him unto christ. And himself saw his Divinity:
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at his first comming to him, a meere Stranger, Christ cald him by his name, and by his Fathers name.
At his First coming to him, a mere Stranger, christ called him by his name, and by his Father's name.
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And he had seene his Miracles, Leapers cleansed, all diseases cur'd, devils expeld, Peter to say to him, Lord, depart from mee.
And he had seen his Miracles, Leapers cleansed, all diseases cured, Devils expelled, Peter to say to him, Lord, depart from me.
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That had cald him from the ship, to the Discipleship, from catching of Fish, to be a Fisher of Men;
That had called him from the ship, to the Discipleship, from catching of Fish, to be a Fisher of Men;
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had graced him with his presence at his house; a favour, which a better man then he thought himselfe unworthy of, the Centurion;
had graced him with his presence At his house; a favour, which a better man then he Thought himself unworthy of, the Centurion;
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had heald his Wives Mother of her Feaver;
had healed his Wives Mother of her Fever;
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had honoured him with the name of Cephas, marshald him next to his Kinsmen, Iames and Iohn; loved him above them too, it seemes;
had honoured him with the name of Cephas, marshalled him next to his Kinsmen, James and John; loved him above them too, it seems;
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for Iohn is cald but the Disciple, whom Christ loved; but Saint Peter was his Charissimus, Tertullians terme, his best beloved.
for John is called but the Disciple, whom christ loved; but Saint Peter was his Charissimus, Tertullia's term, his best Beloved.
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This man to say to Christ, Depart from me; should Festus judge him, as he did Saint Paul, he would say, Insanis Petre, certainely Peter thou art beside thy selfe.
This man to say to christ, Depart from me; should Festus judge him, as he did Saint Paul, he would say, Insanis Petre, Certainly Peter thou art beside thy self.
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And indeed Saint Peter sometimes spake he knew not what.
And indeed Saint Peter sometime spoke he knew not what.
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At Christs Transfiguration, Bonum est esse hic, let us make three tabernacles, Saint Marke saith plainely, he knew not what he said.
At Christ Transfiguration, Bonum est esse hic, let us make three Tabernacles, Faint Mark Says plainly, he knew not what he said.
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When Christ foretold them of his Passion, Lord pitty thy selfe, saith Peter. Had Christ pittied himselfe;
When christ foretold them of his Passion, Lord pity thy self, Says Peter. Had christ pitied himself;
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how should man have beene redeemed? how should Peter have beene saved? Christ might here have answered him,
how should man have been redeemed? how should Peter have been saved? christ might Here have answered him,
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as he did Zebedees Children, Ye know not what ye aske.
as he did Zebedee's Children, You know not what you ask.
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and the Spouse in the Revelation, Veni Domine, Come Lord Iesus. David prayes in the Psalme, Domine, ne discedas, Lord goe not from me;
and the Spouse in the Revelation, Veni Domine, Come Lord Iesus. David prays in the Psalm, Domine, ne discedas, Lord go not from me;
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expostulates with God for leaving him, My God, my God, why hast thou for saken me? But that you will say, toucheth not Christ.
expostulates with God for leaving him, My God, my God, why hast thou for saken me? But that you will say, touches not christ.
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It doth, as he is God.
It does, as he is God.
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But even the man Christ also, Iairus bids him, Come. Levi bad him to his house.
But even the man christ also, Jairus bids him, Come. Levi bade him to his house.
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So did they at the marriage in Cana. Zaccheus was so glad of his comming to his house, that for joy he gave halfe of his goods unto the poore:
So did they At the marriage in Cana. Zacchaeus was so glad of his coming to his house, that for joy he gave half of his goods unto the poor:
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and yet he is called, Homo peccator too.
and yet he is called, Homo peccator too.
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Ioseph of Arimathea desired even his dead corpse, that he might lay it, where he meant to lie himselfe.Ioseph of Arimathea desired even his dead corpse, that he might lay it, where he meant to lie himself.
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The people pressed to Heare and see him;
The people pressed to Hear and see him;
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sought him, when they missed him, and held him (Saint Luke saith) when they had him.
sought him, when they missed him, and held him (Saint Lycia Says) when they had him.
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So farre fram this Discede, from saying, Lord, goe from us, that when he would goe, they permitted not;
So Far fram this Discede, from saying, Lord, go from us, that when he would go, they permitted not;
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were so importunate, that they would not give him leave to take his meales.
were so importunate, that they would not give him leave to take his meals.
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Yea Peter himselfe in an other passion, Matth. 14. 28. prayes Christ to bid him, Come to him, though walking on the water.
Yea Peter himself in an other passion, Matthew 14. 28. prays christ to bid him, Come to him, though walking on the water.
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Nay Iohn 21. he would not stay his bidding him:
Nay John 21. he would not stay his bidding him:
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but Christ being on the shoare, Peter in the ship, casts himselfe into the sea, to get to him.
but christ being on the shore, Peter in the ship, Cast himself into the sea, to get to him.
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For Christs presence is a preservative;
For Christ presence is a preservative;
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from danger, the Disciples had perished in the tempest, had not Christ beene in the ship. Martha thought from death too:
from danger, the Disciples had perished in the tempest, had not christ been in the ship. Martha Thought from death too:
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Lord, if thou hadst beene here, saith she, my brother had not died. Lord, if thou Hadst been Here, Says she, my brother had not died.
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The Church in the Canticles, (and they say Saint Peter is the Churches head) she longs for Christs presence, to see his face, to heare his voyce, to have his left hand under her head,
The Church in the Canticles, (and they say Saint Peter is the Churches head) she longs for Christ presence, to see his face, to hear his voice, to have his left hand under her head,
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and his right hand to embrace her: her delight under his shadow.
and his right hand to embrace her: her delight under his shadow.
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What meanes Saint Peter to pray him to goe from him? A speech beseeming his Successour, rather the Pope, I would not wonder at him if he spake it.
What means Saint Peter to pray him to go from him? A speech beseeming his Successor, rather the Pope, I would not wonder At him if he spoke it.
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If Christ should come againe to live a while on earth, to rule his Church in person:
If christ should come again to live a while on earth, to Rule his Church in person:
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the Pope would haply say, Domine discede, Lord depart from me. For being his Vicar, Christs personall presence would discharge him both of Office and Authoritie.
the Pope would haply say, Domine discede, Lord depart from me. For being his Vicar, Christ personal presence would discharge him both of Office and authority.
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Saint Paul desired to be with Christ, desired to be dissolved, for to be with Christ.
Saint Paul desired to be with christ, desired to be dissolved, for to be with christ.
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Christs grant to the theeves prayer was but Hodie mecum eris, that he should be with him.
Christ grant to the thieves prayer was but Hodie mecum eris, that he should be with him.
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For to be with Christ, is to be in happinesse. In his presence (saith David ) is the fulnesse of joy.
For to be with christ, is to be in happiness. In his presence (Says David) is the fullness of joy.
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Thats (you will say) not to the point, to be with Christ in heaven. Surely tis not precisely.
Thats (you will say) not to the point, to be with christ in heaven. Surely this not precisely.
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Yet Deus erat in Christo, as Saint Paul saith, God being in Christ, he is in heaven, that is with him, with him wheresoever.
Yet Deus erat in Christ, as Saint Paul Says, God being in christ, he is in heaven, that is with him, with him wheresoever.
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As it is said of Sathan, Circumfert secum inferos, he carries hell about him: so where Christ is, heaven is, though it be on earth.
As it is said of Sathan, Circumfert secum inferos, he carries hell about him: so where christ is, heaven is, though it be on earth.
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Did the Queene of Saba hold them happie, that stood before Salomon, to heare his wisedome? Behold one greater than Salomon is here.
Did the Queen of Saba hold them happy, that stood before Solomon, to hear his Wisdom? Behold one greater than Solomon is Here.
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They are happie, thrice happie, that stand before Christ, to heare the gracious words, that proceede out of his mouth.
They Are happy, thrice happy, that stand before christ, to hear the gracious words, that proceed out of his Mouth.
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What an unkind requitall is this request of Peters for his Masters love? Christs presence was precious:
What an unkind requital is this request of Peter's for his Masters love? Christ presence was precious:
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he loved them specially, with whom he chose to live, his domesticall Disciples. And of them S. Peter and Boanerges most, he kept them ever neerest him;
he loved them specially, with whom he chosen to live, his domestical Disciples. And of them S. Peter and Boanerges most, he kept them ever nearest him;
pns31 vvd pno32 av-j, p-acp ro-crq pns31 vvd pc-acp vvi, po31 j n2. cc pp-f pno32 n1 np1 cc np1 ds, pns31 vvd pno32 av av-j pno31;
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they three were often with him, when the rest were not. For Iames and Iohn there was some reason; they were his Cozen-germans.
they three were often with him, when the rest were not. For James and John there was Some reason; they were his Cozen-germans.
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But for S. Peter there was none, but only love.
But for S. Peter there was none, but only love.
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He both loved him more than the rest, you heard Tertullians terme, Charissimus; and also desired his love more than the rests, Simon (saith Christ to him) Lovest thou me more than these? And is Peter glutted with Christs love, quatred with his company? That hee praies him to go from him? saith John, Peter was of Bethsaida? It should seeme rather he was a Gergesen. The Maid, that chalenged him in the high Priests hall, had she heard him here speake in the Gadaren Dialect, Depart from me, would have said, Peter, thy speech bewrayes thee.
He both loved him more than the rest, you herd Tertullia's term, Charissimus; and also desired his love more than the rests, Simon (Says christ to him) Lovest thou me more than these? And is Peter glutted with Christ love, quatred with his company? That he prays him to go from him? Says John, Peter was of Bethsaida? It should seem rather he was a Gergesen. The Maid, that challenged him in the high Priests hall, had she herd him Here speak in the Gadaren Dialect, Depart from me, would have said, Peter, thy speech betrays thee.
pns31 av-d vvd pno31 av-dc cs dt n1, pn22 vvd ng1 vvb, fw-la; cc av vvd po31 n1 av-dc cs dt n2, np1 (vvz np1 p-acp pno31) vv2 pns21 pno11 av-dc cs d? cc vbz np1 vvn p-acp npg1 n1, n1 p-acp po31 n1? cst pns31 vvz pno31 pc-acp vvi p-acp pno31? vvz np1, np1 vbds pp-f np1? pn31 vmd vvi av-c pns31 vbds dt fw-mi. dt n1, cst vvd pno31 p-acp dt j ng1 n1, vhd pns31 vvn pno31 av vvi p-acp dt np1 n1, vvb p-acp pno11, vmd vhi vvn, np1, po21 n1 vvz pno21.
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Never any but the Gergesens, the prophane Gergesens bad Christ, Depart. They prefer'd their Hogges before their soules health.
Never any but the Gergesens, the profane Gergesens bad christ, Depart. They preferred their Hogs before their Souls health.
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Nay Peters Soloecisme seemes worse then theirs. They had sustained some losse by Christ; Peter had gained by him.
Nay Peter's Solecism seems Worse then theirs. They had sustained Some loss by christ; Peter had gained by him.
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Their losse two thousand of Swine; his gaine two shipfulls of fish. Surely except Peter can show the better reason, the request is strange;
Their loss two thousand of Swine; his gain two shipfulls of Fish. Surely except Peter can show the better reason, the request is strange;
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And yet if the Pope be meant by this spectacle; it is a wonder to see a woman Pope:
And yet if the Pope be meant by this spectacle; it is a wonder to see a woman Pope:
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let us heare it, Lord, depart from me: for I am a sinnefull man. Why must Christ goe from Peter? Because hee is a sinner.
let us hear it, Lord, depart from me: for I am a sinful man. Why must christ go from Peter? Because he is a sinner.
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The request harsh, the reason worse.
The request harsh, the reason Worse.
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Should hee not speake absurdly, that should say to the Physitian, Domine discede, Sir, depart from me,
Should he not speak absurdly, that should say to the physician, Domine discede, Sir, depart from me,
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for I am a sicke man? Sinne (saith Saint Basil ) is NONLATINALPHABET, the soules sicknesse;
for I am a sick man? Sin (Says Faint Basil) is, the Souls sickness;
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and Christ is the Physitian? The name Iesus so signifies, Epiphanius saith. And saith Peter here, Domine discede, Lord, goe from me;
and christ is the physician? The name Iesus so signifies, Epiphanius Says. And Says Peter Here, Domine discede, Lord, go from me;
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for I am a sinnefull man? Surely tis a sicke argument: the Reason rather concludes the quite contrarie, for the Physitian;
for I am a sinful man? Surely this a sick argument: the Reason rather concludes the quite contrary, for the physician;
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Domine accede, Sir come to me; for I am sicke: Lord, come to me; for I am a sinner.Domine accede, Sir come to me; for I am sick: Lord, come to me; for I am a sinner.
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Twas Christs owne answer to the captious Pharisees, carping at his keeping with Publicans and Sinners, The whole have no neede of the Physitian, but the sicke.
It Christ own answer to the captious Pharisees, carping At his keeping with Publicans and Sinners, The Whole have not need of the physician, but the sick.
pn31|vbds npg1 d n1 p-acp dt j np2, j-vvg p-acp po31 n-vvg p-acp np1 cc n2, dt j-jn vhb xx n1 pp-f dt n1, cc-acp dt j.
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Saint Peters Argument is like his Net that brake; this as brittle.
Saint Peter's Argument is like his Net that brake; this as brittle.
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Where should the Physitian be but with the sicke? Where our Saviour, but with sinners? Who were they, Christ said, Hee came to call, Matth. 9. 13. was it not sinners? Hee cries indeed else-where, Venite ad me omnes, Come unto me all. But those all are sinners.
Where should the physician be but with the sick? Where our Saviour, but with Sinners? Who were they, christ said, He Come to call, Matthew 9. 13. was it not Sinners? He cries indeed elsewhere, Venite ad me omnes, Come unto me all. But those all Are Sinners.
q-crq vmd dt n1 vbb cc-acp p-acp dt j? c-crq po12 n1, cc-acp p-acp n2? q-crq vbdr pns32, np1 vvd, pns31 vvd pc-acp vvi, np1 crd crd vbds pn31 xx n2? pns31 vvz av av, fw-la fw-la pno11 fw-la, vvb p-acp pno11 d. p-acp d d vbr n2.
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Tis Omnes, but Laborantes, All that are loden, over-loden with their sinnes. Art thou a sinner? Neither flie thou from God, as Adam did;
This Omnes, but Laborantes, All that Are laden, overladen with their Sins. Art thou a sinner? Neither fly thou from God, as Adam did;
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neither bid Christ goe from thee, as Peter did.
neither bid christ go from thee, as Peter did.
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The Patient is safest, when the Physitian is beside him, Luke 7. 39. A woman, a sinner, Peccatrix, shee comes to Christ, stands at his feete, washes them, wipes them, kisses and annoints them.
The Patient is Safest, when the physician is beside him, Lycia 7. 39. A woman, a sinner, Peccatrix, she comes to christ, Stands At his feet, washes them, wipes them, Kisses and anoints them.
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Zaccheus a sinner, homo peccator, Saint Peters terme here, Luke 19. 7. You heard, how hee joyed, that Christ would be with him, would but take one meale with him.Zacchaeus a sinner, homo peccator, Saint Peter's term Here, Lycia 19. 7. You herd, how he joyed, that christ would be with him, would but take one meal with him.
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David a sinner, a great sinner; (be mercifull to my sinne, for it is great) yet cries, Domine, ne discedas, Lord goe not from me; David a sinner, a great sinner; (be merciful to my sin, for it is great) yet cries, Domine, ne discedas, Lord go not from me;
np1 dt n1, dt j n1; (vbb j p-acp po11 n1, c-acp pn31 vbz j) av vvz, fw-la, fw-la fw-la, n1 vvb xx p-acp pno11;
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Expostulates with God, for being so farre from him, Psal. 10. 1. Christ was not sent, but to the stray sheepe;
Expostulates with God, for being so Far from him, Psalm 10. 1. christ was not sent, but to the stray sheep;
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and hee came to save that onely, which was lost. The sinner is both the stray sheepe, and the lost child. Were Peters reason good;
and he Come to save that only, which was lost. The sinner is both the stray sheep, and the lost child. Were Peter's reason good;
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then Christ must be with no man, no man with him. For all are sinfull men.
then christ must be with no man, no man with him. For all Are sinful men.
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Peter considering his sinfulnesse withall, hath the greatest reason to thinke himselfe unworthy of the presence of Christ.Peter considering his sinfulness withal, hath the greatest reason to think himself unworthy of the presence of christ.
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Christ then must not crie, Venite ad me omnes, but Abite à me omnes, come unto me all, but depart from me all.
christ then must not cry, Venite ad me omnes, but Abite à me omnes, come unto me all, but depart from me all.
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But why, Because I am a sinner? May not Christ, and a sinner be together without danger? To whether of the twaine accrewes it? Is the sinners companie contagious to Christ? Or occasions Christs presence any paine unto the sinner? First for Christs perill, there is none.
But why, Because I am a sinner? May not christ, and a sinner be together without danger? To whither of the twaine accrewes it? Is the Sinners company contagious to christ? Or occasions Christ presence any pain unto the sinner? First for Christ peril, there is none.
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The Leaper was to cry, I am uncleane, I am uncleane; lest any comming neere him might be hurt by his uncleannesse.
The Leaper was to cry, I am unclean, I am unclean; lest any coming near him might be hurt by his uncleanness.
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But mans uncleannesse cannot defile Christ. The Sunne shining on a slough, is not fil'd by the slough;
But men uncleanness cannot defile christ. The Sun shining on a slough, is not filled by the slough;
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the slough is dried by it.
the slough is dried by it.
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Much lesse Christ, Sol justitiae, the Sunne of righteousnesse (so termed by Malachie ) can be polluted by mans wickednesse. Our wickednesse corrupts not him; but his righteousnesse justifies us.
Much less christ, Sol justitiae, the Sun of righteousness (so termed by Malachi) can be polluted by men wickedness. Our wickedness corrupts not him; but his righteousness Justifies us.
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The woman with the issue longed to touch Christ. Her touch hurt not him, but healed her. And for mans perill.
The woman with the issue longed to touch christ. Her touch hurt not him, but healed her. And for men peril.
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It was an opinion among the Hebrewes, that if but an Angell appeared to any, he died for it.
It was an opinion among the Hebrews, that if but an Angel appeared to any, he died for it.
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Wee shall surely die, saith Samsons father, and Gideon cried, Alas, for I have seene an Angell.
we shall surely die, Says Samsons father, and gideon cried, Alas, for I have seen an Angel.
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If the sight but of Gods servant were so dangerous:
If the sighed but of God's servant were so dangerous:
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what was the presence of Gods Sonne? Indeed the devills cried to Christ, What have we to doe with thee? art thou come to torment us? But Christs comming unto man (himselfe saith in the Gospell) is that sinners may have life, Saint Paul seconds him, Iesus Christ came into the world, to save sinners.
what was the presence of God's Son? Indeed the Devils cried to christ, What have we to do with thee? art thou come to torment us? But Christ coming unto man (himself Says in the Gospel) is that Sinners may have life, Saint Paul seconds him, Iesus christ Come into the world, to save Sinners.
r-crq vbds dt n1 pp-f npg1 n1? np1 dt n2 vvd p-acp np1, q-crq vhb pns12 pc-acp vdi p-acp pno21? vb2r pns21 vvb pc-acp vvi pno12? p-acp npg1 vvg p-acp n1 (px31 vvz p-acp dt n1) vbz d n2 vmb vhi n1, n1 np1 vvz pno31, np1 np1 vvd p-acp dt n1, pc-acp vvi n2.
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Saint Peter should have said rather, Lord keepe with me, for I am a sinner. Christs presence might be a protection against sinne.
Saint Peter should have said rather, Lord keep with me, for I am a sinner. Christ presence might be a protection against sin.
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Peter and Christ were parted, when Peter denied him. They were both in Caiphas Hall: but Peter was below among the servants.Peter and christ were parted, when Peter denied him. They were both in Caiaphas Hall: but Peter was below among the Servants.
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And Christ no sooner lookt at him, but he presently repented. Had Iudas kept with Christ, he had not betraied him.
And christ no sooner looked At him, but he presently repented. Had Iudas kept with christ, he had not betrayed him.
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Exivit (saith the Evangelist) he went out, and sold him to the Priests. A Patient will be temperate, while the Physitian is in presence.Exivit (Says the Evangelist) he went out, and sold him to the Priests. A Patient will be temperate, while the physician is in presence.
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Surely sinne severs betweene God and man. Adam had no sooner sinned, but fled Gods presence.
Surely sin severs between God and man. Adam had no sooner sinned, but fled God's presence.
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Sinne is a worke of darkenesse; and God is Father of lights. The sinner will not (with his will) come where he is.
Sin is a work of darkness; and God is Father of lights. The sinner will not (with his will) come where he is.
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What Malefactor joyes in his Iudges companie? God is the sinners censurer; he declines him.
What Malefactor Joys in his Judges company? God is the Sinners censurer; he declines him.
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Now Christ to be God, Saint Peters selfe confesseth, Matth. 16. 16. and wonder we, hee prayes him to depart from him? Christ is indeed God, but God incarnate:
Now christ to be God, Saint Peter's self Confesses, Matthew 16. 16. and wonder we, he prays him to depart from him? christ is indeed God, but God incarnate:
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he came not to judge, but to save sinners. The Nicene Creed saith, he tooke flesh for our salvation.
he Come not to judge, but to save Sinners. The Nicene Creed Says, he took Flesh for our salvation.
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The Angell enclosed his nature in his name. He was God;
The Angel enclosed his nature in his name. He was God;
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but he was Iesus. What though Peter was a sinner? His Master was a Saviour.
but he was Iesus. What though Peter was a sinner? His Master was a Saviour.
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Hee therefore was called Iesus, because he would save his people from their sinnes.
He Therefore was called Iesus, Because he would save his people from their Sins.
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Why doe I all this while wrong the Apostle? Wrest his words unto the worst? Say both request and reason seeme to be absurd: it seemes, but is not.
Why do I all this while wrong the Apostle? Wrest his words unto the worst? Say both request and reason seem to be absurd: it seems, but is not.
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Saint Ambrose bids, Dic & tu, bids every Christian say it. And Christs answer consters it; bids him not feare.
Saint Ambrose bids, Die & tu, bids every Christian say it. And Christ answer consters it; bids him not Fear.
n1 np1 vvz, fw-la cc fw-la, vvz d njp vvz pn31. np1 npg1 n1 zz zz; vvz pno31 xx vvi.
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The meeke-hearted man amazed at the miracle, setting the Cogitation of Christs divine Majestie, to the conscience of his sinnes, finds himselfe unworthy of his sacred presence;
The meek-hearted man amazed At the miracle, setting the Cogitation of Christ divine Majesty, to the conscience of his Sins, finds himself unworthy of his sacred presence;
dt j n1 vvn p-acp dt n1, vvg dt n1 pp-f npg1 j-jn n1, p-acp dt n1 pp-f po31 n2, vvz px31 j pp-f po31 j n1;
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and cries out in that conceit, Lord goe from me, for I am a sinfull man.
and cries out in that conceit, Lord go from me, for I am a sinful man.
cc vvz av p-acp d n1, n1 vvi p-acp pno11, c-acp pns11 vbm dt j n1.
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For should Christs Godhead, maskt under his Humanitie, have appeared in kind; Peter must have perished.
For should Christ Godhead, masked under his Humanity, have appeared in kind; Peter must have perished.
c-acp vmd npg1 n1, vvn p-acp po31 n1, vhb vvn p-acp n1; np1 vmb vhi vvn.
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The justest man on earth, even Adam in his innocencie, must have instantly beene consumed. Gods hand must cover Moses, to see but his backe-parts:
The Justest man on earth, even Adam in his innocence, must have instantly been consumed. God's hand must cover Moses, to see but his Back parts:
dt js n1 p-acp n1, av np1 p-acp po31 n1, vmb vhi av-jn vbn vvn. npg1 n1 vmb vvi np1, pc-acp vvi p-acp po31 n2:
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no man can see Gods face and live. How then shall Peter, a poore sinfull man, not tremble before him;
no man can see God's face and live. How then shall Peter, a poor sinful man, not tremble before him;
av-dx n1 vmb vvi npg1 n1 cc vvi. uh-crq av vmb np1, dt j j n1, xx vvi p-acp pno31;
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not fall downe at his knees, and crie in his humilitie, Lord goe from me, for I am a sinner.
not fallen down At his knees, and cry in his humility, Lord go from me, for I am a sinner.
xx vvb a-acp p-acp po31 n2, cc vvi p-acp po31 n1, n1 vvi p-acp pno11, c-acp pns11 vbm dt n1.
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Surely the speech is from Gods holy Spirit, acknowledging Gods might, and his owne meanes ▪ unworthy the companie of so great a person, to stand beside him, to bee in shippe with him.
Surely the speech is from God's holy Spirit, acknowledging God's might, and his own means ▪ unworthy the company of so great a person, to stand beside him, to be in ship with him.
av-j dt n1 vbz p-acp ng1 j n1, vvg n2 n1, cc po31 d n2 ▪ j dt n1 pp-f av j dt n1, pc-acp vvi p-acp pno31, pc-acp vbi p-acp n1 p-acp pno31.
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Saint Peter is not singular in this neither.
Saint Peter is not singular in this neither.
n1 np1 vbz xx j p-acp d av-dx.
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Domine, non sum dignus, the Centurions cry, hee was unworthy, Christ should come under his roofe. Domine, non sum Dignus, the Centurions cry, he was unworthy, christ should come under his roof.
fw-la, fw-la fw-la fw-la, dt n2 vvb, pns31 vbds j, np1 vmd vvi p-acp po31 n1.
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Vnde mihi hoc, Elizabeths speech too; shee thought her selfe unworthy, Christs mother should come to her.Vnde mihi hoc, Elizabeths speech too; she Thought her self unworthy, Christ mother should come to her.
fw-la fw-la fw-la, npg1 n1 av; pns31 vvd po31 n1 j, npg1 n1 vmd vvi p-acp pno31.
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Nay Saint Iohn her sonne, a Prophet, more then a Prophet, as great as any that ere was borne of woman,
Nay Saint John her son, a Prophet, more then a Prophet, as great as any that ere was born of woman,
uh-x n1 np1 po31 n1, dt n1, av-dc cs dt n1, c-acp j c-acp d cst c-acp vbds vvn pp-f n1,
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yet held himselfe unworthy to untie Christs shoes. Neither Iohn, nor Elizabeth, neither the Centurion uses Saint Peters reason, because they are sinners;
yet held himself unworthy to untie Christ shoes. Neither John, nor Elizabeth, neither the Centurion uses Saint Peter's reason, Because they Are Sinners;
av vvd px31 j pc-acp vvi npg1 n2. av-d np1, ccx np1, dx dt n1 vvz n1 npg1 n1, c-acp pns32 vbr n2;
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but onely in conceit of the excellencie of his person.
but only in conceit of the excellency of his person.
cc-acp av-j p-acp n1 pp-f dt n1 pp-f po31 n1.
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I thinke Saint Peters spirit be in some sort lighted on the Pope, on all Papists;
I think Saint Peter's Spirit be in Some sort lighted on the Pope, on all Papists;
pns11 vvb n1 npg1 n1 vbb p-acp d n1 vvd p-acp dt n1, p-acp d njp2;
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They thinke themselves not onely unworthy of Christs presence, but they hold it impudencie even to pray to him, to him immediatly, they may not dare to goe to Christ directly;
They think themselves not only unworthy of Christ presence, but they hold it impudency even to pray to him, to him immediately, they may not Dare to go to christ directly;
pns32 vvb px32 xx av-j j pp-f npg1 n1, cc-acp pns32 vvb pn31 n1 av pc-acp vvi p-acp pno31, p-acp pno31 av-j, pns32 vmb xx vvi pc-acp vvi p-acp np1 av-j;
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but must make the Saints their intercessours. Mary must mediate for them to her Sonne, Saint Peter to his master.
but must make the Saints their intercessors. Marry must mediate for them to her Son, Saint Peter to his master.
cc-acp vmb vvi dt n2 po32 n2. uh vmb vvi p-acp pno32 p-acp po31 n1, n1 np1 p-acp po31 n1.
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And I wonder too, that among all their arguments for mediation of Saints, they cite not Saint Peters Action here, to proove men unworthy to pray to Christ directly.
And I wonder too, that among all their Arguments for mediation of Saints, they Cite not Saint Peter's Actium Here, to prove men unworthy to pray to christ directly.
cc pns11 vvb av, cst p-acp d po32 n2 p-acp n1 pp-f n2, pns32 vvb xx n1 npg1 n1 av, pc-acp vvi n2 j pc-acp vvi p-acp np1 av-j.
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Wee Protestants erre in the certaine extreame. They are not so timerous, but we are as audacious:
we Protestants err in the certain extreme. They Are not so timorous, but we Are as audacious:
pns12 n2 vvb p-acp dt j j-jn. pns32 vbr xx av j, cc-acp pns12 vbr a-acp j:
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Peeres to Peter for his sinne, but not for his conceit, who presseth not presumptuously into Gods presence, into his Courts,
Peers to Peter for his sin, but not for his conceit, who Presseth not presumptuously into God's presence, into his Courts,
n2 p-acp np1 p-acp po31 n1, cc-acp xx p-acp po31 n1, r-crq vvz xx av-j p-acp npg1 n1, p-acp po31 n2,
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unto his Altars, though nere so soild with unrepented sinnes? The Publican stood aloofe, would not looke up to heaven;
unto his Altars, though never so soiled with unrepented Sins? The Publican stood aloof, would not look up to heaven;
p-acp po31 n2, cs av-x av vvn p-acp n1 n2? dt n1 vvd av, vmd xx vvi a-acp p-acp n1;
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but beat his breast, and prayed for mercy.
but beatrice his breast, and prayed for mercy.
cc-acp vvb po31 n1, cc vvd p-acp n1.
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I will not say, the sinfull man (wee all are so) but the wicked man, the libertine, the drunkard, the adulterer, the blasphemer, the extortioner, the willfull wicked man, not onely e•ters rudely into Gods house,
I will not say, the sinful man (we all Are so) but the wicked man, the libertine, the drunkard, the adulterer, the blasphemer, the extortioner, the wilful wicked man, not only e•ters rudely into God's house,
pns11 vmb xx vvi, dt j n1 (pns12 av-d vbr av) p-acp dt j n1, dt n1, dt n1, dt n1, dt n1, dt n1, dt j j n1, xx av-j n2 av-j p-acp npg1 n1,
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but also goes on boldly even to his holy Table.
but also Goes on boldly even to his holy Table.
cc-acp av vvz a-acp av-j av p-acp po31 j n1.
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That which the Fathers call tremendum mysterium, the blessed Sacrament of Christs blood and body, to which sinnefull man should not dare approach but with feare and trembling, hee never makes scruple of his unworthinesse, but confidently receives it.
That which the Father's call tremendum mysterium, the blessed Sacrament of Christ blood and body, to which sinful man should not Dare approach but with Fear and trembling, he never makes scruple of his unworthiness, but confidently receives it.
d r-crq dt n2 vvb fw-la fw-la, dt j-vvn n1 pp-f npg1 n1 cc n1, p-acp r-crq j n1 vmd xx vvi n1 p-acp p-acp n1 cc j-vvg, pns31 av-x vvz n1 pp-f po31 n1, cc-acp av-j vvz pn31.
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Saint Ambrose said, Dic & tu, bids mee say too with Saint Peter, Lord, goe from mee for I am a sinfull man.
Saint Ambrose said, Die & tu, bids me say too with Saint Peter, Lord, go from me for I am a sinful man.
n1 np1 vvd, fw-la cc fw-la, vvz pno11 vvi av p-acp n1 np1, n1, vvb p-acp pno11 c-acp pns11 vbm dt j n1.
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Not that I should forbeare the places of Gods presence, his speciall presence, the Church, the house of prayer;
Not that I should forbear the places of God's presence, his special presence, the Church, the house of prayer;
xx cst pns11 vmd vvi dt n2 pp-f npg1 n1, po31 j n1, dt n1, dt n1 pp-f n1;
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many a lewd man would bee glad of that immunity: n• nor his presence neither in the holy Sacrament:
many a lewd man would be glad of that immunity: n• nor his presence neither in the holy Sacrament:
d dt j n1 vmd vbi j pp-f d n1: n1 ccx po31 n1 av-d p-acp dt j n1:
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but that when I enter them, waighing my sinfulnesse and his greatnesse, I hold my selfe unworthy to come into his presence.
but that when I enter them, weighing my sinfulness and his greatness, I hold my self unworthy to come into his presence.
cc-acp cst c-crq pns11 vvb pno32, vvg po11 n1 cc po31 n1, pns11 vvb po11 n1 j pc-acp vvi p-acp po31 n1.
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Wee publikely confesse it, when wee communicate, that wee are not worthy so much as to gather up the crummes under his Table.
we publicly confess it, when we communicate, that we Are not worthy so much as to gather up the crumbs under his Table.
pns12 av-j vvb pn31, c-crq pns12 vvb, cst pns12 vbr xx j av av-d c-acp pc-acp vvi a-acp dt n2 p-acp po31 n1.
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Thou that wearest out all the weeke in strong drinke, or with strange women, in swearing and cursing,
Thou that wearest out all the Week in strong drink, or with strange women, in swearing and cursing,
pns21 cst vv2 av av-d dt n1 p-acp j n1, cc p-acp j n2, p-acp vvg cc vvg,
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and all manner of lewd speaking, in beguiling thy brethren with false waights, and false measures,
and all manner of lewd speaking, in beguiling thy brothers with false weights, and false measures,
cc d n1 pp-f j n-vvg, p-acp vvg po21 n2 p-acp j n2, cc j n2,
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and which is worse, false protestations too, and presumest on the Lords day to presse into Gods house, into Christs presence, Dic & tu, Saint Ambrose bids, Say thou (for well thou maist) Lord goe from mee for I am a sinfull man.
and which is Worse, false protestations too, and Presumest on the lords day to press into God's house, into Christ presence, Die & tu, Saint Ambrose bids, Say thou (for well thou Mayest) Lord go from me for I am a sinful man.
cc r-crq vbz av-jc, j n2 av, cc vv2 p-acp dt n2 n1 pc-acp vvi p-acp ng1 n1, p-acp npg1 n1, fw-la cc fw-la, n1 np1 vvz, vvb pns21 (c-acp av pns21 vm2) n1 vvi p-acp pno11 c-acp pns11 vbm dt j n1.
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or Christ will say to thee, Amice, quomodo intrasti, Friend, how camest thou in hither? To conclude S. Peters speech is godly,
or christ will say to thee, Amice, quomodo intrasti, Friend, how camest thou in hither? To conclude S. Peter's speech is godly,
cc np1 vmb vvi p-acp pno21, n2, fw-la fw-la, n1, q-crq vvd2 pns21 p-acp av? pc-acp vvi n1 npg1 n1 vbz j,
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if spoken with his spirit, in humble acknowledgment of thine unworthinesse. Dic et tu, thou maist speake it too.
if spoken with his Spirit, in humble acknowledgment of thine unworthiness. Die et tu, thou Mayest speak it too.
cs vvn p-acp po31 n1, p-acp j n1 pp-f po21 n1. fw-la fw-la fw-la, pns21 vm2 vvi pn31 av.
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But in some sinister sense, in the spirit of despaire, as if Christ were not thy Saviour, but thy Iudge; say it not so.
But in Some sinister sense, in the Spirit of despair, as if christ were not thy Saviour, but thy Judge; say it not so.
p-acp p-acp d j n1, p-acp dt n1 pp-f n1, c-acp cs np1 vbdr xx po21 n1, cc-acp po21 n1; vvb pn31 xx av.
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Bid not Christ goe from thee, because thou art a sinner. For therefore he comes to thee, because thou art a sinner.
Bid not christ go from thee, Because thou art a sinner. For Therefore he comes to thee, Because thou art a sinner.
vvb xx np1 vvb p-acp pno21, c-acp pns21 vb2r dt n1. p-acp av pns31 vvz p-acp pno21, c-acp pns21 vb2r dt n1.
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That which is thy argument for shunning him, is Christs argument for saving thee. Embrace thy Physitian; put him not away.
That which is thy argument for shunning him, is Christ argument for Saving thee. Embrace thy physician; put him not away.
d r-crq vbz po21 n1 p-acp vvg pno31, vbz npg1 n1 p-acp vvg pno21. vvb po21 n1; vvb pno31 xx av.
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Bee thy sicknesse whatsoever, hee will make thee whole.
Bee thy sickness whatsoever, he will make thee Whole.
np1 po21 n1 r-crq, pns31 vmb vvi pno21 j-jn.
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Thou art homo peccator, a sinfull man, but he is homo non peccator, a man without sinne.
Thou art homo peccator, a sinful man, but he is homo non peccator, a man without sin.
pns21 vb2r fw-la fw-la, dt j n1, p-acp pns31 vbz fw-la fw-fr fw-la, dt n1 p-acp n1.
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His righteousnesse will cover thee, Cui, &c.
His righteousness will cover thee, Cui, etc.
po31 n1 vmb vvi pno21, fw-la, av
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A SERMON PREACHED VPON ALL-SAINTS DAY.
A SERMON PREACHED UPON ALL-SAINTS DAY.
dt n1 vvn p-acp n2 n1.
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APOC. 7. 10. Salvation to our God, that sitteth on the Throne, and to the Lambe.
APOCALYPSE. 7. 10. Salvation to our God, that Sitteth on the Throne, and to the Lamb.
np1. crd crd n1 p-acp po12 n1, cst vvz p-acp dt n1, cc p-acp dt n1.
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WHat fitter Text for All-Saints day, than the song of all Saints? Heare it, I pray you, out of the Revelation, 7. 10. and it is a part of the Epistle for this day, Salvation to our God, &c. The holy Hymne of all the holy Spirits.
WHat fitter Text for All-saints day, than the song of all Saints? Hear it, I pray you, out of the Revelation, 7. 10. and it is a part of the Epistle for this day, Salvation to our God, etc. The holy Hymn of all the holy Spirits.
q-crq n1 n1 p-acp n2 n1, cs dt n1 pp-f d n2? vvb pn31, pns11 vvb pn22, av pp-f dt n1, crd crd cc pn31 vbz dt n1 pp-f dt n1 p-acp d n1, n1 p-acp po12 n1, av dt j n1 pp-f d dt j n2.
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Said I, of All Saints? All Angells too.
Said I, of All Saints? All Angels too.
j-vvn pns11, pp-f d n2? av-d n2 av.
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All Saints sing it, both Iewes, verse 4. 144000. of Israel, and Christians of all nations, without number, verse 9. And the Angels say, Amen to it, verse 12. The solemnest song, that ever was sung in heaven.
All Saints sing it, both Iewes, verse 4. 144000. of Israel, and Christians of all Nations, without number, verse 9. And the Angels say, Amen to it, verse 12. The solemnest song, that ever was sung in heaven.
av-d n2 vvb pn31, d np2, n1 crd crd pp-f np1, cc np1 pp-f d n2, p-acp n1, n1 crd cc dt n2 vvb, uh-n p-acp pn31, n1 crd dt js n1, cst av vbds vvn p-acp n1.
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Holy, holy, holy, Lord God Almightie, was but the song of the foure Beasts, Chap. 4. ver. 8. Dignus es Domine Deus, an other of the twentie foure Elders, ver. 10. A third in the fifth Chapter, ver. 9. of the Beasts and them together.Holy, holy, holy, Lord God Almighty, was but the song of the foure Beasts, Chap. 4. ver. 8. Dignus es Domine Deus, an other of the twentie foure Elders, ver. 10. A third in the fifth Chapter, ver. 9. of the Beasts and them together.
j, j, j, n1 np1 j-jn, vbds p-acp dt n1 pp-f dt crd n2, np1 crd fw-la. crd np1 fw-la fw-la fw-la, dt n-jn pp-f dt crd crd n2-jn, fw-la. crd dt ord p-acp dt ord n1, fw-la. crd pp-f dt n2 cc pno32 av.
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Theres a fourth of a multitude, 1000000. ver. 11. But they were Angells onely. Here both Saints and Angells;
Theres a fourth of a multitude, 1000000. ver. 11. But they were Angels only. Here both Saints and Angels;
pc-acp|vbz dt ord pp-f dt n1, crd fw-la. crd p-acp pns32 vbdr n2 av-j. av d n2 cc n2;
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All of both, joyne in one Antheme, Salvation unto God. NONLATINALPHABET behold saith Arethas, one Church of Saints and Angells. A thankefull acknowledgement; whereof;
All of both, join in one Anthem, Salvation unto God. behold Says Arethas, one Church of Saints and Angels. A thankful acknowledgement; whereof;
d pp-f d, vvb p-acp crd n1, n1 p-acp np1. vvb vvz np1, crd n1 pp-f n2 cc n2. dt j n1; c-crq;
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of Salvation. To whom? To God, the Father, and to the Lambe, Christ Iesus. The Father is described by his Majestie, Sits on a Throne; the Sonne by his humilitie;
of Salvation. To whom? To God, the Father, and to the Lamb, christ Iesus. The Father is described by his Majesty, Sits on a Throne; the Son by his humility;
pp-f n1. p-acp ro-crq? p-acp np1, dt n1, cc p-acp dt n1, np1 np1. dt n1 vbz vvn p-acp po31 n1, vvz p-acp dt n1; dt n1 p-acp po31 n1;
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cald the Lambe. These things are my Theme, God assisting, with your patience. Songs, Spirituall songs, some are prayers; many of Davids are; most are praise and thankesgiving. This is. God doth NONLATINALPHABET, Man must NONLATINALPHABET; Here sends health to us; we sing Hymnes to him: Tis Fit.
called the Lamb. These things Are my Theme, God assisting, with your patience. Songs, Spiritual songs, Some Are Prayers; many of Davids Are; most Are praise and thanksgiving. This is. God does, Man must; Here sends health to us; we sing Hymns to him: This Fit.
vvd dt n1. d n2 vbr po11 n1, np1 vvg, p-acp po22 n1. n2, j n2, d vbr n2; d pp-f npg1 vbr; ds vbr n1 cc n1. d vbz. np1 vdz, n1 vmb; av vvz n1 p-acp pno12; pns12 vvb n2 p-acp pno31: pn31|vbz j.
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Man owes it, God expects it. It becomes the Iust (saith David) to be thankfull; theres the debt.
Man owes it, God expects it. It becomes the Just (Says David) to be thankful; theres the debt.
n1 vvz pn31, np1 vvz pn31. pn31 vvz dt j (vvz np1) pc-acp vbi j; pc-acp|vbz dt n1.
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Thou shalt glorifie mee, saith God; theres the claime. Saints sing Hosanna in earth, Hallelujah in heaven;Thou shalt Glorify me, Says God; theres the claim. Saints sing Hosanna in earth, Hallelujah in heaven;
pns21 vm2 vvi pno11, vvz np1; pc-acp|vbz dt n1. np1 vvb n1 p-acp n1, np1 p-acp n1;
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here, save us Lord; there, praise the Lord. Wee si•g both in earth; but the latter onely in heaven. If not onely;
Here, save us Lord; there, praise the Lord. we si•g both in earth; but the latter only in heaven. If not only;
av, vvb pno12 n1; a-acp, vvb dt n1. pns12 vvb av-d p-acp n1; cc-acp dt d av-j p-acp n1. cs xx j;
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mostly, they pray in generall, the Church Triumphant there, for the Church Militant here: and for the hastening of the resurrection, for their intire fruition of full joy.
mostly, they pray in general, the Church Triumphant there, for the Church Militant Here: and for the hastening of the resurrection, for their entire fruition of full joy.
j, pns32 vvb p-acp n1, dt n1 j a-acp, p-acp dt n1 j av: cc p-acp dt vvg pp-f dt n1, p-acp po32 j n1 pp-f j n1.
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The subject matter of this Song is Salvation. This word in the Latin Text, Salus Deo, and the Ellipsis, the want of the verbe in the Greeke and Latin both, might move some scoffing Atheist to floute both Saints and God,
The Subject matter of this Song is Salvation. This word in the Latin Text, Salus God, and the Ellipsis, the want of the verb in the Greek and Latin both, might move Some scoffing Atheist to flout both Saints and God,
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and say, the Saints wish health to God. An impious, absurd, and irreligious sense. Wee wish health and salvation, bodies health, Soules salvation one to another; not to God;
and say, the Saints wish health to God. an impious, absurd, and irreligious sense. we wish health and salvation, bodies health, Souls salvation one to Another; not to God;
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he needs neither, is himselfe salvation.
he needs neither, is himself salvation.
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The people of Ierusalem to the Iewes in Egypt, salutem, greeting and health, 2 Macch. 1. 10. the phrase is frequent there.
The people of Ierusalem to the Iewes in Egypt, salutem, greeting and health, 2 Match 1. 10. the phrase is frequent there.
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It were grosse complement to greet God.
It were gross compliment to greet God.
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To provide for this scruple, Beza puts in a particle, Salus à Deo, and Expositors glosse it, Salus Deo nostro, to be the voyce not Optantium, but Laetantium, of joy, and not of wish.
To provide for this scruple, Beza puts in a particle, Salus à God, and Expositors gloss it, Salus God nostro, to be the voice not Optantium, but Laetantium, of joy, and not of wish.
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The Saints ascribe their salvation unto God.
The Saints ascribe their salvation unto God.
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It is here an Hebraisme, this booke hath many ▪ The very same in the third Psalme v. ult NONLATINALPHABET Salus Domino, salvation to the Lord, that is, belongs unto the Lord. Of that afterwards;
It is Here an Hebraism, this book hath many ▪ The very same in the third Psalm v. ult Salus Domino, salvation to the Lord, that is, belongs unto the Lord. Of that afterwards;
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it is the Praedicate of the proposition; first of the subject. All mans good is from God; temporall, riches, health;
it is the Predicate of the proposition; First of the Subject. All men good is from God; temporal, riches, health;
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spirituall, grace and peace, NONLATINALPHABET, all things, Saint Paul saith, saith it thrice.
spiritual, grace and peace,, all things, Saint Paul Says, Says it thrice.
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But above all things, salvation. It is but Salus, in Latin, too weake a word, to signifie so much.
But above all things, salvation. It is but Salus, in Latin, too weak a word, to signify so much.
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It meanes but health and wealth, incommon speech, worldly prosperity, as does in Scripture the word Peace, in ordinary salutation.
It means but health and wealth, incommon speech, worldly Prosperity, as does in Scripture the word Peace, in ordinary salutation.
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Salvation is a heavenlier, a diviner thing, NONLATINALPHABET, saith a Greeke father, the greatest and the royallest of all the gifts of God.
Salvation is a heavenlier, a diviner thing,, Says a Greek father, the greatest and the Royalest of all the Gifts of God.
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Nihil tam dignum Deo, nothing (saith Tertullian ) so worthy God, as mans salvation. Mans creation a great worke;Nihil tam dignum God, nothing (Says Tertullian) so worthy God, as men salvation. men creation a great work;
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salvation a far greater, cost God more paines.
salvation a Far greater, cost God more pains.
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Moses said no more, then Thou shalt serve the Lord thy God, Deut. 6. But Christ cites it to Sathan,Moses said no more, then Thou shalt serve the Lord thy God, Deuteronomy 6. But christ cites it to Sathan,
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His breath suffis'd to make the soule, but his death required to save it. Two notes here needefull, NONLATINALPHABET, first, that it is; then what it is.
His breath sufficed to make the soul, but his death required to save it. Two notes Here needful,, First, that it is; then what it is.
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For the one, that the soule shall be saved, all confesse not. That it is Immortall, some make doubt, some quite deny.
For the one, that the soul shall be saved, all confess not. That it is Immortal, Some make doubt, Some quite deny.
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That it dies with the body, heathens have held many, Atheists all, Christians some, in Arabia. One or two Bishops of Rome, Pope Paul 3. and Iohn 23. This is so grosse an heresie,
That it die with the body, Heathens have held many, Atheists all, Christians Some, in Arabia. One or two Bishops of Room, Pope Paul 3. and John 23. This is so gross an heresy,
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and the soules immortality so generally now beleev'd, that to spend speech in proofe, were to mispend time. Scriptures are rich in it;
and the Souls immortality so generally now believed, that to spend speech in proof, were to misspend time. Scriptures Are rich in it;
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yea reason would evict it, were they silent. But soules though all immortall, are not all saved.
yea reason would evict it, were they silent. But Souls though all immortal, Are not all saved.
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Christs selfe, that saves them, saith, hell receives moe soules, then heaven. That some shall bee, who doubts? a great summe;
Christ self, that saves them, Says, hell receives more Souls, then heaven. That Some shall be, who doubts? a great sum;
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Iewes here 144000, Christians without number, vers. 4. and 9. God to show the world, that hee was mercifull,
Iewes hear 144000, Christians without number, vers. 4. and 9. God to show the world, that he was merciful,
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as well as just, though all men sinned, yet would not have all death, but some Salvation.
as well as just, though all men sinned, yet would not have all death, but Some Salvation.
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Why was Christ else Incarnate? for us Men, saith the Creed, and for our Salvation.
Why was christ Else Incarnate? for us Men, Says the Creed, and for our Salvation.
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Natus est, & Datus est, Esay 9. 6. that he was borne in the wombe, torne on the Crosse,Born est, & Datus est, Isaiah 9. 6. that he was born in the womb, torn on the Cross,
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why was it but to save us? He was named Iesus, for that act and end.
why was it but to save us? He was nam Iesus, for that act and end.
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An Angell tels us, that signifies salvation.
an Angel tells us, that signifies salvation.
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For the other, what is Salvation? It needs no definition, a knowne terme, in the usuall acception.
For the other, what is Salvation? It needs no definition, a known term, in the usual acception.
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The English word is straight, meanes lightly but deliverance from Hell, and eternall life in Heaven.
The English word is straight, means lightly but deliverance from Hell, and Eternal life in Heaven.
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But the Greeke and Latine are more large; they meane deliverance too;
But the Greek and Latin Are more large; they mean deliverance too;
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but not spirituall onely, from sinne and death, but temporall also, from any kind of Crosse, present or imminent.
but not spiritual only, from sin and death, but temporal also, from any kind of Cross, present or imminent.
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And so is the sense of salvation in my Text; the Saints ascribe to God all sorts of deliverance.
And so is the sense of salvation in my Text; the Saints ascribe to God all sorts of deliverance.
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The soules escape from death, and happinesse in Heaven, is the maine salvation, and is so termed NONLATINALPHABET.
The Souls escape from death, and happiness in Heaven, is the main salvation, and is so termed.
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But the other are salvations too, and cald so, though not commonly. Preservations are salvations.
But the other Are salvations too, and called so, though not commonly. Preservations Are salvations.
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Iacobs escape from Esaus sword, the Hebrewes from Amaleks, Davids from Sauls, and Absalons, Peters from Herods, Pauls from many perils, were all salvations.Iacobs escape from Esaus sword, the Hebrews from Amaleks, Davids from Saul's, and Absalons, Peter's from Herods, Paul's from many perils, were all salvations.
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Such temporall deliverance, in the booke of Psalmes is often Englisht salvation. Even such salvations the Saints ascribe to God. David doth often.
Such temporal deliverance, in the book of Psalms is often Englished salvation. Even such salvations the Saints ascribe to God. David does often.
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yet Christ did not, could not. To say that, were impious.
yet christ did not, could not. To say that, were impious.
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The Saints are said to sing cap. 15. 3. the song of Moses. That song is of salvation, Exod. 15. 2. of salvation in this sense.
The Saints Are said to sing cap. 15. 3. the song of Moses. That song is of salvation, Exod 15. 2. of salvation in this sense.
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God had saved Israel out of the handes of the Egyptians. Come we now to the Saviour; it is God.
God had saved Israel out of the hands of the egyptians. Come we now to the Saviour; it is God.
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The blessed Virgin cals him so, saith her Spirit rejoyceth in God her Saviour, Saints on Earth,
The blessed Virgae calls him so, Says her Spirit Rejoiceth in God her Saviour, Saints on Earth,
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as well as Heaven, sing salvation-songs to God. Iob cals God his Saviour. So doth David, and Esay, and Ieremie, and other Prophets. Saul does, though no Saint. Darius too, though a Gentile.
as well as Heaven, sing salvation-songs to God. Job calls God his Saviour. So does David, and Isaiah, and Ieremie, and other prophets. Saul does, though no Saint. Darius too, though a Gentile.
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God cals himselfe so, Esa. 43. 3. I am thy Saviour. If he be; then salvation is his.
God calls himself so, Isaiah 43. 3. I am thy Saviour. If he be; then salvation is his.
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His, not Possessive, but Effective, Gods Act. To this beare all the Prophets witnesse, and other Holy men, Ioseph, Sampson, Ionathan, Solomon, Peter, Paul, that salvation is Gods Act. Davids phrase indeed, Psal. 3. 9. is Salus Domini, which some will say, sounds passively.
His, not Possessive, but Effective, God's Act. To this bear all the prophets witness, and other Holy men, Ioseph, Sampson, Ionathan, Solomon, Peter, Paul, that salvation is God's Act. Davids phrase indeed, Psalm 3. 9. is Salus Domini, which Some will say, sounds passively.
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But who knows Davids sense, better then Davids selfe? Hee is his owne scholiast, Psal. 37. 39. Salus a Domino.
But who knows Davids sense, better then Davids self? He is his own scholiast, Psalm 37. 39. Salus a Domino.
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That saith plainely, tis his Act. This theme should seeme to need no proofe.
That Says plainly, this his Act. This theme should seem to need no proof.
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Who but a profest atheist, will once doubt of it? that salvation is of God, that beleeves, there is a God? Onely the Epicure grants, God is,
Who but a professed atheist, will once doubt of it? that salvation is of God, that believes, there is a God? Only the Epicure grants, God is,
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but is idle, busies not himselfe with the affaires of mortall men, leaves them to themselves.
but is idle, busies not himself with the affairs of Mortal men, leaves them to themselves.
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But of this foolish sect, Plena sunt Omnia; Who is not an Epicure? even the most religious man is one sometimes.
But of this foolish sect, Plena sunt Omnia; Who is not an Epicure? even the most religious man is one sometime.
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The whole world ascribes salvation, I meane, Preservation, meerely to meanes. Every man robs God of his Prerogative, makes himselfe his owne Saviour. The greatest Persons most.
The Whole world ascribes salvation, I mean, Preservation, merely to means. Every man robs God of his Prerogative, makes himself his own Saviour. The greatest Persons most.
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They thinke policy protects them, not Religion; put their confidence in NONLATINALPHABET NONLATINALPHABET, walls and weapons, horse and ships; men and munition; distrust God.
They think policy protects them, not Religion; put their confidence in, walls and weapons, horse and ships; men and munition; distrust God.
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Even David, the godlyest of all Kings, trespast in this, thought not God sufficient to preserve him; would needs number his people;
Even David, the godlyest of all Kings, trespast in this, Thought not God sufficient to preserve him; would needs number his people;
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see, if need should be, how many thousand strong he was.
see, if need should be, how many thousand strong he was.
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But all these things, all other, are (as Saint Augustine saith) Adjutoria deceptoria, deceitfull saviours.
But all these things, all other, Are (as Saint Augustine Says) Adjutoria deceptoria, deceitful Saviors.
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Salvation is all Gods. Surely they save sometimes, oft times;
Salvation is all God's Surely they save sometime, oft times;
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but as God meanes. One man may be Gods instrument, to save another, any Creature may.
but as God means. One man may be God's Instrument, to save Another, any Creature may.
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But the authour of salvation is Gods selfe. If he move not the instrument, blesse not the meanes; theres no salvation.
But the author of salvation is God's self. If he move not the Instrument, bless not the means; theres no salvation.
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Did never King thinke Iesuites would secure his Crowne, and at last was slaine by them? No man, no Creature saves, but as Gods Instrument.
Did never King think Iesuites would secure his Crown, and At last was slain by them? No man, no Creature saves, but as God's Instrument.
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It pleaseth him, to make them his meanes of our salvation, still I meane preservation.
It Pleases him, to make them his means of our salvation, still I mean preservation.
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Ioseph was named by Pharaoh, Saphnath happaneath, thats, saith Saint Hierom, Salvator mundi, because he saved, i. preserved the land.Ioseph was nam by Pharaoh, Saphnath happaneath, thats, Says Saint Hieronymus, Salvator mundi, Because he saved, i. preserved the land.
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Hee did, both it, and others from the seaven yeares famine.
He did, both it, and Others from the seaven Years famine.
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But Ioseph ascribes that Salvation to Gods selfe, Gen. 45. 5. From sword, from pestilence, from famine, from all hurt, it is God, that saves man, God onely.
But Ioseph ascribes that Salvation to God's self, Gen. 45. 5. From sword, from pestilence, from famine, from all hurt, it is God, that saves man, God only.
p-acp np1 vvz d n1 p-acp npg1 n1, np1 crd crd p-acp n1, p-acp n1, p-acp n1, p-acp d n1, pn31 vbz np1, cst vvz n1, np1 av-j.
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Even sometimes without meanes, by miracle.
Even sometime without means, by miracle.
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How many were delivered from sundry infirmities by Christs onely Word? Who, or What saved the Hebrews at the red Sea, from the Egyptians? Who,
How many were Delivered from sundry infirmities by Christ only Word? Who, or What saved the Hebrews At the read Sea, from the egyptians? Who,
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or What, Ezechias and his people from the Assyrians? Who, or What, England from the Spanish Invasion, from the Iesuites Powder plot.
or What, Hezekiah and his people from the Assyrians? Who, or What, England from the Spanish Invasion, from the Iesuites Powder plot.
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For Spirituall Salvation, theres lesse Question. All men give that to God. They doe; but not God onely.
For Spiritual Salvation, theres less Question. All men give that to God. They do; but not God only.
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Papists in that too doe rob God, make the Saints Saviours too; cry Sancte Petre, salva nos, Saint Peter, save us, Mother of God, save us. Bellarmine maintaines it.
Papists in that too do rob God, make the Saints Saviors too; cry Sancte Petre, Salva nos, Saint Peter, save us, Mother of God, save us. Bellarmine maintains it.
njp2 p-acp cst av vdb vvi np1, vvb dt n2 ng1 av; vvb fw-la np1, fw-la fw-la, n1 np1, vvb pno12, n1 pp-f np1, vvb pno12. np1 vvz pn31.
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Say not, they meane them interceding Saviours onely, to procure Salvation to us by their Prayers.
Say not, they mean them interceding Saviors only, to procure Salvation to us by their Prayers.
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They cannot mumme under that maske. They make them Mediators, not Intercessionis, but Redemptionis too. They would faine use that distinction.
They cannot mumme under that mask. They make them Mediators, not Intercessionis, but Redemptionis too. They would feign use that distinction.
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But they are so brazen browed, that they father on Saint Ambrose this sacrilegious blasphemy, that the Saints have wrought our Salvation by their blood;
But they Are so brazen browed, that they father on Saint Ambrose this sacrilegious blasphemy, that the Saints have wrought our Salvation by their blood;
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that the Saints were Sacra hostia, a propitiatory sacrifice.
that the Saints were Sacra Hostia, a propitiatory sacrifice.
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Why should they not? The Saints in this songe, say not, Soli Deo, unto God alone, but barely to our God.
Why should they not? The Saints in this song, say not, Soli God, unto God alone, but barely to our God.
q-crq vmd pns32 xx? dt n2 p-acp d n1, vvb xx, fw-la fw-la, p-acp np1 av-j, cc-acp av-j p-acp po12 n1.
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First, for that forg'd saying of Saint Ambrose, the Pope himselfe shall confute that popery. Pope Leo the first, Nullius Sancti Occisio, propitiatio est. Ipse solus est hostia.
First, for that forged saying of Saint Ambrose, the Pope himself shall confute that popery. Pope Leo the First, Nullius Sancti Occisio, Propitiation est. Ipse solus est Hostia.
ord, c-acp d vvn vvg pp-f n1 np1, dt n1 px31 vmb vvi d n1. np1 np1 dt ord, np1 fw-la fw-la, fw-la fw-la. fw-la fw-la fw-la fw-la.
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No Saints blood is propitiatory, Christ alone is the Sacrifice. And for the Why-not, the Popes speech answers that too.
No Saints blood is propitiatory, christ alone is the Sacrifice. And for the Why-not, the Popes speech answers that too.
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For Saint Iohn saith no more, then Ipse est propitiatio. Christ is the propitiation for our sinnes.
For Saint John Says no more, then Ipse est Propitiation. christ is the propitiation for our Sins.
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Hee saith not, Ipse solus. Yet Leo puts that to. He knew, he meant it so.
He Says not, Ipse solus. Yet Leo puts that to. He knew, he meant it so.
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So might the Papists heere (were they as ingenuous, as Pope Leo was) supply the word supprest,
So might the Papists Here (were they as ingenuous, as Pope Leo was) supply the word suppressed,
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and puts, Soli, to it, Him onely shalt thou serve. Matth. 4. 10. Sathan might have replied, that (onely) was not there.
and puts, Soli, to it, Him only shalt thou serve. Matthew 4. 10. Sathan might have replied, that (only) was not there.
cc vvz, np1, p-acp pn31, pno31 av-j vm2 pns21 vvi. np1 crd crd np1 vmd vhi vvd, cst (av-j) vbds xx a-acp.
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But he knew, Moses meant it. Gods owne words warrant it, I will not give my Glory to another.
But he knew, Moses meant it. God's own words warrant it, I will not give my Glory to Another.
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What is ascribed to God, is meant to him alone, and is proper to him onely.
What is ascribed to God, is meant to him alone, and is proper to him only.
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Every good gift (and is there any better then Salvation?) Saint Iames saith, comes from above. Thats not enough:Every good gift (and is there any better then Salvation?) Saint James Says, comes from above. Thats not enough:
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it may come from the Saints so. Hee there•ore addes, A Patre luminum, saith not from whence onely, from heaven; Saints are in heaven;
it may come from the Saints so. He there•ore adds, A Patre Luminum, Says not from whence only, from heaven; Saints Are in heaven;
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but from whom there? from the Father of lights;
but from whom there? from the Father of lights;
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Saints are but the Sonnes of light, Sain• 〈 … 〉de saith expressely, Saint Paul too, saith it twice, Soli Deo honor & gloria, to God, to God onely be all glory.
Saints Are but the Sons of Light, Sain• 〈 … 〉de Says expressly, Saint Paul too, Says it twice, Soli God honour & gloria, to God, to God only be all glory.
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To God, but to what God? For there are many, Saint Paul saith, 1 Cor. 8. 5. There are,
To God, but to what God? For there Are many, Saint Paul Says, 1 Cor. 8. 5. There Are,
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but cald so onely, he addes that, no gods indeed.
but called so only, he adds that, no God's indeed.
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Theres but one true God, Iohn •7. 3. Moses proclaimes it, Deut. 6. 4. with an Oyez, Heare Israel, The Lord, our God, is but one.
Theres but one true God, John •7. 3. Moses proclaims it, Deuteronomy 6. 4. with an Oyez, Hear Israel, The Lord, our God, is but one.
pc-acp|vbz p-acp crd j np1, np1 n1. crd np1 vvz pn31, np1 crd crd p-acp dt fw-fr, vvb np1, dt n1, po12 n1, vbz cc-acp pi.
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Sibyll an heathen prophetesse could say NONLATINALPHABET, theres but one God. Si non unus est, non est, Tertul. either but one, or not one.Sibyl an heathen prophetess could say, theres but one God. Si non Unus est, non est, Tertulian either but one, or not one.
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False gods there are many, the god of Eckron, of Hamath, of Arphad. Every Nation had one;
False God's there Are many, the god of Ekron, of Hamath, of Arphad. Every nation had one;
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every City one, Jer. 11. 13. Gods selfe saith, hee is Alone, Esa. 45. The Saints here therefore call him Their God;
every city one, Jer. 11. 13. God's self Says, he is Alone, Isaiah 45. The Saints Here Therefore call him Their God;
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Salvation to our God. Thats one reason for the word added here, namely Distinction. An other is of Covenant.Salvation to our God. Thats one reason for the word added Here, namely Distinction. an other is of Covenant.
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God Covenanted with Abraham, to be, his God, and the God of his Seed: which seed are these Saints, All Saints.
God Covenanted with Abraham, to be, his God, and the God of his Seed: which seed Are these Saints, All Saints.
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Not Isaac onely and Iacob, and his seed; but all the Faithfull, borne whensoever, wheresoever, are the sonnes of Abraham, Saint Paul saith,
Not Isaac only and Iacob, and his seed; but all the Faithful, born whensoever, wheresoever, Are the Sons of Abraham, Saint Paul Says,
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and may call Abrahams God, their God.
and may call Abrahams God, their God.
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But yet this God, though one, Vnissimus, Saint Bernards word, is (I may not say) divided,
But yet this God, though one, Optimus, Saint Bernards word, is (I may not say) divided,
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but distinguisht into Persons, three Persons; and all three lightly meant, when God is named.
but distinguished into Persons, three Persons; and all three lightly meant, when God is nam.
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But here the first, the Father, described by a marke of Majesty, sits on a Throne. For hees a King, thats frequent in Scripture, a great King, Mal. 1. a King of Kings, Apoc. 19. and hath therefore there many Crownes.
But Here the First, the Father, described by a mark of Majesty, sits on a Throne. For he's a King, thats frequent in Scripture, a great King, Malachi 1. a King of Kings, Apocalypse 19. and hath Therefore there many Crowns.
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Other sundry Regalia Scripture hath, I omit them. My Text cites but a Throne. and why that?
Other sundry Regalia Scripture hath, I omit them. My Text cites but a Throne. and why that?
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Is the Throne proper to the Father onely? Hath not Christ a Throne too? He hath;
Is the Throne proper to the Father only? Hath not christ a Throne too? He hath;
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and in this Booke, the Throne is oftener said of the Sonne, then of the Father.
and in this Book, the Throne is oftener said of the Son, then of the Father.
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Or haply are they differenced thus, the Father to sit, the Sonne to stand? For so tis said, chap. 5. 6. the Lambe stood.
Or haply Are they differenced thus, the Father to fit, the Son to stand? For so this said, chap. 5. 6. the Lamb stood.
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So Saint Steven saw Christ standing. But here the Father sits. The Question is not idle.
So Saint Steven saw christ standing. But Here the Father sits. The Question is not idle.
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It is a Stone, some Heretickes have stumbled at. The Father to have a Throne, and not the Sonne. Or if both have;
It is a Stone, Some Heretics have stumbled At. The Father to have a Throne, and not the Son. Or if both have;
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yet the One to sit, the other to stand, argues Inequality. Thats it, Arius would have, and other heretickes, the Sonne to be the Fathers Inferiour.
yet the One to fit, the other to stand, argues Inequality. Thats it, Arius would have, and other Heretics, the Son to be the Father's Inferior.
av dt crd pc-acp vvi, dt j-jn pc-acp vvi, vvz n1. d|vbz pn31, np1 vmd vhi, cc j-jn n2, dt n1 pc-acp vbi dt ng1 j-jn.
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But Regall Majesty meant by the Throne, is the same in both, Vnus Thronus, vna Majestas, theres one Throne of the whole Trinity.
But Regal Majesty meant by the Throne, is the same in both, Vnus Thronus, Una Majestas, theres one Throne of the Whole Trinity.
p-acp j n1 vvd p-acp dt n1, vbz dt d p-acp d, fw-la fw-la, fw-la fw-la, pc-acp|vbz crd n1 pp-f dt j-jn np1.
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The ver. penult. of the last Chapter, and the first of the last, are plaine for two of them, that Christ and his Father sit on the same Throne;
The ver. penult. of the last Chapter, and the First of the last, Are plain for two of them, that christ and his Father fit on the same Throne;
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hath a Throne as well as he, and sits as well as he.
hath a Throne as well as he, and sits as well as he.
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All Christian Creeds have it, that Iesus Christ sits at the right hand of his Father;
All Christian Creeds have it, that Iesus christ sits At the right hand of his Father;
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have it from the Scriptures, many Scriptures. I speake to many here, that are not learned.
have it from the Scriptures, many Scriptures. I speak to many Here, that Are not learned.
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I must explaine my selfe, lest I lead them into errour.
I must explain my self, lest I led them into error.
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Scriptures for our capacities speake many things of God unproperly, expresse the things of God, by the phrases of men, make God like one of us.
Scriptures for our capacities speak many things of God unproperly, express the things of God, by the phrases of men, make God like one of us.
n2 p-acp po12 n2 vvi d n2 pp-f np1 av-j, vvb dt n2 pp-f np1, p-acp dt n2 pp-f n2, vvb np1 av-j crd pp-f pno12.
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Give him our parts, hands, eyes, eares, feet; our actions too, to stand, walke, sit; passions too, griefe, anger, jealousie.
Give him our parts, hands, eyes, ears, feet; our actions too, to stand, walk, fit; passion too, grief, anger, jealousy.
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This occasiond some Heretickes to hold, God hath a Body. God hath no Throne indeed, nor sits.
This occasioned Some Heretics to hold, God hath a Body. God hath no Throne indeed, nor sits.
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Such termes are metaphores or metonymies all, used for our understanding. Gods Throne meanes his Majesty, and his sitting, his Authority;
Such terms Are metaphors or metonymies all, used for our understanding. God's Throne means his Majesty, and his sitting, his authority;
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NONLATINALPHABET, it signifies his Dignity, saith Athan. Hee sits not Corporaliter, not Carnaliter, Saint Augustines words.
, it signifies his Dignity, Says Athan He sits not Corporaliter, not Carnaliter, Faint Augustine's words.
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His Sedere, is Praesidere, his Sitting notes his Power, and his Throne, his Glory. And Christs sitting by his Father, showes his parity of power, equality of Majesty;
His Sedere, is Praesidere, his Sitting notes his Power, and his Throne, his Glory. And Christ sitting by his Father, shows his parity of power, equality of Majesty;
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or, as saith Athanasius, NONLATINALPHABET, Identity of nature, NONLATINALPHABET, Consubstantiality. To end this, what meant the Saints to describe the Father here by his session,
or, as Says Athanasius,, Identity of nature,, Consubstantiality. To end this, what meant the Saints to describe the Father Here by his session,
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and his Throne? Why doe they not distinguish him from the Sonne, and holy Ghost, by some propriety? For Throne and session, i. majesty and power are common to all three.
and his Throne? Why do they not distinguish him from the Son, and holy Ghost, by Some propriety? For Throne and session, i. majesty and power Are Common to all three.
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5434
You shall ofttimes observe, even where the Persons are distinguisht, some Acts, or Attributes, common to them all, to be given unto one.
You shall ofttimes observe, even where the Persons Are distinguished, Some Acts, or Attributes, Common to them all, to be given unto one.
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5435
In the beginning of the Letanie we petition every Person apart, style the first, Father of Heaven. Are they not so all three? Some, that like not our Liturgie, will easily yeeld, it is a fault.
In the beginning of the Letanie we petition every Person apart, style the First, Father of Heaven. are they not so all three? some, that like not our Liturgy, will Easily yield, it is a fault.
p-acp dt n-vvg pp-f dt n1 pns12 vvb d n1 av, n1 dt ord, n1 pp-f n1. vbr pns32 xx av d crd? d, cst vvb xx po12 n1, vmb av-j vvi, pn31 vbz dt n1.
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The Apostles Creed cals God the Father Almighty, and Maker of Heaven and Earth. Both Sonne and Holy Ghost are so:
The Apostles Creed calls God the Father Almighty, and Maker of Heaven and Earth. Both Son and Holy Ghost Are so:
dt n2 np1 vvz np1 dt n1 j-jn, cc n1 pp-f n1 cc n1. d n1 cc j n1 vbr av:
(30) sermon (DIV1)
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5437
Is the Creed faulty too? Heare therefore Christ, Luke 10. 21. He cals his Father, Lord of Heaven and Earth. So it is here.
Is the Creed faulty too? Hear Therefore christ, Lycia 10. 21. He calls his Father, Lord of Heaven and Earth. So it is Here.
vbz dt np1 j av? vvb av np1, av crd crd pns31 vvz po31 n1, n1 pp-f n1 cc n1. av pn31 vbz av.
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A Title common to the whole Trinity is affixt unto the Father.
A Title Common to the Whole Trinity is affixed unto the Father.
dt n1 j p-acp dt j-jn np1 vbz vvn p-acp dt n1.
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597
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5439
The Sonne to sit on Throne, you heard before, and of the Holy Ghost, Saint Augustine, saith, Considet, He also sits with them.
The Son to fit on Throne, you herd before, and of the Holy Ghost, Saint Augustine, Says, Considet, He also sits with them.
dt n1 pc-acp vvi p-acp n1, pn22 vvd a-acp, cc pp-f dt j n1, n1 np1, vvz, np1, pns31 av vvz p-acp pno32.
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I have beene long in this; the Saints proceed, sing salvation to Christ too.
I have been long in this; the Saints proceed, sing salvation to christ too.
pns11 vhb vbn j p-acp d; dt n2 vvb, vvb n1 p-acp np1 av.
(30) sermon (DIV1)
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5441
Saint Gregory saith, the Iewes, by the name of Saviour, ever meant God the Father, Here 144000. Iewes sing salvation to the Sonne.
Saint Gregory Says, the Iewes, by the name of Saviour, ever meant God the Father, Here 144000. Iewes sing salvation to the Son.
n1 np1 vvz, dt np2, p-acp dt n1 pp-f n1, av vvd np1 dt n1, av crd npg1 vvg n1 p-acp dt n1.
(30) sermon (DIV1)
598
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5442
But by what Name? Among Christs many titles and names, which it skils not to mention, they make choise of the Lambe.
But by what Name? Among Christ many titles and names, which it skills not to mention, they make choice of the Lamb.
p-acp p-acp q-crq n1? p-acp npg1 d n2 cc n2, r-crq pn31 vvz xx pc-acp vvi, pns32 vvb n1 pp-f dt n1.
(30) sermon (DIV1)
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5443
That name Iohn Baptist like an Herauld proclaimed openly two dayes together, and that with an Ecce, Behold the Lambe of God.
That name John Baptist like an Herald proclaimed openly two days together, and that with an Ecce, Behold the Lamb of God.
cst n1 np1 np1 av-j dt n1 vvd av-j crd n2 av, cc cst p-acp dt fw-la, vvb dt n1 pp-f np1.
(30) sermon (DIV1)
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5444
It best fits the Saints song; because he being sacrificed to his Father, as a Lambe, wrought their salvation.
It best fits the Saints song; Because he being sacrificed to his Father, as a Lamb, wrought their salvation.
pn31 av-js vvz dt ng1 n1; c-acp pns31 vbg vvn p-acp po31 n1, c-acp dt n1, vvd po32 n1.
(30) sermon (DIV1)
598
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5445
The Lambe, both in the Passeover, and in the daily sacrifice, prefigur'd Christ. That Reason is not all;
The Lamb, both in the Passover, and in the daily sacrifice, prefigured christ. That Reason is not all;
dt n1, d p-acp dt np1, cc p-acp dt j n1, vvd np1. cst n1 vbz xx d;
(30) sermon (DIV1)
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5446
for the goat and bullocke did that too. But the Lambe of all the beasts is the meekest, and most harmelesse.
for the goat and bullock did that too. But the Lamb of all the beasts is the Meekest, and most harmless.
p-acp dt n1 cc n1 vdd d av. p-acp dt n1 pp-f d dt n2 vbz dt js, cc av-ds j.
(30) sermon (DIV1)
598
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Christ would be cald the Lambe, for his innocency, and humility.
christ would be called the Lamb, for his innocency, and humility.
np1 vmd vbi vvn dt n1, p-acp po31 n1, cc n1.
(30) sermon (DIV1)
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The Prophet notes the one, Luke a Lambe dumbe before the shearer, so opened he not his mouth, and Saint Peter for the other, calls him NONLATINALPHABET, a Lambe undefiled, and without Spot;
The Prophet notes the one, Lycia a Lamb dumb before the shearer, so opened he not his Mouth, and Saint Peter for the other, calls him, a Lamb undefiled, and without Spot;
dt n1 vvz dt crd, av dt n1 j p-acp dt n1, av vvd pns31 xx po31 n1, cc n1 np1 p-acp dt n-jn, vvz pno31, dt n1 j, cc p-acp n1;
(30) sermon (DIV1)
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5449
that is, free from all sinne, either Actuall, i. undefiled, or Originall, i. spotlesse, saith Aquinas, Agnus, i. NONLATINALPHABET, pure and cleane, •it to be Christs Hieroglyphicke.
that is, free from all sin, either Actual, i. undefiled, or Original, i. spotless, Says Aquinas, Agnus, i., pure and clean, •it to be Christ Hieroglyphe.
cst vbz, j p-acp d n1, d j, sy. j, cc j-jn, sy. j, vvz np1, np1, uh., j cc j, vvb pc-acp vbi npg1 j.
(30) sermon (DIV1)
598
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5450
Not a Lambe, but the Lambe. The word in this booke no lesse then thirty times;
Not a Lamb, but the Lamb. The word in this book no less then thirty times;
xx dt n1, cc-acp dt n1. dt n1 p-acp d n1 av-dx av-dc cs crd n2;
(30) sermon (DIV1)
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5451
but save twice onely, ever with an Article.
but save twice only, ever with an Article.
cc-acp vvb av av-j, av p-acp dt n1.
(30) sermon (DIV1)
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and defiers of Religion, by rule of Contrarietie, Christ holds them cursed. To end this first part;
and defiers of Religion, by Rule of Contrariety, christ holds them cursed. To end this First part;
cc n2 pp-f n1, p-acp n1 pp-f n1, np1 vvz pno32 vvn. pc-acp vvi d ord n1;
(31) sermon (DIV1)
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For some other are called Lambes, wee are, Feede my Lambes, saith Christ to Peter. But Christ is called so Singulariter, saith Saint Augustine. To this Lambe Saints have cause, all Saints have speciall cause to sing Salvation, soules Salvation.
For Some other Are called Lambs, we Are, Feed my Lambs, Says christ to Peter. But christ is called so Singulariter, Says Saint Augustine. To this Lamb Saints have cause, all Saints have special cause to sing Salvation, Souls Salvation.
p-acp d n-jn vbr vvn n2, pns12 vbr, vvb po11 n2, vvz np1 p-acp np1. p-acp np1 vbz vvn av fw-la, vvz n1 np1. p-acp d n1 n2 vhb n1, d n2 vhb j n1 pc-acp vvi n1, ng1 n1.
(30) sermon (DIV1)
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Temporall Salvation, i. Preservation comes equally from every person in the Trinitie. But for spirituall salvation, Christ thinkes it no robberie, to claime the chiefest thankes.
Temporal Salvation, i. Preservation comes equally from every person in the Trinity. But for spiritual salvation, christ thinks it no robbery, to claim the chiefest thanks.
j n1, sy. n1 vvz av-j p-acp d n1 p-acp dt np1. p-acp p-acp j n1, np1 vvz pn31 dx n1, pc-acp vvi dt js-jn n2.
(30) sermon (DIV1)
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For the Father and the Spirit, did but Decree, and Order it. The Sonne besides, tooke flesh;
For the Father and the Spirit, did but decree, and Order it. The Son beside, took Flesh;
p-acp dt n1 cc dt n1, vdd p-acp n1, cc vvb pn31. dt n1 a-acp, vvd n1;
(30) sermon (DIV1)
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Exinanivit, emptied himselfe, Saint Paul was bold to say so. Not that taking our nature, he resigned his owne, relinquisht his Divinitie.Exinanivit, emptied himself, Saint Paul was bold to say so. Not that taking our nature, he resigned his own, relinquished his Divinity.
fw-la, vvn px31, n1 np1 vbds j pc-acp vvi av. xx cst n-vvg po12 n1, pns31 vvd po31 d, vvn po31 n1.
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But he humbled himselfe, supprest his Godhead, made himselfe man;
But he humbled himself, suppressed his Godhead, made himself man;
p-acp pns31 vvd px31, vvn po31 n1, vvd px31 n1;
(30) sermon (DIV1)
598
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5457
would be borne of a woman, brought forth in a Stable, cradled in a Manger, suffered persecution in his Infancie, povertie all his life,
would be born of a woman, brought forth in a Stable, cradled in a Manger, suffered persecution in his Infancy, poverty all his life,
vmd vbi vvn pp-f dt n1, vvd av p-acp dt j, vvn p-acp dt n1, vvd n1 p-acp po31 n1, n1 d po31 n1,
(30) sermon (DIV1)
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and toward his end contempt, contradiction, reviling, all indignitie, all extremity, even death, death of the Crosse;
and towards his end contempt, contradiction, reviling, all indignity, all extremity, even death, death of the Cross;
cc p-acp po31 n1 n1, n1, vvg, d n1, d n1, av n1, n1 pp-f dt n1;
(30) sermon (DIV1)
598
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5459
bare all this, as a Lambe, Agnus mansuetus, a meeke Lambe alwayes, but then Agnus occisus, a Lambe slaine for a sacrifice, to be offered up to God,
bore all this, as a Lamb, Agnus Mansuetus, a meek Lamb always, but then Agnus Occisus, a Lamb slain for a sacrifice, to be offered up to God,
vvd d d, c-acp dt n1, np1 n1, dt j n1 av, cc-acp av np1 fw-la, dt n1 vvn p-acp dt n1, pc-acp vbi vvn a-acp p-acp np1,
(30) sermon (DIV1)
598
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5460
for the sinnes of the world. So hee wrought our salvation. I will not presse comparison too much betweene the Persons, touching our salvation. I may not with sobrietie.
for the Sins of the world. So he wrought our salvation. I will not press comparison too much between the Persons, touching our salvation. I may not with sobriety.
p-acp dt n2 pp-f dt n1. av pns31 vvd po12 n1. pns11 vmb xx vvi n1 av av-d p-acp dt n2, vvg po12 n1. pns11 vmb xx p-acp n1.
(30) sermon (DIV1)
598
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5461
I will rest in Saint Pauls word, for it is a weighty one; Heb. 2. 10. he calls Christ NONLATINALPHABET, the Prince of our salvation.
I will rest in Saint Paul's word, for it is a weighty one; Hebrew 2. 10. he calls christ, the Prince of our salvation.
pns11 vmb vvi p-acp n1 npg1 n1, c-acp pn31 vbz dt j pi; np1 crd crd pns31 vvz np1, dt n1 pp-f po12 n1.
(30) sermon (DIV1)
598
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5462
A corrosive to the Devill, great disparagement, a Lyon to be vanquisht by a Lambe. For it was his hands, his pawes, his jawes, that Christ hath saved us from.
A corrosive to the devil, great disparagement, a lion to be vanquished by a Lamb. For it was his hands, his paws, his Jaws, that christ hath saved us from.
dt n-jn p-acp dt n1, j n1, dt n1 pc-acp vbi vvn p-acp dt n1. p-acp pn31 vbds po31 n2, po31 n2, po31 n2, cst np1 vhz vvn pno12 p-acp.
(30) sermon (DIV1)
599
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5463
A live dogge (Salomon saith) is better than a dead Lyon. But here a living Lyon is queld by a dead Lambe.
A live dog (Solomon Says) is better than a dead lion. But Here a living lion is quelled by a dead Lamb.
dt vvb n1 (np1 vvz) vbz jc cs dt j n1. p-acp av dt j-vvg n1 vbz vvn p-acp dt j n1.
(30) sermon (DIV1)
599
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5464
A Lambe, but yet Lyon too.
A Lamb, but yet lion too.
dt n1, cc-acp av n1 av.
(30) sermon (DIV1)
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This Booke, in which he is called a Lambe so often, calls him a Lyon once, Chap. 5. 5. The Lyon of the Tribe of Iudah.
This Book, in which he is called a Lamb so often, calls him a lion once, Chap. 5. 5. The lion of the Tribe of Iudah.
d n1, p-acp r-crq pns31 vbz vvn dt n1 av av, vvz pno31 dt n1 a-acp, np1 crd crd dt n1 pp-f dt n1 pp-f np1.
(30) sermon (DIV1)
599
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5466
If any muse at it, how Christ should be both, Saint Augustine answers it, Agnus in passione, Leo in resurrectione, he died a Lambe, rose a Lyon.
If any muse At it, how christ should be both, Saint Augustine answers it, Agnus in passion, Leo in resurrection, he died a Lamb, rose a lion.
cs d n1 p-acp pn31, c-crq np1 vmd vbi d, n1 np1 vvz pn31, np1 p-acp n1, fw-la p-acp n1, pns31 vvd dt n1, vvd dt n1.
(30) sermon (DIV1)
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5467
His Resurrection was his Triumph over Death, Sathan, and Hell.
His Resurrection was his Triumph over Death, Sathan, and Hell.
po31 n1 vbds po31 n1 p-acp n1, np1, cc n1.
(30) sermon (DIV1)
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5468
To end this, the Saints ascribing Salvation unto God, and to the Lambe, exclude all other Saviours.
To end this, the Saints ascribing Salvation unto God, and to the Lamb, exclude all other Saviors.
pc-acp vvi d, dt n2 vvg n1 p-acp np1, cc p-acp dt n1, vvi d j-jn ng1.
(30) sermon (DIV1)
600
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5469
The Saints themselves are none, you heard before. Salvation (Saint Iames said) was NONLATINALPHABET, from above, but NONLATINALPHABET, from God.
The Saints themselves Are none, you herd before. Salvation (Saint James said) was, from above, but, from God.
dt n2 px32 vbr pix, pn22 vvd a-acp. n1 (n1 np1 vvd) vbds, p-acp a-acp, cc-acp, p-acp np1.
(30) sermon (DIV1)
600
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5470
Not from the Spirits, who are men; but from the Father of Spirits, who is God.
Not from the Spirits, who Are men; but from the Father of Spirits, who is God.
xx p-acp dt n2, r-crq vbr n2; cc-acp p-acp dt n1 pp-f n2, r-crq vbz np1.
(30) sermon (DIV1)
600
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5471
Much lesse are Merits, which Papists reckon too; Thats worse than the other. For then salvation is NONLATINALPHABET, from below.
Much less Are Merits, which Papists reckon too; Thats Worse than the other. For then salvation is, from below.
av-d dc vbr n2, r-crq njp2 vvi av; d|vbz av-jc cs dt n-jn. p-acp av n1 vbz, p-acp a-acp.
(30) sermon (DIV1)
600
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5472
Saint Peter is too plaine for that, Theres no Name under heaven, by which we may be saved.
Saint Peter is too plain for that, Theres no Name under heaven, by which we may be saved.
n1 np1 vbz av j c-acp d, pc-acp|vbz dx n1 p-acp n1, p-acp r-crq pns12 vmb vbi vvn.
(30) sermon (DIV1)
600
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5473
In a word, theres no name under heaven, nor in heaven neither, to which wee may ascribe salvation, but God onely;
In a word, theres no name under heaven, nor in heaven neither, to which we may ascribe salvation, but God only;
p-acp dt n1, pc-acp|vbz dx n1 p-acp n1, ccx p-acp n1 av-dx, p-acp r-crq pns12 vmb vvi n1, cc-acp np1 av-j;
(30) sermon (DIV1)
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5474
but God that sits on the Throne, and the Lambe, theres no more.
but God that sits on the Throne, and the Lamb, theres no more.
cc-acp np1 cst vvz p-acp dt n1, cc dt n1, pc-acp|vbz av-dx av-dc.
(30) sermon (DIV1)
600
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5475
Iudge then how sacrilegious Pope Leo the tenth was, who in the Laterane Councill let one title him his Saviour.
Judge then how sacrilegious Pope Leo the tenth was, who in the Lateran Council let one title him his Saviour.
n1 av c-crq j n1 np1 dt ord vbds, r-crq p-acp dt np1 n1 vvb crd n1 pno31 po31 n1.
(30) sermon (DIV1)
600
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5476
Gods selfe shall determine (by the Popes leave) this Question, Esay 43. Non est salvator praeter me, theres no salvation in no sence, but from God. To end all.
God's self shall determine (by the Popes leave) this Question, Isaiah 43. Non est salvator praeter me, theres no salvation in no sense, but from God. To end all.
npg1 n1 vmb vvi (p-acp dt ng1 n1) d n1, np1 crd fw-fr fw-fr n1 fw-la pno11, pc-acp|vbz dx n1 p-acp dx n1, p-acp p-acp np1. pc-acp vvi d.
(30) sermon (DIV1)
600
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5477
To God, thats sits upon the Throne, and to the Lambe? Where is the holy Ghost? Doe the Saints exclude him too? God forbid. Non-expression is not exclusion.
To God, thats sits upon the Throne, and to the Lamb? Where is the holy Ghost? Doe the Saints exclude him too? God forbid. Non-expression is not exclusion.
p-acp np1, d|vbz vvz p-acp dt n1, cc p-acp dt n1? q-crq vbz dt j n1? np1 dt n2 vvi pno31 av? np1 vvb. n1 vbz xx n1.
(30) sermon (DIV1)
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5478
Gods Spirit, whom we may not teach to speake, taught these Saints this song.
God's Spirit, whom we may not teach to speak, taught these Saints this song.
npg1 n1, ro-crq pns12 vmb xx vvi pc-acp vvi, vvd d n2 d n1.
(30) sermon (DIV1)
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I may not say of them, as it is said of Peter at Christs Transfiguration, that hee spake, hee knew not what.
I may not say of them, as it is said of Peter At Christ Transfiguration, that he spoke, he knew not what.
pns11 vmb xx vvi pp-f pno32, c-acp pn31 vbz vvn pp-f np1 p-acp npg1 n1, cst pns31 vvd, pns31 vvd xx r-crq.
(30) sermon (DIV1)
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5480
The blessed Spirits wot well that the persons are Peeres in mans salvation.
The blessed Spirits wot well that the Persons Are Peers in men salvation.
dt j-vvn n2 vvb av cst dt n2 vbr n2 p-acp ng1 n1.
(30) sermon (DIV1)
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5481
They knew that of the Schoole, though they never went to it, Opera Trinitatis ad extra be Indivisa. The Actions ad intra, to Beget, to be Begotten, to Proceed, distinguish Father from Sonne, Sonne from the holy Ghost, each Person from other.
They knew that of the School, though they never went to it, Opera Trinitatis ad extra be Indivisa. The Actions and intra, to Beget, to be Begotten, to Proceed, distinguish Father from Son, Son from the holy Ghost, each Person from other.
pns32 vvd d pp-f dt n1, cs pns32 av-x vvd p-acp pn31, fw-la fw-la fw-la fw-la vbb np1. dt ng1 cc fw-la, pc-acp vvi, pc-acp vbi vvn, pc-acp vvi, vvb n1 p-acp n1, n1 p-acp dt j n1, d n1 p-acp n-jn.
(30) sermon (DIV1)
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But Creation, Preservation, Redemption, Salvation, all workes Emanantia, that goe out unto the creature, are common to all three.
But Creation, Preservation, Redemption, Salvation, all works Emanantia, that go out unto the creature, Are Common to all three.
p-acp n1, n1, n1, n1, d n2 np1, cst vvb av p-acp dt n1, vbr j p-acp d crd.
(30) sermon (DIV1)
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5483
Had the song beene but thus, Salvation to the Lambe: that had beene no excluding of the Father.
Had the song been but thus, Salvation to the Lamb: that had been no excluding of the Father.
vhd dt n1 vbn p-acp av, n1 p-acp dt n1: cst vhd vbn dx vvg pp-f dt n1.
(30) sermon (DIV1)
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5484
So neither this ascribing of salvation to two Persons, God and the Lambe, shuts out the holy Ghost.
So neither this ascribing of salvation to two Persons, God and the Lamb, shuts out the holy Ghost.
np1 av-dx d vvg pp-f n1 p-acp crd n2, np1 cc dt n1, vvz av dt j n1.
(30) sermon (DIV1)
601
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5485
It pleaseth the Spirit to name sometime God onely, then all three are implied. Sometime two of the Persons; then the third is understood;
It Pleases the Spirit to name sometime God only, then all three Are implied. Sometime two of the Persons; then the third is understood;
pn31 vvz dt n1 pc-acp vvi av np1 av-j, cs d crd vbr vvn. av crd pp-f dt n2; av dt ord vbz vvn;
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5486
and sometimes to expresse all three. It is all one.
and sometime to express all three. It is all one.
cc av pc-acp vvi d crd. pn31 vbz d pi.
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5487
For the Sonne is in the Father, he in him, the Spirit in both, both in the Spirit.
For the Son is in the Father, he in him, the Spirit in both, both in the Spirit.
p-acp dt n1 vbz p-acp dt n1, pns31 p-acp pno31, dt n1 p-acp d, av-d p-acp dt n1.
(30) sermon (DIV1)
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5488
What is therefore done to one, is meant to all.
What is Therefore done to one, is meant to all.
q-crq vbz av vdn p-acp pi, vbz vvn p-acp d.
(30) sermon (DIV1)
601
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5489
The like place to this here (lest you thinke it hath no parallels) is Ioh. 17. 3. and it is Christs owne speech to God, This is life eternall, to know thee, the onely true God,
The like place to this Here (lest you think it hath no parallels) is John 17. 3. and it is Christ own speech to God, This is life Eternal, to know thee, the only true God,
dt j n1 p-acp d av (cs pn22 vvb pn31 vhz dx n2) vbz np1 crd crd cc pn31 vbz npg1 d n1 p-acp np1, d vbz n1 j, pc-acp vvi pno21, dt j j np1,
(30) sermon (DIV1)
601
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5490
and whom thou hast sent, Iesus Christ. Say, the Saints might neglect or forget the holy Ghost, which to say, were absurd:and whom thou hast sent, Iesus christ. Say, the Saints might neglect or forget the holy Ghost, which to say, were absurd:
cc ro-crq pns21 vh2 vvn, np1 np1. vvb, dt n2 vmd vvi cc vvi dt j n1, r-crq pc-acp vvi, vbdr j:
(30) sermon (DIV1)
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5492
Now then unto our God, that sits upon the Throne, and to the Lambe, and also to the Spirit, be jointly and justly ascribed all salvation, Power, Majestie,
Now then unto our God, that sits upon the Throne, and to the Lamb, and also to the Spirit, be jointly and justly ascribed all salvation, Power, Majesty,
av av p-acp po12 n1, cst vvz p-acp dt n1, cc p-acp dt n1, cc av p-acp dt n1, vbb av-j cc av-j vvn d n1, n1, n1,
(30) sermon (DIV1)
601
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5493
and Thansgiving, nunc & in secula.
and Thanksgiving, nunc & in secula.
cc n1, fw-la cc fw-la fw-la.
(30) sermon (DIV1)
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5494
A SERMON PREACHED VPON SAINT THOMAS DAY. IOH. 20. 29. Beati, qui non viderunt, & tamen crediderunt.
A SERMON PREACHED UPON SAINT THOMAS DAY. JOHN 20. 29. Beati, qui non viderunt, & tamen crediderunt.
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Blessed are they that have not seene, and yet have beleeved. CHRIST lived on earth visible but at one certaine time:Blessed Are they that have not seen, and yet have believed. CHRIST lived on earth visible but At one certain time:
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Et fides non est omnium, saith the Apostle, God hath not given faith to every man.Et fides non est omnium, Says the Apostle, God hath not given faith to every man.
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Christs sight here, and faith, divide men in two paires. Some have seene him; some have not;
Christ sighed Here, and faith, divide men in two pairs. some have seen him; Some have not;
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some have beleeved, some have not. Seeing and Beleeving are the two substantiall termes of my Text;
Some have believed, Some have not. Seeing and Believing Are the two substantial terms of my Text;
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mixe them together, with, and without the negative particle;
mix them together, with, and without the negative particle;
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and thence will arise foure sundry sorts of people, which the world hath had at times, Some that have not seene Christ, and yet beleeved;
and thence will arise foure sundry sorts of people, which the world hath had At times, some that have not seen christ, and yet believed;
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some that have seene him, and yet not beleeved; some that have done neither; some that have done both.
Some that have seen him, and yet not believed; Some that have done neither; Some that have done both.
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My purpose (with your patience, and Gods grace) is to speake of these foure sorts;
My purpose (with your patience, and God's grace) is to speak of these foure sorts;
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which first, which last, it skilleth not; but severally of each, and briefely of them all.
which First, which last, it skilleth not; but severally of each, and briefly of them all.
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The first, (if you please) shall be those, that have done neither; neither seene him, nor beleeved.
The First, (if you please) shall be those, that have done neither; neither seen him, nor believed.
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The Gentiles in all ages, and the faithlesse Iewes before and since Christs dayes, are of this first Order.
The Gentiles in all ages, and the faithless Iewes before and since Christ days, Are of this First Order.
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Mistake me not (I pray you) as though I cast our selves in this first forlorne ranke.
Mistake me not (I pray you) as though I cast our selves in this First forlorn rank.
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For though in Scripture phrase, which opposeth Iewes to Gentiles, we be Gentiles to, as sprung from Iapheth, the father of the Gentiles; yet in the Churches phrase, Christians are freed from that unlovely name.
For though in Scripture phrase, which Opposeth Iewes to Gentiles, we be Gentiles to, as sprung from Japheth, the father of the Gentiles; yet in the Churches phrase, Christians Are freed from that unlovely name.
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The Gentiles were alians to the common wealth of Israel, and strangers from the Covenant.
The Gentiles were Alians to the Common wealth of Israel, and Strangers from the Covenant.
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Gods promise was appropriated to the seed of Sem, and the types of the Messias were onely among Iewes; the Nations had no part in Christ. They saw him not:
God's promise was appropriated to the seed of Sem, and the types of the Messias were only among Iewes; the nations had no part in christ. They saw him not:
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for he was not yet incarnate. They beleeved not; for they had not heard of him.
for he was not yet incarnate. They believed not; for they had not herd of him.
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Me thinkes Saint Paul, Eph. 2. 12. seemes to have them both. He saith, They had no hope, and were without God. If they were without Christ, then they saw him not. If they had no hope; then they beleeved not:
Me thinks Saint Paul, Ephesians 2. 12. seems to have them both. He Says, They had no hope, and were without God. If they were without christ, then they saw him not. If they had no hope; then they believed not:
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hee cast out Devils by the Prince of the Devils.
he cast out Devils by the Prince of the Devils.
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for NONLATINALPHABET (saith the Apostle) is NONLATINALPHABET, Faith is of things hoped for. Nor yet when Christ was come, were the Gentiles ere the neere.
for (Says the Apostle) is, Faith is of things hoped for. Nor yet when christ was come, were the Gentiles ere the near.
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He came not, where they were ▪ and therefore they saw him not; save only some few that bordered upon Iurie. Neither did they beleeve.
He Come not, where they were ▪ and Therefore they saw him not; save only Some few that bordered upon Jury. Neither did they believe.
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For it is Saint Pauls question, How should they beleeve on him, of whom they had not heard? His fame indeed went forth; but to the neighbour-regions onely.
For it is Saint Paul's question, How should they believe on him, of whom they had not herd? His fame indeed went forth; but to the neighbour-regions only.
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And how should they heare without a Preacher? When he sent forth his Apostles to Preach of him abroad, he forbad them to goe into the way of the Gentiles. As for those, that lived since,
And how should they hear without a Preacher? When he sent forth his Apostles to Preach of him abroad, he forbade them to go into the Way of the Gentiles. As for those, that lived since,
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as they have had no sight of him; so have they had no faith on him; I meane the most.
as they have had no sighed of him; so have they had no faith on him; I mean the most.
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The word which breedeth it, hath beene preached abroad; the sound of the Gospell hath beene heard into all lands.
The word which breeds it, hath been preached abroad; the found of the Gospel hath been herd into all Lands.
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But though hearing necessarily goe before faith; yet faith doth not necessarily follow after hearing. Multi vocati, pauci electi.
But though hearing necessarily go before faith; yet faith does not necessarily follow After hearing. Multi vocati, Pauci Elect.
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As the Fowler catcheth not every bird hee calleth; so the Preacher winneth not every soule that heareth.
As the Fowler Catches not every bird he calls; so the Preacher wins not every soul that hears.
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All Heathens have heard of him; but few have beleeved on him. For the wind bloweth where it listeth;
All heathens have herd of him; but few have believed on him. For the wind blows where it lists;
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and Gods Spirit breatheth, where it pleaseth; and Faith is Gods breath. The report of our Saviour hath rung into all Realmes.
and God's Spirit breathes, where it Pleases; and Faith is God's breath. The report of our Saviour hath rung into all Realms.
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But (as the Prophet Esay speaketh) Quis credidit auditui? Who hath beleeved the report? Though many Lands be Christians, yet many moe be Infidels.
But (as the Prophet Isaiah speaks) Quis credidit auditui? Who hath believed the report? Though many Lands be Christians, yet many more be Infidels.
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And what I say of Gentiles, I may also say of Iewes. They were not all beleevers, that lived before Christ came;
And what I say of Gentiles, I may also say of Iewes. They were not all believers, that lived before christ Come;
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and almost all have beene unbeleevers, that have lived since he came.
and almost all have been unbelievers, that have lived since he Come.
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What shall I now say concerning this first sort, both of Iewes and Gentiles? Shall I call them all accursed? I had much rather stand on mount Garizim, than mount Gebal. But by proportion from my Text, I can not call them blessed.
What shall I now say Concerning this First sort, both of Iewes and Gentiles? Shall I call them all accursed? I had much rather stand on mount Garizim, than mount Gebal. But by proportion from my Text, I can not call them blessed.
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Christ holds them blessed, onely that beleeve.
christ holds them blessed, only that believe.
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I know some ancient Fathers, and divers later Writers, hold many Heathens saved not by Faith, but by Philosophie:
I know Some ancient Father's, and diverse later Writers, hold many heathens saved not by Faith, but by Philosophy:
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such of them, as have lived religiously and justly, and have excelled us Christians in exactnesse of a good life.
such of them, as have lived religiously and justly, and have excelled us Christians in exactness of a good life.
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Quis me constituit judicem? I will neither curse nor blesse them. It is a fitter point to be discust in Schooles, than decided in a Sermon.Quis me Constituted Judicem? I will neither curse nor bless them. It is a fitter point to be discussed in Schools, than decided in a Sermon.
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But for the rest (for there were but few of these) deniers of God,
But for the rest (for there were but few of these) deniers of God,
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Thomas the Apostle, though he saw our Saviour and beleeved to; yet in some sort may be rank't in this first order.Thomas the Apostle, though he saw our Saviour and believed to; yet in Some sort may be ranked in this First order.
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Christs resurrection he had not seene, nor did beleeve it. Nay he resolved peremptorily, that except he saw Christ, he would not beleeve. Nay except he felt him;
Christ resurrection he had not seen, nor did believe it. Nay he resolved peremptorily, that except he saw christ, he would not believe. Nay except he felt him;
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the print of the wounds in his hands and in his side, except he felt them with his fingers, hee would not beleeve.
the print of the wounds in his hands and in his side, except he felt them with his fingers, he would not believe.
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But I reserve him rather for an other ranke; because a litle after he both saw him, and beleeved.
But I reserve him rather for an other rank; Because a little After he both saw him, and believed.
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So much for the first sort. The second shall be those ▪ that have seene, but not beleeved.
So much for the First sort. The second shall be those ▪ that have seen, but not believed.
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The Scribes and the Pharisees, the Lawyers and the Sadduces, the Elders, and Herodians, Herod, and Pilat, Annas, and Caiphas, Iudas Iscariot, and the railing theefe,
The Scribes and the Pharisees, the Lawyers and the Sadducees, the Elders, and Herodians, Herod, and Pilat, Annas, and Caiaphas, Iudas Iscariot, and the railing thief,
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and all the route of those, that cried Crucifige, and that mockt him on the Crosse, are of this ranke.
and all the rout of those, that cried Crucifige, and that mocked him on the Cross, Are of this rank.
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What shall I say of these? Not, as Balaam said of Israel, How shall I curse, where God hath not cursed? But how shal I not curse, where Christ hath curst before me? Woe unto you Scribes, woe unto you Pharisees, woe unto Lawyers, woe unto the man, by whom the Son of man is betraied. Woe on earth, Gods indignation; woe in hell, his condemnation.
What shall I say of these? Not, as balaam said of Israel, How shall I curse, where God hath not cursed? But how shall I not curse, where christ hath cursed before me? Woe unto you Scribes, woe unto you Pharisees, woe unto Lawyers, woe unto the man, by whom the Son of man is betrayed. Woe on earth, God's Indignation; woe in hell, his condemnation.
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For the lake which burnes with brimstone is the lot of unbeleevers, Apoc. 21. As the Hebrews could not enter into earthly Canaan, NONLATINALPHABET, for their unbeleefe:
For the lake which burns with brimstone is the lot of unbelievers, Apocalypse 21. As the Hebrews could not enter into earthly Canaan,, for their unbelief:
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so they should not enter into heavenly Canaan, for their unbeleefe.
so they should not enter into heavenly Canaan, for their unbelief.
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They that heard of Christ, but saw him not, and therefore beleeved not were somewhat to be pardoned.
They that herd of christ, but saw him not, and Therefore believed not were somewhat to be pardoned.
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Fame hath so little conscience in forging lies, that the eare is not beleeved. It must be the eye, that must perswade the heart.
Fame hath so little conscience in forging lies, that the ear is not believed. It must be the eye, that must persuade the heart.
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Iob termes the eare the taster of speech; but we hold the eye the trier of truth.Job terms the ear the taster of speech; but we hold the eye the trier of truth.
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But not to trust that neither is great incredulitie. Nay the eare also deserves to be credited, when the report is seconded with reason.
But not to trust that neither is great incredulity. Nay the ear also deserves to be credited, when the report is seconded with reason.
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Had the Scribes & Pharisees but only heard of Christ;
Had the Scribes & Pharisees but only herd of christ;
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yet the fame confirmed by the writing of the Prophets, & observing all circūstances suting with the same, there was cause they should beleeve.
yet the fame confirmed by the writing of the prophets, & observing all Circumstances suiting with the same, there was cause they should believe.
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But seeing him themselves, daily in the midst of them;
But seeing him themselves, daily in the midst of them;
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not to beleeve, that which they did behold, was desperate diffidence, was unpardonabe, unreasonable, unconscionable, infidelitie? Worthy to be wondered at even by God himselfe.
not to believe, that which they did behold, was desperate diffidence, was unpardonabe, unreasonable, unconscionable, infidelity? Worthy to be wondered At even by God himself.
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So saith the Evangelist, Mar. 6. 6. our Saviour wondered at their unbeleefe. Christ, whose name is wonderfull, whose workes are wonderfull;
So Says the Evangelist, Mar. 6. 6. our Saviour wondered At their unbelief. christ, whose name is wonderful, whose works Are wonderful;
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to whom (as saith himselfe, Gen. 18.) NONLATINALPHABET, Nothing can be wonderfull, yet he wondred at their unbeleefe.
to whom (as Says himself, Gen. 18.), Nothing can be wonderful, yet he wondered At their unbelief.
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Their unbeleefe worthy to be wondered at, especially the Elders, the Scribes, and the Pharisees, NONLATINALPHABET, Masters in Israel, and Doctors of the Law, to be so witlesse,
Their unbelief worthy to be wondered At, especially the Elders, the Scribes, and the Pharisees,, Masters in Israel, and Doctors of the Law, to be so witless,
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(31) sermon (DIV1)
609
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so senselesse, not to conceive, what they saw; nay not to see, what they beheld; and consequently not to beleeve, what they conceived.
so senseless, not to conceive, what they saw; nay not to see, what they beheld; and consequently not to believe, what they conceived.
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(31) sermon (DIV1)
609
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How many meanes did God vouchsafe that people, what infinite hints to helpe their unbeleefe!
How many means did God vouchsafe that people, what infinite hints to help their unbelief!
q-crq d n2 vdd np1 vvi d n1, r-crq j n2 pc-acp vvi po32 n1!
(31) sermon (DIV1)
610
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The Wise men of the East had told them Christ was borne, and added for perswasion, that they had seene his Starre. The Shepherds published the message of the Angells of the birth of the Messias. At twelve yeares of age he sat among the Doctors, hearing them and posing them.
The Wise men of the East had told them christ was born, and added for persuasion, that they had seen his Star. The Shepherd's published the message of the Angels of the birth of the Messias. At twelve Years of age he sat among the Doctors, hearing them and posing them.
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(31) sermon (DIV1)
610
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5556
The holy Ghost in a bodily shape descending on him at his Baptisme, and a voyce was heard from heaven, This is my beloved Sonne.
The holy Ghost in a bodily shape descending on him At his Baptism, and a voice was herd from heaven, This is my Beloved Son.
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(31) sermon (DIV1)
610
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5557
Many hearers and beholders openly acknowledged, the one of his Words, that they never heard the like;
Many hearers and beholders openly acknowledged, the one of his Words, that they never herd the like;
d n2 cc n2 av-j vvn, dt crd pp-f po31 n2, cst pns32 av-x vvd dt j;
(31) sermon (DIV1)
610
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the other of his Workes, that they never saw the like. Such Workes, such great Workes, that if Sidon had seene them, it would have beleeved;
the other of his Works, that they never saw the like. Such Works, such great Works, that if Sidon had seen them, it would have believed;
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(31) sermon (DIV1)
610
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nay if Sodom had seene them, it would have beleeved. The heathen Centurion, yea the fiends themselves confessed him.
nay if Sodom had seen them, it would have believed. The heathen Centurion, yea the fiends themselves confessed him.
uh-x cs np1 vhd vvn pno32, pn31 vmd vhi vvn. dt j-jn n1, uh dt n2 px32 vvd pno31.
(31) sermon (DIV1)
610
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5560
Yet their witts were so bewitched, that they could not understand; nay their hearts were so malitious, that they would not beleeve.
Yet their wits were so bewitched, that they could not understand; nay their hearts were so malicious, that they would not believe.
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(31) sermon (DIV1)
610
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5561
Hee was daily in their eye, and yet they would not see:
He was daily in their eye, and yet they would not see:
pns31 vbds av-j p-acp po32 n1, cc av pns32 vmd xx vvi:
(31) sermon (DIV1)
610
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5562
and who is so blinde, as hee that will not see? who having such helpes, such furtherances of Faith, in wilfull perversenesse would see, and not beleeve?
and who is so blind, as he that will not see? who having such helps, such furtherances of Faith, in wilful perverseness would see, and not believe?
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(31) sermon (DIV1)
610
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This wilfull infidelitie bred their contempt of him;
This wilful infidelity bred their contempt of him;
d j n1 vvd po32 n1 pp-f pno31;
(31) sermon (DIV1)
611
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5564
that they disgraced his person, depraved his actions, loded him with contumelies, and pursued him unto death, the cursed and shamefull death of the Crosse.
that they disgraced his person, depraved his actions, loaded him with Contumelies, and pursued him unto death, the cursed and shameful death of the Cross.
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(31) sermon (DIV1)
611
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5565
They vilified his person by the basenesse of his parents, his kindred and profession.
They vilified his person by the baseness of his Parents, his kindred and profession.
pns32 vvd po31 n1 p-acp dt n1 pp-f po31 n2, po31 n1 cc n1.
(31) sermon (DIV1)
611
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5566
Is not this Iosephs Sonne? is not Mary his mother, and his brethren Iames and Ioses, Simon and Iude, and is hee not a Carpenter? They depraved his actions, both his doctrine, and his miracles.Is not this Joseph's Son? is not Marry his mother, and his brothers James and Ioses, Simon and Iude, and is he not a Carpenter? They depraved his actions, both his Doctrine, and his Miracles.
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(31) sermon (DIV1)
611
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5567
His doctrine hereticall, as crossing Moses Law, and treasonous, he forbad to pay tribute unto Caesar. His miracles magicall;
His Doctrine heretical, as crossing Moses Law, and treasonous, he forbade to pay tribute unto Caesar. His Miracles magical;
po31 n1 j, c-acp vvg np1 n1, cc j, pns31 vvd pc-acp vvi n1 p-acp np1. po31 n2 j;
(31) sermon (DIV1)
611
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5569
Their tongues raild on him, a glutton, a wine bibber, a Samaritan, a Demoniack, and their hands delivered him to the secular power, to be handled of the Heathens with all indignitie, with all extremitie:
Their tongues railed on him, a glutton, a wine bibber, a Samaritan, a Demoniac, and their hands Delivered him to the secular power, to be handled of the heathens with all indignity, with all extremity:
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(31) sermon (DIV1)
611
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5570
They mockt him, they scourged him, they crucified him.
They mocked him, they scourged him, they Crucified him.
pns32 vvd pno31, pns32 vvd pno31, pns32 vvd pno31.
(31) sermon (DIV1)
611
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5571
Forbids not our Saviour to cast pearles before swine, and to give holy things to dogges? Christs selfe is the pearle figured in the parable;
Forbids not our Saviour to cast Pearls before Swine, and to give holy things to Dogs? Christ self is the pearl figured in the parable;
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(31) sermon (DIV1)
612
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5572
God sent him to the Iewes; but they like swine betroad and betrampled him.
God sent him to the Iewes; but they like Swine betroad and betrampled him.
np1 vvd pno31 p-acp dt np2; cc-acp pns32 vvb n1 av cc vvd pno31.
(31) sermon (DIV1)
612
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5573
Christ is the holy thing; the Angel calls him so, Luk. 1. 35. God gave him to the Iewes;
christ is the holy thing; the Angel calls him so, Luk. 1. 35. God gave him to the Iewes;
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(31) sermon (DIV1)
612
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but they like dogges turned on him, and rent him. Gods sending him, and giving him, was their seeing him.
but they like Dogs turned on him, and rend him. God's sending him, and giving him, was their seeing him.
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(31) sermon (DIV1)
612
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5575
Their betrampling him, and rending him, was their not beleeving him.
Their betrampling him, and rending him, was their not believing him.
po32 vvg pno31, cc vvg pno31, vbds po32 xx vvg pno31.
(31) sermon (DIV1)
612
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5576
Such is the aversenesse of many sullen heart, that though God give him helpes to further him to Faith;
Such is the averseness of many sullen heart, that though God give him helps to further him to Faith;
d vbz dt n1 pp-f d j n1, cst cs np1 vvb pno31 vvz p-acp jc pno31 p-acp n1;
(31) sermon (DIV1)
612
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yet he will not use them.
yet he will not use them.
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(31) sermon (DIV1)
612
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5578
Nay such is the perversenesse of mans malitious spirit, that though both the eye perceive without, and the wit conceive within;
Nay such is the perverseness of men malicious Spirit, that though both the eye perceive without, and the wit conceive within;
uh-x d vbz dt n1 pp-f ng1 j n1, cst cs d dt n1 vvb p-acp, cc dt n1 vvb a-acp;
(31) sermon (DIV1)
612
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5579
yet the heart shall ponere obicem; as God saith to the sea, Iob 28. hitherto thou shalt come,
yet the heart shall ponere obicem; as God Says to the sea, Job 28. hitherto thou shalt come,
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(31) sermon (DIV1)
612
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5580
but goe no further, so the heart shall say to Christ, stand, thou commest no nearer me:but go no further, so the heart shall say to christ, stand, thou Comest no nearer me:
cc-acp vvb av-dx av-jc, av dt n1 vmb vvi p-acp np1, vvb, pns21 vv2 dx av-jc pno11:
(31) sermon (DIV1)
612
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that as the adder will not heare the charmer, charme he never so wisely;
that as the adder will not hear the charmer, charm he never so wisely;
cst p-acp dt n1 vmb xx vvi dt n1, vvb pns31 av-x av av-j;
(31) sermon (DIV1)
612
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5582
so let sense and understanding performe their function never so faithfully, yet the heart will cry, non credo, I beleeve not. To end this;
so let sense and understanding perform their function never so faithfully, yet the heart will cry, non credo, I believe not. To end this;
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(31) sermon (DIV1)
612
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5583
they saw he was the Christ, but yet beleeved not. They saw it at his birth, and they saw it at his baptisme;
they saw he was the christ, but yet believed not. They saw it At his birth, and they saw it At his Baptism;
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(31) sermon (DIV1)
613
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5584
they saw it in his life, and they saw it at his death.
they saw it in his life, and they saw it At his death.
pns32 vvd pn31 p-acp po31 n1, cc pns32 vvd pn31 p-acp po31 n1.
(31) sermon (DIV1)
613
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5585
The miraculous eclipse, the splitting of the vaile, the trembling of the earth, the rending of the stones, the opening of the graves,
The miraculous eclipse, the splitting of the veil, the trembling of the earth, the rending of the stones, the opening of the graves,
dt j n1, dt j-vvg pp-f dt n1, dt j-vvg pp-f dt n1, dt j-vvg pp-f dt n2, dt n-vvg pp-f dt n2,
(31) sermon (DIV1)
613
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5586
and the rising of the dead, all these these their eyes did see; and yet they beleeved not.
and the rising of the dead, all these these their eyes did see; and yet they believed not.
cc dt n-vvg pp-f dt j, d d d po32 n2 vdd vvi; cc av pns32 vvd xx.
(31) sermon (DIV1)
613
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5587
Yea his owne resurrection avouched even by those, whom themselves had set to watch about his sepulchre, their eyes did see that too:
Yea his own resurrection avouched even by those, whom themselves had Set to watch about his Sepulchre, their eyes did see that too:
uh png31 d n1 vvn av p-acp d, r-crq px32 vhn vvn pc-acp vvi p-acp po31 n1, po32 n2 vdd vvi cst av:
(31) sermon (DIV1)
613
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5588
not onely a few women, who might haply bee deluded, not onely his Disciples, who might haply bee partiall,
not only a few women, who might haply be deluded, not only his Disciples, who might haply be partial,
xx av-j dt d n2, r-crq vmd av vbi vvn, xx av-j po31 n2, r-crq vmd av vbi j,
(31) sermon (DIV1)
613
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5589
but hundreds of the people, five hundred at one time, had seene him with their eyes, and yet they beleeved not.
but hundreds of the people, five hundred At one time, had seen him with their eyes, and yet they believed not.
cc-acp crd pp-f dt n1, crd crd p-acp crd n1, vhd vvn pno31 p-acp po32 n2, cc av pns32 vvd xx.
(31) sermon (DIV1)
613
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5590
Their eyes did their office, sense suggested to the heart; but heart, like a stiffe Recusant, would not hearken.
Their eyes did their office, sense suggested to the heart; but heart, like a stiff Recusant, would not harken.
po32 n2 vdd po32 n1, n1 vvn p-acp dt n1; p-acp n1, av-j dt j n1, vmd xx vvi.
(31) sermon (DIV1)
613
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5591
Thomas is famous for his incredulitie, and is put into a proverbe, because he would see, before he would beleeve.Thomas is famous for his incredulity, and is put into a proverb, Because he would see, before he would believe.
np1 vbz j p-acp po31 n1, cc vbz vvn p-acp dt n1, c-acp pns31 vmd vvi, c-acp pns31 vmd vvi.
(31) sermon (DIV1)
613
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5592
What shall wee thinke of these for their infidelity, that though they saw, yet would not beleeve? The devills shall rise in judgement and condemne them; for they saw, and beleeved.
What shall we think of these for their infidelity, that though they saw, yet would not believe? The Devils shall rise in judgement and condemn them; for they saw, and believed.
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(31) sermon (DIV1)
613
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5593
For even the devills also have their faith, they confessed Christ, what have wee to doe with thee, Iesus thou Sonne of God? Credunt & contremiscunt, they beleeve though it be with trembling.
For even the Devils also have their faith, they confessed christ, what have we to do with thee, Iesus thou Son of God? Credunt & contremiscunt, they believe though it be with trembling.
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(31) sermon (DIV1)
613
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5594
Blame not the Gentile, who though hee heare of Christ, will not beleeve. Loe here the Iew, though hee doe looke on Christ, yet will not beleeve.
Blame not the Gentile, who though he hear of christ, will not believe. Loe Here the Iew, though he do look on christ, yet will not believe.
vvb xx dt j, r-crq cs pns31 vvb pp-f np1, vmb xx vvi. np1 av dt np1, cs pns31 vdb vvi p-acp np1, av vmb xx vvi.
(31) sermon (DIV1)
613
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5595
The third sort (if you please) shall be videntes & credentes both seeers and beleevers of the same age:
The third sort (if you please) shall be Videntes & Believers both seeers and believers of the same age:
dt ord n1 (cs pn22 vvb) vmb vbi n2 cc fw-la d n2 cc n2 pp-f dt d n1:
(31) sermon (DIV1)
614
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5596
with the second, but of more grace. Sight and Faith divor'cd in them, are met in these;
with the second, but of more grace. Sighed and Faith divor'cd in them, Are met in these;
p-acp dt ord, cc-acp pp-f av-dc n1. n1 cc n1 vvn p-acp pno32, vbr vvn p-acp d;
(31) sermon (DIV1)
614
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5597
sensus & assensus, embreac't each other: what the eye beheld, the heart beleev'd, vidit & arsit, the eye no sooner saw,sensus & Assensus, embreaced each other: what the eye beheld, the heart believed, vidit & arsit, the eye no sooner saw,
fw-la cc fw-la, vvd d n-jn: r-crq dt n1 vvd, dt n1 vvd, fw-la cc j, dt n1 av-dx av-c vvd,
(31) sermon (DIV1)
614
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5598
but the heart was set on fire.
but the heart was Set on fire.
cc-acp dt n1 vbds vvn p-acp n1.
(31) sermon (DIV1)
614
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5599
The wise men of the East, Simeon, and Zacharie, Iohn Baptist and Nathaniel, Iairus and Zacchaeus, the two Iosephs, the Carpenter and the Counsellour.
The wise men of the East, Simeon, and Zacharias, John Baptist and Nathaniel, Jairus and Zacchaeus, the two Joseph's, the Carpenter and the Counselor.
dt j n2 pp-f dt n1, np1, cc np1, np1 np1 cc np1, np1 cc np1, dt crd np1, dt n1 cc dt n1.
(31) sermon (DIV1)
614
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5600
Nicodemus and Lazarus, and the theefe upon the Crosse, the 11. Apostles, and the 70. Disciples.Nicodemus and Lazarus, and the thief upon the Cross, the 11. Apostles, and the 70. Disciples.
np1 cc np1, cc dt n1 p-acp dt n1, dt crd np1, cc dt crd n2.
(31) sermon (DIV1)
614
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5601
Of women, Mary the Virgin, and three other of her name, the woman with the Issue, Martha and Elizabeth, and Anna the Prophetesse;
Of women, Marry the Virgae, and three other of her name, the woman with the Issue, Martha and Elizabeth, and Anna the Prophetess;
pp-f n2, uh dt n1, cc crd n-jn pp-f po31 n1, dt n1 p-acp dt n1, np1 cc np1, cc np1 dt n1;
(31) sermon (DIV1)
614
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5602
Numbers of the Aliens, the two Roman Centurions, and many Samaritans, the woman at the well,
Numbers of the Aliens, the two Roman Centurions, and many Samaritans, the woman At the well,
n2 pp-f dt n2-jn, dt crd np1 n2, cc d njp2, dt n1 p-acp dt av,
(31) sermon (DIV1)
614
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5603
and shee of Syrophoenicia: All these, and all other, whom his signes and Sermons converted to the Faith, viderunt & crediderunt, both saw Christ, and beleeved.
and she of Syro-phoenicia: All these, and all other, whom his Signs and Sermons converted to the Faith, viderunt & crediderunt, both saw christ, and believed.
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(31) sermon (DIV1)
614
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5604
What shall I say of these? Christs blessing in my Text shall I deny it to this third sort,
What shall I say of these? Christ blessing in my Text shall I deny it to this third sort,
q-crq vmb pns11 vvi pp-f d? npg1 n1 p-acp po11 n1 vmb pns11 vvi pn31 p-acp d ord n1,
(31) sermon (DIV1)
615
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5605
because it is there conferr'd upon the fourth? shall they say unto our Saviour,
Because it is there conferred upon the fourth? shall they say unto our Saviour,
c-acp pn31 vbz a-acp vvn p-acp dt ord? vmb pns32 vvi p-acp po12 n1,
(31) sermon (DIV1)
615
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5606
as Esau sayd to Isaac, hast thou but one blessing, O my Father? Surely they are blessed, that see not, and beleeve:
as Esau said to Isaac, hast thou but one blessing, Oh my Father? Surely they Are blessed, that see not, and believe:
c-acp np1 vvd p-acp np1, vh2 pns21 p-acp crd n1, uh po11 n1? av-j pns32 vbr vvn, cst vvb xx, cc vvi:
(31) sermon (DIV1)
615
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5607
but they are nor blest alone.
but they Are nor blessed alone.
cc-acp pns32 vbr ccx vvn av-j.
(31) sermon (DIV1)
615
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5608
Those that beleeved and saw, were blest as well as these, though not so much as these. Christs meaning is comparative.
Those that believed and saw, were blessed as well as these, though not so much as these. Christ meaning is comparative.
d cst vvd cc vvd, vbdr vvn a-acp av c-acp d, cs xx av av-d c-acp d. npg1 n1 vbz j.
(31) sermon (DIV1)
615
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5609
Christ approportions the blessing to the Faith. They saw and did beleeve; these see not and yet beleeve.
christ approportions the blessing to the Faith. They saw and did believe; these see not and yet believe.
np1 n2 dt n1 p-acp dt n1. pns32 vvd cc vdd vvi; d vvb xx cc av vvb.
(31) sermon (DIV1)
615
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5610
Both sorts are blessed, but these more then they, because their faith is greater, then the others;
Both sorts Are blessed, but these more then they, Because their faith is greater, then the Others;
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(31) sermon (DIV1)
615
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5611
of greater meede, because of greater merit: of greater merit, because by lesser meanes. I meane not merit in the Papists sense.
of greater meed, Because of greater merit: of greater merit, Because by lesser means. I mean not merit in the Papists sense.
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(31) sermon (DIV1)
615
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5612
I say then of this sort, that Christ hath blest them too. Saint Peter is an instance;
I say then of this sort, that christ hath blessed them too. Saint Peter is an instance;
pns11 vvb av pp-f d n1, cst np1 vhz vvn pno32 av. n1 np1 vbz dt n1;
(31) sermon (DIV1)
615
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Blessed art thou Bar-Ionah. Hee confessed Christ, but he had seene him first, Yea our Saviour saith in generall to all his Disciples, Matth. 13. blessed are your eyes, for you see mee. Blessed, not because they saw;Blessed art thou Bar-Ionah. He confessed christ, but he had seen him First, Yea our Saviour Says in general to all his Disciples, Matthew 13. blessed Are your eyes, for you see me. Blessed, not Because they saw;
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for then Iudas had beene blessed; but because they beleeved whom they saw. It was a greater blessing to beare Christ, then to see Christ.
for then Iudas had been blessed; but Because they believed whom they saw. It was a greater blessing to bear christ, then to see christ.
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And yet Mary was blessed (as Saint Augustine saith) non tam concipiendo carnem Christi, quàm percipiendo fidem Christi;
And yet Marry was blessed (as Saint Augustine Says) non tam concipiendo Carnem Christ, quàm percipiendo fidem Christ;
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not so much for conceiving him within her wombe, as for receiving him within her heart.
not so much for conceiving him within her womb, as for receiving him within her heart.
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God in his wisedome, and his mercy both, had appointed this time for the comming of the Messias. 4000. yeares almost were past, since God first promist him.
God in his Wisdom, and his mercy both, had appointed this time for the coming of the Messias. 4000. Years almost were passed, since God First promised him.
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Christ said againe in Davids time, ecce venio, loe I come; and yet there passed 28. generations after that, before he came.
christ said again in Davids time, ecce Venio, lo I come; and yet there passed 28. generations After that, before he Come.
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Faith now through long differring begun to faint;
Faith now through long differing begun to faint;
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and many, like the mockers in Saint Peters last Epistle, might haply aske, where is the promise of his comming? In tender compassion, both of that age,
and many, like the mockers in Saint Peter's last Epistle, might haply ask, where is the promise of his coming? In tender compassion, both of that age,
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and all the ages since, which might have murmured more, God was then pleased for to send his Sonne;
and all the ages since, which might have murmured more, God was then pleased for to send his Son;
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that whom their fathers had beleev'd unseene, him now that age might see and beleeve: the sight of him, to confirme beleefe on him, both in them, and after ages;
that whom their Father's had believed unseen, him now that age might see and believe: the sighed of him, to confirm belief on him, both in them, and After ages;
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to feede faith in them, and to breede faith in us. Their faith enfeebled with long expectation, tired now with types, which were but shadowes;
to feed faith in them, and to breed faith in us. Their faith enfeebled with long expectation, tired now with types, which were but shadows;
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God saw it time to send them now the substance;
God saw it time to send them now the substance;
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that faith, like Moses hands, becomming heavie, sense, like Hur and Aaron might helpe to hold them up. For sight is faiths supporter.
that faith, like Moses hands, becoming heavy, sense, like Hur and Aaron might help to hold them up. For sighed is faiths supporter.
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Which now so needed it, that even Nathaneel, whom Christ himselfe cald a true Israelite, yet would see Christ, ere hee confessed him.
Which now so needed it, that even Nathaneel, whom christ himself called a true Israelite, yet would see christ, ere he confessed him.
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yea one of his Disciples, that had liv'd some yeares with him, was yet so incredulous of his resurrection, that sight would not suffice him:
yea one of his Disciples, that had lived Some Years with him, was yet so incredulous of his resurrection, that sighed would not suffice him:
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but as Isaac said to Iacob, sine tepalpem, so hee must feele and handle him; ere he will beleeve.
but as Isaac said to Iacob, sine tepalpem, so he must feel and handle him; ere he will believe.
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Nay all his Disciples, though they saw him daily, yet were but shallow faithed.
Nay all his Disciples, though they saw him daily, yet were but shallow faithed.
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Else why calls he them faithlesse? and why saies hee to them all, O vos modicae fidei, O yee of little faith? Thus then was it needefull to confirme weake faith, not by sense onely,
Else why calls he them faithless? and why Says he to them all, O vos Modicae fidei, Oh ye of little faith? Thus then was it needful to confirm weak faith, not by sense only,
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but the surest sense, the sense of sight. Multitudes beleeved, Ioan. 2. 23. but it was NONLATINALPHABET, they beheld, and saw.
but the Surest sense, the sense of sighed. Multitudes believed, Ioan. 2. 23. but it was, they beheld, and saw.
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The men of Samaria in the fourth of S. Iohn said, they beleev'd on Christ, not for the womans saying,
The men of Samaria in the fourth of S. John said, they believed on christ, not for the woman's saying,
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but because they heard and saw him their owne selves.
but Because they herd and saw him their own selves.
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Iohn Baptist, Christs harbinger, was faine to runne before him, and to point the people to him, ere they would beleeve.John Baptist, Christ harbinger, was feign to run before him, and to point the people to him, ere they would believe.
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They had heard him preach of him; that was a good preparative, but that was not enough;
They had herd him preach of him; that was a good preparative, but that was not enough;
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he was faine with his finger to point them to his person, that they might see him too, Ecce agnus dei, Behold, &c. Gods wisedome is worthily called by Saint Paul NONLATINALPHABET, Eph. 3. 10. What wonderfull varietie hath God devised to beget and foster faith? by promise, by types, by prophesie, by sense, by history.
he was feign with his finger to point them to his person, that they might see him too, Ecce agnus dei, Behold, etc. God's Wisdom is worthily called by Saint Paul, Ephesians 3. 10. What wonderful variety hath God devised to beget and foster faith? by promise, by types, by prophesy, by sense, by history.
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To Adam, to Abram, and so to all the Patriarkes he onely promist Christ; that sufficed them.
To Adam, to Abram, and so to all the Patriarchs he only promised christ; that sufficed them.
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To strengthen the promise, to after generations he added types. Againe to strengthen them, to their posteritie he sent the Prophets.
To strengthen the promise, to After generations he added types. Again to strengthen them, to their posterity he sent the prophets.
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And now to this age, whereof wee are now speaking, he sends his Sonne in person.
And now to this age, whereof we Are now speaking, he sends his Son in person.
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He presents him to the Iewes not NONLATINALPHABET, but NONLATINALPHABET, in body, not in type; before onely object unto faith;
He presents him to the Iewes not, but, in body, not in type; before only Object unto faith;
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but now also subject unto sense.
but now also Subject unto sense.
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And lest they might doubt of him, because his godhead was masked with his humanity, the Deity lay hidden under his flesh;
And lest they might doubt of him, Because his godhead was masked with his humanity, the Deity lay hidden under his Flesh;
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God gave them evidence also of it, eare-evidence, eyeevidence. They heard and saw him powerfull both NONLATINALPHABET, both in word and workes;
God gave them evidence also of it, eare-evidence, eyeevidence. They herd and saw him powerful both, both in word and works;
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both oracula & miracula, both his doctrine and his miracles begat beleefe; both argued Christ to bee more then a man.
both oracula & Miracles, both his Doctrine and his Miracles begat belief; both argued christ to be more then a man.
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Of the one they said, never man spake like this man; of the other, nunquàm sic vidimus, wee never saw such things.
Of the one they said, never man spoke like this man; of the other, nunquàm sic vidimus, we never saw such things.
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They made the Samaritane woman at the well, to aske in admiration, is not this the Messias!
They made the Samaritan woman At the well, to ask in admiration, is not this the Messias!
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and the Roman Centurion at the Crosse, to cry, certainly this was the sonne of God.
and the Roman Centurion At the Cross, to cry, Certainly this was the son of God.
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These two were Christs Apparitours to summon outward sense;
These two were Christ Apparitors to summon outward sense;
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oracula quasi auracula, to cite the eare, and NONLATINALPHABET quasi NONLATINALPHABET, miracula be spectacula, to call the eye;oracula quasi auracula, to Cite the ear, and quasi, Miracles be spectacles, to call the eye;
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a ground unsound for such a building; but that sense might worke the subject the fitter unto faith.
a ground unsound for such a building; but that sense might work the Subject the fitter unto faith.
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Sense is not faiths founder, but it is faiths furtherer; it is the spirits usher to guide the heart to God.
Sense is not faiths founder, but it is faiths furtherer; it is the spirits usher to guide the heart to God.
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It is the Spirits messenger, to say unto the soule, as Philip to Nathaneel, veni & vide;
It is the Spirits Messenger, to say unto the soul, as Philip to Nathaneel, veni & vide;
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come and see thy selfe, and so much also, &c. The fourth and last sort, see not, and yet beleeve.
come and see thy self, and so much also, etc. The fourth and last sort, see not, and yet believe.
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[ These our Saviour calls here blessed. Those markes which Saint Thomas would see, ere hee beleeved, they beleeved, though they saw not.
[ These our Saviour calls Here blessed. Those marks which Saint Thomas would see, ere he believed, they believed, though they saw not.
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] So did the Patriarkes, and so doe now all Christians.
] So did the Patriarchs, and so do now all Christians.
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Adam and Abel and all those early Patriarkes, Abram and Iacob, and all those after fathers,Adam and Abel and all those early Patriarchs, Abram and Iacob, and all those After Father's,
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and their generations even unto Christ, are of this ranke; but nos specialiter, Greg. Christians especially.
and their generations even unto christ, Are of this rank; but nos specialiter, Greg. Christians especially.
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For the Iewes though they saw not Christs selfe, they saw his types; and so they saw him in some sort.
For the Iewes though they saw not Christ self, they saw his types; and so they saw him in Some sort.
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Christ saies it in the Gospel; Abram rejoyced to see my day, and saw it: But Christians have not seene either NONLATINALPHABET, either in person, or in type; and yet they have beleeved.
christ Says it in the Gospel; Abram rejoiced to see my day, and saw it: But Christians have not seen either, either in person, or in type; and yet they have believed.
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These therefore our Saviour calls blessed in my Text.
These Therefore our Saviour calls blessed in my Text.
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That faith is kindliest, that hath least helpes, that is wholy and soly grounded on the word.
That faith is kindliest, that hath least helps, that is wholly and solely grounded on the word.
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To flie unto the eye, Christ calls it NONLATINALPHABET, meere unbeleefe. Thomas is cald faithlesse, because hee will see, before he will beleeve.
To fly unto the eye, christ calls it, mere unbelief. Thomas is called faithless, Because he will see, before he will believe.
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Sight is loves sense, not faiths sense.
Sighed is loves sense, not faiths sense.
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Faith comes by hearing, saith the Apostle, not by seeing, Aures be fores, the eares, the doores of faith.Faith comes by hearing, Says the Apostle, not by seeing, Aures be fores, the ears, the doors of faith.
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As preaching is NONLATINALPHABET, the dore of the word, Col. 4. 3. so hearing is NONLATINALPHABET, the doore of faith, Act. 14. 27. The mystery of godlinesse, i. our Saviour Christ, transcends the reach of reason:
As preaching is, the door of the word, Col. 4. 3. so hearing is, the door of faith, Act. 14. 27. The mystery of godliness, i. our Saviour christ, transcends the reach of reason:
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and shall sense seeke after it? His incarnation is beyond imagination:
and shall sense seek After it? His incarnation is beyond imagination:
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and will the eye perceive, what the wit cannot conceive? Neither NONLATINALPHABET nor NONLATINALPHABET can attaine to it. Faith disdaines conference with reason;
and will the eye perceive, what the wit cannot conceive? Neither nor can attain to it. Faith disdains conference with reason;
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much lesse indures it to consult with sense. Vides? non est Fides, saith Hugo de victore; and so saith the Apostle.
much less endures it to consult with sense. Vides? non est Fides, Says Hugo de victore; and so Says the Apostle.
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Faith is of things non apparentium, of things that are not seene. I know Saint Pauls aimes it at another end;Faith is of things non apparentium, of things that Are not seen. I know Saint Paul's aims it At Another end;
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but the words sute well, and the sense is found here too. The eye of Faith excells the eye of Flesh.
but the words suit well, and the sense is found Here too. The eye of Faith excels the eye of Flesh.
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Heaven is not hid from it. Yea Gods most secret mysteries, NONLATINALPHABET, the most hidden things of God, faith discovers them.
Heaven is not hid from it. Yea God's most secret Mysteres,, the most hidden things of God, faith discovers them.
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The Sunne which the Philosophers call the heavens eye, sees not so farre, nor peirceth so sharply, as the eye of Faith.
The Sun which the Philosophers call the heavens eye, sees not so Far, nor pierceth so sharply, as the eye of Faith.
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No creature can exclude it, no horizon can determine it. Steven saw the Sonne of man at the right hand of his Father.
No creature can exclude it, no horizon can determine it. Steven saw the Son of man At the right hand of his Father.
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Mans eye to descry Gods seat, it is impossible.
men eye to descry God's seat, it is impossible.
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But the Martyr being filled with the holy Ghost, Gods Spirit made Christ visible to his spirit.
But the Martyr being filled with the holy Ghost, God's Spirit made christ visible to his Spirit.
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Sound faith is neither suspicious, nor curious: it beleeves what God sayes, without sight, without examining.
Found faith is neither suspicious, nor curious: it believes what God Says, without sighed, without examining.
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For since it is impossible for God to lye (for how should truth lye?) it is fit his word be credited for it selfe sake.
For since it is impossible for God to lie (for how should truth lie?) it is fit his word be credited for it self sake.
p-acp c-acp pn31 vbz j p-acp np1 pc-acp vvi (c-acp q-crq vmd n1 vvi?) pn31 vbz j po31 n1 vbi vvn p-acp pn31 n1 n1.
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It must not be examined with howes, and whies.
It must not be examined with howes, and whies.
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That which the Psalmist saies of observing of the Law, that must the Christian say of receiving of the Gospel, Psal. 119. NONLATINALPHABET I disputed not saith David; I argued not with God. The word is very elegant in the originall tongue, derived in the Hebrew from the pronoune NONLATINALPHABET which signifieth, quid. Faith reasons not with God, it asketh no quids, no quarees, no quomodoes, no whats, no howes, no wherefores, it moveth no questions.
That which the Psalmist Says of observing of the Law, that must the Christian say of receiving of the Gospel, Psalm 119. I disputed not Says David; I argued not with God. The word is very elegant in the original tongue, derived in the Hebrew from the pronoun which signifies, quid. Faith Reasons not with God, it asks no quids, no quarees, no quomodoes, no whats, no howes, no wherefores, it moves no questions.
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It meekely yeelds assent, and humbly sayes Amen to every word of God. This is the faith, at which our Saviour wondred, in the Centurious storie.
It meekly yields assent, and humbly Says Amen to every word of God. This is the faith, At which our Saviour wondered, in the Centurion story.
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Wee seldome or never read of any thing, Christ wondred at, but faith. At it he did;
we seldom or never read of any thing, christ wondered At, but faith. At it he did;
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both at the smallnesse of it in the Iewes, Mark. 6. 6. at the greatnesse of it in the Captaine.
both At the smallness of it in the Iewes, Mark. 6. 6. At the greatness of it in the Captain.
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Christ sayd of it, and that with protestation, he had not found such faith, no not in Israel.
christ said of it, and that with protestation, he had not found such faith, no not in Israel.
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The Christians faith is not inferiour.
The Christians faith is not inferior.
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Christs word sufficed him, Dic verbum, & sanabitur, say but the word, and my servant shall be whole. So doth it us.
Christ word sufficed him, Die verbum, & sanabitur, say but the word, and my servant shall be Whole. So does it us.
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Gods onely word is warrant to our Faith. That word beares witnesse unto Christ, the written word to the begotten word;
God's only word is warrant to our Faith. That word bears witness unto christ, the written word to the begotten word;
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and in it wee heare of him; and hearing wee beleeve.
and in it we hear of him; and hearing we believe.
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And if Christ said to the woman, mulier magna est fides tua, woman great is thy Faith? I may better say to the Christian, homo, magna est fides tua, man, great is thy Faith.
And if christ said to the woman, mulier Magna est fides tua, woman great is thy Faith? I may better say to the Christian, homo, Magna est fides tua, man, great is thy Faith.
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Shee saw him in person, on whom shee beleeved; wee onely heare of him, and yet have faith on him.
Shee saw him in person, on whom she believed; we only hear of him, and yet have faith on him.
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cur non vis sepeliri, saith Saint Augustine, why goest thou not quicke into thy Grave? for how knowest thou that thou livest? thou doest not see thy soule.cur non vis sepeliri, Says Saint Augustine, why goest thou not quick into thy Grave? for how Knowest thou that thou Livest? thou dost not see thy soul.
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To draw unto an end, Papists presse this Scripture to force on us their Transubstantiation. If wee will be blessed, wee must beleeve Christ present under the forme of Bread.
To draw unto an end, Papists press this Scripture to force on us their Transubstantiation. If we will be blessed, we must believe christ present under the Form of Bred.
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Shall wee say he is not there, because wee see him not? Beati, saith our Saviour, qui non viderunt, & tamen crediderunt, that have not seene, and yet beleeve. Idle impostors!
Shall we say he is not there, Because we see him not? Beati, Says our Saviour, qui non viderunt, & tamen crediderunt, that have not seen, and yet believe. Idle impostors!
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will they make Christ meane all objects? Must I beleeve, whatsoever I see not,
will they make christ mean all objects? Must I believe, whatsoever I see not,
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and therefore beleeve it, because I see it not? Saint Paul indeed teacheth us, Faith is of things unseene:
and Therefore believe it, Because I see it not? Saint Paul indeed Teaches us, Faith is of things unseen:
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not that all things must be beleeved, that are unseene; but that they are unseene, that are beleeved.
not that all things must be believed, that Are unseen; but that they Are unseen, that Are believed.
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Christ when he said to Thomas, because thou seest me, thou beleevest; meant not, that he saw that which he beleeved:
christ when he said to Thomas, Because thou See me, thou Believest; meant not, that he saw that which he believed:
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but as Saint Gregory saith, aliud vidit, aliud credidit, sense saw but his humanity; but Faith confest his God-head, Dominus meus, & Deus meus, my Lord, and my God.
but as Saint Gregory Says, Aliud vidit, Aliud credidit, sense saw but his humanity; but Faith confessed his Godhead, Dominus meus, & Deus meus, my Lord, and my God.
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Christ meanes this Scripture meerely of himselfe: he calls them blessed, that have not seene him, and yet have beleeved.
christ means this Scripture merely of himself: he calls them blessed, that have not seen him, and yet have believed.
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That is plaine, out of the former clause, Thomas, because thou hast seene me.
That is plain, out of the former clause, Thomas, Because thou hast seen me.
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These Eagle eyes, that can see Christ in Bread, where he is not, cannot see him in the Scripture, where he is.
These Eagl eyes, that can see christ in Bred, where he is not, cannot see him in the Scripture, where he is.
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Nor yet is faith groundlesse, because it is not founded on reason, and on sense. Faith hath a firmer foundation, then them both; and that is Gods word.
Nor yet is faith groundless, Because it is not founded on reason, and on sense. Faith hath a firmer Foundation, then them both; and that is God's word.
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Which ground when they bring for Transubstantiation, wee will beleeve Christ bodily present in the Sacrament, though wee see him not.
Which ground when they bring for Transubstantiation, we will believe christ bodily present in the Sacrament, though we see him not.
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That ground is the bounde that must confine our Faith. NONLATINALPHABET, Clem. Alex. knowledge relies on reason and on sense;
That ground is the bound that must confine our Faith., Clem. Alexander knowledge relies on reason and on sense;
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but Faith is grounded onely on Gods word. To conclude, Christ, faiths blessed object hath here blessed faith; but sightlesse faith.
but Faith is grounded only on God's word. To conclude, christ, faiths blessed Object hath Here blessed faith; but sightless faith.
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It hath not seene Christ, but it shall. The reward (saith Augustine) credendi, quod non vides, est videre, quod credis:
It hath not seen christ, but it shall. The reward (Says Augustine) credendi, quod non vides, est To see, quod credis:
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the reward of beleeving him, whom thou seest not, shall be to see him, whom thou beleevest:
the reward of believing him, whom thou See not, shall be to see him, whom thou Believest:
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In whose fight, saith the Psalmist, is the fulnesse of joy. All faith is blessed, but this most, which hath least helpes.In whose fight, Says the Psalmist, is the fullness of joy. All faith is blessed, but this most, which hath least helps.
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It hath eo plus meriti, quo minus argumenti;
It hath eo plus Merit, quo minus Argumenti;
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(a Papists saying, but wee may have a sober meaning) the lesse regard faith hath of earthly reason, the more reward it hath of heavenly glory.
(a Papists saying, but we may have a Sobrium meaning) the less regard faith hath of earthly reason, the more reward it hath of heavenly glory.
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Vnto which hee bring us, who here blesseth us; cui, cum patre, &c.
Unto which he bring us, who Here Blesses us; cui, cum patre, etc.
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A SERMON PREACHED VPON THE KINGS DAY. 1 PET. 2. 17. Feare God, Honour the King.
A SERMON PREACHED UPON THE KINGS DAY. 1 PET. 2. 17. fear God, Honour the King.
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MY Text is Deus & Rex, God and the King, our duty unto each; Feare to God, Honour to Kings, foure termes, disposed discreetly all;
MY Text is Deus & Rex, God and the King, our duty unto each; fear to God, Honour to Kings, foure terms, disposed discreetly all;
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both the Persons, God before the King; and the duties, Feare to whom Feare, as Paul bids, tis laid to God;
both the Persons, God before the King; and the duties, fear to whom fear, as Paul bids, this laid to God;
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and Honour to whom Honour belongs, Its given the King: Peter followes Pauls rule, NONLATINALPHABET, keepes exact order in all.
and Honour to whom Honour belongs, Its given the King: Peter follows Paul's Rule,, keeps exact order in all.
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If there be any doubt, tis in the duties. For Solomon bids, Feare the King as well was God.
If there be any doubt, this in the duties. For Solomon bids, fear the King as well was God.
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My Sonne, feare God and the King, and for Honour he bids too, Honora Dominum, Honour God. My Son, Fear God and the King, and for Honour he bids too, Honor Dominum, Honour God.
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Indeed both duties are common to both Persons, both Feare and Honour due both to God and King;
Indeed both duties Are Common to both Persons, both fear and Honour due both to God and King;
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but not Ejusdem generis, the same Honour and Feare. Feare and Honour, Religious, both are Gods onely. Civill Honour Kings claime;
but not Ejusdem Generis, the same Honour and fear. fear and Honour, Religious, both Are God's only. Civil Honour Kings claim;
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meaner persons, then Kings, Parents doe, the Priest does, aged persons doe, the Scripture bids it: All men doe;
meaner Persons, then Kings, Parents do, the Priest does, aged Persons do, the Scripture bids it: All men do;
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Saint Peter bids it in the beginning of this verse, Honour All Men.
Saint Peter bids it in the beginning of this verse, Honour All Men.
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For the Persons, God to be the first, the King after, I thinke, no man will quarrell.
For the Persons, God to be the First, the King After, I think, no man will quarrel.
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Never was King so proud, as to grudge God the precedence. Solomon a King, marshals them so too, Feare God and the King. But heeres something amisse;
Never was King so proud, as to grudge God the precedence. Solomon a King, marshals them so too, fear God and the King. But Heres something amiss;
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some in the Popes behalfe, are not well pleased. Peter did well, to put God before the King:
Some in the Popes behalf, Are not well pleased. Peter did well, to put God before the King:
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but did he well, to set the King next after God? was there not another Person, to have beene put betweene? Ancient Ignatius put the Bishop next to God, and the King NONLATINALPHABET, after him.
but did he well, to Set the King next After God? was there not Another Person, to have been put between? Ancient Ignatius put the Bishop next to God, and the King, After him.
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Tertuallian cals the King, Hominem Deo secundum, a man, but next to God.Tertuallian calls the King, Hominem God secundum, a man, but next to God.
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But Ignatius was so bold, as to crowd in one betweene, as if Bishops were Kings betters, Miters above Crownes.
But Ignatius was so bold, as to crowd in one between, as if Bishops were Kings betters, Miters above Crowns.
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The Bishop of Romes Chaplaines for the Popes preeminence, make Ignatius to say so. They foist into the Fathers, what they please.
The Bishop of Romes Chaplains for the Popes preeminence, make Ignatius to say so. They foist into the Father's, what they please.
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Father Ignatius Loiola would have been a fitter Father for such a bastard Child. Enough of the disposition of the words, heare the Exposition of the sense.
Father Ignatius Loiola would have been a fitter Father for such a bastard Child. Enough of the disposition of the words, hear the Exposition of the sense.
n1 np1 np1 vmd vhi vbn dt jc n1 p-acp d dt n1 n1. av-d pp-f dt n1 pp-f dt n2, vvb dt n1 pp-f dt n1.
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This dayes Festivity is in honour of the King. Thats in my Text the latter Lesson.
This days Festivity is in honour of the King. Thats in my Text the latter lesson.
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The former is Gods feare, a fit introduction to Kings honour: the fearers of God honour the King most.
The former is God's Fear, a fit introduction to Kings honour: the fearers of God honour the King most.
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But the latter Theme is large;
But the latter Theme is large;
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and Opus Diei, would be done In Die suo, I shall treate but of it onely.
and Opus Die, would be done In Die Sue, I shall Treat but of it only.
cc fw-la fw-la, vmd vbi vdn p-acp fw-la fw-la, pns11 vmb vvi cc-acp pp-f pn31 av-j.
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All Honour is Gods right Primarily. But as Bonum is Sui Communicativum, so God of his goodnesse imparts it unto men.
All Honour is God's right Primarily. But as Bonum is Sui Communicativum, so God of his Goodness imparts it unto men.
av-d n1 vbz ng1 n-jn av-j. cc-acp p-acp fw-la vbz fw-la fw-la, av np1 pp-f po31 n1 vvz pn31 p-acp n2.
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But Maxime, & Proxime, next to himselfe, and most to Kings.
But Maxim, & Proxime, next to himself, and most to Kings.
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For they are next to God, Homines Deo secundi, you heard out of Tertullian. Kings must be honoured;
For they Are next to God, Homines God secundi, you herd out of Tertullian. Kings must be honoured;
p-acp pns32 vbr ord p-acp np1, fw-la fw-la fw-la, pn22 vvd av pp-f np1. n2 vmb vbi vvn;
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but how? The Apostle tels but Quod; the Preacher must show Quomodo. Foure kinds of honour doe pertaine to Kings, Reverence, Obedience, Fidelity, and Aide.
but how? The Apostle tells but Quod; the Preacher must show Quomodo. Foure Kinds of honour do pertain to Kings, reverence, obedience, Fidis, and Aid.
cc-acp q-crq? dt n1 vvz p-acp vvd; dt n1 vmb vvi np1. crd n2 pp-f n1 vdb vvi p-acp n2, n1, n1, n1, cc n1.
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Their Reverence is threefold, Mentis, Oris, Corporis, Saint Bernard (I thinke) saith.
Their reverence is threefold, Mentis, Oris, Corporis, Saint Bernard (I think) Says.
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I am sure, he saith, Subjects must Sentire Sublimiter, have an high esteeme of Princes states;
I am sure, he Says, Subject's must Sentire Sublimiter, have an high esteem of Princes states;
pns11 vbm j, pns31 vvz, n2-jn vmb fw-la n1, vhb dt j n1 pp-f ng1 n2;
(32) sermon (DIV1)
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hold them Solo Deo minores, None above them, but God. Christians held Caesar so, Tertullian saith, Moses cals them gods, Exod. 22. Diis non detrahes.
hold them Solo God minores, None above them, but God. Christians held Caesar so, Tertullian Says, Moses calls them God's, Exod 22. Dis non detrahes.
vvb pno32 np1 fw-la fw-la, pix p-acp pno32, cc-acp np1. np1 vvd np1 av, np1 vvz, np1 vvz pno32 n2, np1 crd np1 fw-fr n2.
(32) sermon (DIV1)
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Gods selfe does, Ego dixi, I said ye are gods. God and Moses both, for their supereminent power, supreame next under God. Iesuites say, no;
God's self does, Ego I have said, I said you Are God's. God and Moses both, for their supereminent power, supreme next under God. Iesuites say, no;
npg1 n1 vdz, fw-la fw-la, pns11 vvd pn22 vbr n2. np1 cc np1 d, c-acp po32 j n1, j ord p-acp np1. npg1 vvb, uh-dx;
(32) sermon (DIV1)
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they claime supremacy for the Pope, Kings are their Vassals, Emperours are, must hold their stirrop, lead their horse.
they claim supremacy for the Pope, Kings Are their Vassals, emperors Are, must hold their stirrup, led their horse.
pns32 vvb n1 p-acp dt n1, n2 vbr po32 n2, n2 vbr, vmb vvi po32 n1, vvb po32 n1.
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Not Kings now, Popes are gods.
Not Kings now, Popes Are God's.
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(32) sermon (DIV1)
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Dominus Deus noster Papa, Our Lord God the Pope, saith the glosse in the Canon law.Dominus Deus Noster Papa, Our Lord God the Pope, Says the gloss in the Canon law.
fw-la fw-la fw-la np1, po12 n1 np1 dt n1, vvz dt n1 p-acp dt n1 n1.
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5747
Sixe hundred yeares after Christ it was not so. Pope Gregory cald the Emperour his Lord.
Sixe hundred Years After christ it was not so. Pope Gregory called the Emperor his Lord.
crd crd n2 p-acp np1 pn31 vbds xx av. np1 np1 vvd dt n1 po31 n1.
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Ahimelecke the high Priest cald himselfe Sauls servant. David cald Zadoc his servant. Yea Aaron the most honourable of all high Priests cals Moses his Lord.Ahimelech the high Priest called himself Saul's servant. David called Zadoc his servant. Yea Aaron the most honourable of all high Priests calls Moses his Lord.
np1 dt j n1 vvd px31 np1 n1. np1 vvn np1 po31 n1. uh np1 dt av-ds j pp-f d j n2 vvz np1 po31 n1.
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The Pope is not, nor (I thinke) will say, he is, a higher Person in the Church, then Aaron was.
The Pope is not, nor (I think) will say, he is, a higher Person in the Church, then Aaron was.
dt n1 vbz xx, ccx (pns11 vvb) vmb vvi, pns31 vbz, dt jc n1 p-acp dt n1, av np1 vbds.
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He was Pontifex maximus. The Pope cannot be more. Nothing is Majus Maximo. I must here pray the Popes pardon; haply I trespasse him. He is Aarons Superiour;
He was Pontifex Maximus. The Pope cannot be more. Nothing is Majus Maximo. I must Here pray the Popes pardon; haply I trespass him. He is Aaron's Superior;
pns31 vbds np1 fw-la. dt n1 vmbx vbi av-dc. np1 vbz np1 np1. pns11 vmb av vvi dt ng1 n1; av pns11 vvi pno31. pns31 vbz npg1 j-jn;
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Romes high Priest above Israels. For he is Christs Vicar.Romes high Priest above Israel's. For he is Christ Vicar.
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To end this, if the shepherd shall be an idoll, then the heathen saying shall be true, NONLATINALPHABET,
To end this, if the shepherd shall be an idol, then the heathen saying shall be true,,
p-acp n1 d, cs dt n1 vmb vbi dt n1, cs dt j-jn n-vvg vmb vbi j,,
(37) sermon (DIV1)
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That title ancient Fathers made common to all chiefe Bishops, proper to the Pope none did before Saint Bernard. But are not Kings Vacarii Dei, Gods Vicars, his leivetenants too? Their Angelicall Doctor, Aquinas cals them so. Bernard did before him; Saint Augustine before him.
That title ancient Father's made Common to all chief Bishops, proper to the Pope none did before Saint Bernard. But Are not Kings Vacarii Dei, God's Vicars, his leivetenants too? Their Angelical Doctor, Aquinas calls them so. Bernard did before him; Saint Augustine before him.
cst n1 j n2 vvd j p-acp d j-jn n2, j p-acp dt n1 pix vdd a-acp n1 np1. cc-acp vbr xx n2 fw-la fw-la, n2 np1, po31 n2 av? po32 j n1, np1 vvz pno32 av. np1 vdd p-acp pno31; n1 np1 p-acp pno31.
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A Bishop of Rome before him.
A Bishop of Room before him.
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Eleutherius wrote to Lucius a Brittaine King, Vos estis Dei Vicarius, You are Gods Vicegerent in your Kingdome. And not he onely;Eleutherius wrote to Lucius a Britain King, Vos Ye are Dei Vicar, You Are God's Vicegerent in your Kingdom. And not he only;
np1 vvd p-acp np1 dt np1 n1, fw-fr fw-la fw-la np1, pn22 vbr ng1 n1 p-acp po22 n1. cc xx pns31 j;
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two other Popes have cald two Emperours so. The Lawes call Kings Lords paramont; no power peere to the Kings.
two other Popes have called two emperors so. The Laws call Kings lords paramount; no power peer to the Kings.
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Doth God, Scriptures, and Fathers, some Romanists too, no great friends to kings, give such titles unto Princes? How unreverently then doe some esteeme of them, that envie them the ordinary termes of Regalitie, Grace, Highnesse,
Does God, Scriptures, and Father's, Some Romanists too, no great Friends to Kings, give such titles unto Princes? How unreverently then do Some esteem of them, that envy them the ordinary terms of Regality, Grace, Highness,
vdz n1, n2, cc n2, d np1 av, dx j n2 p-acp n2, vvb d n2 p-acp n2? c-crq av-j av vdb d n1 pp-f pno32, cst vvi pno32 dt j n2 pp-f n1, n1, n1,
(32) sermon (DIV1)
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and Majestie? Called by a disloyall Scot, Court - Soloecismes and Barbarismes; and that writing to a King.
and Majesty? Called by a disloyal Scot, Court - Solecisms and Barbarisms; and that writing to a King.
cc n1? np1 p-acp dt j n1, np1 - n2 cc n2; cc d vvg p-acp dt n1.
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What would he say to sacred Majestie, which was used to Queene Elizabeth? What to the stile of antient Emperours, Numen nostrum, nostra Perennitas, Aeternitas? Supreme Head under Christ, in the King of Englands Stile, is censured by some Novellists.
What would he say to sacred Majesty, which was used to Queen Elizabeth? What to the style of ancient emperors, Numen nostrum, nostra Perennitas, Aeternitas? Supreme Head under christ, in the King of Englands Style, is censured by Some Novelists.
q-crq vmd pns31 vvi p-acp j n1, r-crq vbds vvn p-acp n1 np1? q-crq p-acp dt n1 pp-f j n2, fw-la fw-la, fw-la fw-la, fw-la? j n1 p-acp np1, p-acp dt n1 pp-f npg1 n1, vbz vvn p-acp d n2.
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Be Papists pardoned for the Popes sake: they thinke, tis wrong to him.
Be Papists pardoned for the Popes sake: they think, this wrong to him.
vbb njp2 vvn p-acp dt ng1 n1: pns32 vvb, pn31|vbz n-jn p-acp pno31.
(32) sermon (DIV1)
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5760
But for Protestants to find fault with honour done to Kings, what is it but to disclaime their Religion. Enough of mentall Reverence.
But for Protestants to find fault with honour done to Kings, what is it but to disclaim their Religion. Enough of mental reverence.
p-acp p-acp n2 pc-acp vvi n1 p-acp n1 vdn p-acp n2, r-crq vbz pn31 p-acp pc-acp vvi po32 n1. av-d pp-f j n1.
(32) sermon (DIV1)
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Let every sober spirit thinke of the King at least, as of the Lords annointed. Scriptures warrant that. The tongues reverence is next.
Let every Sobrium Spirit think of the King At least, as of the lords anointed. Scriptures warrant that. The tongues Reverence is next.
vvb d j n1 vvb pp-f dt n1 p-acp ds, c-acp pp-f dt n2 vvn. n2 vvb d. dt ng1 n1 vbz ord.
(32) sermon (DIV1)
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5762
The heart may happly vilipend the King; thought is free, feares no informer. But let the mouth beware, the walls have eares.
The heart may haply vilipend the King; Thought is free, fears no informer. But let the Mouth beware, the walls have ears.
dt n1 vmb av vvn dt n1; n1 vbz j, vvz dx n1. cc-acp vvb dt n1 vvb, dt n2 vhb n2.
(32) sermon (DIV1)
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Salomon curbes even the thought too, bids, not venture so farre, lest that which have wings bewray it.Solomon curbs even the Thought too, bids, not venture so Far, lest that which have wings bewray it.
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5764
The mouth to dishonour the King, God forbids, Thou shalt not revile the Ruler of the people.
The Mouth to dishonour the King, God forbids, Thou shalt not revile the Ruler of the people.
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(32) sermon (DIV1)
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Paul did but the high Priest, Caesars farre inferiour:Paul did but the high Priest, Caesars Far inferior:
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(32) sermon (DIV1)
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but hee was soone checkt, and pleaded, Non putâram. Elihu askes in Iob, will one say to a King, thou art wicked? Yet Shemei did to David, Come forth, come forth, thou wicked man:
but he was soon checked, and pleaded, Non putâram. Elihu asks in Job, will one say to a King, thou art wicked? Yet Shimei did to David, Come forth, come forth, thou wicked man:
cc-acp pns31 vbds av vvn, cc vvd, fw-fr fw-la. np1 vvz p-acp np1, vmb crd vvb p-acp dt n1, pns21 vb2r j? av np1 vdd p-acp np1, vvb av, vvb av, pns21 j n1:
(32) sermon (DIV1)
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rested not so in the generall, said more, thou art a murtherer, said it twise;
rested not so in the general, said more, thou art a murderer, said it twice;
vvd xx av p-acp dt n1, vvd av-dc, pns21 vb2r dt n1, vvd pn31 av;
(32) sermon (DIV1)
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did more yet, curst him too, curst him ( David saith) with an horrible curse, NONLATINALPHABET, the Rabbins note a reproach in every letter.
did more yet, cursed him too, cursed him (David Says) with an horrible curse,, the Rabbis note a reproach in every Letter.
vdd dc av, vvd pno31 av, vvd pno31 (np1 vvz) p-acp dt j n1,, dt n2 vvb dt n1 p-acp d n1.
(32) sermon (DIV1)
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5769
A subject to raile on his Soveraigne is unchristian. Yet Romanists and Separatists do it both.
A Subject to rail on his Sovereign is unchristian. Yet Romanists and Separatists do it both.
dt n-jn pc-acp vvi p-acp po31 j-jn vbz j. av np1 cc n2 vdb pn31 d.
(32) sermon (DIV1)
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5770
French Kings by the one, King Iames and Queene Elizabeth, by both, what base reproaches they have borne, becomes me not to speake out.
French Kings by the one, King James and Queen Elizabeth, by both, what base Reproaches they have born, becomes me not to speak out.
np1 n2 p-acp dt crd, n1 np1 cc n1 np1, p-acp d, r-crq j n2 pns32 vhb vvn, vvz pno11 xx pc-acp vvi av.
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It is a Canon Apostolicall, that the reproacher of a King be, if a Clergie man, deprived, if a lay-man, excommunicate.
It is a Canon Apostolical, that the reproacher of a King be, if a Clergy man, deprived, if a layman, excommunicate.
pn31 vbz dt n1 j, cst dt n1 pp-f dt n1 vbi, cs dt n1 n1, vvn, cs dt n1, vvb.
(32) sermon (DIV1)
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Speake evill of no man, Paul bids; then much lesse of Kings. But be sure thou curse them not.
Speak evil of no man, Paul bids; then much less of Kings. But be sure thou curse them not.
np1 j-jn pp-f dx n1, np1 vvz; av av-d av-dc pp-f n2. p-acp vbi j pns21 vvb pno32 xx.
(32) sermon (DIV1)
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5773
Pray for them, though they be impious; even for Nebuchodonoser and Balthasar his sonne, Baruch bids:
prey for them, though they be impious; even for Nebuchodonoser and Balthasar his son, baruch bids:
n1 p-acp pno32, cs pns32 vbb j; av p-acp jc cc np1 po31 n1, np1 vvz:
(32) sermon (DIV1)
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thats Apocrypha: Paul bad, pray for Kings, when as yet all Kings were Heathen; yea when Nero reigned, both a Gentile and a persecutor. The bodies reverence remaines.
thats Apocrypha: Paul bad, pray for Kings, when as yet all Kings were Heathen; yea when Nero reigned, both a Gentile and a persecutor. The bodies Reverence remains.
d|vbz fw-la: np1 j, vvb p-acp n2, c-crq c-acp av d n2 vbdr j-jn; uh c-crq np1 vvd, d dt j cc dt n1. dt ng1 n1 vvz.
(32) sermon (DIV1)
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5775
It bowes to every better, bends the knee to a meane Magistrate.
It bows to every better, bends the knee to a mean Magistrate.
pn31 n2 p-acp d av-jc, vvz dt n1 p-acp dt j n1.
(32) sermon (DIV1)
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It falls downe to regall Majestie, on the knee at least on the face to Kings in Scripture.
It falls down to regal Majesty, on the knee At least on the face to Kings in Scripture.
pn31 vvz a-acp p-acp j n1, p-acp dt n1 p-acp ds p-acp dt n1 p-acp n2 p-acp n1.
(32) sermon (DIV1)
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Ahimaaz did to David, David did to Saul, even the Kings sonne did to his father, 2 Sam. 14. The second kind of honour was obedience:Ahimaaz did to David, David did to Saul, even the Kings son did to his father, 2 Sam. 14. The second kind of honour was Obedience:
vhz vdd p-acp np1, np1 vdd p-acp np1, av dt ng1 n1 vdd p-acp po31 n1, crd np1 crd dt ord n1 pp-f n1 vbds n1:
(32) sermon (DIV1)
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thats reall honour [ meant by NONLATINALPHABET, ver. 13. Subject your selves: Subjection is obedience.
thats real honour [ meant by, ver. 13. Subject your selves: Subjection is Obedience.
d|vbz j vvb [ j p-acp, fw-la. crd j-jn po22 n2: n1 vbz n1.
(32) sermon (DIV1)
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Paul therefore couples them, Tit. 3. 1. ] and in the Greeke tongue, Subjects are called NONLATINALPHABET, Obeyers, the very name of Subject meanes Obedience.Paul Therefore couples them, Tit. 3. 1. ] and in the Greek tongue, Subject's Are called, Obeyers, the very name of Subject means obedience.
np1 av n2 pno32, np1 crd crd ] cc p-acp dt jp n1, n2-jn vbr vvn, np1, dt j n1 pp-f j-jn n2 n1.
(32) sermon (DIV1)
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5780
Masters and Parents will crave this, every Magistrate will; much more Kings.
Masters and Parents will crave this, every Magistrate will; much more Kings.
ng1 cc n2 vmb vvi d, d n1 vmb; av-d av-dc n2.
(32) sermon (DIV1)
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5781
[ Disobeyers of them, some Councils excommunicate ] Is not their power from God? Paul saith it;
[ Disobeyers of them, Some Councils excommunicate ] Is not their power from God? Paul Says it;
[ np1 pp-f pno32, d n2 vvi ] vbz xx po32 n1 p-acp np1? np1 vvz pn31;
(32) sermon (DIV1)
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and that them to disobey, is to resist him. Peter here therefore puts Princes honour next to Gods feare.
and that them to disobey, is to resist him. Peter Here Therefore puts Princes honour next to God's Fear.
cc d pno32 pc-acp vvi, vbz pc-acp vvi pno31. np1 av av vvz ng1 n1 ord p-acp npg1 n1.
(32) sermon (DIV1)
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5783
They being Gods Vicegerents, the Despisers of them will not greatly dread him.
They being God's Vicegerents, the Despisers of them will not greatly dread him.
pns32 vbg n2 n2, dt n2 pp-f pno32 vmb xx av-j vvi pno31.
(32) sermon (DIV1)
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5784
He that will say with the sonnes of Belial, Who is Saul that we should serve him? Will aske also with the Atheists, Iob 26. Who is the Almighty, that we should serve him? Donatists did sometime, Libertines doe now plead Christian libertie.
He that will say with the Sons of Belial, Who is Saul that we should serve him? Will ask also with the Atheists, Job 26. Who is the Almighty, that we should serve him? Donatists did sometime, Libertines do now plead Christian liberty.
pns31 cst vmb vvi p-acp dt n2 pp-f np1, r-crq vbz np1 cst pns12 vmd vvi pno31? vmb vvi av p-acp dt n2, np1 crd q-crq vbz dt j-jn, cst pns12 vmd vvi pno31? ng1 vdd av, n2 vdb av vvi np1 n1.
(32) sermon (DIV1)
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5785
It frees them from this bondage of obeying Kings. It was sinne, that brought in servitude.
It frees them from this bondage of obeying Kings. It was sin, that brought in servitude.
pn31 vvz pno32 p-acp d n1 pp-f vvg n2. pn31 vbds n1, cst vvd p-acp n1.
(32) sermon (DIV1)
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5786
Idle men ▪ Kings crave not bondage, but ingenuous subjection; not servitude, but obedience. It stands with Christian libertie.
Idle men ▪ Kings crave not bondage, but ingenuous subjection; not servitude, but Obedience. It Stands with Christian liberty.
j n2 ▪ n2 vvi xx n1, cc-acp j n1; xx n1, cc-acp n1. pn31 vvz p-acp np1 n1.
(32) sermon (DIV1)
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5787
Christs selfe was NONLATINALPHABET, subject to his Parents, and obeyed them. Lawes (I thinke no man will doubt) must be obeyed:
Christ self was, Subject to his Parents, and obeyed them. Laws (I think no man will doubt) must be obeyed:
npg1 n1 vbds, j-jn p-acp po31 n2, cc vvd pno32. n2 (pns11 vvb dx n1 vmb vvi) vmb vbi vvn:
(32) sermon (DIV1)
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5788
they are the bonds of civill life, the life of common wealths.
they Are the bonds of civil life, the life of Common wealths.
pns32 vbr dt n2 pp-f j n1, dt n1 pp-f j n2.
(32) sermon (DIV1)
636
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5789
What is the King lightly, but a living law? And therefore one couples them, Regi & Legi, obey Princes and Lawes.
What is the King lightly, but a living law? And Therefore one couples them, King & Legi, obey Princes and Laws.
q-crq vbz dt n1 av-j, cc-acp dt j-vvg n1? cc av crd n2 pno32, np1 cc fw-la, vvb n2 cc n2.
(32) sermon (DIV1)
636
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5790
Some disobeying both in the cause of Religion, gave occasion unto Porphyrie and Iulian the Apostata, to slander Christianitie,
some disobeying both in the cause of Religion, gave occasion unto Porphyry and Iulian the Apostata, to slander Christianity,
d vvg d p-acp dt n1 pp-f n1, vvd n1 p-acp n1 cc np1 dt fw-la, p-acp n1 np1,
(32) sermon (DIV1)
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5791
as an enemy to governement, and the publike weale of Kingdomes. The Centurion told Christ, if he bad his souldier, come, he came; if goe, he went:
as an enemy to government, and the public weal of Kingdoms. The Centurion told christ, if he bade his soldier, come, he Come; if go, he went:
c-acp dt n1 p-acp n1, cc dt j n1 pp-f n2. dt n1 vvd np1, cs pns31 vvd po31 n1, vvb, pns31 vvd; cs vvb, pns31 vvd:
(32) sermon (DIV1)
636
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5792
if he bad his servant, doe this, or that, hee did it, and shall a Kings Command private or publike be slighted by his subject? His wrath (saith Solomon ) is like a Lyons roare, a messenger of death. Feare is a forcing argument;
if he bade his servant, do this, or that, he did it, and shall a Kings Command private or public be slighted by his Subject? His wrath (Says Solomon) is like a Lyons roar, a Messenger of death. fear is a forcing argument;
cs pns31 vvd po31 n1, vdb d, cc cst, pns31 vdd pn31, cc vmb dt n2 vvb j cc j vbb vvn p-acp po31 n-jn? po31 n1 (vvz np1) vbz av-j dt ng1 vvi, dt n1 pp-f n1. n1 vbz dt j-vvg n1;
(32) sermon (DIV1)
636
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5793
I had rather use a fairer.
I had rather use a Fairer.
pns11 vhd av-c vvb dt jc.
(32) sermon (DIV1)
636
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5794
Obey for conscience sake, Et propter Dominum, for Gods cause, Peter bids ver. 13. and obey cheerefully.
Obey for conscience sake, Et propter Dominum, for God's cause, Peter bids for. 13. and obey cheerfully.
vvb p-acp n1 n1, fw-la fw-la fw-la, p-acp npg1 n1, np1 vvz p-acp. crd cc vvi av-j.
(32) sermon (DIV1)
636
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5795
Iustin writes, Christians did, Inservire laeti, obeyed Antoninus gladly, though a bad Emperour. Two scruples here doe pray a little leave.Justin writes, Christians did, Inservire laeti, obeyed Antoninus gladly, though a bad Emperor. Two scruples Here do pray a little leave.
np1 vvz, np1 vdd, vvb fw-la, vvn np1 av-j, cs dt j n1. crd n2 av vdb vvi dt j n1.
(32) sermon (DIV1)
636
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5796
This Office of obedience, first lies it on all persons? Then, is it in all things? The first I must affirme; Paul warrants me.
This Office of Obedience, First lies it on all Persons? Then, is it in all things? The First I must affirm; Paul warrants me.
d n1 pp-f n1, ord vvz pn31 p-acp d n2? av, vbz pn31 p-acp d n2? dt ord pns11 vmb vvi; np1 vvz pno11.
(32) sermon (DIV1)
637
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5797
Though Peters precept have no note; yet it is universall. Paul is his Paraphrast, Omnis anima, Let every soule be subject; all men must obey. The Pope saith, nay;
Though Peter's precept have no note; yet it is universal. Paul is his Paraphrast, Omnis anima, Let every soul be Subject; all men must obey. The Pope Says, nay;
cs npg1 n1 vhb dx n1; av pn31 vbz j. np1 vbz po31 vvd, fw-la fw-la, vvb d n1 vbi j-jn; d n2 vmb vvi. dt n1 vvz, uh-x;
(32) sermon (DIV1)
637
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5798
Priests must not, Church-men are exempt. For they are not the Kings, but the Bishop of Romes subjects:
Priests must not, Churchmen Are exempt. For they Are not the Kings, but the Bishop of Romes subject's:
n2 vmb xx, n2 vbr j. p-acp pns32 vbr xx dt n2, cc-acp dt n1 pp-f npg1 n2-jn:
(32) sermon (DIV1)
637
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5799
so saith Emanuel Sa, a Iesuite, No Clergie mans cause belongs to the cognition of a secular Iudge.
so Says Emmanuel Sa, a Iesuite, No Clergy men cause belongs to the cognition of a secular Judge.
av vvz np1 uh, dt np1, dx n1 vvz n1 vvz p-acp dt n1 pp-f dt j n1.
(32) sermon (DIV1)
637
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5800
Theres indeed such a caveat in the Canon law, Nullus praesumat, &c. Let no man dare convent any of the Clergie before a civill Magistrate.
Theres indeed such a caveat in the Canon law, Nullus praesumat, etc. Let no man Dare convent any of the Clergy before a civil Magistrate.
pc-acp|vbz av d dt n1 p-acp dt n1 n1, fw-la fw-la, av vvb dx n1 vvb vvi d pp-f dt n1 p-acp dt j n1.
(32) sermon (DIV1)
637
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5801
But that Chapter is branded with a Palea, tis but chaffe.
But that Chapter is branded with a Palea, this but chaff.
p-acp d n1 vbz vvn p-acp dt np1, pn31|vbz p-acp n1.
(32) sermon (DIV1)
637
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5802
Cried not Paul, NONLATINALPHABET, that hee ought to be tried •n banco regio, at Caesars judgement seat.
Cried not Paul,, that he ought to be tried •n banco Regio, At Caesars judgement seat.
vvd xx np1,, cst pns31 vmd pc-acp vbi vvn j n1 fw-la, p-acp npg1 n1 n1.
(32) sermon (DIV1)
637
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5803
Bellarmin• grants him bound to the Kings politicall lawes. But the obligation is directive, not Coactive; except the Church have first approved of them.Bellarmin• grants him bound to the Kings political laws. But the obligation is directive, not Coactive; except the Church have First approved of them.
np1 vvz pno31 vvn p-acp dt n2 j n2. p-acp dt n1 vbz n1, xx j; p-acp dt n1 vhb ord vvn pp-f pno32.
(32) sermon (DIV1)
637
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5804
As for Pauls Omnis anima, every soule, thats (say they) every lay soule. But Saint Chrysostome crosses that, extends it unto Churchmen too NONLATINALPHABET, whether thou be a Prophet, an Apostle, or Evangelist.
As for Paul's Omnis anima, every soul, thats (say they) every lay soul. But Saint Chrysostom Crosses that, extends it unto Churchmen too, whither thou be a Prophet, an Apostle, or Evangelist.
p-acp p-acp npg1 fw-la fw-la, d n1, d|vbz (vvb pns32) d vvd n1. p-acp n1 np1 n2 cst, vvz pn31 p-acp n2 av, cs pns21 vbb dt n1, dt n1, cc np1.
(32) sermon (DIV1)
637
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5805
Bellarmine confesses it, Includit etiam Clericos, it includes the Clergie too.Bellarmine Confesses it, Includit etiam Clerics, it includes the Clergy too.
np1 vvz pn31, n1 fw-la fw-la, pn31 vvz dt n1 av.
(32) sermon (DIV1)
637
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5806
If he did not, Bernard doth, a Father, but a Romanist, saith, writing to an Archbishop,
If he did not, Bernard does, a Father, but a Romanist, Says, writing to an Archbishop,
cs pns31 vdd xx, np1 vdz, dt n1, cc-acp dt np1, vvz, vvg p-acp dt n1,
(32) sermon (DIV1)
637
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5807
If every soule be subject, then is thine, Quis vos excepit ex universitate, who hath exempted thee out of the generalitie? I say then, Persons Ecclesiasticall, not Civill onely, owe obedience unto Kings, Supreame governours over both.
If every soul be Subject, then is thine, Quis vos excepit ex Universitate, who hath exempted thee out of the generality? I say then, Persons Ecclesiastical, not Civil only, owe Obedience unto Kings, Supreme Governors over both.
cs d n1 vbi j-jn, av vbz png21, fw-la fw-fr fw-la fw-la n1, r-crq vhz vvn pno21 av pp-f dt n1? pns11 vvb av, n2 j, xx j av-j, vvb n1 p-acp n2, j n2 p-acp d.
(32) sermon (DIV1)
637
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5808
The other scruple was, Whether in all things. I may not affirme that; else should a King be, not next to God, but Peere to him. Nay Gods superiour.
The other scruple was, Whither in all things. I may not affirm that; Else should a King be, not next to God, but Peer to him. Nay God's superior.
dt j-jn n1 vbds, cs p-acp d n2. pns11 vmb xx vvi d; av vmd dt n1 vbi, xx ord p-acp np1, cc-acp n1 p-acp pno31. uh-x n2 j-jn.
(32) sermon (DIV1)
638
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5809
For Princes sometimes bid, what God forbids. In that case, our Apostle bids, obey God rather;
For Princes sometime bid, what God forbids. In that case, our Apostle bids, obey God rather;
p-acp n2 av vvb, r-crq np1 vvz. p-acp cst n1, po12 n1 vvz, vvb np1 av-c;
(32) sermon (DIV1)
638
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5810
All the Apostles doe, Act. 5. 29. Princes must be obeyed, but, Intra limites disciplinae, Tertullian, within the bounds of Religion.
All the Apostles do, Act. 5. 29. Princes must be obeyed, but, Intra Limits Discipline, Tertullian, within the bounds of Religion.
d dt n2 vdb, n1 crd crd ng1 vmb vbi vvn, cc-acp, n1 n2 fw-la, np1, p-acp dt n2 pp-f n1.
(32) sermon (DIV1)
638
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5811
If their precept shall passe that; then Peters rule, must overrule, Deo magis, quàm Hominibus.
If their precept shall pass that; then Peter's Rule, must overrule, God magis, quàm Hominibus.
cs po32 n1 vmb vvi d; av npg1 vvi, vmb vvi, fw-la fw-la, fw-la fw-la.
(32) sermon (DIV1)
638
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5812
Paul enjoyned obedience to Omnis Anima, but not In Rebus Omnibus, to every Soule, but not in every thing.Paul enjoined Obedience to Omnis Anima, but not In Rebus Omnibus, to every Soul, but not in every thing.
np1 vvn n1 p-acp fw-la fw-la, p-acp xx p-acp fw-la fw-la, p-acp d n1, cc-acp xx p-acp d n1.
(32) sermon (DIV1)
638
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5813
Tis in our Kings just style, not onely over all persons, but in all causes too.
This in our Kings just style, not only over all Persons, but in all Causes too.
pn31|vbz p-acp po12 n2 j n1, xx av-j p-acp d n2, cc-acp p-acp d n2 av.
(32) sermon (DIV1)
638
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5814
Thats in the kind of causes, not in the quality, i. in spirituall as well as temporall, not in bad, as well as good.
Thats in the kind of Causes, not in the quality, i. in spiritual as well as temporal, not in bad, as well as good.
d|vbz p-acp dt n1 pp-f n2, xx p-acp dt n1, sy. p-acp j c-acp av c-acp j, xx p-acp j, c-acp av c-acp j.
(32) sermon (DIV1)
638
Page 223
5815
King Henry the eighth, when hee made Sir Thomas Moore, Lord Chancellour, bad him looke first at God, and then at Him.
King Henry the eighth, when he made Sir Thomas Moore, Lord Chancellor, bade him look First At God, and then At Him.
n1 np1 dt ord, c-crq pns31 vvd n1 np1 np1, n1 n1, vvd pno31 vvi ord p-acp np1, cc av p-acp pno31.
(32) sermon (DIV1)
638
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5816
Theophylacts distinction is unsound, a Father, but not antient, Obey Kings NONLATINALPHABET, God NONLATINALPHABET; Kings commanding in both, must be obeyed; so they countermand not God. To end this;Theophylacts distinction is unsound, a Father, but not ancient, Obey Kings, God; Kings commanding in both, must be obeyed; so they countermand not God. To end this;
vvz n1 vbz j, dt n1, cc-acp xx j, vvb ng1, np1; n2 vvg p-acp d, vmb vbi vvn; av pns32 n1 xx np1. pc-acp vvi d;
(32) sermon (DIV1)
638
Page 223
5817
theres a Quatenus in both, as not in spirituall causes, so not in temporall too, must Princes be obeyed, opposing God.
theres a Quatenus in both, as not in spiritual Causes, so not in temporal too, must Princes be obeyed, opposing God.
pc-acp|vbz dt np1 p-acp d, c-acp xx p-acp j n2, av xx p-acp j av, vmb n2 vbb vvn, vvg np1.
(32) sermon (DIV1)
639
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5818
As if commanding in the one, impiety, I must refuse:
As if commanding in the one, impiety, I must refuse:
p-acp cs vvg p-acp dt pi, n1, pns11 vmb vvi:
(32) sermon (DIV1)
639
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5819
so, if they charge me in the other, to act any iniquity, I must not Obey.
so, if they charge me in the other, to act any iniquity, I must not Obey.
av, cs pns32 vvb pno11 p-acp dt n-jn, pc-acp vvi d n1, pns11 vmb xx vvi.
(32) sermon (DIV1)
639
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5820
Neither would Sidrac and his fellows commit idolatry, nor the Egyptian Midwives murther, though the King commanded.
Neither would Sidrac and his Fellows commit idolatry, nor the Egyptian Midwives murder, though the King commanded.
av-d vmd np1 cc po31 n2 vvi n1, ccx dt jp n2 vvi, cs dt n1 vvd.
(32) sermon (DIV1)
639
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5821
And both their disobediences God approved; for he rewarded them. Saul bad Ionathan kill David; he would not. Else obey readily and willingly.
And both their disobediences God approved; for he rewarded them. Saul bad Ionathan kill David; he would not. Else obey readily and willingly.
cc d po32 n2 np1 vvd; c-acp pns31 vvd pno32. np1 j np1 vvb np1; pns31 vmd xx. av vvb av-j cc av-j.
(32) sermon (DIV1)
639
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5822
It is one Character of a naughty nature, to be refractary. Facile est imperium in bonos. Plaut.
It is one Character of a naughty nature, to be refractory. Facile est imperium in bonos. Plautus.
pn31 vbz crd n1 pp-f dt j n1, pc-acp vbi j. fw-la fw-la fw-la p-acp fw-la. np1.
(32) sermon (DIV1)
639
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5823
We call our Kings, Leige Lords: and what is Allegiance, but the bond of Obedience. Which where Subjects deny;
We call our Kings, Liege lords: and what is Allegiance, but the bound of obedience. Which where Subject's deny;
pns12 vvb po12 n2, n1 n2: cc r-crq vbz n1, cc-acp dt n1 pp-f n1. r-crq c-crq n2-jn vvb;
(32) sermon (DIV1)
639
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5824
theres confusion, worse, destruction, Pessum Omnia, all goes to wracke. The third kind of honour is Fidelity, I will not say, it is above Obedience;
theres confusion, Worse, destruction, Pessum Omnia, all Goes to wrack. The third kind of honour is Fidis, I will not say, it is above obedience;
pc-acp|vbz n1, av-jc, n1, fw-la fw-la, d vvz p-acp n1. dt ord n1 pp-f n1 vbz n1, pns11 vmb xx vvi, pn31 vbz p-acp n1;
(32) sermon (DIV1)
639
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5825
but the breach of it is above Disobedience? Rebellion the grandest dishonour to a King.
but the breach of it is above Disobedience? Rebellion the grandest dishonour to a King.
cc-acp dt n1 pp-f pn31 vbz p-acp n1? n1 dt vv2 n1 p-acp dt n1.
(32) sermon (DIV1)
640
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5826
There is Laesa maiestas, the King is wronged, if but vilipended in thy thought; more if vilified too in speech; more yet, if disobeyed.
There is Laesa Majestas, the King is wronged, if but vilipended in thy Thought; more if vilified too in speech; more yet, if disobeyed.
pc-acp vbz fw-la fw-la, dt n1 vbz vvn, cs cc-acp vvn p-acp po21 n1; dc cs vvn av p-acp n1; dc av, cs vvn.
(32) sermon (DIV1)
640
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5827
But if forcibly opposed, oppugnd by Armes; that sinne is superlative, out of measure sinfull.
But if forcibly opposed, oppugnd by Arms; that sin is superlative, out of measure sinful.
p-acp cs av-j vvn, vvn p-acp n2; cst n1 vbz j, av pp-f n1 j.
(32) sermon (DIV1)
640
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5828
Kings bind the heart sometimes, the Oath does of Supremacy, ties even the Conscience in that case.
Kings bind the heart sometime, the Oath does of Supremacy, ties even the Conscience in that case.
ng1 vvb dt n1 av, dt n1 vdz pp-f n1, vvz av dt n1 p-acp d n1.
(32) sermon (DIV1)
640
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5829
The King will not be wronged, no not in thought. The Trespassour is a Traytor, even in that.
The King will not be wronged, no not in Thought. The Trespassour is a Traitor, even in that.
dt n1 vmb xx vbi vvn, uh-dx xx p-acp n1. dt n1 vbz dt n1, av p-acp d.
(32) sermon (DIV1)
640
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5830
What a Treason is it then, to take armes against the King, or any way to plot, to touch his Crowne,
What a Treason is it then, to take arms against the King, or any Way to plot, to touch his Crown,
q-crq dt n1 vbz pn31 av, pc-acp vvi n2 p-acp dt n1, cc d n1 p-acp n1, pc-acp vvi po31 n1,
(32) sermon (DIV1)
640
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5831
or Person? I will not cite the Psalme, Touch not mine Annointed; that speakes not to this point.
or Person? I will not Cite the Psalm, Touch not mine Anointed; that speaks not to this point.
cc n1? pns11 vmb xx vvi dt n1, vvb xx po11 j-vvn; cst vvz xx p-acp d n1.
(32) sermon (DIV1)
640
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5832
But Davids Absit showes how hainous that Act is, God forbid, I should lay mine hand on Gods Annointed.
But Davids Absit shows how heinous that Act is, God forbid, I should lay mine hand on God's Anointed.
p-acp npg1 n1 vvz c-crq j d n1 vbz, np1 vvb, pns11 vmd vvi po11 n1 p-acp n2 vvn.
(32) sermon (DIV1)
640
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5833
Yea, his heart smote him, that he had cut off but the lap of Sauls garment.
Yea, his heart smote him, that he had Cut off but the lap of Saul's garment.
uh, po31 n1 vvd pno31, cst pns31 vhd vvn a-acp p-acp dt n1 pp-f np1 n1.
(32) sermon (DIV1)
640
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5834
Gods judgement on such sinners see in Scripture. Achitophel hung himselfe; Absalon perisht too. Augustus hated the betrayer of his enemy, Amo Proditionem, odi Proditorem.
God's judgement on such Sinners see in Scripture. Ahithophel hung himself; Absalom perished too. Augustus hated the betrayer of his enemy, Amo Proditionem, Odin Proditorem.
npg1 n1 p-acp d n2 vvb p-acp n1. np1 vvd px31; np1 vvn av. npg1 vvd dt n1 pp-f po31 n1, fw-la fw-la, fw-la fw-la.
(32) sermon (DIV1)
640
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5835
Treason NONLATINALPHABET, the greatest crime among the Romanes, saith a Greeke historian. In punishing it, Tullie saith, no Iudge can be too cruell. The traitor, a devill; Christ cald Iudas so.
Treason, the greatest crime among the Romans, Says a Greek historian. In punishing it, Tullie Says, no Judge can be too cruel. The traitor, a Devil; christ called Iudas so.
n1, dt js n1 p-acp dt njp2, vvz dt jp n1. p-acp vvg pn31, np1 vvz, dx n1 vmb vbi av j. dt n1, dt n1; np1 vvd np1 av.
(32) sermon (DIV1)
640
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5836
How abominable then is not the practise onely, but the doctrine too of some Romanists, to Act,
How abominable then is not the practice only, but the Doctrine too of Some Romanists, to Act,
c-crq j av vbz xx dt n1 av-j, cc-acp dt n1 av pp-f d np1, p-acp n1,
(32) sermon (DIV1)
641
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5837
and maintaine Treason? Sanders is somewhat moderate, saith an Hereticall King is not to be obeyed.
and maintain Treason? Sanders is somewhat moderate, Says an Heretical King is not to be obeyed.
cc vvi n1? np1 vbz av j, vvz dt j n1 vbz xx pc-acp vbi vvn.
(32) sermon (DIV1)
641
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5838
He may be so without Rebellion, Recusants disobey, but take not Armes. An other, hotter then he, bids, depose him.
He may be so without Rebellion, Recusants disobey, but take not Arms. an other, hotter then he, bids, depose him.
pns31 vmb vbi av p-acp n1, n2 vvi, cc-acp vvb xx n2. dt j-jn, jc cs pns31, vvz, vvb pno31.
(32) sermon (DIV1)
641
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5839
Others exceed that too, [ and those not onely of the old learning, Papists, but of the new Discipline, Schismatickes ] bid, kill the King; kill him, if a Tyrant.
Others exceed that too, [ and those not only of the old learning, Papists, but of the new Discipline, Schismatics ] bid, kill the King; kill him, if a Tyrant.
ng2-jn vvb cst av, [ cc d xx av-j pp-f dt j n1, njp2, cc-acp pp-f dt j n1, n1 ] vvb, vvb dt n1; vvb pno31, cs dt n1.
(32) sermon (DIV1)
641
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5840
Quacunque arte, it is lawfull any way, saith Mariana. The Piamitive Church was not taught this Divinitie;Quacunque arte, it is lawful any Way, Says Mariana. The Piamitive Church was not taught this Divinity;
fw-la fw-la, pn31 vbz j d n1, vvz np1. dt j n1 vbds xx vvn d n1;
(32) sermon (DIV1)
641
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5841
they rose not against Caesars, though nere so bloudy persecutors.
they rose not against Caesars, though never so bloody persecutors.
pns32 vvd xx p-acp npg1, cs av-x av j n2.
(32) sermon (DIV1)
641
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5842
Must masters, notwithstanding their curstnesse, be obeyed, ver. prox. And must Princes be oppugned, if too sharpe? Leud Loyolite lay not thy hand on Gods anointed,
Must Masters, notwithstanding their curstness, be obeyed, ver. prox. And must Princes be oppugned, if too sharp? Lewd Loyolite lay not thy hand on God's anointed,
vmb n2, c-acp po32 n1, vbb vvn, fw-la. fw-la. cc vmb n2 vbb vvn, cs av j? j j vvb xx po21 n1 p-acp n2 vvn,
(32) sermon (DIV1)
641
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5843
though he be a Tyrant, yet he is thy King.
though he be a Tyrant, yet he is thy King.
cs pns31 vbb dt n1, av pns31 vbz po21 n1.
(32) sermon (DIV1)
641
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5844
Even when Peter wrote this precept, a most wicked Tyrant raign'd, a ravisher of his sisters,
Even when Peter wrote this precept, a most wicked Tyrant reigned, a ravisher of his Sisters,
np1 c-crq np1 vvd d n1, dt av-ds j n1 vvd, dt n1 pp-f po31 n2,
(32) sermon (DIV1)
641
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5845
and a slayer of his Senators.
and a slayer of his Senators.
cc dt n1 pp-f po31 n2.
(32) sermon (DIV1)
641
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5846
Thou must obey as well Nero, as Augustus; as well Domitian, as Vespatian, Iulian, as Constantine. Their tyrannie loosens not the bond of thine Allegiance.
Thou must obey as well Nero, as Augustus; as well Domitian, as Vespasian, Iulian, as Constantine. Their tyranny loosens not the bound of thine Allegiance.
pns21 vmb vvi a-acp av np1, p-acp np1; c-acp av np1, p-acp np1, np1, p-acp np1. po32 n1 vvz xx dt n1 pp-f po21 n1.
(32) sermon (DIV1)
641
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5847
The takers of the Oath of it, sweare they heartily abhorre the Iesuites, authorising the killing of a King.
The takers of the Oath of it, swear they heartily abhor the Iesuites, authorising the killing of a King.
dt n2 pp-f dt n1 pp-f pn31, vvb pns32 av-j vvb dt np2, vvg dt n-vvg pp-f dt n1.
(32) sermon (DIV1)
641
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5848
That they call a wicked oath.
That they call a wicked oath.
cst pns32 vvb dt j n1.
(32) sermon (DIV1)
641
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5890
a thing never seene but once; the Papists say, not once. But to see a woman drunke: that is a strange sight;
a thing never seen but once; the Papists say, not once. But to see a woman drunk: that is a strange sighed;
dt n1 av-x vvn cc-acp a-acp; dt njp2 vvb, xx a-acp. p-acp pc-acp vvi dt n1 vvn: cst vbz dt j n1;
(33) sermon (DIV1)
648
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5849
But the Kings of spaine, the Liege Lord of all Iesuites devised the very like in their Councils of Toledo, many hundreds of yeares since.
But the Kings of Spain, the Liege Lord of all Iesuites devised the very like in their Councils of Toledo, many hundreds of Years since.
p-acp dt n2 pp-f np1, dt n1 n1 pp-f d npg1 vvd dt av av-j p-acp po32 n2 pp-f np1, d crd pp-f n2 a-acp.
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5850
Papists say, we slander them, they teach not to kill Kings.
Papists say, we slander them, they teach not to kill Kings.
njp2 vvb, pns12 vvb pno32, pns32 vvb xx pc-acp vvi n2.
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5851
Doth not Bellarmine maintaine Rebellion to be lawfull, In crimine gravissimo; if a King commit some grievous crime? Why rose not Israel against David in the cause of Vrias? Why not against Salomon in a worse cause, Idolatrie? Why not against Saul, not a murthering onely, but a massacring King.
Does not Bellarmine maintain Rebellion to be lawful, In crimine gravissimo; if a King commit Some grievous crime? Why rose not Israel against David in the cause of Vrias? Why not against Solomon in a Worse cause, Idolatry? Why not against Saul, not a murdering only, but a massacring King.
vdz xx np1 vvb n1 pc-acp vbi j, p-acp fw-la fw-la; cs dt n1 vvb d j n1? q-crq vvd xx np1 p-acp np1 p-acp dt n1 pp-f np1? q-crq xx p-acp np1 p-acp dt jc n1, n1? q-crq xx p-acp np1, xx dt j-vvg av-j, cc-acp dt j-vvg n1.
(32) sermon (DIV1)
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5852
An hereticall King ( Sanders saith) is no King.
an heretical King (Sanders Says) is no King.
dt j n1 (np1 vvz) vbz dx n1.
(32) sermon (DIV1)
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5853
He ipso facto is Excommunicatus; and excommunication dissolves all civill bonds, allegiance and all, they say, the Canonists hold.
He ipso facto is Excommunicatus; and excommunication dissolves all civil bonds, allegiance and all, they say, the Canonists hold.
pns31 fw-la fw-la vbz np1; cc n1 vvz d j n2, n1 cc d, pns32 vvb, dt np2 vvb.
(32) sermon (DIV1)
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5854
Did they, it skild not, Popes parasites most of them: but they doe not.
Did they, it skilled not, Popes Parasites most of them: but they do not.
vdd pns32, pn31 vvn xx, ng1 n2 av-ds pp-f pno32: cc-acp pns32 vdb xx.
(32) sermon (DIV1)
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5855
They except divers bonds, Vtile, lex, humile, &c. And this rule is in their Law, Excommunicatio Domini non liber at vasallum a Sacramento;
They except diverse bonds, Utile, lex, humile, etc. And this Rule is in their Law, Excommunication Domini non liber At vasallum a Sacramento;
pns32 p-acp j n2, j, fw-la, n1, av cc d n1 vbz p-acp po32 n1, np1 fw-la fw-fr fw-la p-acp fw-la dt np1;
(32) sermon (DIV1)
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5856
No vassall is freed from his service, though his Lord be excommunicate. Henry Burbon of France, King Iohn of England, the one was crowned, the other obeyed,
No vassal is freed from his service, though his Lord be excommunicate. Henry Bourbon of France, King John of England, the one was crowned, the other obeyed,
dx n1 vbz vvn p-acp po31 n1, cs po31 n1 vbb j. np1 np1 pp-f np1, n1 np1 pp-f np1, dt pi vbds vvn, dt n-jn vvd,
(32) sermon (DIV1)
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5857
though both under the Popes curse.
though both under the Popes curse.
cs d p-acp dt ng1 n1.
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5858
But seeing there are Romanists hold this, why offer we the oath of Allegiance to such kind of Papists? It is Ipso facto void:
But seeing there Are Romanists hold this, why offer we the oath of Allegiance to such kind of Papists? It is Ipso facto void:
p-acp vvg pc-acp vbr np1 vvb d, q-crq vvb pns12 dt n1 pp-f n1 p-acp d n1 pp-f njp2? pn31 vbz fw-la fw-la vvb:
(32) sermon (DIV1)
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5859
the King is not a whit the securer by his taking it. To end this; Religion and Rebellion do not sute.
the King is not a whit the securer by his taking it. To end this; Religion and Rebellion do not suit.
dt n1 vbz xx dt n1 dt jc p-acp po31 vvg pn31. pc-acp vvi d; n1 cc n1 vdb xx vvi.
(32) sermon (DIV1)
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5860
Nunquàm Cassiani inventi sunt Christiani, Never was true Christian, traitor to his King.Nunquàm Cassiani inventi sunt Christians, Never was true Christian, traitor to his King.
fw-la np1 fw-la fw-la np1, av-x vbds j np1, n1 p-acp po31 n1.
(32) sermon (DIV1)
643
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5861
It is a Proverbe in Guicciardin, that it is the Churches propertie to hate their Caesars. It must meane the Romish Church.
It is a Proverb in Guicciardini, that it is the Churches property to hate their Caesars. It must mean the Romish Church.
pn31 vbz dt n1 p-acp np1, cst pn31 vbz dt ng1 n1 pc-acp vvi po32 npg1. pn31 vmb vvi dt jp n1.
(32) sermon (DIV1)
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5862
A Clergie man, a Romane Catholique, rebelling, is no traitor, Emmanuel Saes Essay. Iesuites are contrivers of treason in all lands. Popish Churchmen are King-quellours;
A Clergy man, a Roman Catholic, rebelling, is no traitor, Emmanuel Saes Essay. Iesuites Are contrivers of treason in all Lands. Popish Churchmen Are King-quellours;
dt n1 n1, dt jp jp, vvg, vbz dx n1, np1 npg1 n1. npg1 vbr n2 pp-f n1 p-acp d n2. j n2 vbr j;
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5863
[ Who kild King Iohn? ] But as an honourable Knight saith in his Observations, Never any Protestant of the Clergie in this land, had hand in any treason.
[ Who killed King John? ] But as an honourable Knight Says in his Observations, Never any Protestant of the Clergy in this land, had hand in any treason.
[ r-crq j-vvn n1 np1? ] cc-acp c-acp dt j n1 vvz p-acp po31 n2, av-x d n1 pp-f dt n1 p-acp d n1, vhd n1 p-acp d n1.
(32) sermon (DIV1)
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5864
The last honour is Tribute, a queasie theme, but yet most necessary in these times to be prest.
The last honour is Tribute, a queasy theme, but yet most necessary in these times to be pressed.
dt ord n1 vbz n1, dt j n1, cc-acp av av-ds j p-acp d n2 pc-acp vbi vvn.
(32) sermon (DIV1)
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5865
Tribute no gracious word in the prime sense, an involuntarie taxe, laid on a forrain people, cōquered by the sword.
Tribute no gracious word in the prime sense, an involuntary Tax, laid on a foreign people, conquered by the sword.
n1 dx j n1 p-acp dt j-jn n1, dt j-jn n1, vvn p-acp dt j n1, vvn p-acp dt n1.
(32) sermon (DIV1)
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5866
Subjects so are not wont to be tributaries. But by tributes, I mean peaceable Imposts, and free Sesses, be it Custome, or Subsidie,
Subjects so Are not wont to be tributaries. But by Tributes, I mean peaceable Imposts, and free Sesses, be it Custom, or Subsidy,
np1 av vbr xx j pc-acp vbi n2-jn. p-acp p-acp n2, pns11 vvb j n2, cc j vvz, vbb pn31 n1, cc n1,
(32) sermon (DIV1)
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5867
or whatsoever else due even to gracious Kings, either to sustaine their States, or support the publike charges of the Common-wealth.
or whatsoever Else due even to gracious Kings, either to sustain their States, or support the public charges of the Commonwealth.
cc r-crq av j-jn av p-acp j n2, av-d pc-acp vvi po32 n2, cc vvi dt j n2 pp-f dt n1.
(32) sermon (DIV1)
644
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5868
Good subjects neede not be tributaries; but they are contributaries; and the taxes, not forced exactions, but ingenuous grants.
Good subject's need not be tributaries; but they Are contributaries; and the Taxes, not forced exactions, but ingenuous grants.
j n2-jn vvb xx vbi n2-jn; cc-acp pns32 vbr n2-jn; cc dt n2, xx vvn n2, cc-acp j n2.
(32) sermon (DIV1)
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5869
Bids Salomon honour God, De substantia tua, with a part of thy estate? God needs it not;
Bids Solomon honour God, De Substance tua, with a part of thy estate? God needs it not;
vvz np1 n1 np1, fw-fr fw-la fw-la, p-acp dt n1 pp-f po21 n1? np1 vvz pn31 xx;
(32) sermon (DIV1)
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5870
yet he craves it, to exercise thy obedience. Honour the King with it, besides thy obedience he needs it. Gods Word awardes it him.
yet he craves it, to exercise thy Obedience. Honour the King with it, beside thy Obedience he needs it. God's Word awards it him.
av pns31 vvz pn31, pc-acp vvi po21 n1. n1 dt n1 p-acp pn31, p-acp po21 n1 pns31 vvz pn31. npg1 n1 vvz pn31 pno31.
(32) sermon (DIV1)
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5871
If not that in Samuel, Hoc erit, jus Regis:
If not that in Samuel, Hoc erit, jus Regis:
cs xx d p-acp np1, fw-la fw-la, fw-la fw-la:
(32) sermon (DIV1)
644
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5872
Yet that in Paul, Rom. 13. 7. If not Samuels Tollet, hee shall take, yet Pauls Redite, you shall give:
Yet that in Paul, Rom. 13. 7. If not Samuels Tollet, he shall take, yet Paul's Go back, you shall give:
av cst p-acp np1, np1 crd crd cs xx np1 np1, pns31 vmb vvi, av npg1 n1, pn22 vmb vvi:
(32) sermon (DIV1)
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5873
Give, what? Tribute and Custome, both there expresly.
Give, what? Tribute and Custom, both there expressly.
vvb, q-crq? n1 cc n1, d a-acp av-j.
(32) sermon (DIV1)
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5874
Give, how? Not constrain'd, but of conscience, ver. 5. To Pauls precept, and Christs Precedent;
Give, how? Not constrained, but of conscience, ver. 5. To Paul's precept, and Christ Precedent;
np1, q-crq? xx vvn, cc-acp pp-f n1, fw-la. crd p-acp npg1 n1, cc npg1 j;
(32) sermon (DIV1)
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5875
he paied Poll money, both for Peter and himselfe. Yea Pauls selfe to his Rule adds Reason too;
he paid Poll money, both for Peter and himself. Yea Paul's self to his Rule adds Reason too;
pns31 vvd np1 n1, d p-acp np1 cc px31. uh npg1 n1 p-acp po31 n1 vvz n1 av;
(32) sermon (DIV1)
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5876
give it, for tis a debt; the Originall word sounds so; their Due, saith the Translation.
give it, for this a debt; the Original word sounds so; their Due, Says the translation.
vvb pn31, c-acp pn31|vbz dt n1; dt j-jn n1 vvz av; po32 j-jn, vvz dt n1.
(32) sermon (DIV1)
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5877
Nay not give, as the Geneva Bibles have it, but Render, that Originall meanes so too,
Nay not give, as the Geneva Bibles have it, but Render, that Original means so too,
uh-x xx vvb, c-acp dt np1 np1 vhb pn31, cc-acp vvb, cst j-jn n2 av av,
(32) sermon (DIV1)
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5878
and that terme NONLATINALPHABET, it implies their right to it.
and that term, it Implies their right to it.
cc d n1, pn31 vvz po32 vvi p-acp pn31.
(32) sermon (DIV1)
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5879
Moneys are the sinewes, Appian saith of warres, Vlpian of commonwealthes, Machiavell said true too, that the sinewes of warres, are the sinnewes of mens armes.
Moneys Are the sinews, Appian Says of wars, Ulpian of commonwealths, Machiavell said true too, that the sinews of wars, Are the sinews of men's arms.
n2 vbr dt n2, np1 vvz pp-f n2, np1 pp-f n2, np1 vvd j av, cst dt n2 pp-f n2, vbr dt n2 pp-f ng2 n2.
(32) sermon (DIV1)
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5880
But those men must be maintained with monies. Armour costs money too, shot, powder, horse, and shippes. This point is not plausible; to end it.
But those men must be maintained with moneys. Armour costs money too, shot, powder, horse, and ships. This point is not plausible; to end it.
p-acp d n2 vmb vbi vvn p-acp n2. n1 vvz n1 av, n1, n1, n1, cc n2. d n1 vbz xx j; pc-acp vvi pn31.
(32) sermon (DIV1)
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5881
Christ, Paul, and Peter together make a Sylogisme. Paul the Major, Give Tribute, to whom tribute, custome, to whom custome belongs. christ, Paul, and Peter together make a Syllogism. Paul the Major, Give Tribute, to whom tribute, custom, to whom custom belongs.
np1, np1, cc np1 av vvi dt n1. np1 dt j, vvb n1, p-acp ro-crq n1, n1, p-acp ro-crq n1 vvz.
(32) sermon (DIV1)
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5882
Peter the Minor too, But they belong to Caesar, they are the Princes debt.Peter the Minor too, But they belong to Caesar, they Are the Princes debt.
np1 dt j av, cc-acp pns32 vvb p-acp np1, pns32 vbr dt ng1 n1.
(32) sermon (DIV1)
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5883
Christ the Conclusion, Give it therefore unto Caesar. Now therefore unto Caesar, that is, to Charles our King, be given all Honour, civill Honour, Reverence, Obedience, Tribute, and Fid•litie; christ the Conclusion, Give it Therefore unto Caesar. Now Therefore unto Caesar, that is, to Charles our King, be given all Honour, civil Honour, reverence, obedience, Tribute, and Fid•litie;
np1 dt n1, vvb pn31 av p-acp np1. av av p-acp np1, cst vbz, pc-acp np1 po12 n1, vbb vvn d n1, j n1, n1, n1, n1, cc n1;
(32) sermon (DIV1)
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5884
and unto God King of Kings, all honour, religious honour, majestie, power, and dominion, this day and for ever Amen.
and unto God King of Kings, all honour, religious honour, majesty, power, and dominion, this day and for ever Amen.
cc p-acp np1 n1 pp-f n2, d n1, j n1, n1, n1, cc n1, d n1 cc p-acp av uh-n.
(32) sermon (DIV1)
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5885
SERMONS PREACHED VPON THE FIFT OF NOVEMBER. The first Sermon. APOC. 17. 6. Et vidi mulierem ebriam de sanguine Sanctorum.
SERMONS PREACHED UPON THE FIFT OF NOVEMBER. The First Sermon. APOCALYPSE. 17. 6. Et Vidi mulierem ebriam de sanguine Sanctorum.
n2 vvn p-acp dt ord pp-f np1. dt ord n1. np1. crd crd fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
(33) sermon (DIV1)
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5886
And I saw the woman drunken with the blood of the Saints. And I saw the woman drunken with the blood of the Saints.
cc pns11 vvd dt n1 j p-acp dt n1 pp-f dt n2.
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5887
THe Argument of my Text, is a sight, a strange sight, spectaculum, miraculum, a sight of wonder,
THe Argument of my Text, is a sighed, a strange sighed, spectaculum, miraculum, a sighed of wonder,
dt n1 pp-f po11 n1, vbz dt n1, dt j n1, fw-la, fw-la, dt n1 pp-f n1,
(33) sermon (DIV1)
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5888
as it followeth in this verse, I wondred when I saw her. To see a woman, is no wonder.
as it follows in this verse, I wondered when I saw her. To see a woman, is no wonder.
c-acp pn31 vvz p-acp d n1, pns11 vvd c-crq pns11 vvd pno31. pc-acp vvi dt n1, vbz dx n1.
(33) sermon (DIV1)
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5891
a bloody woman, a strange sight. A drunken man is no rare sight; we see them daily [ in our streets;
a bloody woman, a strange sighed. A drunken man is no rare sighed; we see them daily [ in our streets;
dt j n1, dt j n1. dt j n1 vbz dx j n1; pns12 vvb pno32 av-j [ p-acp po12 n2;
(33) sermon (DIV1)
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5892
Video & taceo, we see them daily, and say nothing. The Boyes perchance will wonder at them;Video & Taceo, we see them daily, and say nothing. The Boys perchance will wonder At them;
fw-la cc fw-la, pns12 vvb pno32 av-j, cc vvb pix. dt n2 av vmb vvi p-acp pno32;
(33) sermon (DIV1)
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5893
but Sapiens nihil admiratur; magistrates, that are, or should be wise, rather winke, then wonder at them.
but Sapiens nihil admiratur; Magistrates, that Are, or should be wise, rather wink, then wonder At them.
cc-acp fw-la fw-la fw-la; n2, cst vbr, cc vmd vbi j, av-c vvi, av vvb p-acp pno32.
(33) sermon (DIV1)
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5894
] A bloody man is no rare thing neither, oftner seene, then sentenced; [ at least wise, as the law requires.
] A bloody man is no rare thing neither, oftener seen, then sentenced; [ At least wise, as the law requires.
] dt j n1 vbz dx j n1 av-dx, av-c vvn, av vvn; [ p-acp ds j, c-acp dt n1 vvz.
(33) sermon (DIV1)
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5895
] Gods law, and the Kings? But a drunken woman is a strange sight. You finde not in all the Scripture, a woman taken drunke;
] God's law, and the Kings? But a drunken woman is a strange sighed. You find not in all the Scripture, a woman taken drunk;
] npg1 n1, cc dt n2? p-acp dt j n1 vbz dt j n1. pn22 vvb xx p-acp d dt n1, dt n1 vvn vvn;
(33) sermon (DIV1)
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5896
one is mistaken, 1 Sam. Heli thought Hannah drunke, but she was not. [ More shame for men, to be so common in that vice;
one is mistaken, 1 Sam. Heli Thought Hannah drunk, but she was not. [ More shame for men, to be so Common in that vice;
pi vbz vvn, crd np1 np1 vvd np1 vvn, cc-acp pns31 vbds xx. [ av-dc n1 p-acp n2, pc-acp vbi av j p-acp d n1;
(33) sermon (DIV1)
648
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5897
and yet the woman the weaker vessell too. ] And a bloody woman is a strange sight.
and yet the woman the Weaker vessel too. ] And a bloody woman is a strange sighed.
cc av dt n1 dt jc n1 av. ] cc dt j n1 vbz dt j n1.
(33) sermon (DIV1)
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5898
Vir sanguinum, a man of blood, we read it often: but a woman of blood never.Vir Sanguinum, a man of blood, we read it often: but a woman of blood never.
fw-la fw-la, dt n1 pp-f n1, pns12 vvb pn31 av: cc-acp dt n1 pp-f n1 av.
(33) sermon (DIV1)
648
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5899
But a woman to drinke blood, to drinke mans blood, sanguinem innocuum, i. guiltlesse blood; to drinke much blood, even till she be drunken;
But a woman to drink blood, to drink men blood, sanguinem innocuum, i. guiltless blood; to drink much blood, even till she be drunken;
p-acp dt n1 pc-acp vvi n1, pc-acp vvi ng1 n1, fw-la fw-la, uh. j n1; pc-acp vvi d n1, av c-acp pns31 vbb j;
(33) sermon (DIV1)
648
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5900
that sight strange indeed, worthy to be wondred at. Such a sight is here, id est, such a sight of such a woman;
that sighed strange indeed, worthy to be wondered At. Such a sighed is Here, id est, such a sighed of such a woman;
d n1 j av, j pc-acp vbi vvn p-acp. d dt n1 vbz av, fw-la fw-la, d dt n1 pp-f d dt n1;
(33) sermon (DIV1)
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5901
Iohn saw a woman drunken with the blood of Saints. The Text containes an Object, and an Act:John saw a woman drunken with the blood of Saints. The Text contains an Object, and an Act:
np1 vvd dt n1 j p-acp dt n1 pp-f n2. dt n1 vvz dt n1, cc dt n1:
(33) sermon (DIV1)
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5902
the Act, seeing, the seer, Saint Iohn, I saw. The Object, a Woman; her case, drunken; with what? with blood; whose blood? of Saints. I saw a woman drunken with the blood of Saints. These are the points; they many, the time short;
the Act, seeing, the seer, Saint John, I saw. The Object, a Woman; her case, drunken; with what? with blood; whose blood? of Saints. I saw a woman drunken with the blood of Saints. These Are the points; they many, the time short;
dt n1, vvg, dt n1, n1 np1, pns11 vvd. dt n1, dt n1; po31 n1, j; p-acp q-crq? p-acp n1; rg-crq n1? pp-f n2. pns11 vvd dt n1 j p-acp dt n1 pp-f n2. d vbr dt n2; pns32 d, dt n1 j;
(33) sermon (DIV1)
649
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5903
and I would speake of all. By Gods grace, and your patience, briefely of each in order.
and I would speak of all. By God's grace, and your patience, briefly of each in order.
cc pns11 vmd vvi pp-f d. p-acp ng1 n1, cc po22 n1, av-j pp-f d p-acp n1.
(33) sermon (DIV1)
649
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5904
The Copulative note would not be neglected neither:
The Copulative note would not be neglected neither:
dt j n1 vmd xx vbi vvn dx:
(33) sermon (DIV1)
650
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5905
for is there the least particle idle in the Scripture? Saint Iohn saw a woman mounted, and yet the woman drunke.
for is there the least particle idle in the Scripture? Saint John saw a woman mounted, and yet the woman drunk.
c-acp vbz pc-acp dt ds n1 j p-acp dt n1? n1 np1 vvd dt n1 vvn, cc av dt n1 vvn.
(33) sermon (DIV1)
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5906
They sit unsafely, that are drunke, on horse backe, But this woman is mounted on the devils backe;
They fit unsafely, that Are drunk, on horse back, But this woman is mounted on the Devils back;
pns32 vvb av-j, cst vbr vvn, p-acp n1 av, cc-acp d n1 vbz vvn p-acp dt n2 av;
(33) sermon (DIV1)
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5907
he never casts his rider, but in hell. Shee cannot fall; she were happy, if she did.
he never Cast his rider, but in hell. She cannot fallen; she were happy, if she did.
pns31 av-x vvz po31 n1, cc-acp p-acp n1. pns31 vmbx vvi; pns31 vbdr j, cs pns31 vdd.
(33) sermon (DIV1)
650
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5908
Saint Iohn saw a woman, which made others drunke; and now he sees her drunke her selfe.
Saint John saw a woman, which made Others drunk; and now he sees her drunk her self.
n1 np1 vvd dt n1, r-crq j-vvn n2-jn vvn; cc av pns31 vvz pno31 vvn po31 n1.
(33) sermon (DIV1)
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5909
They lightly that egg others to drinke more then is fit, know their owne bodies better able to beare drinke,
They lightly that egg Others to drink more then is fit, know their own bodies better able to bear drink,
pns32 av-j d n1 ng2-jn pc-acp vvi av-dc cs vbz j, vvb po32 d n2 av-jc j pc-acp vvi n1,
(33) sermon (DIV1)
650
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5910
and yet the foxe is caught sometimes.
and yet the fox is caught sometime.
cc av dt n1 vbz vvn av.
(33) sermon (DIV1)
650
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5911
So is this woman, shee hath begunne so long to others, that shee is gone her selfe.
So is this woman, she hath begun so long to Others, that she is gone her self.
np1 vbz d n1, pns31 vhz vvn av av-j p-acp n2-jn, cst pns31 vbz vvn po31 n1.
(33) sermon (DIV1)
650
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5912
By sipping often she hath supt so much; that now shee is drunke also. Saint Iohn saw a woman made others drunke with wine;
By sipping often she hath supped so much; that now she is drunk also. Saint John saw a woman made Others drunk with wine;
p-acp vvg av pns31 vhz vvn av av-d; cst av pns31 vbz vvn av. n1 np1 vvd dt n1 vvd n2-jn vvn p-acp n1;
(33) sermon (DIV1)
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5913
and now he sees her selfe drunke with blood. [ They too were drunke with blood, the blood of grapes;
and now he sees her self drunk with blood. [ They too were drunk with blood, the blood of grapes;
cc av pns31 vvz po31 n1 vvn p-acp n1. [ pns32 av vbdr vvn p-acp n1, dt n1 pp-f n2;
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but shee is drunke with blood, the blood of men. ] Now to come to the Seer;
but she is drunk with blood, the blood of men. ] Now to come to the Seer;
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I saw. I should not presse the person, because it is supprest: the Greeke hath it not.I saw. I should not press the person, Because it is suppressed: the Greek hath it not.
pns11 vvd. pns11 vmd xx vvi dt n1, c-acp pn31 vbz vvn: dt jp vhz pn31 xx.
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It hath it not, because it needs it not: for it was before. But to you, it is new, and therefore needs.
It hath it not, Because it needs it not: for it was before. But to you, it is new, and Therefore needs.
pn31 vhz pn31 xx, c-acp pn31 vvz pn31 xx: c-acp pn31 vbds a-acp. p-acp p-acp pn22, pn31 vbz j, cc av av.
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For Prophecy stands much on the authority of the Person. Historians often hide their names; for they skill not.
For Prophecy Stands much on the Authority of the Person. Historians often hide their names; for they skill not.
p-acp n1 vvz d p-acp dt n1 pp-f dt n1. np1 av vvi po32 n2; c-acp pns32 n1 xx.
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Looke on the foure Evangelists, and almost all the bookes of story in the Bible; it is rare to finde in them, who wrote them.
Look on the foure Evangelists, and almost all the books of story in the bible; it is rare to find in them, who wrote them.
n1 p-acp dt crd n2, cc av d dt n2 pp-f n1 p-acp dt n1; pn31 vbz j pc-acp vvi p-acp pno32, r-crq vvd pno32.
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But survey the Prophets all of them; not one of them conceales his name. The Author of this booke wrote a Gospell too;
But survey the prophets all of them; not one of them conceals his name. The Author of this book wrote a Gospel too;
p-acp vvi dt n2 d pp-f pno32; xx crd pp-f pno32 vvz po31 n1. dt n1 pp-f d n1 vvd dt n1 av;
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you shall not finde his name in that; but in this it is five times. The same man, when he writes as an Evangelist, suppresses it;
you shall not find his name in that; but in this it is five times. The same man, when he writes as an Evangelist, suppresses it;
pn22 vmb xx vvi po31 n1 p-acp d; cc-acp p-acp d pn31 vbz crd n2. dt d n1, c-crq pns31 vvz p-acp dt np1, vvz pn31;
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but when as a Prophet, he expresses it. Now then though the Originall expresse not the person, nor the English the name;
but when as a Prophet, he Expresses it. Now then though the Original express not the person, nor the English the name;
cc-acp c-crq c-acp dt n1, pns31 vvz pn31. av av c-acp dt j-jn vvb xx dt n1, ccx dt jp dt n1;
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but the words be onely, And I saw: yet just occasion offers here the Question, who is that I?
but the words be only, And I saw: yet just occasion offers Here the Question, who is that I?
cc-acp dt n2 vbb j, cc pns11 vvd: av j n1 vvz av dt n1, r-crq vbz d pns11?
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The Author himselfe answers it in the beginning of the booke, Ego Iohannes, the •, is Iohn. But now the question is more busie, then before;
The Author himself answers it in the beginning of the book, Ego Iohannes, the •, is John. But now the question is more busy, then before;
dt n1 px31 vvz pn31 p-acp dt n-vvg pp-f dt n1, fw-la np1, dt •, vbz np1. p-acp av dt n1 vbz av-dc j, av a-acp;
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who is that Iohn? For beside Iohn Baptist, and Iohn Marke, of which two there is no question, we find of this name,
who is that John? For beside John Baptist, and John Mark, of which two there is no question, we find of this name,
r-crq vbz cst np1? c-acp p-acp np1 np1, cc np1 n1, pp-f r-crq crd a-acp vbz dx n1, pns12 vvb pp-f d n1,
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an Apostle, an Evangelist, and Iohn the elder, and Iohn the Divine. Hence have some doubted who should write this booke;
an Apostle, an Evangelist, and John the elder, and John the Divine. Hence have Some doubted who should write this book;
dt n1, dt np1, cc np1 dt n-jn, cc np1 dt j-jn. av vhi d vvn r-crq vmd vvi d n1;
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and hence might we doubt too, who should see this vision. But it is a doubt in seeming, not in deed; not worth dispute:
and hence might we doubt too, who should see this vision. But it is a doubt in seeming, not in deed; not worth dispute:
cc av vmd pns12 vvb av, r-crq vmd vvi d n1. p-acp pn31 vbz dt n1 p-acp vvg, xx p-acp n1; xx n1 vvi:
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For all the foure are one. Diverse causes, cast on him diverse titles; but the man is the same:
For all the foure Are one. Diverse Causes, cast on him diverse titles; but the man is the same:
c-acp d dt crd vbr crd. j n2, vvn p-acp pno31 j n2; cc-acp dt n1 vbz dt d:
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one of the twelve, that kept with Christ, and so cald an Apostle: one of the foure, that wrote of Christ, and so also an Evangelist:
one of the twelve, that kept with christ, and so called an Apostle: one of the foure, that wrote of christ, and so also an Evangelist:
pi pp-f dt crd, cst vvd p-acp np1, cc av vvd dt n1: pi pp-f dt crd, cst vvd pp-f np1, cc av av dt np1:
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the Elder for his age, or his dignity in the Church: and the Divine, for the high beginning of his Gospell with the Deity of Christ.
the Elder for his age, or his dignity in the Church: and the Divine, for the high beginning of his Gospel with the Deity of christ.
dt jc p-acp po31 n1, cc po31 n1 p-acp dt n1: cc dt j-jn, p-acp dt j n1 pp-f po31 n1 p-acp dt n1 pp-f np1.
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Iohn, an Apostle, a chiefe Apostle: more; NONLATINALPHABET as Saint Paul phraseth it, more then a chiefe Apostle; Christs Cozen german:John, an Apostle, a chief Apostle: more; as Saint Paul Phraseth it, more then a chief Apostle; Christ Cozen germane:
np1, dt n1, dt j-jn n1: av-dc; p-acp n1 np1 vvz pn31, av-dc cs dt j-jn n1; npg1 n1 j:
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deare unto him, the Disciple whom the Lord loved: neere unto him, for he leaned on his brest.
deer unto him, the Disciple whom the Lord loved: near unto him, for he leaned on his breast.
n1 p-acp pno31, dt n1 r-crq dt n1 vvd: av-j p-acp pno31, c-acp pns31 vvd p-acp po31 n1.
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Nay an Apostle, an Evangelist, and a Prophet too; and so was never any, Luke an Evangelist, but no Apostle.
Nay an Apostle, an Evangelist, and a Prophet too; and so was never any, Lycia an Evangelist, but no Apostle.
uh dt n1, dt np1, cc dt n1 av; cc av vbds av-x d, av dt np1, cc-acp dx n1.
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Saint Paul an Apostle, but no Evangelist. Saint Matthew both, but no Prophet. Saint Iohn all three.
Saint Paul an Apostle, but no Evangelist. Saint Matthew both, but no Prophet. Saint John all three.
n1 np1 dt n1, cc-acp dx np1. n1 np1 d, cc-acp dx n1. n1 np1 d crd.
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To him the Lord vouchsaft this vision, Peter and Iames, Christ cald as well as Iohn, to see his Transfiguration: but hee held Iohn onely worthy to heare his Revelation. I haste from the Person to the Act, He saw.
To him the Lord vouchsafed this vision, Peter and James, christ called as well as John, to see his Transfiguration: but he held John only worthy to hear his Revelation. I haste from the Person to the Act, He saw.
p-acp pno31 dt n1 vvn d n1, np1 cc np1, np1 vvd a-acp av c-acp np1, pc-acp vvi po31 n1: cc-acp pns31 vvd np1 av-j j pc-acp vvi po31 n1. pns11 vvb p-acp dt n1 p-acp dt n1, pns31 vvd.
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The Prophets anciently were called Seers. Not of the Eye; all men see so; but they saw in the Spirit.
The prophets anciently were called Seers. Not of the Eye; all men see so; but they saw in the Spirit.
dt n2 av-j vbdr vvn n2. xx pp-f dt n1; d n2 vvb av; cc-acp pns32 vvd p-acp dt n1.
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So did Saint Iohn chap. 1. ver. 10. Visio in Philosophy is the Act of sense;
So did Saint John chap. 1. ver. 10. Visio in Philosophy is the Act of sense;
av vdd n1 np1 n1 crd fw-la. crd fw-la p-acp n1 vbz dt n1 pp-f n1;
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but in Theology it is taken more Divinely. The Eye sees naturally: but in Divinity, as Plato said, Mens videt, it is the Minde.
but in Theology it is taken more Divinely. The Eye sees naturally: but in Divinity, as Plato said, Mens videt, it is the Mind.
cc-acp p-acp n1 pn31 vbz vvn av-dc av-jn. dt n1 vvz av-j: cc-acp p-acp n1, c-acp np1 vvd, fw-la fw-la, pn31 vbz dt n1.
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The body sees by sense, waking, by the Eye; sleeping, by the phantasie. But Visions in Divinity are in the spirit, and by the spirit;
The body sees by sense, waking, by the Eye; sleeping, by the fantasy. But Visions in Divinity Are in the Spirit, and by the Spirit;
dt n1 vvz p-acp n1, vvg, p-acp dt n1; vvg, p-acp dt n1. p-acp n2 p-acp n1 vbr p-acp dt n1, cc p-acp dt n1;
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in the spirit of man, by the Spirit of God. The bodies sight is of things present onely, present in time, present in place.
in the Spirit of man, by the Spirit of God. The bodies sighed is of things present only, present in time, present in place.
p-acp dt n1 pp-f n1, p-acp dt n1 pp-f np1. dt ng1 n1 vbz pp-f n2 vvb av-j, j p-acp n1, j p-acp n1.
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But the spirits is of things farre off: farre off for place; Saint Iohn sees in Patmos things done in Rome: and farre off for time;
But the spirits is of things Far off: Far off for place; Saint John sees in Patmos things done in Room: and Far off for time;
p-acp dt n2 vbz pp-f n2 av-j a-acp: av-j a-acp p-acp n1; n1 np1 vvz p-acp np1 n2 vdn p-acp vvi: cc av-j a-acp p-acp n1;
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he saw before, what should be done long after. Visions are previsions. Seer, what seest thou?
he saw before, what should be done long After. Visions Are previsions. Seer, what See thou?
pns31 vvd a-acp, r-crq vmd vbi vdn av-j a-acp. n2 vbr n2. n1, q-crq vv2 pns21?
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No warrant for the brainsicke visions of schismaticks, papists, and familists, which all bragge of Revelations:
No warrant for the brainsick visions of Schismatics, Papists, and familists, which all brag of Revelations:
dx n1 p-acp dt j n2 pp-f n1, n2, cc np2, r-crq d n1 pp-f n2:
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all of them either ecstaticall passions, or sathanicall illusions: ecstaticall, and so not prophecies, but phantacies, NONLATINALPHABET, Basil. sathanicall, and so not Revelations, but delusions.
all of them either ecstatical passion, or satanical illusions: ecstatical, and so not prophecies, but phantacies,, Basil. satanical, and so not Revelations, but delusions.
d pp-f pno32 d j n2, cc j n2: j, cc av xx n2, cc-acp n2,, np1 j, cc av xx n2, cc-acp n2.
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I may not stay here neither. Not the seer, but the sight; not that he saw, but what he saw:
I may not stay Here neither. Not the seer, but the sighed; not that he saw, but what he saw:
pns11 vmb xx vvi av av-dx. xx dt n1, cc-acp dt n1; xx cst pns31 vvd, cc-acp q-crq pns31 vvd:
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the subject of the Vision, is the project of my speech principally: I come to it. Iohn saw a woman.
the Subject of the Vision, is the project of my speech principally: I come to it. John saw a woman.
dt n-jn pp-f dt n1, vbz dt n1 pp-f po11 n1 av-jn: pns11 vvb p-acp pn31. np1 vvd dt n1.
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To see a Woman is not strange; except the woman her selfe be strange. The Scripture calls a harlot a strange woman.
To see a Woman is not strange; except the woman her self be strange. The Scripture calls a harlot a strange woman.
pc-acp vvi dt n1 vbz xx j; c-acp dt n1 po31 n1 vbi j. dt n1 vvz dt n1 dt j n1.
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This Woman my Text cals her not a harlot; but it meanes her one, by saying shee was drunken.
This Woman my Text calls her not a harlot; but it means her one, by saying she was drunken.
d n1 po11 n1 vvz pno31 xx dt n1; cc-acp pn31 vvz pno31 pi, p-acp vvg pns31 vbds j.
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Whom Bacchus bathes, washes, Venus lightly warmes, dries. A drunken man, I will doubt, he is not honest;
Whom Bacchus baths, washes, Venus lightly warms, dries. A drunken man, I will doubt, he is not honest;
ro-crq np1 vvz, vvz, npg1 av-j vvz, vvz. dt j n1, pns11 vmb vvi, pns31 vbz xx j;
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but a drunken woman without doubt is naught. And so is this.
but a drunken woman without doubt is nought. And so is this.
cc-acp dt j n1 p-acp n1 vbz pix. cc av vbz d.
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In the first verse of this chapter shee is called the Great Whore. A woman no strange sight;
In the First verse of this chapter she is called the Great Whore. A woman no strange sighed;
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but Saint Iohn saith, he saw the woman, that is, a whore, a great whore.
but Saint John Says, he saw the woman, that is, a whore, a great whore.
cc-acp n1 np1 vvz, pns31 vvd dt n1, cst vbz, dt n1, dt j n1.
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I pray you pardon me this odious terme, as harsh to my tongue, as to your eares.
I pray you pardon me this odious term, as harsh to my tongue, as to your ears.
pns11 vvb pn22 vvb pno11 d j n1, c-acp j p-acp po11 n1, c-acp p-acp po22 n2.
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I wonder not, Saint Iohn wondred at the sight: you know, such women are the peoples wonderment:
I wonder not, Saint John wondered At the sighed: you know, such women Are the peoples wonderment:
pns11 vvb xx, n1 np1 vvd p-acp dt n1: pn22 vvb, d n2 vbr dt ng1 n1:
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the maidens gaze at them, the young men point, and hisse, and whoope at them. But the Woman here more worthy of wonderment.
the maidens gaze At them, the young men point, and hiss, and whoop At them. But the Woman Here more worthy of wonderment.
dt n2 vvb p-acp pno32, dt j n2 vvi, cc vvi, cc vvi p-acp pno32. p-acp dt n1 av av-dc j pp-f n1.
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I will not presse her cloathing, purple and scarlet, gold, pearle, and pretious stones.
I will not press her clothing, purple and scarlet, gold, pearl, and precious stones.
pns11 vmb xx vvi po31 n1, j-jn cc j-jn, n1, n1, cc j n2.
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Surely, Saint Iohn would not have wondred at that, had he seene the pompe of women now.
Surely, Saint John would not have wondered At that, had he seen the pomp of women now.
np1, n1 np1 vmd xx vhi vvn p-acp d, vhd pns31 vvn dt n1 pp-f n2 av.
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But a woman mounted on a Beast of wonder, scarled coloured, with seaven heads, and tenne hornes; A name of wonder in her forehead, Great Babylon;
But a woman mounted on a Beast of wonder, scarled coloured, with seaven Heads, and tenne horns; A name of wonder in her forehead, Great Babylon;
p-acp dt n1 vvn p-acp dt n1 pp-f n1, vvd j-vvn, p-acp crd n2, cc crd n2; dt n1 pp-f n1 p-acp po31 n1, j np1;
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A Cup of wonder in her hand: the metall of such worth, but the liquor of such filth, that the holy Evangelist,
A Cup of wonder in her hand: the metal of such worth, but the liquour of such filth, that the holy Evangelist,
dt vvb pp-f n1 p-acp po31 n1: dt n1 pp-f d n1, cc-acp dt n1 pp-f d n1, cst dt j np1,
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as one sicke at the sight, could not say, what he saw, without Soloecisme of speech.
as one sick At the sighed, could not say, what he saw, without Solecism of speech.
c-acp pi j p-acp dt n1, vmd xx vvi, r-crq pns31 vvd, p-acp n1 pp-f n1.
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The Greeke hath such grammar, as you shall not often finde. The woman is described by three unlovely qualities, unsatiable, unmercifull, unjust.
The Greek hath such grammar, as you shall not often find. The woman is described by three unlovely qualities, unsatiable, unmerciful, unjust.
dt jp vhz d n1, c-acp pn22 vmb xx av vvi. dt n1 vbz vvn p-acp crd j n2, j, j, j.
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She drinkes, till she be drunken: her drinke is bloud, the bloud is the Saints. Of the second first; order craves it;
She drinks, till she be drunken: her drink is blood, the blood is the Saints. Of the second First; order craves it;
pns31 vvz, c-acp pns31 vbb j: po31 n1 vbz n1, dt n1 vbz dt n2. pp-f dt ord ord; n1 vvz pn31;
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Quid before Quantum, Her drinke is bloud. Iohn sees a woman drunken, not flumine, but sanguine, not with water, but with bloud:Quid before Quantum, Her drink is blood. John sees a woman drunken, not Flumine, but sanguine, not with water, but with blood:
fw-la p-acp fw-la, po31 n1 vbz n1. np1 vvz dt n1 j, xx vvi, p-acp j, xx p-acp n1, cc-acp p-acp n1:
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not the bloud of grapes, as wine is call'd in Scripture, but the bloud of men:
not the blood of grapes, as wine is called in Scripture, but the blood of men:
xx dt n1 pp-f n2, c-acp n1 vbz vvn p-acp n1, cc-acp dt n1 pp-f n2:
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as God saith of the Iewes in Esay, They are drunke, but not with wine.
as God Says of the Iewes in Isaiah, They Are drunk, but not with wine.
c-acp np1 vvz pp-f dt npg1 p-acp np1, pns32 vbr vvn, cc-acp xx p-acp n1.
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Belike she remembred that she was a Roman; and therefore durst not venture to drinke wine;
Belike she remembered that she was a Roman; and Therefore durst not venture to drink wine;
av pns31 vvd cst pns31 vbds dt np1; cc av vvd xx vvi pc-acp vvi n1;
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which for a woman to doe in Rome, was death. She is a thirst, and there is no heart in water; and therefore she drinkes bloud.
which for a woman to do in Room, was death. She is a thirst, and there is no heart in water; and Therefore she drinks blood.
r-crq p-acp dt n1 pc-acp vdi p-acp vvi, vbds n1. pns31 vbz dt n1, cc pc-acp vbz dx n1 p-acp n1; cc av pns31 vvz n1.
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If she may not be Vinolenta; she will be Sanguinolenta; if she may not drinke the bloud of grapes, she will drinke the bloud of men.
If she may not be Vinolenta; she will be Sanguinolenta; if she may not drink the blood of grapes, she will drink the blood of men.
cs pns31 vmb xx vbi np1; pns31 vmb vbi np1; cs pns31 vmb xx vvi dt n1 pp-f n2, pns31 vmb vvi dt n1 pp-f n2.
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A drinke beseeming better the Beast on which she rode. Wild beasts delight in it; but the heart of man abhorres it.
A drink beseeming better the Beast on which she road. Wild beasts delight in it; but the heart of man abhors it.
dt n1 vvg av-jc dt n1 p-acp r-crq pns31 vvd. j n2 vvb p-acp pn31; cc-acp dt n1 pp-f n1 vvz pn31.
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NONLATINALPHABET, saith Saint Chrysostome, the savadge Scythian will not doe it. Hee will pricke his horse, and drinke his bloud:
, Says Saint Chrysostom, the savage Scythian will not do it. He will prick his horse, and drink his blood:
, vvz n1 np1, dt j-jn jp vmb xx vdi pn31. pns31 vmb vvi po31 n1, cc vvi po31 n1:
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but mans bloud to be mans drinke, I never read save among Cannibals. Certainly this woman,
but men blood to be men drink, I never read save among Cannibals. Certainly this woman,
cc-acp ng1 n1 pc-acp vbi ng1 n1, pns11 av-x vvd p-acp p-acp n2. av-j d n1,
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like unto the Centaures, rides not on this Beast, but is one bodie with the Beast. The Beast drinkes bloud;
like unto the Centaur's, rides not on this Beast, but is one body with the Beast. The Beast drinks blood;
av-j p-acp dt n2, vvz xx p-acp d n1, cc-acp vbz crd n1 p-acp dt n1. dt n1 vvz n1;
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5972
It is Sathan, say the Fathers;
It is Sathan, say the Father's;
pn31 vbz np1, vvb dt n2;
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5973
Christ saith, he is a Murtherer from the beginning. Her diet is like his, as her colour is like his;
christ Says, he is a Murderer from the beginning. Her diet is like his, as her colour is like his;
np1 vvz, pns31 vbz dt n1 p-acp dt n1. po31 n1 vbz av-j png31, c-acp po31 n1 vbz av-j png31;
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her garment scarlet like his skinne. Both betoken bloud. It betokens bloud, as it is but onely red; but that it is scarlet;
her garment scarlet like his skin. Both betoken blood. It betokens blood, as it is but only read; but that it is scarlet;
po31 n1 j-jn av-j po31 n1. av-d vvi n1. pn31 vvz n1, c-acp pn31 vbz p-acp av-j vvn; cc-acp cst pn31 vbz j-jn;
(33) sermon (DIV1)
657
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the depth of the die argues delight in bloud, her glory in it. A woman bloudy-coted, and bloudie-hearted, like to Herods wife;
the depth of the die argues delight in blood, her glory in it. A woman bloudy-coted, and bloudie-hearted, like to Herods wife;
dt n1 pp-f dt n1 vvz n1 p-acp n1, po31 n1 p-acp pn31. dt n1 j, cc j, av-j p-acp npg1 n1;
(33) sermon (DIV1)
657
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of whom Saint Basil saith NONLATINALPHABET, her meat was slaughter, and her drinke was bloud. The Papacie the Antitype of this drunken woman, as it was first bred of bloud,
of whom Saint Basil Says, her meat was slaughter, and her drink was blood. The Papacy the Antitype of this drunken woman, as it was First bred of blood,
pp-f r-crq n1 np1 vvz, po31 n1 vbds n1, cc po31 n1 vbds n1. dt n1 dt n1 pp-f d j n1, c-acp pn31 vbds ord vvn pp-f n1,
(33) sermon (DIV1)
657
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5977
so it ever fed of bloud. It breathed first by murther; and it breathes murthers still.
so it ever fed of blood. It breathed First by murder; and it breathes murders still.
av pn31 av vvn pp-f n1. pn31 vvd ord p-acp n1; cc pn31 vvz n2 av.
(33) sermon (DIV1)
658
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5978
Where ever set the Pope his foot, but the ground forthwith grew thirstie of bloud? Let no man wrangle at the Metaphor;
Where ever Set the Pope his foot, but the ground forthwith grew thirsty of blood? Let no man wrangle At the Metaphor;
c-crq av vvn dt n1 po31 n1, cc-acp dt n1 av vvd j pp-f n1? vvb dx n1 vvi p-acp dt n1;
(33) sermon (DIV1)
658
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5979
it is here an Angels, and a frequent phrase in Scripture. Popes drinke not bloud in proper meaning;
it is Here an Angels, and a frequent phrase in Scripture. Popes drink not blood in proper meaning;
pn31 vbz av dt n2, cc dt j n1 p-acp n1. ng1 vvi xx n1 p-acp j n1;
(33) sermon (DIV1)
658
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5980
but their drinking it, is their shedding it, and their thirsting after bloud, is their lusting after it.
but their drinking it, is their shedding it, and their thirsting After blood, is their lusting After it.
cc-acp po32 n-vvg pn31, vbz po32 n-vvg pn31, cc po32 vvg p-acp n1, vbz po32 j-vvg c-acp pn31.
(33) sermon (DIV1)
658
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5981
Looke, who would not submit to that Sea, his paine must be, not fasces, but secures, not stripes, not fine, not banishment, but death.
Look, who would not submit to that Sea, his pain must be, not fasces, but secures, not stripes, not fine, not banishment, but death.
n1, r-crq vmd xx vvi p-acp d n1, po31 n1 vmb vbi, xx fw-la, p-acp vvz, xx n2, xx j, xx n1, cc-acp n1.
(33) sermon (DIV1)
658
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5982
Hee will crie against him, as the people did at Saint Paul, NONLATINALPHABET, Away with him from the earth.
He will cry against him, as the people did At Saint Paul,, Away with him from the earth.
pns31 vmb vvi p-acp pno31, c-acp dt n1 vdd p-acp n1 np1,, av p-acp pno31 p-acp dt n1.
(33) sermon (DIV1)
658
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5983
Say he were an Hereticke, yet the Pope should crie not NONLATINALPHABET, but NONLATINALPHABET purge the man, not kill the man;
Say he were an Heretic, yet the Pope should cry not, but purge the man, not kill the man;
vvb pns31 vbdr dt n1, av dt n1 vmd vvi xx, cc-acp vvi dt n1, xx vvi dt n1;
(33) sermon (DIV1)
658
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5984
purge him by reason, not by prison; purge away his heresie, not purge away his life.
purge him by reason, not by prison; purge away his heresy, not purge away his life.
vvb pno31 p-acp n1, xx p-acp n1; vvb av po31 n1, xx vvi av po31 n1.
(33) sermon (DIV1)
658
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5985
But the Pope is all peremptorie, his crie is Crucifige. A staffe will not serve Balaam; Vtinam mihi gladius esset, he wishes he had a sword to kill.
But the Pope is all peremptory, his cry is Crucifige. A staff will not serve balaam; Vtinam mihi gladius esset, he wishes he had a sword to kill.
p-acp dt n1 vbz d j, po31 n1 vbz fw-la. dt n1 vmb xx vvi np1; fw-la fw-la fw-la fw-la, pns31 vvz pns31 vhd dt n1 pc-acp vvi.
(33) sermon (DIV1)
658
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5986
The Popes Episcopall staffe, i. his curse contents him not; it must be a sword, a weapon of bloud. Christ gave Saint Peter keyes; but they are blunt:
The Popes Episcopal staff, i. his curse contents him not; it must be a sword, a weapon of blood. christ gave Saint Peter keys; but they Are blunt:
dt n2 np1 n1, sy. po31 n1 vvz pno31 xx; pn31 vmb vbi dt n1, dt n1 pp-f n1. np1 vvd n1 np1 n2; cc-acp pns32 vbr j:
(33) sermon (DIV1)
658
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5987
what should the Pope doe with them? Were hee not very patient, hee would throw them into Tiber. Saint Peter had a sword;
what should the Pope do with them? Were he not very patient, he would throw them into Tiber. Saint Peter had a sword;
q-crq vmd dt n1 vdb p-acp pno32? vbdr pns31 xx av j, pns31 vmd vvi pno32 p-acp np1 n1 np1 vhd dt n1;
(33) sermon (DIV1)
659
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5988
and the Pope thinkes hee should too. Nay hee thinkes his finger stronger than Saint Peters Ioines;
and the Pope thinks he should too. Nay he thinks his finger Stronger than Saint Peter's Joins;
cc dt n1 vvz pns31 vmd av. uh-x pns31 vvz po31 n1 jc cs n1 npg1 n2;
(33) sermon (DIV1)
659
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5989
he had but one sword, he hath two. He smote off but an eare with his;
he had but one sword, he hath two. He smote off but an ear with his;
pns31 vhd p-acp crd n1, pns31 vhz crd. pns31 vvd a-acp p-acp dt n1 p-acp png31;
(33) sermon (DIV1)
659
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5990
he smites off heads with his.
he smites off Heads with his.
pns31 vvz a-acp n2 p-acp png31.
(33) sermon (DIV1)
659
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5991
But to end this point, I would the Pope had but this one fault, crueltie to spill bloud:
But to end this point, I would the Pope had but this one fault, cruelty to spill blood:
p-acp pc-acp vvi d n1, pns11 vmd dt n1 vhd p-acp d crd n1, n1 pc-acp vvi n1:
(33) sermon (DIV1)
660
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5992
but shee hath an another worse than this, that followes this, it is iniquitie; shee spills guiltlesse bloud.
but she hath an Another Worse than this, that follows this, it is iniquity; she spills guiltless blood.
cc-acp pns31 vhz dt j-jn jc cs d, cst vvz d, pn31 vbz n1; pns31 vvz j n1.
(33) sermon (DIV1)
660
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5993
It is the bloud of Saints, the next point in my Text. There are sundry sorts of blouds, as there are of wines. The woman is wanton; common bloud contents her not;
It is the blood of Saints, the next point in my Text. There Are sundry sorts of bloods, as there Are of wines. The woman is wanton; Common blood contents her not;
pn31 vbz dt n1 pp-f n2, dt ord n1 p-acp po11 np1 pc-acp vbr j n2 pp-f n2, c-acp pc-acp vbr pp-f n2. dt n1 vbz j-jn; j n1 vvz pno31 xx;
(33) sermon (DIV1)
660
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5994
the unholy harlot must have holy bloud.
the unholy harlot must have holy blood.
dt j n1 vmb vhi j n1.
(33) sermon (DIV1)
661
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5995
David said, Right precious in the sight of the Lord, is the death of his Saints. David said, Right precious in the sighed of the Lord, is the death of his Saints.
np1 vvd, av-jn j p-acp dt n1 pp-f dt n1, vbz dt n1 pp-f po31 n2.
(33) sermon (DIV1)
662
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5996
But I may say, delitious in the taste of the beast, is the bloud of the Saints.
But I may say, delicious in the taste of the beast, is the blood of the Saints.
cc-acp pns11 vmb vvi, j p-acp dt n1 pp-f dt n1, vbz dt n1 pp-f dt n2.
(33) sermon (DIV1)
662
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5997
The holier the bloud, the freel•er the draught. Tis not the bloud of Innocents, but the bloud of Saints.
The Holier the blood, the freel•er the draught. This not the blood of Innocents, but the blood of Saints.
dt jc dt n1, dt n1 dt n1. pn31|vbz xx dt n1 pp-f n2-jn, cc-acp dt n1 pp-f n2.
(33) sermon (DIV1)
662
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5998
It is great injustice to slaughter the guiltlesse, though he be an Infidell. Death is for delinquents;
It is great injustice to slaughter the guiltless, though he be an Infidel. Death is for delinquents;
pn31 vbz j n1 pc-acp vvi dt j, cs pns31 vbb dt n1. n1 vbz p-acp n2-jn;
(33) sermon (DIV1)
662
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5999
and not for all them neither. Peccata be not paria; offences are not all of equall hainousnesnesse.
and not for all them neither. Peccata be not paria; offences Are not all of equal hainousnesnesse.
cc xx p-acp d pno32 d. n1 vbb xx fw-la; n2 vbr xx d pp-f j-jn n1.
(33) sermon (DIV1)
662
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6000
Death is for dangerous and desperate malefactors.
Death is for dangerous and desperate malefactors.
n1 vbz p-acp j cc j n2.
(33) sermon (DIV1)
662
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6001
Except the crime be, why should the paine capitall? But to afflict the just, to inflict the paine of death upon the guiltlesse, is grand wickednesse.
Except the crime be, why should the pain capital? But to afflict the just, to inflict the pain of death upon the guiltless, is grand wickedness.
j dt n1 vbi, q-crq vmd dt n1 j? p-acp pc-acp vvi dt j, pc-acp vvi dt n1 pp-f n1 p-acp dt j, vbz j n1.
(33) sermon (DIV1)
662
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6002
But it is here not onely Iustorum, but Sanctorum, the bloud not of the righteous, but of Saints, of holy men.
But it is Here not only Just, but Sanctorum, the blood not of the righteous, but of Saints, of holy men.
p-acp pn31 vbz av xx av-j np1, p-acp fw-la, dt n1 xx pp-f dt j, cc-acp pp-f n2, pp-f j n2.
(33) sermon (DIV1)
662
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6003
One may be just, and yet not holy; no breaker of the Law, and yet no truster in the Gospell;
One may be just, and yet not holy; no breaker of the Law, and yet no truster in the Gospel;
pi vmb vbi j, cc av xx j; dx n1 pp-f dt n1, cc av dx n1 p-acp dt n1;
(33) sermon (DIV1)
662
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6004
a Sadducee, and yet no Saint.
a Sadducee, and yet no Saint.
dt np1, cc av dx n1.
(33) sermon (DIV1)
662
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6005
Saint Ierome saith the Sadducees, and so saith Epiphanius to, that they had their name of righteousnesse;
Saint Jerome Says the Sadducees, and so Says Epiphanius to, that they had their name of righteousness;
n1 np1 vvz dt np2, cc av vvz np1 p-acp, cst pns32 vhd po32 n1 pp-f n1;
(33) sermon (DIV1)
662
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6006
but they were but sorrie Saints; for they denied the Resurrection.
but they were but sorry Saints; for they denied the Resurrection.
cc-acp pns32 vbdr p-acp j n2; c-acp pns32 vvd dt n1.
(33) sermon (DIV1)
662
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6007
[ And many a man is put away through the errour of the Iudge, that is cleare of the crime, he suffers for, a just man touching it.
[ And many a man is put away through the error of the Judge, that is clear of the crime, he suffers for, a just man touching it.
[ np1 d dt n1 vbz vvn av p-acp dt n1 pp-f dt n1, cst vbz j pp-f dt n1, pns31 vvz p-acp, dt j n1 vvg pn31.
(33) sermon (DIV1)
662
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] But a Saint, a holy man, a worshipper of God, to shed his bloud, is hainous homicide, horrible parricide.
] But a Saint, a holy man, a worshipper of God, to shed his blood, is heinous homicide, horrible Parricide.
] p-acp dt n1, dt j n1, dt n1 pp-f np1, pc-acp vvi po31 n1, vbz j n1, j n1.
(33) sermon (DIV1)
662
Page 230
6009
Such bloud sheds this woman, this whorish drunken woman suckes and suppes such bloud, the bloud of Saints;
Such blood sheds this woman, this whorish drunken woman sucks and suppes such blood, the blood of Saints;
d n1 vvz d n1, d j j n1 vvz cc vvz d n1, dt n1 pp-f n2;
(33) sermon (DIV1)
662
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6010
and that in such abundance, that she is drunke with it, the last point in my Text.
and that in such abundance, that she is drunk with it, the last point in my Text.
cc cst p-acp d n1, cst pns31 vbz vvn p-acp pn31, dt ord n1 p-acp po11 np1
(33) sermon (DIV1)
662
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6011
Not wine drunke, but bloud drunke: not de fruge, but de strage, not of barley, but of bloud.
Not wine drunk, but blood drunk: not the fruge, but de strage, not of Barley, but of blood.
xx n1 vvn, cc-acp n1 vvn: xx dt n1, p-acp fw-fr fw-la, xx pp-f n1, cc-acp pp-f n1.
(33) sermon (DIV1)
663
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6012
That more pardonable, as of weakenesse, this abominable, of set wickednesse. The Church, the child of Peace to thirst for bloud;
That more pardonable, as of weakness, this abominable, of Set wickedness. The Church, the child of Peace to thirst for blood;
d dc j, c-acp pp-f n1, d j, pp-f j-vvn n1. dt n1, dt n1 pp-f n1 pc-acp vvi p-acp n1;
(33) sermon (DIV1)
663
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6013
no bloud to serve her, but the Saints;
no blood to serve her, but the Saints;
dx n1 pc-acp vvi pno31, cc-acp dt n2;
(33) sermon (DIV1)
663
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6014
to drinke so long of it, so much of it, that shee is drunken? It is not a finger onely dipt in bloud, to touch her tongue, will serve: ( Dives in hell desir'd but that,
to drink so long of it, so much of it, that she is drunken? It is not a finger only dipped in blood, to touch her tongue, will serve: (Dives in hell desired but that,
pc-acp vvi av av-j pp-f pn31, av d pp-f pn31, cst pns31 vbz j? pn31 vbz xx dt n1 av-j vvn p-acp n1, pc-acp vvi po31 n1, vmb vvi: (vvz p-acp n1 vvd p-acp d,
(33) sermon (DIV1)
663
Page 230
6015
and that of water;) but shee must have her full draught of it, many draughts.
and that of water;) but she must have her full draught of it, many draughts.
cc d pp-f n1;) cc-acp pns31 vmb vhi po31 j n1 pp-f pn31, d n2.
(33) sermon (DIV1)
663
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6016
Not of wine, much lesse of bloud, will one draught make one drunke.
Not of wine, much less of blood, will one draught make one drunk.
xx pp-f n1, av-d av-dc pp-f n1, vmb crd n1 vvi crd vvn.
(33) sermon (DIV1)
664
Page 230
6017
The Vine (saith Pythag. ) hath three grapes, the first of Thirst, the next of Pleasure, the third of Drunkennesse.
The Vine (Says Pythagoras) hath three grapes, the First of Thirst, the next of Pleasure, the third of drunkenness.
dt n1 (vvz np1) vhz crd n2, dt ord pp-f n1, dt ord pp-f n1, dt ord pp-f n1.
(33) sermon (DIV1)
664
Page 230
6018
But her draughts of bloud are many; not dozens, as our Drunkards use, but hundreds, many hundreds, thousands, many thousands;
But her draughts of blood Are many; not dozens, as our Drunkards use, but hundreds, many hundreds, thousands, many thousands;
p-acp po31 n2 pp-f n1 vbr d; xx crd, c-acp po12 n2 vvi, cc-acp crd, d crd, crd, d crd;
(33) sermon (DIV1)
664
Page 230
6019
it is no marvell, if shee be drunke with them: like Syllaes in Plutarke, NONLATINALPHABET, no tale of them, no end of them.
it is no marvel, if she be drunk with them: like Syllae in Plutarch,, no tale of them, no end of them.
pn31 vbz dx n1, cs pns31 vbb vvn p-acp pno32: av-j npg1 p-acp np1,, dx n1 pp-f pno32, dx n1 pp-f pno32.
(33) sermon (DIV1)
664
Page 230
6020
Solomon saith, the Horse-leech hath two daughters, which are ever crying, give, give. Surely I thinke this woman is one of them.Solomon Says, the Horseleech hath two daughters, which Are ever crying, give, give. Surely I think this woman is one of them.
np1 vvz, dt n1 vhz crd n2, r-crq vbr av vvg, vvb, vvb. np1 pns11 vvb d n1 vbz pi pp-f pno32.
(33) sermon (DIV1)
664
Page 230
6021
Why doe I wrong her? Shee is not Sanguisuga, but Sanguibiba, shee suckes not bloud, but she drinkes it.
Why do I wrong her? Shee is not Sanguisuga, but Sanguibiba, she sucks not blood, but she drinks it.
q-crq vdb pns11 vvi pno31? np1 vbz xx np1, p-acp np1, pns31 vvz xx n1, cc-acp pns31 vvz pn31.
(33) sermon (DIV1)
664
Page 230
6022
Nor doth she, like the Horse-leech, fall off when she is full;
Nor does she, like the Horseleech, fallen off when she is full;
ccx vdz pns31, av-j dt n1, vvb a-acp c-crq pns31 vbz j;
(33) sermon (DIV1)
664
Page 230
6023
but like the drunken, drinke she never so much, yet she is drie still, and thirstie for more.
but like the drunken, drink she never so much, yet she is dry still, and thirsty for more.
cc-acp av-j dt j, vvb pns31 av-x av av-d, av pns31 vbz j av, cc j p-acp dc.
(33) sermon (DIV1)
664
Page 230
6024
The dogges of Nilus lambunt, non bibunt, for feare of the Crocodiles, they lap a little, and away.
The Dogs of Nilus lambunt, non bibunt, for Fear of the Crocodiles, they lap a little, and away.
dt n2 pp-f np1 fw-la, fw-la fw-la, p-acp n1 pp-f dt n2, pns32 vvb dt j, cc av.
(33) sermon (DIV1)
664
Page 230
6025
But his bloud-bibber, she sippes not lightly, but shee suppes it up, shee embrues her hands with it, she bathes her selfe in it.
But his bloud-bibber, she sippes not lightly, but she suppes it up, she embrues her hands with it, she baths her self in it.
p-acp po31 n1, pns31 vvz xx av-j, cc-acp pns31 vvz pn31 a-acp, pns31 vvz po31 n2 p-acp pn31, pns31 vvz po31 n1 p-acp pn31.
(33) sermon (DIV1)
664
Page 231
6026
The Romanists would faine divert our eyes from the Pope to the bloud-shead by Emperours; which indeed was much; but they were Infidells. The Pope, Christs Vicar; and yet his bloudshed more.
The Romanists would feign divert our eyes from the Pope to the bloodshed by emperors; which indeed was much; but they were Infidels. The Pope, Christ Vicar; and yet his bloodshed more.
dt np1 vmd av-j vvi po12 n2 p-acp dt n1 p-acp dt j p-acp n2; r-crq av vbds d; cc-acp pns32 vbdr n2. dt n1, npg1 n1; cc av po31 n1 av-dc.
(33) sermon (DIV1)
665
Page 231
6027
Platina writes of 17000. martyred by Dioclesian: but Metarane writes of 50000. slaughtered by the Pope, onely in the low countries, onely in Charles time the fifth.Platina writes of 17000. martyred by Diocletian: but Metarane writes of 50000. slaughtered by the Pope, only in the low countries, only in Charles time the fifth.
fw-la vvz pp-f crd vvn p-acp np1: p-acp j vvz pp-f crd vvn p-acp dt n1, av-j p-acp dt j n2, av-j p-acp np1 n1 dt ord.
(33) sermon (DIV1)
665
Page 231
6028
Natalis Comes of 60000. in France onely in one yeare. Iulius the second, in seven yeares shed the bloud of above 200000. Christians.Natalis Comes of 60000. in France only in one year. Julius the second, in seven Years shed the blood of above 200000. Christians.
np1 vvz pp-f crd p-acp np1 av-j p-acp crd n1. np1 dt ord, p-acp crd n2 vvn dt n1 pp-f p-acp crd np1.
(33) sermon (DIV1)
665
Page 231
6029
Let not the Popes object Emperours; never was any more immane than they. Nero and Caligula were the grandest tyrants of them all, monsters of men:
Let not the Popes Object emperors; never was any more immane than they. Nero and Caligula were the grandest Tyrants of them all, monsters of men:
vvb xx dt ng1 n1 n2; av-x vbds d av-dc j cs pns32. np1 cc np1 vbdr dt vv2 n2 pp-f pno32 d, n2 pp-f n2:
(33) sermon (DIV1)
665
Page 231
6030
and thinke you, we shall not find Popes to parallell them? Nero slew his mother and his sister: so did Paul the third.
and think you, we shall not find Popes to parallel them? Nero slew his mother and his sister: so did Paul the third.
cc vvb pn22, pns12 vmb xx vvi n2 pc-acp vvi pno32? np1 vvd po31 n1 cc po31 n1: av vdd np1 dt ord.
(33) sermon (DIV1)
665
Page 231
6031
Wee wonder at Caligulaes wish, that all the Romanes heads were standing on one necke, that at one blow hee might behead them all.
we wonder At Caligulaes wish, that all the Romans Heads were standing on one neck, that At one blow he might behead them all.
pns12 vvb p-acp fw-la vvb, cst d dt njp2 n2 vbdr vvg p-acp crd n1, cst p-acp crd n1 pns31 vmd vvi pno32 d.
(33) sermon (DIV1)
665
Page 231
6032
Pope Martins is more monstrous, that all Germanie were but one lake; that all the Germanes might be drowned in it at once.
Pope Martins is more monstrous, that all Germany were but one lake; that all the Germane might be drowned in it At once.
np1 np1 vbz av-dc j, cst d np1 vbdr cc-acp crd n1; cst d dt j vmd vbi vvn p-acp pn31 p-acp a-acp.
(33) sermon (DIV1)
665
Page 231
6033
Was not this Pope adrie, that thirsted for such a sea of bloud? And is not Rome worthy to be call'd the sea of bloud? The sea is not the fuller,
Was not this Pope adry, that thirsted for such a sea of blood? And is not Room worthy to be called the sea of blood? The sea is not the fuller,
vbds xx d n1 j, cst vvd p-acp d dt n1 pp-f n1? cc vbz xx vvi j pc-acp vbi vvn dt n1 pp-f n1? dt n1 vbz xx dt jc,
(33) sermon (DIV1)
665
Page 231
6034
though all the rivers runne into it.
though all the Rivers run into it.
cs d dt n2 vvn p-acp pn31.
(33) sermon (DIV1)
665
Page 231
6035
Rome is not the lesse thirstie, though she have drunke the bloud of all those thousands.Room is not the less thirsty, though she have drunk the blood of all those thousands.
vvb vbz xx dt av-dc j, cs pns31 vhb vvn dt n1 pp-f d d crd.
(33) sermon (DIV1)
665
Page 231
6036
Yea many thousands moe have not quencht her slakelesse thirst:
Yea many thousands more have not quenched her slakelesse thirst:
uh d crd dc vhb xx vvn po31 j n1:
(33) sermon (DIV1)
665
Page 231
6075
and the Pope hath profest it, profest it publickly, and to murther such is meritorious.
and the Pope hath professed it, professed it publicly, and to murder such is meritorious.
cc dt n1 vhz vvn pn31, vvd pn31 av-j, cc pc-acp vvi d vbz j.
(33) sermon (DIV1)
670
Page 232
6037
but Popes are still like Parthians; Quo plius bibunt plus sitiunt, saith Plinie, the more they drinke, the more they are adrie.
but Popes Are still like Parthians; Quo plius bibunt plus sitiunt, Says Pliny, the more they drink, the more they Are adry.
cc-acp n2 vbr av j njp2; fw-la fw-la fw-la fw-fr fw-la, vvz np1, dt av-dc pns32 vvb, dt av-dc pns32 vbr j.
(33) sermon (DIV1)
665
Page 231
6038
Drith after drinke, a symptome of drunkennesse. The drunkard in the Prov. saith, NONLATINALPHABET I will have more of it.
Drith After drink, a Symptom of Drunkenness. The drunkard in the Curae Says, I will have more of it.
np1 p-acp n1, dt n1 pp-f n1. dt n1 p-acp dt np1 vvz, pns11 vmb vhi dc pp-f pn31.
(33) sermon (DIV1)
665
Page 231
6039
The man will have cuppe after cuppe, and call for the second, ere the first be drunke:
The man will have cup After cup, and call for the second, ere the First be drunk:
dt n1 vmb vhi n1 p-acp n1, cc vvb p-acp dt ord, c-acp dt ord vbi vvn:
(33) sermon (DIV1)
665
Page 231
6040
the woman will have bloud to touch bloud, one murther to overtake an other.
the woman will have blood to touch blood, one murder to overtake an other.
dt n1 vmb vhi n1 pc-acp vvi n1, crd n1 pc-acp vvi dt n-jn.
(33) sermon (DIV1)
665
Page 231
6041
The Drunkards in Esay cry, cras sicut hodie; they will drinke on the morrow, as they did the day before;
The Drunkards in Isaiah cry, cras sicut hodie; they will drink on the morrow, as they did the day before;
dt n2 p-acp np1 vvb, fw-la fw-la fw-la; pns32 vmb vvi p-acp dt n1, c-acp pns32 vdd dt n1 a-acp;
(33) sermon (DIV1)
665
Page 231
6042
nay multò ampliùs, to morrow shall exceede to day. The womans unquenchable appetite of bloud, growes greater by drinking it. To draw unto an end:
nay multò ampliùs, to morrow shall exceed to day. The woman's unquenchable appetite of blood, grows greater by drinking it. To draw unto an end:
uh-x uh n2, p-acp n1 vmb vvi p-acp n1. dt ng1 j n1 pp-f n1, vvz jc p-acp vvg pn31. pc-acp vvi p-acp dt n1:
(33) sermon (DIV1)
665
Page 231
6043
the drunkard though in one house he have drunk too much, yet will thence unto an other, from it unto a third:
the drunkard though in one house he have drunk too much, yet will thence unto an other, from it unto a third:
dt n1 cs p-acp crd n1 pns31 vhb vvn av av-d, av vmb av p-acp dt n-jn, p-acp pn31 p-acp dt ord:
(33) sermon (DIV1)
666
Page 231
6044
and though he reele already, yet hee will to moe, till he be dead drunken. Italy sufficeth not this drunken womans thirst:
and though he reel already, yet he will to more, till he be dead drunken. Italy Suffices not this drunken woman's thirst:
cc cs pns31 vvi av, av pns31 vmb p-acp dc, c-acp pns31 vbb j j. np1 vvz xx d j ng1 n1:
(33) sermon (DIV1)
666
Page 231
6045
there is Saints bloud in France, in Germanie, in Britanie, she must have some of that.
there is Saints blood in France, in Germany, in Britain, she must have Some of that.
pc-acp vbz n2 n1 p-acp np1, p-acp np1, p-acp np1, pns31 vmb vhi d pp-f d.
(33) sermon (DIV1)
666
Page 231
6046
What the drunkard drinkes, hee will have it strong; and there must be store of it.
What the drunkard drinks, he will have it strong; and there must be store of it.
q-crq dt n1 vvz, pns31 vmb vhi pn31 j; cc pc-acp vmb vbi n1 pp-f pn31.
(33) sermon (DIV1)
667
Page 231
6047
The Pope is growne of late daintie and greedie too. Saints bloud is all good;
The Pope is grown of late dainty and greedy too. Saints blood is all good;
dt n1 vbz vvn pp-f j j cc j av. ng1 n1 vbz d j;
(33) sermon (DIV1)
667
Page 231
6048
but his holinesse must have both the best of it, for the kinde, and abundance for the quantitie.
but his holiness must have both the best of it, for the kind, and abundance for the quantity.
cc-acp po31 n1 vmb vhi d dt js pp-f pn31, p-acp dt n1, cc n1 p-acp dt n1.
(33) sermon (DIV1)
667
Page 231
6049
For the one, subjects bloud serves him not;
For the one, subject's blood serves him not;
p-acp dt pi, ng1-jn n1 vvz pno31 xx;
(33) sermon (DIV1)
667
Page 231
6050
hee must have Kings, not Sanctorum onely, but unctorum too, not the bloud of Gods Saints alone,
he must have Kings, not Sanctorum only, but unctorum too, not the blood of God's Saints alone,
pns31 vmb vhi n2, xx fw-la av-j, cc-acp fw-la av, xx dt n1 pp-f npg1 n2 av-j,
(33) sermon (DIV1)
667
Page 231
6051
but the bloud of Gods anointed. Yea sometimes hee hath longed for the Emperours owne bloud;
but the blood of God's anointed. Yea sometime he hath longed for the emperors own blood;
cc-acp dt n1 pp-f n2 vvn. uh av pns31 vhz vvn p-acp dt ng1 d n1;
(33) sermon (DIV1)
667
Page 231
6052
he hath long'd for it, and had it. The French Kings bloud he will shortly claime by custome.
he hath longed for it, and had it. The French Kings blood he will shortly claim by custom.
pns31 vhz vvd p-acp pn31, cc vhd pn31. dt jp ng1 n1 pns31 vmb av-j vvi p-acp n1.
(33) sermon (DIV1)
667
Page 231
6053
Our last Queenes bloud of ever blessed memorie, how often attempted he to taste of it? Our gracious Soveraignes bloud hath he not assaied to have a say of it?
Our last Queens blood of ever blessed memory, how often attempted he to taste of it? Our gracious Sovereigns blood hath he not assayed to have a say of it?
po12 ord ng1 n1 pp-f av j-vvn n1, c-crq av vvd pns31 p-acp n1 pp-f pn31? po12 j n2-jn n1 vhz pns31 xx vvd pc-acp vhi dt vvb pp-f pn31?
(33) sermon (DIV1)
667
Page 231
6054
For the other, the Pope is the angry man in Ecclesiasticus, blood is as nothing in his sight.
For the other, the Pope is the angry man in Ecclesiasticus, blood is as nothing in his sighed.
p-acp dt n-jn, dt n1 vbz dt j n1 p-acp fw-la, n1 vbz a-acp pix p-acp po31 n1.
(33) sermon (DIV1)
668
Page 231
6055
Like the great Behemoth, he thinkes to draw up Iordan into his mouth, whole floods of blood into his belly.
Like the great behemoth, he thinks to draw up Iordan into his Mouth, Whole floods of blood into his belly.
j dt j np1, pns31 vvz pc-acp vvi a-acp np1 p-acp po31 n1, j-jn n2 pp-f n1 p-acp po31 n1.
(33) sermon (DIV1)
668
Page 232
6056
Not one mans blood alone, but multitudes at once; he loves Massacres.
Not one men blood alone, but Multitudes At once; he loves Massacres.
xx crd ng1 n1 av-j, cc-acp n2 p-acp a-acp; pns31 vvz n2.
(33) sermon (DIV1)
668
Page 232
6057
Witnesse the Sicilian Evensong by Pope Nicholas 3. witnesse the bloody wedding at Paris, by Gregory 13. Nay witnesse the most wonderfull intended Massacre, that ever man on earth,
Witness the Sicilian Evensong by Pope Nicholas 3. witness the bloody wedding At paris, by Gregory 13. Nay witness the most wonderful intended Massacre, that ever man on earth,
n1 dt jp n1 p-acp n1 np1 crd n1 dt j n1 p-acp np1, p-acp np1 crd uh-x vvb dt av-ds j j-vvn n1, cst av n1 p-acp n1,
(33) sermon (DIV1)
668
Page 232
6131
Then wonder not, if she love Blood. And the sweetest drinkes quench the thirst least, make one more dry.
Then wonder not, if she love Blood. And the Sweetest drinks quench the thirst least, make one more dry.
av vvb xx, cs pns31 vvb n1. cc dt js n2 vvb dt n1 av-ds, vvb crd dc j.
(34) sermon (DIV1)
678
Page 235
6058
or fiend in hell devised, that desperate, that divelish, and most damned Conspiracie of the Gunpouder treason, on this day now six yeares.
or fiend in hell devised, that desperate, that devilish, and most damned conspiracy of the Gunpowder treason, on this day now six Years.
cc n1 p-acp n1 vvn, cst j, cst j, cc av-ds j-vvn n1 pp-f dt n1 n1, p-acp d n1 av crd n2.
(33) sermon (DIV1)
668
Page 232
6059
What eare heares it, but it tingles? What tongue tells it, but it trembles? Whose haire stands not at the hearth of it? Whose heart quakes not at the thought of it? The Pope had curst us often with a horrible curse,
What ear hears it, but it tingles? What tongue tells it, but it trembles? Whose hair Stands not At the hearth of it? Whose heart quakes not At the Thought of it? The Pope had cursed us often with a horrible curse,
q-crq n1 vvz pn31, cc-acp pn31 vvz? q-crq n1 vvz pn31, cc-acp pn31 vvz? rg-crq n1 vvz xx p-acp dt n1 pp-f pn31? rg-crq n1 vvz xx p-acp dt n1 pp-f pn31? dt n1 vhd vvn pno12 av p-acp dt j n1,
(33) sermon (DIV1)
668
Page 232
6060
as David termed Shimeis curse with anathema maranatha, with anathema Sathanatha. His Priests had prayed against us:
as David termed Shimeis curse with anathema maranatha, with anathema Sathanatha. His Priests had prayed against us:
c-acp np1 vvd npg1 vvb p-acp n1 fw-mi, p-acp n1 np1. po31 n2 vhd vvn p-acp pno12:
(33) sermon (DIV1)
668
Page 232
6061
they had calld on all the Saints and Angels to confound us. When they saw all would not serve, but we prospered the more;
they had called on all the Saints and Angels to confound us. When they saw all would not serve, but we prospered the more;
pns32 vhd vvn p-acp d dt n2 cc n2 pc-acp vvi pno12. c-crq pns32 vvd d vmd xx vvi, cc-acp pns12 vvd dt av-dc;
(33) sermon (DIV1)
668
Page 232
6062
they thought with themselves, as Iuno doth in Virgil Flectere si ne queo Superos, Acheronta movebo;
they Thought with themselves, as Iuno does in Virgil Flectere si ne queo Superos, Acheronta movebo;
pns32 vvd p-acp px32, c-acp np1 vdz p-acp np1 fw-la fw-mi fw-fr fw-la fw-la, fw-la fw-la;
(33) sermon (DIV1)
668
Page 232
6063
if Michael and his Angels would not helpe them, the Devill and his angels should. If heaven had no fire for them, they would have it out of hell.
if Michael and his Angels would not help them, the devil and his Angels should. If heaven had no fire for them, they would have it out of hell.
cs np1 cc po31 n2 vmd xx vvi pno32, dt n1 cc po31 n2 vmd. cs n1 vhd dx n1 p-acp pno32, pns32 vmd vhi pn31 av pp-f n1.
(33) sermon (DIV1)
668
Page 232
6064
If they could not throw us downe, they would blow us up.
If they could not throw us down, they would blow us up.
cs pns32 vmd xx vvi pno12 a-acp, pns32 vmd vvi pno12 a-acp.
(33) sermon (DIV1)
668
Page 232
6065
A type of Tophet (as a learned Bishop tearmeth it) a petie Synopsis of Sodom and Gomorrha, and of the fiery deluge at the day of doome, the fearefull conflagration of the world at Christs comming.
A type of Tophet (as a learned Bishop termeth it) a petie Synopsis of Sodom and Gomorrha, and of the fiery deluge At the day of doom, the fearful conflagration of the world At Christ coming.
dt n1 pp-f np1 (c-acp dt j n1 vvz pn31) dt j np1 pp-f np1 cc np1, cc pp-f dt j n1 p-acp dt n1 pp-f n1, dt j n1 pp-f dt n1 p-acp npg1 vvg.
(33) sermon (DIV1)
668
Page 232
6066
Well doth Baronius parallel the now Pope Paul to Gregory the seventh, whose name was Heldebrand. For whence could such a furious such a sulphureous flame take fire,
Well does Baronius parallel the now Pope Paul to Gregory the seventh, whose name was Hildebrand. For whence could such a furious such a sulphureous flame take fire,
n1 vdz np1 vvi dt av n1 np1 p-acp np1 dt ord, rg-crq n1 vbds np1. c-acp q-crq vmd d dt j d dt j n1 vvb n1,
(33) sermon (DIV1)
668
Page 232
6067
but from a brand of hell? It was not done; it was designd. Quid non Ebrietas designat? what will not a drunken man designe?
but from a brand of hell? It was not done; it was designed. Quid non Ebrietas designate? what will not a drunken man Design?
cc-acp p-acp dt n1 pp-f n1? pn31 vbds xx vdn; pn31 vbds vvn. fw-la fw-fr np1 n1? q-crq vmb xx dt j n1 n1?
(33) sermon (DIV1)
668
Page 232
6068
The Kings owne sacred person, his Queene, and all their children, all the reverend Patriarkes and Prelats of the Church, all the Honorable Lords of the Councell and Nobility, all the grave and learned Iudges, all the flower of the Commonaltie, these cursed plotters would have devoured at once.
The Kings own sacred person, his Queen, and all their children, all the reverend Patriarchs and Prelates of the Church, all the Honourable lords of the Council and Nobilt, all the grave and learned Judges, all the flower of the Commonalty, these cursed plotters would have devoured At once.
dt n2 d j n1, po31 n1, cc d po32 n2, d dt j-jn n2 cc n2 pp-f dt n1, d dt j n2 pp-f dt n1 cc n1, d dt n1 cc j n2, d dt n1 pp-f dt n1, d j-vvn n2 vmd vhi vvn p-acp a-acp.
(33) sermon (DIV1)
669
Page 232
6069
They would (they said) have sent us like unto Elias up to heaven in fire.
They would (they said) have sent us like unto Elias up to heaven in fire.
pns32 vmd (pns32 vvd) vhb vvn pno12 av-j p-acp np1 a-acp p-acp n1 p-acp n1.
(33) sermon (DIV1)
669
Page 232
6070
Saint Iohn saw a woman drunken? that terme should have beene turn'd.
Saint John saw a woman drunken? that term should have been turned.
n1 np1 vvd dt n1 j? cst n1 vmd vhi vbn vvn.
(33) sermon (DIV1)
670
Page 232
6071
They would have clipt Gods Greeke, and have made NONLATINALPHABET, a woman sacrificing with the blood of Saints.
They would have clipped God's Greek, and have made, a woman sacrificing with the blood of Saints.
pns32 vmd vhi vvn n2 np1, cc vhb vvn, dt n1 vvg p-acp dt n1 pp-f n2.
(33) sermon (DIV1)
670
Page 232
6072
Rome glories in her unbloody sacrifices: but now shee would have sacrificed blood; a living, holy, and reasonable sacrifice; not beasts, but men; not dead, but quicke;Room Glories in her unbloody Sacrifices: but now she would have sacrificed blood; a living, holy, and reasonable sacrifice; not beasts, but men; not dead, but quick;
vvb n2 p-acp po31 j n2: cc-acp av pns31 vmd vhi vvn n1; dt j-vvg, j, cc j n1; xx n2, cc-acp n2; xx j, cc-acp j;
(33) sermon (DIV1)
670
Page 232
6073
not the guilty blood of malefactours, but the holy blood of Saints; a living, holy, and reasonable sacrifice:
not the guilty blood of malefactors, but the holy blood of Saints; a living, holy, and reasonable sacrifice:
xx dt j n1 pp-f n2, cc-acp dt j n1 pp-f n2; dt j-vvg, j, cc j n1:
(33) sermon (DIV1)
670
Page 232
6074
and therefore also acceptable unto God. For Christ foretold of her, that the bloody persecutour should thinke hee did God service;
and Therefore also acceptable unto God. For christ foretold of her, that the bloody persecutor should think he did God service;
cc av av j p-acp np1. p-acp np1 vvd pp-f pno31, cst dt j n1 vmd vvi pns31 vdd np1 n1;
(33) sermon (DIV1)
670
Page 232
6076
Hath he not Scripture for it? Talibus enim hostiis promeretur Deus, God is merited, heaven is purchased by such sacrifices.
Hath he not Scripture for it? Talibus enim hostiis promeretur Deus, God is merited, heaven is purchased by such Sacrifices.
vhz pns31 xx n1 p-acp pn31? fw-la fw-la fw-la fw-la fw-la, np1 vbz vvn, n1 vbz vvn p-acp d n2.
(33) sermon (DIV1)
670
Page 232
6077
I will not say with Ieremie, Goe to the Isles of Chittim, and send to Kedar;
I will not say with Ieremie, Go to the Isles of Chittim, and send to Kedar;
pns11 vmb xx vvi p-acp np1, vvb p-acp dt n2 pp-f np1, cc vvi p-acp np1;
(33) sermon (DIV1)
671
Page 232
6078
see if such things bee there: but looke if Turkes, if Tartars, if all heathen lands can patterne such a plot.see if such things be there: but look if Turkes, if Tartars, if all heathen Lands can pattern such a plot.
vvb cs d n2 vbb a-acp: p-acp vvi cs npg1, cs np1, cs d j-jn n2 vmb n1 d dt n1.
(33) sermon (DIV1)
671
Page 232
6079
I will say with Esay, Quis vidit? quis audivit? what eye hath ere beheld, what eare hath ever heard so egregious,
I will say with Isaiah, Quis vidit? quis audivit? what eye hath ere beheld, what ear hath ever herd so egregious,
pns11 vmb vvi p-acp np1, fw-la fw-la? fw-la fw-la? r-crq n1 vhz p-acp vvn, r-crq n1 vhz av vvn av j,
(33) sermon (DIV1)
671
Page 232
6080
so prodigious a project, as was this? Hyppolytus saith in Seneca, Nullam caruit exemplo nefas, never was so vile a villanie, but it had example.
so prodigious a project, as was this? Hippolytus Says in Senecca, Nullam carved exemplo nefas, never was so vile a villainy, but it had Exampl.
av j dt n1, c-acp vbds d? np1 vvz p-acp np1, np1 vvn fw-la fw-la, av-x vbds av j dt n1, cc-acp pn31 vhd n1.
(33) sermon (DIV1)
671
Page 232
6081
Aske all Antiquitie ab orbe condito, the Rolles and Records of all countries, of all times, Caruit exemplo nefas, the world can not sample it.
Ask all Antiquity ab orbe condito, the Rolls and Records of all countries, of all times, Carved exemplo nefas, the world can not sample it.
vvb d n1 fw-la fw-la n1, dt n2 cc n2 pp-f d n2, pp-f d n2, vvn fw-la fw-la, dt n1 vmb xx n1 pn31.
(33) sermon (DIV1)
671
Page 233
6082
So malitious, so mischeivous, so monstrous a machination, never once entred into imagination. Iupiters sacrifice, were called Hecatombae because they offered up 100. beasts at once.
So malicious, so mischievous, so monstrous a machination, never once entered into imagination. Iupiters sacrifice, were called Hecatombae Because they offered up 100. beasts At once.
av j, av j, av j dt n1, av-x a-acp vvd p-acp n1. npg1 vvi, vbdr vvn np1 c-acp pns32 vvd a-acp crd n2 p-acp a-acp.
(33) sermon (DIV1)
671
Page 233
6083
Those Popish miscreants thought they would doe more, have many Hecatombaes, the bloud of many hundreds of men at one sacrifice.
Those Popish miscreants Thought they would do more, have many Hecatombaes, the blood of many hundreds of men At one sacrifice.
d j n2 vvd pns32 vmd vdi av-dc, vhb d npg1, dt n1 pp-f d crd pp-f n2 p-acp crd n1.
(33) sermon (DIV1)
671
Page 233
6084
Saint Iohn wondred at the woman with great marvell; well worthy to be wondred at by the whole world:
Saint John wondered At the woman with great marvel; well worthy to be wondered At by the Whole world:
n1 np1 vvd p-acp dt n1 p-acp j n1; av j pc-acp vbi vvn p-acp p-acp dt j-jn n1:
(33) sermon (DIV1)
672
Page 233
6085
that as (Saint Bernard saith) Praelatus should be Pilatus, a Shepheard a Wolfe; that Pontifex should be Carnifex; the Bishop of soules, a Butcher of Saints;
that as (Saint Bernard Says) Praelatus should be Pilate, a Shepherd a Wolf; that Pontifex should be Carnifex; the Bishop of Souls, a Butcher of Saints;
cst a-acp (n1 np1 vvz) np1 vmd vbi np1, dt n1 dt n1; cst np1 vmd vbi np1; dt n1 pp-f n2, dt n1 pp-f n2;
(33) sermon (DIV1)
672
Page 233
6086
the Churches Head, to maime the Churches Bodie:
the Churches Head, to maim the Churches Body:
dt ng1 n1, pc-acp vvi dt ng1 n1:
(33) sermon (DIV1)
672
Page 233
6087
to make Sion a Golgotha, a place of skulls, and Ierusalem, an Akeldama, a field of bloud:
to make Sion a Golgotha, a place of skulls, and Ierusalem, an Akeldama, a field of blood:
pc-acp vvi np1 dt np1, dt n1 pp-f n2, cc np1, dt n1, dt n1 pp-f n1:
(33) sermon (DIV1)
672
Page 233
6088
When but a Popish Duke, the Duke of Guise was slaine by Poltrot, Duraeus a Papist could say of it, that the Christian world had not seene a fact, funestius luctuosius, more dolefull, more direfull, what shall we say of this;
When but a Popish Duke, the Duke of Guise was slain by Poltrot, Duraeus a Papist could say of it, that the Christian world had not seen a fact, funestius luctuosius, more doleful, more direful, what shall we say of this;
c-crq p-acp dt j n1, dt n1 pp-f np1 vbds vvn p-acp vvi, np1 dt njp vmd vvi pp-f pn31, cst dt njp n1 vhd xx vvn dt n1, fw-la fw-la, av-dc j, av-dc j, q-crq vmb pns12 vvi pp-f d;
(33) sermon (DIV1)
672
Page 233
6089
of a slaughter, such a slaughter for time, for place, for manner, of such persons, of such a multitude? Saint Iohn wondered at the woman:
of a slaughter, such a slaughter for time, for place, for manner, of such Persons, of such a multitude? Saint John wondered At the woman:
pp-f dt n1, d dt n1 p-acp n1, p-acp n1, p-acp n1, pp-f d n2, pp-f d dt n1? n1 np1 vvd p-acp dt n1:
(33) sermon (DIV1)
672
Page 233
6090
let us wonder at the man, the man of Sinne, the man of Sathan, the man of bloud, the man of Rome. But let us wonder most of all at his wonderfull Salvation, who at the very point of our going downe, this greedy throte, to have beene swallowed up unrecoverably, pulled us by his power even from betweene his jawes.
let us wonder At the man, the man of Sin, the man of Sathan, the man of blood, the man of Room. But let us wonder most of all At his wonderful Salvation, who At the very point of our going down, this greedy throat, to have been swallowed up unrecoverably, pulled us by his power even from between his Jaws.
vvb pno12 vvi p-acp dt n1, dt n1 pp-f n1, dt n1 pp-f np1, dt n1 pp-f n1, dt n1 pp-f vvi. p-acp vvb pno12 vvi ds pp-f d p-acp po31 j n1, r-crq p-acp dt j n1 pp-f po12 vvg a-acp, d j n1, pc-acp vhi vbn vvn a-acp av-j, vvd pno12 p-acp po31 n1 av p-acp p-acp po31 n2.
(33) sermon (DIV1)
672
Page 233
6091
Let us magnifie his mercy, let us glorifie his name, we and our posteritie.
Let us magnify his mercy, let us Glorify his name, we and our posterity.
vvb pno12 vvi po31 n1, vvb pno12 vvi po31 n1, pns12 cc po12 n1.
(33) sermon (DIV1)
672
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6092
Let us ascribe to him, the watchfull, the powerfull, the mercifull, the wonderfull preserver of the •aints, All Honour, Majestie, Salvation, and Thanksgiving, &c.
Let us ascribe to him, the watchful, the powerful, the merciful, the wonderful preserver of the •aints, All Honour, Majesty, Salvation, and Thanksgiving, etc.
vvb pno12 vvi p-acp pno31, dt j, dt j, dt j, dt j n1 pp-f dt n2, d n1, n1, n1, cc n1, av
(33) sermon (DIV1)
672
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6093
SERMONS PREACHED VPON THE FIFT OF NOVEMBER. The second Sermon. APOC. 17. 6. And with the Blood of the Martyrs of Jesus.
SERMONS PREACHED UPON THE FIFT OF NOVEMBER. The second Sermon. APOCALYPSE. 17. 6. And with the Blood of the Martyrs of jesus.
n2 vvn p-acp dt ord pp-f np1. dt ord n1. np1. crd crd cc p-acp dt n1 pp-f dt n2 pp-f np1.
(34) sermon (DIV1)
672
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6094
THE remaines of a Scripture, which haply you remember I have handled heretofore, in the beginning of the verse.
THE remains of a Scripture, which haply you Remember I have handled heretofore, in the beginning of the verse.
dt vvz pp-f dt n1, r-crq av pn22 vvb pns11 vhb vvn av, p-acp dt n-vvg pp-f dt n1.
(34) sermon (DIV1)
673
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6095
The sense of this clause hangs on that; maime of it selfe; must be perfitted by it.
The sense of this clause hangs on that; maim of it self; must be perfitted by it.
dt n1 pp-f d n1 vvz p-acp d; n1 pp-f pn31 n1; vmb vbi vvn p-acp pn31.
(34) sermon (DIV1)
673
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6096
I saw a woman drunken with the Blood of Saints, and with the Blood of the Martyrs of Iesus. I saw a woman drunken with the Blood of Saints, and with the Blood of the Martyrs of Iesus.
pns11 vvd dt n1 j p-acp dt n1 pp-f n2, cc p-acp dt n1 pp-f dt n2 pp-f np1.
(34) sermon (DIV1)
673
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6097
This woman is described here to bee drunken; that vice (say no more) is odious. But heres more, drunke with Blood; thats brutish and Barbarous.
This woman is described Here to be drunken; that vice (say no more) is odious. But heres more, drunk with Blood; thats brutish and Barbarous.
d n1 vbz vvn av pc-acp vbi j; d n1 (vvi dx av-dc) vbz j. p-acp fw-la n1, vvn p-acp n1; d|vbz j cc j.
(34) sermon (DIV1)
673
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6098
Tis worse yet, Impious; drunken with Saints blood. Thus farre I have already gone, in the first clause.
This Worse yet, Impious; drunken with Saints blood. Thus Far I have already gone, in the First clause.
pn31|vbz av-jc av, j; j p-acp ng1 n1. av av-j pns11 vhb av vvn, p-acp dt ord n1.
(34) sermon (DIV1)
673
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6099
My Text now leades me further; cries Plus ultra; the woman yet more wicked; drunken againe;
My Text now leads me further; cries Plus ultra; the woman yet more wicked; drunken again;
po11 n1 av vvz pno11 av-jc; vvz fw-fr fw-la; dt n1 av av-dc j; j av;
(34) sermon (DIV1)
673
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6100
thats in the Particle ( And ) the first word of my Text; with Blood againe, the second word;
thats in the Particle (And) the First word of my Text; with Blood again, the second word;
d|vbz p-acp dt n1 (cc) dt ord n1 pp-f po11 n1; p-acp n1 av, dt ord n1;
(34) sermon (DIV1)
673
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6101
a stronger blood, then Saints, the Blood of Martyrs;
a Stronger blood, then Saints, the Blood of Martyrs;
dt jc n1, cs n2, dt n1 pp-f n2;
(34) sermon (DIV1)
673
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6102
even the Martyrs of Iesus. This woman (you shall afterward heare) was a Christian.
even the Martyrs of Iesus. This woman (you shall afterwards hear) was a Christian.
av dt n2 pp-f np1. d n1 (pn22 vmb av vvi) vbds dt njp.
(34) sermon (DIV1)
673
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6103
But shee wants but one degree of the Iewes wickednesse. They shed Iesus owne blood; shee his Martyrs; And with the Blood of the Martyrs of Iesus.
But she Wants but one degree of the Iewes wickedness. They shed Iesus own blood; she his Martyrs; And with the Blood of the Martyrs of Iesus.
p-acp pns31 vvz p-acp crd n1 pp-f dt npg1 n1. pns32 vvb np1 d n1; pns31 po31 n2; cc p-acp dt n1 pp-f dt n2 pp-f np1.
(34) sermon (DIV1)
673
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6104
All the difference of the matter of my Sermon now, from my former of the first branch, is in the materialls onely of the drunkennesse.
All the difference of the matter of my Sermon now, from my former of the First branch, is in the materials only of the Drunkenness.
d dt n1 pp-f dt n1 pp-f po11 n1 av, p-acp po11 j pp-f dt ord n1, vbz p-acp dt n2-jn j pp-f dt n1.
(34) sermon (DIV1)
674
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6105
The same Seer, Saint Iohn; the same object, the woman; in the same case, drunken, with the same liquor, Blood. But not the same Blood. That was but Saints Blood;
The same Seer, Saint John; the same Object, the woman; in the same case, drunken, with the same liquour, Blood. But not the same Blood. That was but Saints Blood;
dt d n1, n1 np1; dt d n1, dt n1; p-acp dt d n1, j, p-acp dt d n1, n1. cc-acp xx dt d n1. cst vbds p-acp n2 n1;
(34) sermon (DIV1)
674
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6106
this is Martyrs. I noted in this woman the last time, three unlovely qualities; unsatiable, because drunken; unmercifull, twas with Blood; and ungodly, twas Saints blood. I note two now; NONLATINALPHABET more drunkennesse, and worse.
this is Martyrs. I noted in this woman the last time, three unlovely qualities; unsatiable, Because drunken; unmerciful, it with Blood; and ungodly, it Saints blood. I note two now; more Drunkenness, and Worse.
d vbz n2. pns11 vvd p-acp d n1 dt ord n1, crd j n2; j, c-acp j; j, pn31|vbds p-acp n1; cc j, pn31 n2 n1. pns11 vvb crd av; av-dc n1, cc av-jc.
(34) sermon (DIV1)
674
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6107
More, in the Quid, And with the Blood: worse in the Quorum, of the Martyrs of Iesus. Of the severall words in order.
More, in the Quid, And with the Blood: Worse in the Quorum, of the Martyrs of Iesus. Of the several words in order.
n1, p-acp dt fw-la, cc p-acp dt n1: av-jc p-acp dt fw-la, pp-f dt n2 pp-f np1. pp-f dt j n2 p-acp n1.
(34) sermon (DIV1)
674
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6108
The first, though but a Particle, would not bee slighted; tis but a thinne word, but weighty.
The First, though but a Particle, would not be slighted; this but a thin word, but weighty.
dt ord, cs p-acp dt n1, vmd xx vbi vvn; pn31|vbz p-acp dt j n1, cc-acp j.
(34) sermon (DIV1)
675
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6109
It both couches one word under it, and also couples another. And, that is, and drunken: twas exprest before; must bee here understood.
It both couches one word under it, and also couples Another. And, that is, and drunken: it expressed before; must be Here understood.
pn31 av-d vvz pi n1 p-acp pn31, cc av n2 j-jn. cc, cst vbz, cc j: pn31|vbds vvn a-acp; vmb vbi av vvn.
(34) sermon (DIV1)
675
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6110
What man almost is drunken but once onely? Ebrius proves lightly Ebriosus; love of drink turnes act into habit.
What man almost is drunken but once only? Ebrius Proves lightly Ebriosus; love of drink turns act into habit.
q-crq n1 av vbz j p-acp a-acp av-j? fw-la n2 av-j np1; n1 pp-f n1 vvz n1 p-acp n1.
(34) sermon (DIV1)
675
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6111
Noah indeede was but once, Lot but twice; both righteous men. Other sinnes haply are but once done.Noah indeed was but once, Lot but twice; both righteous men. Other Sins haply Are but once done.
np1 av vbds p-acp a-acp, n1 p-acp av; d j n2. av-jn n2 av vbr p-acp a-acp vdn.
(34) sermon (DIV1)
675
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6153
But in all Tongues, saving Greeke, a Martyr is a loser of his life for the Gospell:
But in all Tongues, Saving Greek, a Martyr is a loser of his life for the Gospel:
p-acp p-acp d n2, vvg np1, dt n1 vbz dt n1 pp-f po31 n1 p-acp dt n1:
(34) sermon (DIV1)
679
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6112
A man steales, or kills once in all his life, but once onely. But the lusts of the flesh rest not in one act, itch all for Iteration.
A man steals, or kills once in all his life, but once only. But the Lustiest of the Flesh rest not in one act, itch all for Iteration.
dt n1 vvz, cc vvz a-acp p-acp d po31 n1, cc-acp a-acp av-j. p-acp dt n2 pp-f dt n1 vvb xx p-acp crd n1, vvb d p-acp n1.
(34) sermon (DIV1)
675
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6113
Love either of strong drinke, or strange women, beware all men of both; yeeld but once to either;
Love either of strong drink, or strange women, beware all men of both; yield but once to either;
n1 av-d pp-f j n1, cc j n2, vvb d n2 pp-f d; vvb cc-acp a-acp p-acp d;
(34) sermon (DIV1)
675
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6114
without Gods speciall grace, thy heart is caught, and thou wilt, if thou maist, bee assidious in the sinne.
without God's special grace, thy heart is caught, and thou wilt, if thou Mayest, be assidious in the sin.
p-acp ng1 j n1, po21 n1 vbz vvn, cc pns21 vm2, cs pns21 vm2, vbb j p-acp dt n1.
(34) sermon (DIV1)
675
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6115
Not to instance in whoredome, lest I stray too farre, heare the wise man, Prov. 23. ult. the drunkard cries NONLATINALPHABET, he will to the Wine againe:
Not to instance in whoredom, lest I stray too Far, hear the wise man, Curae 23. ult. the drunkard cries, he will to the Wine again:
xx p-acp n1 p-acp n1, cs pns11 vvb av av-j, vvb dt j n1, np1 crd n1. dt n1 vvz, pns31 vmb p-acp dt n1 av:
(34) sermon (DIV1)
675
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6116
Heare the Prophet, Esay 56. ult. they cry, cras, sicut hodie, they are drunke to day, will bee to morrow.
Hear the Prophet, Isaiah 56. ult. they cry, cras, sicut hodie, they Are drunk to day, will be to morrow.
vvb dt n1, np1 crd n1. pns32 vvb, fw-la, fw-la fw-la, pns32 vbr vvn p-acp n1, vmb vbi p-acp n1.
(34) sermon (DIV1)
675
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6117
So doth the woman here, shee is drunken, and drunken. I will presse the word no further, because tis not exprest.
So does the woman Here, she is drunken, and drunken. I will press the word no further, Because this not expressed.
np1 vdz dt n1 av, pns31 vbz j, cc j. pns11 vmb vvi dt n1 av-dx av-jc, c-acp pn31|vbz xx vvn.
(34) sermon (DIV1)
675
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6118
What neede I, when the next word is of the same argument? All drunkennesse is not by wine, or strong drinke, though by the one lightly.
What need I, when the next word is of the same argument? All Drunkenness is not by wine, or strong drink, though by the one lightly.
q-crq vvb pns11, c-crq dt ord n1 vbz pp-f dt d n1? d n1 vbz xx p-acp n1, cc j n1, cs p-acp dt pi av-j.
(34) sermon (DIV1)
675
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6119
The Thracians and Scythians us'd to burne certaine Herbes, to be drunken with the smoke. That barbarisme our English nation useth too much, in a base Indian Weede.
The Thracians and Scythians used to burn certain Herbs, to be drunken with the smoke. That barbarism our English Nation uses too much, in a base Indian Weed.
dt njp2 cc np1 vvd pc-acp vvi j n2, pc-acp vbi j p-acp dt n1. cst n1 po12 jp n1 vvz av av-d, p-acp dt j jp n1.
(34) sermon (DIV1)
676
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6120
It is pittie, men of good parts should be drunke so. They should leave it to idle and emptie heads, witlesse and worthlesse.
It is pity, men of good parts should be drunk so. They should leave it to idle and empty Heads, witless and worthless.
pn31 vbz n1, n2 pp-f j n2 vmd vbi vvn av. pns32 vmd vvi pn31 p-acp j cc j n2, j cc j.
(34) sermon (DIV1)
676
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6121
But the woman in my Text is drunke with Blood. Thats Canniballs drinke. Of that savage beverage I spake largely the last time out of the former clause.
But the woman in my Text is drunk with Blood. Thats Cannibals drink. Of that savage beverage I spoke largely the last time out of the former clause.
p-acp dt n1 p-acp po11 n1 vbz vvn p-acp n1. d|vbz n2 vvi. pp-f d j-jn n1 pns11 vvd av-j dt ord n1 av pp-f dt j n1.
(34) sermon (DIV1)
676
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6122
It was there, and tis here. The woman to her drunkennesse addeth thirst; hath supt up already so much Blood, that shee is drunken. Yet shee will have more.
It was there, and this Here. The woman to her Drunkenness adds thirst; hath supped up already so much Blood, that she is drunken. Yet she will have more.
pn31 vbds a-acp, cc pn31|vbz av. dt n1 p-acp po31 n1 vvz n1; vhz vvn a-acp av av d n1, cst pns31 vbz j. av pns31 vmb vhi dc.
(34) sermon (DIV1)
676
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6123
Blood in the clause before, and Blood in this. The particle couples them; that as the Prophet speakes, Hosea Chap. 4. vers. 2. Blood may touch Blood.
Blood in the clause before, and Blood in this. The particle couples them; that as the Prophet speaks, Hosea Chap. 4. vers. 2. Blood may touch Blood.
n1 p-acp dt n1 a-acp, cc n1 p-acp d. dt n1 n2 pno32; cst c-acp dt n1 vvz, np1 np1 crd fw-la. crd n1 vmb vvi n1.
(34) sermon (DIV1)
676
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6124
Calld I this quality Brutish and Barbarous? It is worse. Savages are drunke, but not with Blood;
Called I this quality Brutish and Barbarous? It is Worse. Savages Are drunk, but not with Blood;
vvn pns11 d n1 j cc j? pn31 vbz jc. np1 vbr vvn, cc-acp xx p-acp n1;
(34) sermon (DIV1)
677
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6125
and beasts will drinke Blood, but not be drunke with it. The woman exceeds both; for shee doth both.
and beasts will drink Blood, but not be drunk with it. The woman exceeds both; for she does both.
cc n2 vmb vvi n1, cc-acp xx vbi vvn p-acp pn31. dt n1 vvz d; c-acp pns31 vdz d.
(34) sermon (DIV1)
677
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6126
At this the Apostle wonders, NONLATINALPHABET, with great wonderment. He may:
At this the Apostle wonders,, with great wonderment. He may:
p-acp d dt n1 vvz,, p-acp j n1. pns31 vmb:
(34) sermon (DIV1)
677
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6127
that a woman by nature of better temper, and lesse thirstie, then man, should be NONLATINALPHABET, Aelians terme, should love drinke; tis absurd:
that a woman by nature of better temper, and less thirsty, then man, should be, Aelians term, should love drink; this absurd:
cst dt n1 p-acp n1 pp-f jc n1, cc av-dc j, cs n1, vmd vbi, njp2 vvi, vmd vvi n1; pn31|vbz j:
(34) sermon (DIV1)
677
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6128
should bee NONLATINALPHABET, a great drinker, more absurd, should drinke drunke. But the drinke to be Blood too, strangely unnaturall:
should be, a great drinker, more absurd, should drink drunk. But the drink to be Blood too, strangely unnatural:
vmd vbi, dt j n1, av-dc j, vmd vvi vvn. p-acp dt n1 pc-acp vbi n1 av, av-j j:
(34) sermon (DIV1)
677
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6129
As S. Basil saith of Herods wife, NONLATINALPHABET, her meate was slaughter, and her drinke blood.
As S. Basil Says of Herods wife,, her meat was slaughter, and her drink blood.
c-acp np1 np1 vvz pp-f npg1 n1,, po31 n1 vbds n1, cc po31 n1 n1.
(34) sermon (DIV1)
677
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6130
And yet why should Saint Iohn wonder so much? Sweete things best please the palate, and nourish most. Blood is sweet.
And yet why should Saint John wonder so much? Sweet things best please the palate, and nourish most. Blood is sweet.
cc av q-crq vmd n1 np1 vvb av d? j n2 av-js vvb dt n1, cc vvb av-ds. n1 vbz j.
(34) sermon (DIV1)
678
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6132
Then marvaile neither if shee drinke much, if with Solomons drunkard shee cries NONLATINALPHABET, more, more; if with Esaies drinkers shee cry, Cras, drunken to night, appoint to meete to morrow;
Then marvel neither if she drink much, if with Solomons drunkard she cries, more, more; if with Isaiah's drinkers she cry, Cras, drunken to night, appoint to meet to morrow;
av vvb av-dx cs pns31 vvb d, cs p-acp np1 n1 pns31 vvz, av-dc, av-dc; cs p-acp vvz n2 pns31 vvb, fw-la, j p-acp n1, vvb pc-acp vvi p-acp n1;
(34) sermon (DIV1)
678
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6133
if with the Horse ▪ leeches daughters shee cry still, Give, Give: as unsatiable, as the ground,
if with the Horse ▪ Leeches daughters she cry still, Give, Give: as unsatiable, as the ground,
cs p-acp dt n1 ▪ n2 n2 pns31 vvb av, vvb, vvb: p-acp j, c-acp dt n1,
(34) sermon (DIV1)
678
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6134
as the grave, nay as fire, that never cries, enough.
as the grave, nay as fire, that never cries, enough.
c-acp dt n1, uh-x p-acp n1, cst av-x vvz, av-d.
(34) sermon (DIV1)
678
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6135
And what, if there be oddes besides too in the Blood? if as in Wines,
And what, if there be odds beside too in the Blood? if as in Wines,
cc q-crq, cs pc-acp vbb n2 p-acp av p-acp dt n1? cs a-acp p-acp n2,
(34) sermon (DIV1)
678
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6136
so in Bloods also one be sweeter then an other? Surely there is;
so in Bloods also one be Sweeten then an other? Surely there is;
av p-acp n2 av crd vbi av-jc cs dt n-jn? av-j a-acp vbz;
(34) sermon (DIV1)
678
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6137
and thats the next word in my Text, the blood of Martyrs. Thats Vinum Cos, Sanguis Cos to her, the neatest of all bloods. All Blood is good;
and thats the next word in my Text, the blood of Martyrs. Thats Vinum Cos, Sanguis Cos to her, the neatest of all bloods. All Blood is good;
cc d|vbz dt ord n1 p-acp po11 n1, dt n1 pp-f n2. d|vbz fw-la np1, fw-la vvd p-acp pno31, dt js pp-f d n2. d n1 vbz j;
(34) sermon (DIV1)
678
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6138
none comes amisse to this woman in her thirst. But a full belly kickes a hony combe. Sometimes she is wanton:
none comes amiss to this woman in her thirst. But a full belly kicks a honey comb. Sometime she is wanton:
pix vvz av p-acp d n1 p-acp po31 n1. p-acp dt j n1 vvz dt n1 n1. av pns31 vbz j-jn:
(34) sermon (DIV1)
679
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6139
then common blood contents her not. It must be holy blood; the blood of Saints. Thats in the clause before.
then Common blood contents her not. It must be holy blood; the blood of Saints. Thats in the clause before.
av j n1 vvz pno31 xx. pn31 vmb vbi j n1; dt n1 pp-f n2. d|vbz p-acp dt n1 a-acp.
(34) sermon (DIV1)
679
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6140
Shee is more dainty in this. Saints blood was sweete;
Shee is more dainty in this. Saints blood was sweet;
np1 vbz av-dc j p-acp d. ng1 n1 vbds j;
(34) sermon (DIV1)
679
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6141
but shee will have sweeter yet, the blood of Martyrs, the sweetest of all bloods, save Christs onely, the blood of Iesus Martyrs, sweeter then all bloods, saving Iesus owne.
but she will have Sweeten yet, the blood of Martyrs, the Sweetest of all bloods, save Christ only, the blood of Iesus Martyrs, Sweeten then all bloods, Saving Iesus own.
cc-acp pns31 vmb vhi jc av, dt n1 pp-f n2, dt js pp-f d n2, p-acp npg1 j, dt n1 pp-f np1 n2, jc cs d n2, vvg np1 d.
(34) sermon (DIV1)
679
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6142
Right pretious in the sight of the Lord is the death of his Saints, David saith.Right precious in the sighed of the Lord is the death of his Saints, David Says.
av-jn j p-acp dt n1 pp-f dt n1 vbz dt n1 pp-f po31 n2, np1 vvz.
(34) sermon (DIV1)
679
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6143
I will say, right pretious in the sight of the Lord is the death of his Martyrs. Martyrs excell Saints. Both are not one. Martyrs are all Saints; but not all Saints Martyrs.
I will say, right precious in the sighed of the Lord is the death of his Martyrs. Martyrs excel Saints. Both Are not one. Martyrs Are all Saints; but not all Saints Martyrs.
pns11 vmb vvi, av-jn j p-acp dt n1 pp-f dt n1 vbz dt n1 pp-f po31 n2. ng1 j n2. av-d vbr xx crd. ng1 vbr d n2; cc-acp xx d n2 n2.
(34) sermon (DIV1)
679
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6144
Saints meane no more, then Holy men, beleevers in the Gospell, and obeyers of the Law;
Saints mean no more, then Holy men, believers in the Gospel, and obeyers of the Law;
np1 vvb av-dx av-dc, cs j n2, n2 p-acp dt n1, cc n2 pp-f dt n1;
(34) sermon (DIV1)
679
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6145
Men of Faith, and holy life. But a Martyr is a Sealer of the Gospell with his blood.
Men of Faith, and holy life. But a Martyr is a Sealer of the Gospel with his blood.
n2 pp-f n1, cc j n1. p-acp dt vvb vbz dt n1 pp-f dt n1 p-acp po31 n1.
(34) sermon (DIV1)
679
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6146
Not a patient endurer of persecution onely; that makes but a Confessour; but a Dier too for Christ;
Not a patient endurer of persecution only; that makes but a Confessor; but a Dier too for christ;
xx av j n1 pp-f n1 av-j; cst vvz p-acp dt n1; cc-acp dt zz av p-acp np1;
(34) sermon (DIV1)
679
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6147
a willing, nay a joyfull expender of his blood, though in never so shamefull or fearefull kind of death, in the Cause of Christ.
a willing, nay a joyful expender of his blood, though in never so shameful or fearful kind of death, in the Cause of christ.
dt j, uh-x dt j n1 pp-f po31 n1, cs p-acp av-x av j cc j n1 pp-f n1, p-acp dt n1 pp-f np1.
(34) sermon (DIV1)
679
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6148
Such here the Apostle meanes by the Martyrs of Iesus. The Greeke word is much wider, meanes any witnesse.
Such Here the Apostle means by the Martyrs of Iesus. The Greek word is much wider, means any witness.
d av dt n1 vvz p-acp dt n2 pp-f np1. dt jp n1 vbz av-d jc, vvz d vvi.
(34) sermon (DIV1)
679
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6149
Saints in that sense are all NONLATINALPHABET: All Saints Adulti, are Christs witnesses, testifiers of his Truth.
Saints in that sense Are all: All Saints Adulti, Are Christ Witnesses, testifiers of his Truth.
np1 p-acp d n1 vbr d: d n2 fw-la, vbr npg1 n2, n2 pp-f po31 n1.
(34) sermon (DIV1)
679
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6150
Simeon and Anna were Christs Martyrs so. Yea the Romane Centurion, though a heathen was; he bore witnesse at the Crosse, that Christ was Gods Sonne.Simeon and Anna were Christ Martyrs so. Yea the Roman Centurion, though a heathen was; he boar witness At the Cross, that christ was God's Son.
np1 cc np1 vbdr npg1 n2 av. uh dt jp n1, cs dt j-jn vbds; pns31 vvd n1 p-acp dt n1, cst np1 vbds npg1 n1.
(34) sermon (DIV1)
679
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Nay, Iudas the traitour was, witnesse of Christs Innocency. A reprobate, a witnesse. Nay, the very devils were, cryed unto Christ, Iesus, thou Sonne of God.
Nay, Iudas the traitor was, witness of Christ Innocency. A Reprobate, a witness. Nay, the very Devils were, cried unto christ, Iesus, thou Son of God.
uh-x, np1 dt n1 vbds, n1 pp-f npg1 n1. dt n-jn, dt n1. uh-x, dt j n2 vbdr, vvd p-acp np1, np1, pns21 n1 pp-f np1.
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Much more are Saints in that large sense.
Much more Are Saints in that large sense.
d n1 vbr n2 p-acp d j n1.
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Saint John cals them here, the Martyrs of Iesus. Thats the last word in my Text. One word of it; and then to Application.
Saint John calls them Here, the Martyrs of Iesus. Thats the last word in my Text. One word of it; and then to Application.
n1 np1 vvz pno32 av, dt n2 pp-f np1. d|vbz dt ord n1 p-acp po11 np1 crd n1 pp-f pn31; cc av p-acp n1.
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There is a Pseudomartyr, (Papists call Peter Martyr so) a false Martyr. All good things have their counterfaits. Falshood steales Truthes titles. The devill is Gods ape;
There is a Pseudomartyr, (Papists call Peter Martyr so) a false Martyr. All good things have their counterfeits. Falsehood steals Truths titles. The Devil is God's ape;
pc-acp vbz dt vvb, (njp2 vvb np1 n1 av) dt j n1. av-d j n2 vhb po32 n2-jn. n1 vvz n2 n2. dt n1 vbz ng1 n1;
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puts all his appellations on his Ministers. Angels, Prophets, Apostles, Martyrs, and all, sathan hath too.
puts all his appellations on his Ministers. Angels, prophets, Apostles, Martyrs, and all, sathan hath too.
vvz d po31 n2 p-acp po31 n2. ng1, n2, n2, n2, cc d, fw-ge vhz av.
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There are the Dragons angels, Apoc. 12. 7. Pseudoprophetae, Pseudapostoli, Pseudomartyres; sathans angels, sathans prophets, his apostles, martyrs too.
There Are the Dragons Angels, Apocalypse 12. 7. Pseudoprophet, Pseudapostoli, Pseudomartyres; satan's Angels, satan's Prophets, his Apostles, Martyrs too.
pc-acp vbr dt ng1 n2, np1 crd crd np1, np1, n2; n2 n2, n2 n2, po31 n2, n2 av.
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Heresie hath her martyrs, NONLATINALPHABET, multitudes of martyrs, saith Eusebius. There are in the Church history the martyrs of Montanus, of Arius, of Donatus. Rome too boasts of her martyrs.
Heresy hath her Martyrs,, Multitudes of Martyrs, Says Eusebius. There Are in the Church history the Martyrs of Montanus, of Arius, of Donatus. Rome too boasts of her Martyrs.
n1 vhz po31 n2,, n2 pp-f n2, vvz np1. pc-acp vbr p-acp dt n1 n1 dt n2 pp-f np1, pp-f np1, pp-f np1. np1 av vvz pp-f po31 n2.
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Shee might 13, 14, 15. hundred yeares agoe. Many of her Bishops sufferd in those times. Shee may not now. Shee does.
Shee might 13, 14, 15. hundred Years ago. Many of her Bishops suffered in those times. She may not now. Shee does.
np1 vmd crd, crd, crd crd n2 av. av-d pp-f po31 n2 vvd p-acp d n2. pns31 vmb xx av. np1 vdz.
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Not of Saint Thomas onely, slaine long since; but of Saint Campian, Saint Garnet, and some more, but of late yeares.
Not of Saint Thomas only, slain long since; but of Saint Campian, Saint Garnet, and Some more, but of late Years.
xx pp-f n1 np1 av-j, vvn av-j a-acp; cc-acp pp-f n1 np1, n1 np1, cc d dc, cc-acp pp-f j n2.
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These are the Martyrs of Iesuites, not of Jesus. They dyed not in Christs cause: and tis Causa, not Poena, makes a Martyr, Saint Augustine saith.
These Are the Martyrs of Iesuites, not of jesus. They died not in Christ cause: and this Causa, not Poena, makes a Martyr, Saint Augustine Says.
d vbr dt n2 pp-f npg1, xx pp-f np1. pns32 vvd xx p-acp npg1 n1: cc pn31|vbz np1, xx np1, vvz dt n1, n1 np1 vvz.
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Martyrdome is in Causae bonitate, non in Poenae acerbitate, in the goodnesse of the cause, not in the sharpenesse of the paine.
Martyrdom is in Causae bonitate, non in Poenae acerbitate, in the Goodness of the cause, not in the sharpness of the pain.
n1 vbz p-acp np1 fw-la, fw-la p-acp fw-la j, p-acp dt n1 pp-f dt n1, xx p-acp dt n1 pp-f dt n1.
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It is NONLATINALPHABET, as the Greeke tragicke termes it, a foolish death, when the cause is naught. They were traitours, not martyrs;
It is, as the Greek tragic terms it, a foolish death, when the cause is nought. They were Traitors, not Martyrs;
pn31 vbz, c-acp dt jp j n2 pn31, dt j n1, c-crq dt n1 vbz pix. pns32 vbdr n2, xx n2;
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suffered not for their Faith, but for their wickednesse. Campian, Father Campian, a sonne of treason too.
suffered not for their Faith, but for their wickedness. Campian, Father Campian, a son of treason too.
vvd xx p-acp po32 n1, cc-acp p-acp po32 n1. np1, n1 np1, dt n1 pp-f n1 av.
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He had reconcild to Rome 10000 in one yeare, boasted of it.
He had reconciled to Room 10000 in one year, boasted of it.
pns31 vhd vvn p-acp vvb crd p-acp crd n1, vvd pp-f pn31.
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But Father Garnet, a Father of a brood of Vipers, the most miscreant hell-hounds, that ever Britaine bred, the contrivers of a plot,
But Father Garnet, a Father of a brood of Vipers, the most miscreant hellhounds, that ever Britain bred, the contrivers of a plot,
p-acp n1 np1, dt n1 pp-f dt n1 pp-f n2, dt av-ds n1 n2, cst av np1 vvn, dt n2 pp-f dt n1,
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yea almost (but for Gods Almighty preserving us) performers of the dismallest and most damned designe, that hell had ever hammerd.
yea almost (but for God's Almighty preserving us) performers of the dismallest and most damned Design, that hell had ever hammerd.
uh av (p-acp c-acp ng1 j-jn n-vvg pno12) n2 pp-f dt js cc av-ds j-vvn n1, cst n1 vhd av j-vvn.
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These are Romes martyrs not Martyrs of Iesus. These are teachers and beleevers of heresies and lies.
These Are Romes Martyrs not Martyrs of Iesus. These Are Teachers and believers of heresies and lies.
d vbr npg1 vvz xx n2 pp-f np1. d vbr n2 cc n2 pp-f n2 cc n2.
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Et vbi non est veritas Christi, ibi non est veritas Martyrii, saith Apollinaris, where true faith is not, theres no true Martyrdome.Et vbi non est veritas Christ, There non est veritas Martyr, Says Apollinaris, where true faith is not, theres no true Martyrdom.
fw-la fw-la fw-fr fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la, vvz np1, c-crq j n1 vbz xx, pc-acp|vbz dx j n1.
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All their sufferings will not serve. A red colour is not beautifull, if it be not grounded on a faire white.
All their sufferings will not serve. A read colour is not beautiful, if it be not grounded on a fair white.
av-d po32 n2 vmb xx vvi. dt j-jn n1 vbz xx j, cs pn31 vbb xx vvn p-acp dt j j-jn.
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The paine hath no grace, if the sufferer have no truth. Death for crime is no Martyrdome.
The pain hath no grace, if the sufferer have no truth. Death for crime is no Martyrdom.
dt n1 vhz dx n1, cs dt n1 vhb dx n1. n1 p-acp n1 vbz dx n1.
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I will not give the title of a Martyr to Iohn Baptist, though Saint Cyprian terme him so.
I will not give the title of a Martyr to John Baptist, though Saint Cyprian term him so.
pns11 vmb xx vvi dt n1 pp-f dt n1 p-acp np1 np1, cs n1 jp vvb pno31 av.
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Iohn dyed for checking Herod, not for Christ. Yea Saint Cyprian was bold to call the Bethleem Infants, Martyrs. So was Ireneus too:John died for checking Herod, not for christ. Yea Saint Cyprian was bold to call the Bethlehem Infants, Martyrs. So was Irenaeus too:
np1 vvd p-acp vvg np1, xx p-acp np1. uh n1 jp vbds j pc-acp vvi dt np1 n2, n2. av vbds np1 av:
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both in their zeale, and hyperbolice. For both of them else where call Saint Stephen, the first Martyr.
both in their zeal, and hyperbolice. For both of them Else where call Saint Stephen, the First Martyr.
d p-acp po32 n1, cc n1. p-acp d pp-f pno32 av c-crq vvb n1 np1, dt ord n1.
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Nay Saint Cyprians zeale went further, cald the crucified theife a Martyr too: imitating belike his Master Tertullian, who calles the three Children in the furnace, Martyrs.
Nay Saint Cyprians zeal went further, called the Crucified thief a Martyr too: imitating belike his Master Tertullian, who calls the three Children in the furnace, Martyrs.
uh-x n1 njp2 n1 vvd av-jc, vvd dt vvn n1 dt n1 av: vvg av po31 n1 np1, r-crq vvz dt crd n2 p-acp dt n1, n2.
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Hee had better ground, then Saint Cyprian; and yet I hold, hee spake too in Hyperbole.
He had better ground, then Saint Cyprian; and yet I hold, he spoke too in Hyperbole.
pns31 vhd av-jc n1, cs n1 jp; cc av pns11 vvb, pns31 vvd av p-acp n1.
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But why saith Saint Iohn here, Martyrs of Iesus? are not all Martyrs so? All are,
But why Says Saint John Here, Martyrs of Iesus? Are not all Martyrs so? All Are,
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if meant vnivoce. If the terme be put on any else, it is NONLATINALPHABET, usurpedly and improperly. All Martyrs are Christs witnesses. So are Confessors too: but Martyrs are NONLATINALPHABET.
if meant vnivoce. If the term be put on any Else, it is, usurpedly and improperly. All Martyrs Are Christ Witnesses. So Are Confessors too: but Martyrs Are.
cs vvn j. cs dt n1 vbb vvn p-acp d av, pn31 vbz, av-j cc av-j. av-d n2 vbr npg1 n2. av vbr n2 av: cc-acp n2 vbr.
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Christ so cals Antipas, cap. 2. My witnesse, Rhemists translate it so;
christ so calls Antipas, cap. 2. My witness, Rhemists translate it so;
np1 av vvz np1, n1. crd po11 n1, n2 vvb pn31 av;
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but we, My Martyr. Their stripes or wounds, Christi stigmata, Gal. 6. The markes of Christ.
but we, My Martyr. Their stripes or wounds, Christ stigmata, Gal. 6. The marks of christ.
cc-acp pns12, po11 n1. po32 n2 cc n2, fw-la fw-la, np1 crd dt n2 pp-f np1.
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Their bonds, bonds of the Gospell Saint Pauls terme to Philemon. Pauls selfe NONLATINALPHABET, Christs Prisoner. Tis for his sake they suffer.
Their bonds, bonds of the Gospel Saint Paul's term to Philemon. Paul's self, Christ Prisoner. This for his sake they suffer.
po32 n2, n2 pp-f dt n1 n1 npg1 vvb p-acp np1. npg1 n1, npg1 n1. pn31|vbz p-acp po31 n1 pns32 vvb.
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Yea Christ suffers in them, himselfe saith so to Paul, why persecutest thou me? Yet heretickes have their Martyrs, Apollinarius saith, many Martyrs.
Yea christ suffers in them, himself Says so to Paul, why Persecutest thou me? Yet Heretics have their Martyrs, Apollinarius Says, many Martyrs.
uh np1 vvz p-acp pno32, px31 vvz av p-acp np1, q-crq vv2 pns21 pno11? av n2 vhb po32 n2, np1 vvz, d n2.
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6184
There were Martyrs of Arius. Schismatickes have too:
There were Martyrs of Arius. Schismatics have too:
pc-acp vbdr n2 pp-f np1. n1 vhb av:
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there were martyrs of Donatus. Saint Augustine calles them, Martyres stultae philosophiae, false and foolish martyrs, witnesses to schisme,
there were Martyrs of Donatus. Saint Augustine calls them, Martyrs Foolish Philosophiae, false and foolish Martyrs, Witnesses to Schism,
pc-acp vbdr n2 pp-f np1. n1 np1 vvz pno32, n2 n1 fw-la, j cc j n2, n2 p-acp n1,
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and desperate bestowers of their blood on heresie.
and desperate bestowers of their blood on heresy.
cc j n2 pp-f po32 n1 p-acp n1.
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When heare wee one of these suffer among Romanists? When did they burne an Arian, or an Antitrinitarian, enemies of Iesus? Why suffered they Servetus, Gentilis, and Blnadrata, blasphemers of Christ? but a Lutherane, an Hugonote, or a Calvinist, Tolle, Crucifige, to the gibbet, to the stake with him.
When hear we one of these suffer among Romanists? When did they burn an Arian, or an Antitrinitarian, enemies of Iesus? Why suffered they Servetus, Gentilis, and Blnadrata, blasphemers of christ? but a Lutheran, an Hugonote, or a Calvinist, Take, Crucifige, to the gibbet, to the stake with him.
q-crq vvb pns12 crd pp-f d vvb p-acp np1? q-crq vdd pns32 vvi dt np1, cc dt np1, n2 pp-f np1? q-crq vvd pns32 np1, np1, cc np1, n2 pp-f np1? p-acp dt np1, dt vvb, cc dt np1, uh, fw-la, p-acp dt n1, p-acp dt n1 p-acp pno31.
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The blood of the martyrs of Iesus is the Popes Nectar. I end.
The blood of the Martyrs of Iesus is the Popes Nectar. I end.
dt n1 pp-f dt n2 pp-f np1 vbz dt ng1 n1. pns11 vvb.
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Wonders Saint Iohn at this woman? the whole world may wonder too, at Romes cruelty which intended this day to have suckt the choisest blood of this Kingdome. It was not done; twas but designed.
Wonders Saint John At this woman? the Whole world may wonder too, At Romes cruelty which intended this day to have sucked the Choicest blood of this Kingdom. It was not done; it but designed.
vvz n1 np1 p-acp d n1? dt j-jn n1 vmb vvi av, p-acp npg1 n1 r-crq vvd d n1 pc-acp vhi vvn dt js n1 pp-f d n1. pn31 vbds xx vdn; pn31|vbds p-acp vvn.
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That it was designed, may justly provoke the loathing of so bloody a religion: that it was not effected, the magnifying of Gods infinite mercy.
That it was designed, may justly provoke the loathing of so bloody a Religion: that it was not effected, the magnifying of God's infinite mercy.
cst pn31 vbds vvn, vmb av-j vvi dt n-vvg pp-f av j dt n1: cst pn31 vbds xx vvn, dt vvg pp-f npg1 j n1.
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To him therefore let us ascribe all Praise, Power, Might, Majesty, and Thanksgiving, from this time forth, and for evermore. Amen.
To him Therefore let us ascribe all Praise, Power, Might, Majesty, and Thanksgiving, from this time forth, and for evermore. Amen.
p-acp pno31 av vvb pno12 vvi d n1, n1, vmd, n1, cc n1, p-acp d n1 av, cc p-acp av. uh-n.
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SERMONS PREACHED AT THE VISITATION. The first Sermon.
SERMONS PREACHED AT THE VISITATION. The First Sermon.
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NUM. 16. 3. And they gathered themselves together against Moses and against Aaron, and said unto them, Yee take too much upon you, seeing all the Congregation is holy, every one of them,
NUM. 16. 3. And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the Congregation is holy, every one of them,
np1. crd crd cc pns32 vvd px32 av p-acp np1 cc p-acp np1, cc vvd p-acp pno32, pn22 vvb av av-d p-acp pn22, vvg d dt n1 vbz j, d crd pp-f pno32,
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and the Lord is among them. Why then lift yee up your selves above the Congregation of the Lord?
and the Lord is among them. Why then lift ye up your selves above the Congregation of the Lord?
cc dt n1 vbz p-acp pno32. uh-crq av vvb pn22 p-acp po22 n2 p-acp dt n1 pp-f dt n1?
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THe Vulgar Latin begins the Chapter with an Ecce, to premonish the Reader of some remarkable story; bids us, Behold.
THe vulgar Latin begins the Chapter with an Ecce, to premonish the Reader of Some remarkable story; bids us, Behold.
dt j jp vvz dt n1 p-acp dt fw-la, p-acp vvb dt n1 pp-f d j n1; vvz pno12, vvb.
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Behold what? that which Athaliah sometimes cryed, NONLATINALPHABET a conspiracie, a conspiracie. Behold here a conspiracie of a route of malecontents against the Governors.
Behold what? that which Athaliah sometime cried, a Conspiracy, a Conspiracy. Behold Here a Conspiracy of a rout of malecontents against the Governors.
vvb q-crq? d r-crq np1 av vvd, dt n1, dt n1. vvb av dt n1 pp-f dt n1 pp-f n2-jn p-acp dt n2.
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And they gathered together. What is the gathering? for the terme is NONLATINALPHABET, as Grammarians terme it,And they gathered together. What is the gathering? for the term is, as Grammarians term it,
cc pns32 vvd av. q-crq vbz dt n-vvg? p-acp dt n1 vbz, c-acp n2 vvb pn31,
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an indifferent word, meanes any assembly. But the verse before glosses it, Surrexerunt, they Rose, tis an Insurrection, thats the act.
an indifferent word, means any assembly. But the verse before Glosses it, Surrexerunt, they Rose, this an Insurrection, thats the act.
dt j n1, vvz d n1. p-acp dt n1 p-acp n2 pn31, fw-la, pns32 vvd, pn31|vbz dt n1, d|vbz dt n1.
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But whose? They gathered, nam'd in the first verse, Corah, Dathan, Abiram, and On the sonne of Peleth, they are the Risers.
But whose? They gathered, named in the First verse, Corah, Dathan, Abiram, and On the son of Peleth, they Are the Risers.
p-acp r-crq? pns32 vvd, vvd p-acp dt ord n1, np1, np1, np1, cc p-acp dt n1 pp-f vvz, pns32 vbr dt n2.
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6200
Against whom? thats here expresly, Moses and Aaron, the chiefe magistrate, and the High-Priest.
Against whom? thats Here expressly, Moses and Aaron, the chief magistrate, and the High-Priest.
p-acp qo-crq? d|vbz av av-j, np1 cc np1, dt j-jn n1, cc dt n1.
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Whats the grievance? their usurping of rule over the people, you take too much upon you.
Whats the grievance? their usurping of Rule over the people, you take too much upon you.
q-crq|vbz dt n1? po32 j-vvg pp-f n1 p-acp dt n1, pn22 vvb av av-d p-acp pn22.
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6202
Whats the ground of that Gravamen? Because the Congregation is holy, every one of them;
Whats the ground of that Gravamen? Because the Congregation is holy, every one of them;
q-crq|vbz dt n1 pp-f d n2? p-acp dt n1 vbz j, d crd pp-f pno32;
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they neede noe Priest, thats for Aaron; and the Lord is among them; God is their guide;
they need no Priest, thats for Aaron; and the Lord is among them; God is their guide;
pns32 vvb dx n1, d|vbz p-acp np1; cc dt n1 vbz p-acp pno32; np1 vbz po32 n1;
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they neede no Governour, thats for Moses. Whats the conclusion? they must downe.
they need no Governor, thats for Moses. Whats the conclusion? they must down.
pns32 vvb dx n1, d|vbz p-acp np1. q-crq|vbz dt n1? pns32 vmb a-acp.
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6205
Thats not explicate, but plaine enough, they lift themselves up; Hee that exalts himselfe, must be humbled, and tis the Lords Congregation;
Thats not explicate, but plain enough, they lift themselves up; He that exalts himself, must be humbled, and this the lords Congregation;
d|vbz xx vvi, cc-acp av-j av-d, pns32 vvb px32 p-acp; pns31 cst vvz px31, vmb vbi vvn, cc pn31|vbz dt ng1 n1;
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6206
they must not suffer men to bee Lords over them. Of these particulars, by Gods assistance, and your reverend patience, briefly in their order.
they must not suffer men to be lords over them. Of these particulars, by God's assistance, and your reverend patience, briefly in their order.
pns32 vmb xx vvi n2 pc-acp vbi n2 p-acp pno32. pp-f d n2-j, p-acp ng1 n1, cc po22 j-jn n1, av-j p-acp po32 n1.
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6207
The persons first, observe two things in it. 〈 ◊ 〉 have heard some of their names;
The Persons First, observe two things in it. 〈 ◊ 〉 have herd Some of their names;
dt n2 ord, vvb crd n2 p-acp pn31. 〈 sy 〉 vhb vvn d pp-f po32 n2;
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6208
heare of what Note, and Number.
hear of what Note, and Number.
vvb pp-f r-crq n1, cc n1.
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6209
•f is not Scheba & Sche••e•, the so••es of •emini, base Benjamites, which rose against David, dead dogges,
•f is not Sheba & Sche••e•, the so••es of •emini, base Benjamites, which rose against David, dead Dogs,
n1 vbz xx np1 cc np1, dt n2 pp-f fw-la, j np2, r-crq vvd p-acp np1, j n2,
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6210
as Abishai term'd one of them.
as Abishai termed one of them.
c-acp np1 vvd crd pp-f pno32.
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6211
Not NONLATINALPHABET emptie fellowes, such as rose against Roboam. Not faex populi, a sort of abjects, contemptible men.
Not empty Fellows, such as rose against Rehoboam. Not Faex People, a sort of abjects, contemptible men.
xx j n2, d c-acp vvd p-acp np1. xx fw-la fw-la, dt n1 pp-f n2-j, j n2.
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But the sonne of Levi, one of the chiefe Tribes in Israel, and the sonnes of Reuben, Israels first borne.
But the son of Levi, one of the chief Tribes in Israel, and the Sons of Reuben, Israel's First born.
p-acp dt n1 pp-f np1, crd pp-f dt j-jn n2 p-acp np1, cc dt n2 pp-f np1, npg1 ord vvn.
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a little mony, were Micah ner•so great a man. [ But indeede their hearty meaning was to aspire to their places;
a little money, were micah ner•so great a man. [ But indeed their hearty meaning was to aspire to their places;
dt j n1, vbdr np1 av j dt n1. [ cc-acp av po32 j n1 vbds pc-acp vvi p-acp po32 n2;
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Coraha Cohathite, not Levies sonne onely, some beggerly borne vagrant, such (as God said to Heli ) as should pray to serve the Priest, should NONLATINALPHABET crouch to him for a peece of silver, and a shive of bread: Coraha Cohathite, not Levies son only, Some beggarly born vagrant, such (as God said to Heli) as should pray to serve the Priest, should crouch to him for a piece of silver, and a shive of bred:
np1 np1, xx n2 n1 av-j, d j j-vvn j, d (c-acp np1 vvd p-acp np1) c-acp vmd vvi pc-acp vvi dt n1, vmd vvi p-acp pno31 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1:
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but a chiefe Levite, Aarons Cosen-germaine, for birth, for wealth, NONLATINALPHABET, (saith Iosephus ) an eminent man,
but a chief Levite, Aaron's Cosen-germaine, for birth, for wealth,, (Says Iosephus) an eminent man,
p-acp dt j-jn np1, npg1 j, p-acp n1, p-acp n1,, (vvz np1) dt j n1,
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and Dathan, On, and Abiram, famous men all, yea the whole route of them, Captaines of the people, and men of renowne. Thats for their quality.
and Dathan, On, and Abiram, famous men all, yea the Whole rout of them, Captains of the people, and men of renown. Thats for their quality.
cc np1, p-acp, cc np1, j n2 d, uh dt j-jn n1 pp-f pno32, n2 pp-f dt n1, cc n2 pp-f n1. d|vbz p-acp po32 n1.
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Now for their Number Gathering, argues pluralitie; but pluralitie is not alwayes multitude. Christ (whom wee must not teach to speake) calls it a gathering together,
Now for their Number Gathering, argues plurality; but plurality is not always multitude. christ (whom we must not teach to speak) calls it a gathering together,
av p-acp po32 n1 vvg, vvz n1; cc-acp n1 vbz xx av n1. np1 (ro-crq pns12 vmb xx vvi pc-acp vvi) vvz pn31 dt n-vvg av,
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even of two or three, Matth. 18. 20. Here are many.
even of two or three, Matthew 18. 20. Here Are many.
av pp-f crd cc crd, np1 crd crd av vbr d.
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But two arose against King Ioash, Iozachar and Iozabad, 2 Reg. 12. two score against Paul, Act. 23. Two hundred here,
But two arose against King Joash, Iozachar and Jozabad, 2 Reg. 12. two score against Paul, Act. 23. Two hundred Here,
p-acp crd vvn p-acp n1 n1, np1 cc np1, crd np1 crd crd n1 p-acp np1, n1 crd crd crd av,
(35) sermon (DIV1)
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and more against Moses, vers. 2. Tis there but against Moses; but here against his brother too. Davids case, and theirs, peeres;
and more against Moses, vers. 2. This there but against Moses; but Here against his brother too. Davids case, and theirs, Peers;
cc av-dc p-acp np1, fw-la. crd pn31|vbz a-acp p-acp p-acp np1; p-acp av p-acp po31 n1 av. npg1 n1, cc png32, n2;
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Multi adversum me, the Risers against them are a multitude. Note yet another thing; the head of this conspiracie is a sonne of Levi. Not Issach ar, an Asse, Multi adversum me, the Risers against them Are a multitude. Note yet Another thing; the head of this Conspiracy is a son of Levi. Not Issach Are, an Ass,
fw-la fw-la pno11, dt n2 p-acp pno32 vbr dt n1. vvb av j-jn n1; dt n1 pp-f d n1 vbz dt n1 pp-f np1 xx np1 vbr, dt n1,
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but learned Levi, that deserves an Ecce! Levi, whom God had scattered among all the Tribes;
but learned Levi, that deserves an Ecce! Levi, whom God had scattered among all the Tribes;
cc-acp j np1, cst vvz dt fw-la! np1, ro-crq np1 vhd vvn p-acp d dt n2;
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of purpose to instruct them all, to teach them to feare God, and the King, he to mutine against Moses! Nay Levi, set apart for the service of the Sanctuary, here to goe apart,
of purpose to instruct them all, to teach them to Fear God, and the King, he to mutiny against Moses! Nay Levi, Set apart for the service of the Sanctuary, Here to go apart,
pp-f n1 pc-acp vvi pno32 d, pc-acp vvi pno32 p-acp n1 np1, cc dt n1, pns31 pc-acp vvi p-acp np1! uh np1, vvd av p-acp dt n1 pp-f dt n1, av pc-acp vvi av,
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as it is vers. 1. to rise against the Priest, to faction against Aaron! One thing more yet.
as it is vers. 1. to rise against the Priest, to faction against Aaron! One thing more yet.
c-acp pn31 vbz zz. crd p-acp vvi p-acp dt n1, p-acp n1 p-acp np1! crd n1 av-dc av.
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Corah stirres not alone, keepes not his conspiracie within his owne coate; Corah stirs not alone, keeps not his Conspiracy within his own coat;
np1 n2 xx av-j, vvz xx po31 n1 p-acp po31 d n1;
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but runs out to Reuben, joynes with another Tribe, as evill-eyed as he against both Prince and Priest.
but runs out to Reuben, joins with Another Tribe, as evill-eyed as he against both Prince and Priest.
cc-acp vvz av p-acp np1, vvz p-acp j-jn n1, c-acp j c-acp pns31 p-acp d n1 cc n1.
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It would be honour to them too, to humble both: yea great profit to them too, to pull Aaron downe.
It would be honour to them too, to humble both: yea great profit to them too, to pull Aaron down.
pn31 vmd vbi n1 p-acp pno32 av, pc-acp vvi d: uh j n1 p-acp pno32 av, pc-acp vvi np1 a-acp.
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Might they prevaile, the availes of the Sanctuary a share of them at least might light among them.
Might they prevail, the avails of the Sanctuary a share of them At least might Light among them.
vmd pns32 vvi, dt vvz pp-f dt n1 dt n1 pp-f pno32 p-acp ds vmd vvi p-acp pno32.
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If every man that would, as in Ieraboams dayes, might consecrate himselfe;
If every man that would, as in Ieraboams days, might consecrate himself;
cs d n1 cst vmd, c-acp p-acp vvz n2, vmd vvi px31;
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the Emoluments of the Altar, first-fruits, tenths, offrings, all the fees of Levi had fallen to them alike, who so listed to bee Priest.
the Emoluments of the Altar, Firstfruits, tenths, offerings, all the fees of Levi had fallen to them alike, who so listed to be Priest.
dt n2 pp-f dt n1, n2, ord, n2, d dt n2 pp-f np1 vhd vvn p-acp pno32 av-j, r-crq av vvd pc-acp vbi n1.
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Who listed not, though he gain'd not, save he should, would he be but at the cost of an Ephod and a Teraphim; he might have a Priest,
Who listed not, though he gained not, save he should, would he be but At the cost of an Ephod and a Teraphim; he might have a Priest,
r-crq vvd xx, cs pns31 vvd xx, c-acp pns31 vmd, vmd pns31 vbi cc-acp p-acp dt n1 pp-f dt n1 cc dt np1; pns31 vmd vhi dt n1,
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as well as Micah, a household Priest, for his board, a sute of raiment, and a ten peeces of silver:
as well as micah, a household Priest, for his board, a suit of raiment, and a ten Pieces of silver:
c-acp av c-acp np1, dt n1 n1, p-acp po31 n1, dt n1 pp-f n1, cc dt crd n2 pp-f n1:
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the one to the Scepter, the other to the Micre; the one would be the Prince, the other the high-Priest.
the one to the Sceptre, the other to the Micre; the one would be the Prince, the other the high-Priest.
dt pi p-acp dt n1, dt j-jn p-acp dt n1; dt pi vmd vbi dt n1, dt j-jn dt n1.
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] And they had very good opportunity to conspire;
] And they had very good opportunity to conspire;
] cc pns32 vhd av j n1 pc-acp vvi;
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because the Tents of Raben were neere unto the Cohatbites, both on the same side of the Tabernacle. Neighbours might soone consort together.
Because the Tents of Raben were near unto the Cohatbites, both on the same side of the Tabernacle. Neighbours might soon consort together.
c-acp dt n2 pp-f np1 vbdr av-j p-acp dt n2, d p-acp dt d n1 pp-f dt n1. ng1 n1 av vvi av.
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This be noted in the persons of this Insurrection; applie it, if you please, ere we goe on unto the Act.
This be noted in the Persons of this Insurrection; apply it, if you please, ere we go on unto the Act.
d vbb vvn p-acp dt n2 pp-f d n1; vvi pn31, cs pn22 vvb, c-acp pns12 vvb a-acp p-acp dt n1
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Looke Moses to his throne, and Aaron to his Chaire; heres a messe of Malecontents, that looke with evill eye at both;
Look Moses to his throne, and Aaron to his Chair; heres a mess of Malecontents, that look with evil eye At both;
vvb np1 p-acp po31 n1, cc np1 p-acp po31 n1; av|vbz dt n1 pp-f n2-jn, cst vvb p-acp j-jn n1 p-acp d;
(35) sermon (DIV1)
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Corah, Dathan, On, and Abiram. A masse of malecontents in Church and Commonwealth, that wish both states were altered; [ betterd they say. ] Moses names his; I may not ours.Corah, Dathan, On, and Abiram. A mass of malecontents in Church and Commonwealth, that wish both states were altered; [ bettered they say. ] Moses names his; I may not ours.
np1, np1, p-acp, cc np1. dt n1 pp-f n2-jn p-acp n1 cc n1, cst vvb d n2 vbdr vvn; [ vvn pns32 vvb. ] np1 vvz po31; pns11 vmb xx png12.
(35) sermon (DIV1)
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If I must, let it be Legeon, quia multi sumus, for they are many. First, for their quality;
If I must, let it be Legeon, quia multi sumus, for they Are many. First, for their quality;
cs pns11 vmb, vvb pn31 vbi np1, fw-la fw-la fw-la, c-acp pns32 vbr d. ord, p-acp po32 n1;
(35) sermon (DIV1)
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tis not Wat Tiler, and Iack Straw; though the Trowell and the Thatching Combe will not blush too, to checke the Sceptre, and the Mitre both.
this not What Tiler, and Iack Straw; though the Trowel and the Thatching Comb will not blush too, to check the Sceptre, and the Mitre both.
pn31|vbz xx r-crq np1, cc np1 n1; cs dt n1 cc dt j-vvg n1 vmb xx vvi av, pc-acp vvi dt n1, cc dt n1 av-d.
(35) sermon (DIV1)
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Tis not Demetrius, or Alexander, a Silver-smith or Copper smith, not hee that holds the Plough,
This not Demetrius, or Alexander, a Silversmith or Copper smith, not he that holds the Plough,
pn31|vbz xx np1, cc np1, dt n1 cc n1 n1, xx pns31 cst vvz dt vvb,
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nor that tarrieth by the Anvill, the tradesman, or the husbandman, for the Laitie.
nor that tarrieth by the Anvil, the tradesman, or the husbandman, for the Laity.
ccx cst vvz p-acp dt n1, dt n1, cc dt n1, p-acp dt np1.
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Tis not the poore Curate (let that terme offend none, for we are but Curates under Aaron all) tis not the meane Minister, meane either in his meanes or knowledge, for the Clergie.
This not the poor Curate (let that term offend none, for we Are but Curates under Aaron all) this not the mean Minister, mean either in his means or knowledge, for the Clergy.
pn31|vbz xx dt j n1 (vvb d n1 vvb pix, c-acp pns12 vbr p-acp n2 p-acp np1 d) pn31|vbz xx dt j n1, vvb d p-acp po31 n2 cc n1, p-acp dt n1.
(35) sermon (DIV1)
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But for the Lay, the Gentleman, the Knight, (I may goe no higher) men of great states,
But for the Lay, the Gentleman, the Knight, (I may go no higher) men of great states,
p-acp p-acp dt n1, dt n1, dt n1, (pns11 vmb vvi dx jc) n2 pp-f j n2,
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and commanders in their Countries have doted upon Discipline, the diminisher of regall, but the demolisher of all Episcopall authority.
and commanders in their Countries have doted upon Discipline, the diminisher of regal, but the demolisher of all Episcopal Authority.
cc n2 p-acp po32 n2 vhb vvn p-acp n1, dt n1 pp-f j, cc-acp dt jc pp-f d np1 n1.
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Their mutinie is not so direct against Moses, as against Aaron; though Moses must fall too, if that I doll rise.
Their mutiny is not so Direct against Moses, as against Aaron; though Moses must fallen too, if that I doll rise.
po32 n1 vbz xx av vvi p-acp np1, a-acp p-acp np1; cs np1 vmb vvi av, cs cst pns11 n1 vvi.
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Prelacie hath potent adversaries, Lay. Levi hath many things, would doe Reuben great pleasure, and for the Church, the choise and chiefe of it, men of speciall gifts,
Prelacy hath potent Adversaries, Lay. Levi hath many things, would do Reuben great pleasure, and for the Church, the choice and chief of it, men of special Gifts,
n1 vhz j n2, np1 np1 vhz d n2, vmd vdi np1 j n1, cc p-acp dt n1, dt n1 cc n-jn pp-f pn31, n2 pp-f j n2,
(35) sermon (DIV1)
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and graced with degrees in Schooles, yea and preferd to by Moses to roomes of great revenue;
and graced with Degrees in Schools, yea and preferred to by Moses to rooms of great revenue;
cc vvn p-acp n2 p-acp n2, uh cc vvn p-acp p-acp np1 p-acp n2 pp-f j n1;
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not Deanes, and Archdeacons, (they are in their account but Popish dignities) but masters of Hospitalls,
not Deanes, and Archdeacons, (they Are in their account but Popish dignities) but Masters of Hospitals,
xx np1, cc ng1, (pns32 vbr p-acp po32 n1 p-acp j n2) p-acp n2 pp-f n2,
(35) sermon (DIV1)
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and Preachers in gainfullest and most conspicuous Churches, have risen against Aaron, preacht and printed both against the Prelacie. Thats for their Note, And
and Preachers in gainfullest and most conspicuous Churches, have risen against Aaron, preached and printed both against the Prelacy. Thats for their Note, And
cc n2 p-acp js cc av-ds j n2, vhb vvn p-acp np1, vvd cc vvn d p-acp dt n1. d|vbz p-acp po32 n1, cc
(35) sermon (DIV1)
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For their Number, not like Iacobs yeares, evill and few; evill, but not few. Discipline is the Helena of Genevating spirits, or innovating heads.
For their Number, not like Iacobs Years, evil and few; evil, but not few. Discipline is the Helena of Genevating spirits, or innovating Heads.
p-acp po32 n1, xx av-j npg1 n2, j-jn cc d; j-jn, cc-acp xx d. n1 vbz dt np1 pp-f j-vvg n2, cc j-vvg n2.
(35) sermon (DIV1)
690
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6252
All Greece will rise for it. Thousands doe sigh for it, ten thousands seeke it, themselves say:
All Greece will rise for it. Thousands doe sighs for it, ten thousands seek it, themselves say:
av-d np1 vmb vvi p-acp pn31. crd n1 n1 p-acp pn31, crd crd vvb pn31, px32 vvb:
(35) sermon (DIV1)
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they say more, ten times ten thousand, an hundred thousand hands would joyne for it.
they say more, ten times ten thousand, an hundred thousand hands would join for it.
pns32 vvb av-dc, crd n2 crd crd, dt crd crd n2 vmd vvi p-acp pn31.
(35) sermon (DIV1)
690
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6254
Cald I them Legion, because they are many? they are many Legions. Not 250. the number here,
Called I them Legion, Because they Are many? they Are many Legions. Not 250. the number Here,
vvn pns11 pno32 n1, c-acp pns32 vbr d? pns32 vbr d n2. xx crd dt n1 av,
(35) sermon (DIV1)
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but 50. times 250. all against Moses. They say no: but let him not trust them.
but 50. times 250. all against Moses. They say no: but let him not trust them.
cc-acp crd n2 crd d p-acp np1. pns32 vvb dx: cc-acp vvb pno31 xx vvi pno32.
(35) sermon (DIV1)
690
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6256
A Prince cannot prosper under a Presbytery. But against Aaron all; profest. Cartwright saies, he shooke at the name of a Bishop: he must downe.
A Prince cannot prosper under a Presbytery. But against Aaron all; professed. Cartwright Says, he shook At the name of a Bishop: he must down.
dt n1 vmbx vvi p-acp dt n1. p-acp p-acp np1 d; vvd. np1 vvz, pns31 vvd p-acp dt n1 pp-f dt n1: pns31 vmb a-acp.
(35) sermon (DIV1)
690
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6257
And though I rather thinke, it (then) was the Bishops booke at which hee shooke, let Moses remember his owne Aphorisme, no Bishop, no King.
And though I rather think, it (then) was the Bishops book At which he shook, let Moses Remember his own Aphorism, no Bishop, no King.
cc cs pns11 av-c vvb, pn31 (av) vbds dt ng1 n1 p-acp r-crq pns31 vvd, vvb np1 vvb po31 d n1, dx n1, dx n1.
(35) sermon (DIV1)
690
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6258
The next thing noted was the chiefe Risers Tribe; Corah a Levite.
The next thing noted was the chief Risers Tribe; Corah a Levite.
dt ord n1 vvn vbds dt j-jn n2 n1; np1 dt np1.
(35) sermon (DIV1)
691
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6259
In this Note, and the next, I will not greatly charge our Clergie, touching Moses. Levi hath beene lightly loyall to the King; In this Note, and the next, I will not greatly charge our Clergy, touching Moses. Levi hath been lightly loyal to the King;
p-acp d n1, cc dt ord, pns11 vmb xx av-j vvi po12 n1, vvg np1. np1 vhz vbn av-j j p-acp dt n1;
(35) sermon (DIV1)
691
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6260
saving the Popish Levi, some Priests of Baal. Tis Aaron is their eye-sore: tis against the Bishop, that they bend their forces, band themselves. An unkinde conspiracie.
Saving the Popish Levi, Some Priests of Baal. This Aaron is their eyesore: this against the Bishop, that they bend their forces, band themselves. an unkind Conspiracy.
vvg dt j np1, d n2 pp-f np1. pn31|vbz np1 vbz po32 n1: pn31|vbz p-acp dt n1, cst pns32 vvb po32 n2, n1 px32. dt j n1.
(35) sermon (DIV1)
691
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6261
Corah against Aaron, of one tribe, one family, brothers children. Tis just, as Christ sayd, Necessarii adversarii, Aaron is e•countred by his owne kinne.Corah against Aaron, of one tribe, one family, Brother's children. This just, as christ said, Necessarii Adversaries, Aaron is e•countred by his own kin.
np1 p-acp np1, pp-f crd n1, crd n1, ng1 n2. pn31|vbz j, c-acp np1 vvd, fw-la fw-la, np1 vbz vvn p-acp po31 d n1.
(35) sermon (DIV1)
691
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6262
The sonnes of my mother were angry against me, saith the Church in the Canticles. Let Gens in Gentem, Nation rise against Nation, Realme against Realme.The Sons of my mother were angry against me, Says the Church in the Canticles. Let Gens in Gentem, nation rise against nation, Realm against Realm.
dt n2 pp-f po11 n1 vbdr j p-acp pno11, vvz dt n1 p-acp dt n2. vvb np1 p-acp fw-la, n1 vvi p-acp n1, n1 p-acp n1.
(35) sermon (DIV1)
691
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6263
But let not in one Nation, filii regni, the children of one kingdome fall out betweene themselves.
But let not in one nation, Sons Regni, the children of one Kingdom fallen out between themselves.
cc-acp vvb xx p-acp crd n1, fw-la fw-la, dt n2 pp-f crd n1 vvi av p-acp px32.
(35) sermon (DIV1)
691
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6264
Let bee Manasses against Ephraim, and Ephraim against him, [ and both against Iudah: ] Let not one state oppugne another, the Temporaltie the Spiritualtie, the Spiritualtie it;
Let be Manasses against Ephraim, and Ephraim against him, [ and both against Iudah: ] Let not one state oppugn Another, the Temporalty the Spiritualty, the Spiritualty it;
vvb vbb np1 p-acp np1, cc np1 p-acp pno31, [ cc av-d p-acp np1: ] vvb xx crd n1 vvi j-jn, dt n1 dt n1, dt n1 pn31;
(35) sermon (DIV1)
691
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6265
much lesse the Church oppose to it selfe. But let not Levi rise within themselves. Pax vobis à vobis, have peace (saith Bernard ) agree among your selves.
much less the Church oppose to it self. But let not Levi rise within themselves. Pax vobis à vobis, have peace (Says Bernard) agree among your selves.
av-d av-dc dt n1 vvb p-acp pn31 n1. cc-acp vvb xx np1 vvb p-acp px32. fw-la fw-la fw-fr fw-la, vhb n1 (vvz np1) vvb p-acp po22 n2.
(35) sermon (DIV1)
691
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6266
Let not Vterini, children of one wombe, fall out in the wombe, Iacob take his elder brother by the heele.
Let not Vterini, children of one womb, fallen out in the womb, Iacob take his elder brother by the heel.
vvb xx np1, n2 pp-f crd n1, vvb av p-acp dt n1, np1 vvb po31 jc-jn n1 p-acp dt n1.
(35) sermon (DIV1)
691
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6267
His brother? Nay, his father. Christ foretold it, but tis foule, children should rise against their fathers.
His brother? Nay, his father. christ foretold it, but this foul, children should rise against their Father's.
po31 n1? uh-x, po31 n1. np1 vvd pn31, cc-acp pn31|vbz j, n2 vmd vvi p-acp po32 n2.
(35) sermon (DIV1)
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6268
The Bishops the Fathers of the Church: the inferiour Priests but Aarons sonnes. Etiam tu Fili, said Caesar to Brutus, what, thou my sonne too?
The Bishops the Father's of the Church: the inferior Priests but Aaron's Sons. Etiam tu Fili, said Caesar to Brutus, what, thou my son too?
dt n2 dt n2 pp-f dt n1: dt j-jn n2 p-acp npg1 n2. fw-la fw-la zz, vvd np1 p-acp np1, r-crq, pns21 po11 n1 av?
(35) sermon (DIV1)
691
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6269
Nay, Corah is more wicked, [ etiam vilescam adhuc, he is a vilder fellow yet; ] he conspires, thats the last note in the persons:
Nay, Corah is more wicked, [ etiam vilescam Adhoc, he is a vilder fellow yet; ] he conspires, thats the last note in the Persons:
uh, np1 vbz av-dc j, [ fw-la fw-la fw-la, pns31 vbz dt jc n1 av; ] pns31 vvz, d|vbz dt ord n1 p-acp dt n2:
(35) sermon (DIV1)
692
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6271
Our factious Pharisees joyne with the Herodians against Christ, Iudas - like betray him into the hands of sinners.
Our factious Pharisees join with the Herodians against christ, Iudas - like betray him into the hands of Sinners.
po12 j np1 vvi p-acp dt njp2 p-acp np1, np1 - zz vvi pno31 p-acp dt n2 pp-f n2.
(35) sermon (DIV1)
692
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6272
The pragmaticall presbyterian preacheth against Prelacie unto Lay eares. A pleasing Argument to some seculars, either schismaticall or sacrilegious.
The pragmatical presbyterian Preacheth against Prelacy unto Lay ears. A pleasing Argument to Some seculars, either Schismatical or sacrilegious.
dt j j vvz p-acp n1 p-acp vvi n2. dt j-vvg n1 p-acp d n2-j, d j cc j.
(35) sermon (DIV1)
692
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6273
Both men of zeale, passive in the one, the zeale of Gods house cate up them:
Both men of zeal, passive in the one, the zeal of God's house cate up them:
av-d n2 pp-f n1, j p-acp dt pi, dt n1 pp-f npg1 n1 vvb a-acp pno32:
(35) sermon (DIV1)
692
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6274
active in the other, they have a zeale to eate up Gods house; cry with Zebah and Zalmannah, Let us take the houses of God in possession.
active in the other, they have a zeal to eat up God's house; cry with Zebah and Zalmannah, Let us take the houses of God in possession.
j p-acp dt n-jn, pns32 vhb dt n1 pc-acp vvi a-acp npg1 n1; vvb p-acp np1 cc np1, vvb pno12 vvi dt n2 pp-f np1 p-acp n1.
(35) sermon (DIV1)
692
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6275
Twas once Simeon & Levi, brethren in evill; tis now Reuben and Levi: Levi must bee one.
It once Simeon & Levi, brothers in evil; this now Reuben and Levi: Levi must be one.
pn31|vbds a-acp np1 cc np1, n2 p-acp j-jn; pn31|vbz av np1 cc np1: np1 vmb vbi pi.
(35) sermon (DIV1)
692
Page 242
6276
Pharisees and Elders, Caiphas and Herod against Christ.Pharisees and Elders, Caiaphas and Herod against christ.
np1 cc n2-jn, npg1 cc np1 p-acp np1.
(35) sermon (DIV1)
692
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6277
Felix and Ananias against Paul. Corah and Dathan against Moses and Aaron: Priests and Lay against Prince and Prelacie.Felix and Ananias against Paul. Corah and Dathan against Moses and Aaron: Priests and Lay against Prince and Prelacy.
np1 cc np1 p-acp np1. np1 cc np1 p-acp np1 cc np1: n2 cc vvi p-acp n1 cc n1.
(35) sermon (DIV1)
692
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6278
Tis time wee leave the persons; come wee to the act; a wicked one. Tis a gathering together;
This time we leave the Persons; come we to the act; a wicked one. This a gathering together;
pn31|vbz n1 pns12 vvb dt n2; vvb pns12 p-acp dt n1; dt j pi. pn31|vbz dt vvg av;
(35) sermon (DIV1)
693
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6279
too good a name for it. Moses is cald the meekest man on earth. Hee showes it here, to give so milde a name to so vilde an act.
too good a name for it. Moses is called the Meekest man on earth. He shows it Here, to give so mild a name to so vild an act.
av j dt n1 p-acp pn31. np1 vbz vvn dt js n1 p-acp n1. pns31 vvz pn31 av, pc-acp vvi av j dt n1 p-acp av j dt n1.
(35) sermon (DIV1)
693
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6280
Tis a schisme, vers. 1. Corah went apart with Dathan: a Faction; not onely went aside, but made aside:
This a Schism, vers. 1. Corah went apart with Dathan: a Faction; not only went aside, but made aside:
pn31|vbz dt n1, fw-la. crd np1 vvd av p-acp np1: dt n1; xx av-j vvd av, cc-acp vvn av:
(35) sermon (DIV1)
693
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6281
so one of the Rabbins glosseth it. Tis a mutinous commotion; tis a factious, a seditious, a rebellious insurrection.
so one of the Rabbis Glosseth it. This a mutinous commotion; this a factious, a seditious, a rebellious insurrection.
av crd pp-f dt n2 vvz pn31. pn31|vbz dt j n1; pn31|vbz dt j, dt j, dt j n1.
(35) sermon (DIV1)
693
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6282
[ The verbe is passive, they were gathered together. Authority cald them not. When the gathering together is against God, & Christum ejus, and his annointed, against God,
[ The verb is passive, they were gathered together. authority called them not. When the gathering together is against God, & Christ His, and his anointed, against God,
[ dt n1 vbz j, pns32 vbdr vvn av. n1 vvd pno32 xx. c-crq dt n-vvg av vbz p-acp np1, cc np1 fw-la, cc png31 vvn, p-acp np1,
(35) sermon (DIV1)
693
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6283
or his Ministers, Priests and Magistrates, the verbe is passive ever, or reciprocall, Psal. 2. The Princes NONLATINALPHABET were assembled;
or his Ministers, Priests and Magistrates, the verb is passive ever, or reciprocal, Psalm 2. The Princes were assembled;
cc po31 n2, n2 cc n2, dt n1 vbz j av, cc j, np1 crd dt ng1 vbdr vvn;
(35) sermon (DIV1)
693
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6284
the Kings sistunt se, set up themselves.
the Kings sistunt se, Set up themselves.
dt n2 fw-la fw-la, vvn a-acp px32.
(35) sermon (DIV1)
693
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6285
Disordred meetings, which the Lawes warrant not, can have no assembler, save some Demetrius, Corah, and his complices.
Disordered meetings, which the Laws warrant not, can have no assembler, save Some Demetrius, Corah, and his accomplices.
vvn n2, r-crq dt n2 vvb xx, vmb vhi dx n1, p-acp d np1, np1, cc po31 n2.
(35) sermon (DIV1)
693
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6286
] Our Corahs and Dathans have not risen yet, not come forth in publicum: the wisedome of our Senatours hath prevented that they should not swarme.
] Our Corahs and Dathans have not risen yet, not come forth in publicum: the Wisdom of our Senators hath prevented that they should not swarm.
] np1 npg1 cc npg1 vhb xx vvn av, xx vvn av p-acp fw-la: dt n1 pp-f po12 n2 vhz vvn cst pns32 vmd xx vvi.
(35) sermon (DIV1)
693
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6287
But they have laine out often; they have gathered together sometimes three score at once, in corners.
But they have lain out often; they have gathered together sometime three score At once, in corners.
p-acp pns32 vhb vvn av av; pns32 vhb vvn av av crd n1 p-acp a-acp, p-acp n2.
(35) sermon (DIV1)
693
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6288
Their Classes, Synods, Conferences have beene at least in Moses moderate terme, gatherings together.
Their Classes, Synods, Conferences have been At least in Moses moderate term, gatherings together.
po32 n2, n2, n2 vhb vbn p-acp ds p-acp np1 j n1, n2 av.
(35) sermon (DIV1)
693
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6289
Their petitions, supplications, admonitions, demonstrations, what were they but gatherings together? workes but of some one head happly, but of many hands. Their very Motions, Commotions;
Their petitions, supplications, admonitions, demonstrations, what were they but gatherings together? works but of Some one head haply, but of many hands. Their very Motions, Commotions;
po32 n2, n2, n2, n2, r-crq vbdr pns32 p-acp n2 av? n2 p-acp pp-f d crd n1 av, cc-acp pp-f d n2. po32 j n2, n2;
(35) sermon (DIV1)
693
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6290
pend but by some one, but maintained by multitudes. Goe we on from the Act unto the Object.
pend but by Some one, but maintained by Multitudes. Go we on from the Act unto the Object.
vvn p-acp p-acp d crd, cc-acp vvd p-acp n2. vvb pns12 a-acp p-acp dt n1 p-acp dt n1.
(35) sermon (DIV1)
693
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6291
The Commotion is against Moses and Aaron. Miriam might have warned them; she had mutind against Moses but a while before, and that much after their manner;
The Commotion is against Moses and Aaron. Miriam might have warned them; she had mutind against Moses but a while before, and that much After their manner;
dt n1 vbz p-acp np1 cc np1. np1 vmd vhi vvn pno32; pns31 vhd vvn p-acp np1 p-acp dt n1 a-acp, cc cst d p-acp po32 n1;
(35) sermon (DIV1)
694
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6292
what? hath God spoken but by him onely? God smote her with Leprosie. Yea the whole Congregation might have warned them:
what? hath God spoken but by him only? God smote her with Leprosy. Yea the Whole Congregation might have warned them:
q-crq? vhz np1 vvn p-acp p-acp pno31 av-j? np1 vvd pno31 p-acp n1. uh dt j-jn n1 vmd vhi vvn pno32:
(35) sermon (DIV1)
694
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6293
they all had murmurd against Moses hard before, and against Aaron too. They had cryed Lapidate, stone them with stones.
they all had murmurd against Moses hard before, and against Aaron too. They had cried Lapidate, stone them with stones.
pns32 d vhd vvd p-acp np1 av-j a-acp, cc p-acp np1 av. pns32 vhd vvn vvi, vvb pno32 p-acp n2.
(35) sermon (DIV1)
694
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6294
God had smitten them with pestilence, had destroyed them all; but that Moses prayed for them. But ambition is oblivious;
God had smitten them with pestilence, had destroyed them all; but that Moses prayed for them. But ambition is oblivious;
np1 vhd vvn pno32 p-acp n1, vhd vvn pno32 d; cc-acp d np1 vvd p-acp pno32. p-acp n1 vbz j;
(35) sermon (DIV1)
694
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6295
the aspirer is impudent, brazeth his brow even against God.
the aspirer is impudent, brazeth his brow even against God.
dt n1 vbz j, vvz po31 n1 av p-acp np1.
(35) sermon (DIV1)
694
Page 243
6296
Our English Cohathites, and Reubenites too, the presumptuous Presbyterian, aimes not at Aaron onely, but at Moses too;Our English Cohathites, and Reubenites too, the presumptuous Presbyterian, aims not At Aaron only, but At Moses too;
po12 jp n2, cc np1 av, dt j j, vvz xx p-acp np1 av-j, cc-acp p-acp np1 av;
(35) sermon (DIV1)
695
Page 243
6297
requires as well equality in Common-wealth, as in the Church. Monarchie in the one, Aristocracy in the other, they heartily abhorre.
requires as well equality in Commonwealth, as in the Church. Monarchy in the one, Aristocracy in the other, they heartily abhor.
vvz a-acp av n1 p-acp n1, c-acp p-acp dt n1. n1 p-acp dt pi, n1 p-acp dt n-jn, pns32 av-j vvi.
(35) sermon (DIV1)
695
Page 243
6298
In state Ecclesiasticall and Civill both, they plead and they plot for a popular parity.
In state Ecclesiastical and Civil both, they plead and they plot for a popular parity.
p-acp n1 j cc j av-d, pns32 vvb cc pns32 vvb p-acp dt j n1.
(35) sermon (DIV1)
695
Page 243
6299
To cry downe Kings, they thinke is odious, those of them especially, that be subjects to a King, dare not be so bold.
To cry down Kings, they think is odious, those of them especially, that be subject's to a King, Dare not be so bold.
p-acp n1 a-acp n2, pns32 vvb vbz j, d pp-f pno32 av-j, cst vbb n2-jn p-acp dt n1, vvb xx vbi av j.
(35) sermon (DIV1)
695
Page 243
6300
But they will dare limit him. He shall be cald King; but he shall not raigne, but by their Rules.
But they will Dare limit him. He shall be called King; but he shall not Reign, but by their Rules.
p-acp pns32 vmb vvi vvi pno31. pns31 vmb vbi vvn n1; cc-acp pns31 vmb xx vvi, cc-acp p-acp po32 n2.
(35) sermon (DIV1)
695
Page 243
6301
Like a Lacedaemon King, he shall have an Ephorus to censure him: tis Fenners Divinity. Nay he shall be worse.
Like a Lacedaemon King, he shall have an Ephorus to censure him: this Fenners Divinity. Nay he shall be Worse.
j dt np1 n1, pns31 vmb vhi dt np1 pc-acp vvi pno31: pn31|vbz n2 n1. uh-x pns31 vmb vbi jc.
(35) sermon (DIV1)
695
Page 243
6302
The Spartane Kings had but five Ephori to curbe them: but he shall have fifty; hundreds to checke him. Power hee shall have;
The Spartan Kings had but five Ephori to curb them: but he shall have fifty; hundreds to check him. Power he shall have;
dt jp n2 vhd p-acp crd fw-la p-acp vvi pno32: cc-acp pns31 vmb vhi crd; crd pc-acp vvi pno31. n1 pns31 vmb vhi;
(35) sermon (DIV1)
695
Page 243
6303
but their Consistories shall confine it, shall controll it.
but their Consistories shall confine it, shall control it.
cc-acp po32 n2 vmb vvi pn31, vmb vvi pn31.
(35) sermon (DIV1)
695
Page 243
6304
Hee must submit his Scepter to their Synods, and his Diademe must ducke unto their Discipline.
He must submit his Sceptre to their Synods, and his Diadem must duck unto their Discipline.
pns31 vmb vvi po31 n1 p-acp po32 n2, cc po31 n1 vmb vvi p-acp po32 n1.
(35) sermon (DIV1)
695
Page 243
6305
I would serve you with their phrase, but that tis so unmannerly, he must licke the dust of the Presbyteries feet.
I would serve you with their phrase, but that this so unmannerly, he must lick the dust of the Presbyteries feet.
pns11 vmd vvi pn22 p-acp po32 n1, cc-acp cst pn31|vbz av j, pns31 vmb vvi dt n1 pp-f dt n2 n2.
(35) sermon (DIV1)
695
Page 243
6306
First for Corah, ill became it him, a Levite against the Magistrate. Preists should pray for Princes.
First for Corah, ill became it him, a Levite against the Magistrate. Priests should pray for Princes.
ord p-acp np1, av-jn vvd pn31 pno31, dt np1 p-acp dt n1. n2 vmd vvi p-acp n2.
(35) sermon (DIV1)
696
Page 243
6307
But yet be it noted to the honour of the Clergy, the Iewes Clergy, here is but one Levite to above two hundred Reubenites, one sonne of Levi to above two hundred Lay. I would twere so with ours.
But yet be it noted to the honour of the Clergy, the Iewes Clergy, Here is but one Levite to above two hundred Reubenites, one son of Levi to above two hundred Lay. I would it so with ours.
p-acp av vbb pn31 vvn p-acp dt n1 pp-f dt n1, dt np2 n1, av vbz p-acp crd np1 p-acp p-acp crd crd np1, crd n1 pp-f np1 p-acp p-acp crd crd np1 pns11 vmd pn31|vbdr av p-acp png12.
(35) sermon (DIV1)
696
Page 243
6308
That it may be so, Aaron must looke to Levi in due time;
That it may be so, Aaron must look to Levi in due time;
cst pn31 vmb vbi av, np1 vmb vvi p-acp np1 p-acp j-jn n1;
(35) sermon (DIV1)
696
Page 243
6309
see that he subscribe at his Ordination, at his Institution, at his License to Lecture in Cities and great Townes, where mostly these mutiners are bred and fed.
see that he subscribe At his Ordination, At his Institution, At his License to Lecture in Cities and great Towns, where mostly these mutineers Are bred and fed.
vvb cst pns31 vvb p-acp po31 n1, p-acp po31 n1, p-acp po31 n1 p-acp n1 p-acp n2 cc j n2, c-crq j d n2 vbr vvn cc vvn.
(35) sermon (DIV1)
696
Page 243
6310
Keepe them strictly to Church Canons: who should keepe them, if not Levi? Censure in time their irregularities.
Keep them strictly to Church Canonas: who should keep them, if not Levi? Censure in time their irregularities.
vvb pno32 av-j p-acp n1 n2: r-crq vmd vvi pno32, cs xx np1? vvb p-acp n1 po32 n2.
(35) sermon (DIV1)
696
Page 243
6311
Moses shall have more sober subjects both in Levi and in Reuben too, farre more then he hath.Moses shall have more Sobrium subject's both in Levi and in Reuben too, Far more then he hath.
np1 vmb vhi dc j n2-jn d p-acp np1 cc p-acp np1 av, av-j av-dc cs pns31 vhz.
(35) sermon (DIV1)
696
Page 243
6312
And for Aaron, makes O see such a matter, one should rebuke the Priest, c. 4. v. 4. the ordinary Priest? Here are fellowes feare not to rebuke the High Priest.
And for Aaron, makes Oh see such a matter, one should rebuke the Priest, c. 4. v. 4. the ordinary Priest? Here Are Fellows Fear not to rebuke the High Priest.
cc p-acp np1, vvz uh vvb d dt n1, pi vmd vvi dt n1, sy. crd n1 crd dt j n1? av vbr n2 vvb xx pc-acp vvi dt j n1.
(35) sermon (DIV1)
697
Page 243
6313
Will you heare them? thats the next point; & dixerunt, and they said. The Person is plurall;
Will you hear them? thats the next point; & dixerunt, and they said. The Person is plural;
n1 pn22 vvi pno32? d|vbz dt ord n1; cc fw-la, cc pns32 vvd. dt n1 vbz j;
(35) sermon (DIV1)
697
Page 243
6314
but the Speaker is but one. They come all, but they cannot speake all; Corah is their mouth. Hee belike was learnd; he was a Levite.
but the Speaker is but one. They come all, but they cannot speak all; Corah is their Mouth. He belike was learned; he was a Levite.
cc-acp dt n1 vbz p-acp crd. pns32 vvb av-d, cc-acp pns32 vmbx vvb av-d; np1 vbz po32 n1. pns31 av vbds vvn; pns31 vbds dt np1.
(35) sermon (DIV1)
698
Page 243
6315
This was NONLATINALPHABET a matter of lippes, let him alone with it; hee was NONLATINALPHABET, Iosephus saith excellent of speech.
This was a matter of lips, let him alone with it; he was, Iosephus Says excellent of speech.
d vbds dt n1 pp-f n2, vvb pno31 av-j p-acp pn31; pns31 vbds, np1 vvz j pp-f n1.
(35) sermon (DIV1)
698
Page 243
6316
Hee is their Oratour, and they said. Say they may, Omnes omnia bona dicere, both Priest and People may say to the Bishop, to the King, all good sayings.
He is their Orator, and they said. Say they may, Omnes omnia Bona dicere, both Priest and People may say to the Bishop, to the King, all good sayings.
pns31 vbz po32 n1, cc pns32 vvd. n1 pns32 vmb, fw-la fw-la fw-la fw-la, d n1 cc n1 vmb vvi p-acp dt n1, p-acp dt n1, d j n2-vvg.
(35) sermon (DIV1)
698
Page 244
6317
Dictio, while tis simple, is no Soloescisme. But here is Contradictio (so Iude cals it) NONLATINALPHABET, Corahs Contradiction, a Meribah, a chiding, a checking of their Governours.Dictio, while this simple, is no Soloescisme. But Here is Contradiction (so Iude calls it), Corahs Contradiction, a Meribah, a chiding, a checking of their Governors.
np1, n1 pn31|vbz j, vbz dx n1. p-acp av vbz np1 (av np1 vvz pn31), npg1 n1, dt np1, dt n-vvg, dt vvg pp-f po32 n2.
(35) sermon (DIV1)
698
Page 244
6318
Nay tis a worse Composition, tis Maledictio; a thing the Law forbids, Principem Populi, thou shalt not speake evill of the Ruler of the People;
Nay this a Worse Composition, this Malediction; a thing the Law forbids, Principem People, thou shalt not speak evil of the Ruler of the People;
uh-x pn31|vbz dt jc n1, pn31|vbz np1; dt n1 dt n1 vvz, fw-la fw-la, pns21 vm2 xx vvi j-jn pp-f dt n1 pp-f dt n1;
(35) sermon (DIV1)
698
Page 244
6319
if not of him, much lesse to him.
if not of him, much less to him.
cs xx pp-f pno31, av-d av-dc p-acp pno31.
(35) sermon (DIV1)
698
Page 244
6320
Neither Principem Populi, nor Principem Cleri; for so Paul consters it of the High Priest too.
Neither Principem People, nor Principem Cleri; for so Paul consters it of the High Priest too.
av-d fw-la fw-la, ccx fw-la np1; p-acp av np1 zz pn31 pp-f dt j n1 av.
(35) sermon (DIV1)
698
Page 244
6321
They charge and chalenge them for no light matter: heare the words, You take too much upon you, NONLATINALPHABET. The charge here is Presumption:
They charge and challenge them for no Light matter: hear the words, You take too much upon you,. The charge Here is Presumption:
pns32 vvb cc vvi pno32 p-acp dx j n1: vvb dt n2, pn22 vvb av av-d p-acp pn22,. dt n1 av vbz n1:
(35) sermon (DIV1)
698
Page 244
6322
tis more, that terme is too generall, and too slight; tis usurpation. Tis worse yet, Intrusion;
this more, that term is too general, and too slight; this usurpation. This Worse yet, Intrusion;
pn31|vbz av-dc, cst n1 vbz av j, cc av j; pn31|vbz n1. pn31|vbz av-jc av, n1;
(35) sermon (DIV1)
699
Page 244
6323
why lift ye up your selves? A false charge, tis Calumnia, thats worse then Maledictio. That we must respite to his place. See first how they usurpe.why lift you up your selves? A false charge, this Calumny, thats Worse then Malediction. That we must respite to his place. See First how they usurp.
c-crq vvb pn22 p-acp po22 n2? dt j n1, pn31|vbz np1, d|vbz av-jc cs np1. d pns12 vmb vvi p-acp po31 n1. vvb ord c-crq pns32 vvi.
(35) sermon (DIV1)
699
Page 244
6324
Moses was of Levi: what right had hee to civill Rule? His Charge was in the Church;Moses was of Levi: what right had he to civil Rule? His Charge was in the Church;
np1 vbds pp-f np1: r-crq j-jn vhd pns31 p-acp j n1? po31 n1 vbds p-acp dt n1;
(35) sermon (DIV1)
699
Page 244
6325
God had tedderd him unto the Tabernacle. Say that he were Lay: Yet Levi was but Israels third Sonne. Dathans Father was the first:
God had tedderd him unto the Tabernacle. Say that he were Lay: Yet Levi was but Israel's third Son. Dathans Father was the First:
np1 vhd vvn pno31 p-acp dt n1. n1 cst pns31 vbdr n1: av np1 vbds p-acp npg1 ord n1. npg1 n1 vbds dt ord:
(35) sermon (DIV1)
699
Page 244
6326
it was Reubens right to rule, Iacobs first borne.
it was Reubens right to Rule, Iacobs First born.
pn31 vbds np1 av-jn pc-acp vvi, npg1 ord vvn.
(35) sermon (DIV1)
699
Page 244
6327
What? will they make a custome of Major minori serviet? Isaac said it of his Sonnes:
What? will they make a custom of Major minori serviette? Isaac said it of his Sons:
q-crq? vmb pns32 vvi dt n1 pp-f j fw-la vvb? np1 vvd pn31 pp-f po31 n2:
(35) sermon (DIV1)
699
Page 244
6328
did Iacob of his too? Major minori serviet? should the eldest Sonnes seed bow to the younger Brothers brats? Thus Reubens Sonnes thought haply.
did Iacob of his too? Major minori serviette? should the eldest Sons seed bow to the younger Brother's brats? Thus Reubens Sons Thought haply.
vdd np1 pp-f png31 av? np1 fw-la vvb? vmd dt js n2 n1 n1 p-acp dt jc n2 n2? av np1 n2 vvd av.
(35) sermon (DIV1)
699
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But they should have considered, that their Father lost his birth right by abusing Iacobs bed.
But they should have considered, that their Father lost his birth right by abusing Iacobs Bed.
p-acp pns32 vmd vhi vvn, cst po32 n1 vvd po31 n1 j-jn p-acp vvg npg1 n1.
(35) sermon (DIV1)
699
Page 244
6330
And for Aaron, if the High Priesthood belongd to Levi, detur digniori: what was Aaron more then others? Corah was a Cohathite as well as he.
And for Aaron, if the High Priesthood belonged to Levi, detur digniori: what was Aaron more then Others? Corah was a Cohathite as well as he.
cc p-acp np1, cs dt j n1 vvd p-acp np1, fw-la fw-la: r-crq vbds np1 av-dc cs n2-jn? np1 vbds dt n1 c-acp av c-acp pns31.
(35) sermon (DIV1)
700
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6331
Twas his right rather, of more worth, more wealth, more yeares, then he, Iosephus saith.
It his right rather, of more worth, more wealth, more Years, then he, Iosephus Says.
pn31|vbds po31 av-jn av-c, pp-f dc n1, dc n1, dc n2, cs pns31, np1 vvz.
(35) sermon (DIV1)
700
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6332
He tooke great scorne to serve under Aaron; and that his Cozen Elizaphan should be set over the Cohathites, but yet under Eleezer Aarons Sonne too.
He took great scorn to serve under Aaron; and that his Cozen Elizaphan should be Set over the Cohathites, but yet under Eleezer Aaron's Son too.
pns31 vvd j n1 pc-acp vvi p-acp np1; cc d po31 n1 n1 vmd vbi vvn p-acp dt np1, p-acp av p-acp np1 npg1 n1 av.
(35) sermon (DIV1)
700
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6333
That all the Sonnes of Cohath must have their severall services assigned by Aarons sonnes, men as well bred,
That all the Sons of Cohath must have their several services assigned by Aaron's Sons, men as well bred,
cst d dt n2 pp-f np1 vmb vhi po32 j n2 vvn p-acp npg1 n2, n2 c-acp av vvn,
(35) sermon (DIV1)
700
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6334
as they, the Sonnes of Levi all; yet they to be as Deacons and Subdeacons under them. Twas great indignity:
as they, the Sons of Levi all; yet they to be as Deacons and Subdeacons under them. It great indignity:
c-acp pns32, dt n2 pp-f np1 d; av pns32 pc-acp vbi c-acp n2 cc ng1 p-acp pno32. pn31|vbds j n1:
(35) sermon (DIV1)
700
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6335
hee would raise the People rather then endure it. And yet by his leave, both his Cozen, and himselfe came of younger brothers both.
he would raise the People rather then endure it. And yet by his leave, both his Cozen, and himself Come of younger Brother's both.
pns31 vmd vvi dt n1 av-c cs vvi pn31. cc av p-acp po31 n1, d po31 n1, cc px31 vvd pp-f jc n2 d.
(35) sermon (DIV1)
700
Page 244
6336
In this conceit of usurpation, Abiram and Dathan being gently called by Moses to come up to treat with him calmely of this question, answered him stubbornely,
In this conceit of usurpation, Abiram and Dathan being gently called by Moses to come up to Treat with him calmly of this question, answered him stubbornly,
p-acp d n1 pp-f n1, np1 cc np1 vbg av-j vvn p-acp np1 pc-acp vvi a-acp pc-acp vvi p-acp pno31 av-jn pp-f d n1, vvd pno31 av-j,
(35) sermon (DIV1)
700
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6337
and that twice, non ascendemus, we will not come up.
and that twice, non ascendemus, we will not come up.
cc cst av, fw-fr fw-la, pns12 vmb xx vvi a-acp.
(35) sermon (DIV1)
700
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6338
Are not the moderne Chieftaines of Church and Common wealth, checkt both by Lay and Levi to take too much on them? Surely Bishops be. Nay Princes escape them not.
are not the modern Chieftains of Church and Common wealth, checked both by Lay and Levi to take too much on them? Surely Bishops be. Nay Princes escape them not.
vbr xx dt j n2 pp-f n1 cc j n1, vvn d p-acp vvb cc np1 pc-acp vvi av av-d p-acp pno32? np1 n2 vbi. uh-x n2 vvb pno32 xx.
(35) sermon (DIV1)
701
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6339
Else would not some censure the Titles of Majesty, Lordship, and Highnesse;
Else would not Some censure the Titles of Majesty, Lordship, and Highness;
av vmd xx d n1 dt n2 pp-f n1, n1, cc n1;
(35) sermon (DIV1)
701
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6340
call them Soloecismos & Barbarismos Aulicos, the incongruous Complements and barbarismes of the Court? and title them, that use them, Sericatos Nebulones. Nor would they call a King, a temporall Pope.
call them Soloecismos & Barbarismos Aulicos, the incongruous Compliments and barbarisms of the Court? and title them, that use them, Sericatos Nebulones. Nor would they call a King, a temporal Pope.
vvb pno32 np1 cc np1 n2, dt j n2 cc n2 pp-f dt n1? cc n1 pno32, cst vvb pno32, fw-la np1. ccx vmd pns32 vvi dt n1, dt j n1.
(35) sermon (DIV1)
701
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6341
And what have Princes to doe, to prescribe Ceremonies? to set Lawes to the Church? 〈 ◊ 〉 summon Synods? to delegate Iudges for Causes Ecclesiasticall? to assume the style of Supreme head of the Church? Dares the Disciplinarian, take the oath of Supremacy in this conceit of Kings? Surely the rankest Papist may as well:
And what have Princes to do, to prescribe Ceremonies? to Set Laws to the Church? 〈 ◊ 〉 summon Synods? to delegate Judges for Causes Ecclesiastical? to assume the style of Supreme head of the Church? Dares the Disciplinarian, take the oath of Supremacy in this conceit of Kings? Surely the rankest Papist may as well:
cc q-crq vhb n2 pc-acp vdi, pc-acp vvi n2? pc-acp vvi n2 p-acp dt n1? 〈 sy 〉 vvb n2? p-acp vvb n2 p-acp n2 j? pc-acp vvi dt n1 pp-f j n1 pp-f dt n1? np1 dt njp, vvb dt n1 pp-f n1 p-acp d n1 pp-f n2? np1 dt js njp vmb c-acp av:
(35) sermon (DIV1)
701
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6342
As a reverend Bishop of our Church censures them, uter que in reges aequè injuriosi, papists and puritanes, both of them equally evill eyed to Kings.
As a reverend Bishop of our Church censures them, uter que in reges aequè injuriosi, Papists and puritanes, both of them equally evil eyed to Kings.
c-acp dt j-jn n1 pp-f po12 n1 vvz pno32, fw-la fw-fr fw-la fw-la fw-fr fw-la, n2 cc fw-gr, d pp-f pno32 av-jn j-jn vvn p-acp n2.
(35) sermon (DIV1)
701
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6343
[ But what meant Knox then to write to the Queene Regent, that shee was Supreme Head, Head of the Church? But that was but a wile, to winne her to suppresse the Prelacie. ]
[ But what meant Knox then to write to the Queen Regent, that she was Supreme Head, Head of the Church? But that was but a wile, to win her to suppress the Prelacy. ]
[ cc-acp q-crq vvd np1 av pc-acp vvi p-acp dt n1 n1, cst pns31 vbds j n1, n1 pp-f dt n1? p-acp d vbds p-acp dt n1, pc-acp vvi pno31 pc-acp vvi dt n1. ]
(35) sermon (DIV1)
701
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6344
But the Bishop is a bodie composed of usurpation, wholly composed of it. All he doth, all hee hath, is meerely usurpation.
But the Bishop is a body composed of usurpation, wholly composed of it. All he does, all he hath, is merely usurpation.
p-acp dt n1 vbz dt n1 vvn pp-f n1, av-jn vvn pp-f pn31. av-d pns31 vdz, d pns31 vhz, vbz av-j n1.
(35) sermon (DIV1)
702
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6345
His Consecrations, Ordinations, Collations, Institutions, Dispensations, Licences, Suspensions, Excommunications, all his Censures, his whole Iurisdiction, he takes them all upon him wrongfully, usurpes in all;
His Consecrations, Ordinations, Collations, Institutions, Dispensations, Licences, Suspensions, Excommunications, all his Censures, his Whole Jurisdiction, he Takes them all upon him wrongfully, usurps in all;
po31 n2, n2, n2, n2, n2, n2, n2, n2, d po31 n2, po31 j-jn n1, pns31 vvz pno32 d p-acp pno31 av-j, vvz p-acp d;
(35) sermon (DIV1)
702
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6346
so farre in some, as that hee is runne into a flat Praemunire. That whole authoritie is indeed the elderships.
so Far in Some, as that he is run into a flat Praemunire. That Whole Authority is indeed the elderships.
av av-j p-acp d, c-acp cst pns31 vbz vvn p-acp dt j n1. d j-jn n1 vbz av dt n2.
(35) sermon (DIV1)
702
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6347
In a word, Prelacie is a pettie Papacie, a devillish Oligarchie, a meere Tyrannie. These the termes happly but of the maddest of mutinie.
In a word, Prelacy is a Petty Papacy, a devilish Oligarchy, a mere Tyranny. These the terms haply but of the maddest of mutiny.
p-acp dt n1, n1 vbz dt j n1, dt j n1, dt j n1. np1 dt n2 av cc-acp pp-f dt js pp-f n1.
(35) sermon (DIV1)
702
Page 245
6348
But even the modest too, the most moderate of them all thinke Bishops take too much on them. Too much title; Bishops they could beare:
But even the modest too, the most moderate of them all think Bishops take too much on them. Too much title; Bishops they could bear:
p-acp av dt j av, dt av-ds j pp-f pno32 d vvi n2 vvi av av-d p-acp pno32. av d n1; ng1 pns32 vmd vvi:
(35) sermon (DIV1)
702
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6349
but why should they be Lords? Especially gracious Lords; a stile forbid by Christ expresly, Vos autem non sic. Too much power;
but why should they be lords? Especially gracious lords; a style forbid by christ expressly, Vos autem non sic. Too much power;
cc-acp q-crq vmd pns32 vbb n2? av-j j n2; dt n1 vvb p-acp np1 av-j, fw-fr fw-la fw-fr fw-la. av av-d n1;
(35) sermon (DIV1)
702
Page 245
6350
let them be allowed Iurisdiction in the Church:
let them be allowed Jurisdiction in the Church:
vvb pno32 vbi vvn n1 p-acp dt n1:
(35) sermon (DIV1)
702
Page 245
6351
but why should they meddle in the Common-wealth? Regular men deale with secular things? In the meane time, some of the titles, which they envie them, they can be content to assume unto themselves;
but why should they meddle in the Commonwealth? Regular men deal with secular things? In the mean time, Some of the titles, which they envy them, they can be content to assume unto themselves;
cc-acp q-crq vmd pns32 vvi p-acp dt n1? j n2 vvi p-acp j n2? p-acp dt j n1, d pp-f dt n2, r-crq pns32 vvi pno32, pns32 vmb vbi j pc-acp vvi p-acp px32;
(35) sermon (DIV1)
702
Page 245
6352
right reverend Fathers, yea Cart-wright most reverend. The best is, Calvin and Beza differ here. Bezaes wrong to Bishops, Calvin rights, and calls even Archbishops, a moderate honour.
right reverend Father's, yea Cartwright most reverend. The best is, calvin and Beza differ Here. Beza's wrong to Bishops, calvin rights, and calls even Archbishop's, a moderate honour.
j-jn j-jn n2, uh n1 av-ds j-jn. dt js vbz, np1 cc np1 vvb av. npg1 vvb p-acp n2, np1 n2-jn, cc vvz av ng1, dt j n1.
(35) sermon (DIV1)
702
Page 245
6353
Enough of the Gravamen, heare the grounds. The Congregation is all holy, every one of them;
Enough of the Gravamen, hear the grounds. The Congregation is all holy, every one of them;
av-d pp-f dt n2, vvb dt n2. dt n1 vbz d j, d crd pp-f pno32;
(35) sermon (DIV1)
702
Page 245
6354
and the Lord is among them. This is the Quia. Corah is a Cohathite, a grave Levite, Dathan and his Collegues men of state, Sanhedrim men,and the Lord is among them. This is the Quia. Corah is a Cohathite, a grave Levite, Dathan and his Colleagues men of state, Sanhedrim men,
cc dt n1 vbz p-acp pno32. d vbz dt fw-la. np1 vbz dt np1, dt j np1, np1 cc po31 ng1 n2 pp-f n1, np1 n2,
(35) sermon (DIV1)
703
Page 245
6355
as the Vulgar Latine makes them. These must not rout rashly, or challenge their Rulers for usurpers, without reason.
as the vulgar Latin makes them. These must not rout rashly, or challenge their Rulers for usurpers, without reason.
c-acp dt j jp vvz pno32. np1 vmb xx n1 av-j, cc vvi po32 n2 p-acp n2, p-acp n1.
(35) sermon (DIV1)
703
Page 245
6356
Their NONLATINALPHABET must have an NONLATINALPHABET, their Contradiction, due consideration. Moses and Aaron take too much upon them, Quia, seeing that.
Their must have an, their Contradiction, due consideration. Moses and Aaron take too much upon them, Quia, seeing that.
po32 vmb vhi dt, po32 n1, j-jn n1. np1 cc np1 vvb av av-d p-acp pno32, fw-la, vvg d.
(35) sermon (DIV1)
703
Page 245
6357
Whats that, they see? The holinesse of the people, Gods Presence in the Hoast: adde from the verses end, they are the Lords Congregation.
Whats that, they see? The holiness of the people, God's Presence in the Host: add from the Verses end, they Are the lords Congregation.
q-crq|vbz d, pns32 vvb? dt n1 pp-f dt n1, ng1 n1 p-acp dt n1: vvb p-acp dt n2 vvb, pns32 vbr dt n2 n1.
(35) sermon (DIV1)
703
Page 245
6358
See how this subtile cunning Sophister supparasites the people; thats Ambitions fashion too ever to be popular.
See how this subtle cunning Sophister supparasites the people; thats Ambitions fashion too ever to be popular.
vvb c-crq d j j-jn n1 n2 dt n1; d|vbz ng1 n1 av av pc-acp vbi j.
(35) sermon (DIV1)
704
Page 245
6359
If Absolom will raigne, he must put forth his hand, yea kisse every man he meetes.
If Absalom will Reign, he must put forth his hand, yea kiss every man he meets.
cs np1 vmb vvi, pns31 vmb vvi av po31 n1, uh vvb d n1 pns31 vvz.
(35) sermon (DIV1)
704
Page 245
6360
Yea besides complement, he must praise them too. Every mans cause is good: tis pittie, theres no Iudge to heare them.
Yea beside compliment, he must praise them too. Every men cause is good: this pity, theres no Judge to hear them.
uh p-acp n1, pns31 vmb vvi pno32 av. d ng1 n1 vbz j: pn31|vbz n1, pc-acp|vbz dx n1 pc-acp vvi pno32.
(35) sermon (DIV1)
704
Page 245
6361
Then hee shall steale the hearts of all the men of Israel. The people here are holy, all holy every one of them; the Lord is among them; they are the Lords Congregation. The people all holy;
Then he shall steal the hearts of all the men of Israel. The people Here Are holy, all holy every one of them; the Lord is among them; they Are the lords Congregation. The people all holy;
cs pns31 vmb vvi dt n2 pp-f d dt n2 pp-f np1. dt n1 av vbr j, d j d crd pp-f pno32; dt n1 vbz p-acp pno32; pns32 vbr dt n2 n1. dt n1 d j;
(35) sermon (DIV1)
704
Page 245
6362
and therefore they neede no Bishop to be over them. God is among the people; and therefore they neede no Captaine to conduct them, no Magistrate to governe them.
and Therefore they need no Bishop to be over them. God is among the people; and Therefore they need no Captain to conduct them, no Magistrate to govern them.
cc av pns32 vvb dx n1 pc-acp vbi p-acp pno32. np1 vbz p-acp dt n1; cc av pns32 vvb dx n1 pc-acp vvi pno32, dx n1 pc-acp vvi pno32.
(35) sermon (DIV1)
704
Page 245
6363
They are the Congregation of the Lord; and therefore neede not men to be Lords of the Congregation, neither my Lord Bishop, nor my Lord the King.
They Are the Congregation of the Lord; and Therefore need not men to be lords of the Congregation, neither my Lord Bishop, nor my Lord the King.
pns32 vbr dt n1 pp-f dt n1; cc av vvb xx n2 pc-acp vbi n2 pp-f dt n1, dx po11 n1 n1, ccx po11 n1 dt n1.
(35) sermon (DIV1)
704
Page 245
6365
Is this the NONLATINALPHABET, the man so powerfull to perswade? They must be poore fooles whom such pild reasons will perswade. First for their holinesse.
Is this the, the man so powerful to persuade? They must be poor Fools whom such piled Reasons will persuade. First for their holiness.
vbz d dt, dt n1 av j pc-acp vvi? pns32 vmb vbi j n2 r-crq d vvn n2 vmb vvi. ord p-acp po32 n1.
(35) sermon (DIV1)
704
Page 245
6366
Indeed Moses before had sanctified the people at the mount Sinai. They are called an holy Nation, Exod. 19. NONLATINALPHABET holy men.
Indeed Moses before had sanctified the people At the mount Sinai. They Are called an holy nation, Exod 19. holy men.
np1 np1 a-acp vhd vvn dt n1 p-acp dt n1 np1. pns32 vbr vvn dt j n1, np1 crd j n2.
(35) sermon (DIV1)
705
Page 246
6367
God seemes to dubbe them Saints, in the very phrase of Kings, when they give Honours, Estote sancti, be yee holy, Levit. 19. What then? Must one that is holy, have none to be over him? May there be no Magistrate, where the people are all Saints? Saint Paul saith, Omnis anima, let every soule be subject;
God seems to dub them Saints, in the very phrase of Kings, when they give Honours, Estote sancti, be ye holy, Levit. 19. What then? Must one that is holy, have none to be over him? May there be no Magistrate, where the people Are all Saints? Saint Paul Says, Omnis anima, let every soul be Subject;
np1 vvz pc-acp vvb pno32 n2, p-acp dt j n1 pp-f n2, c-crq pns32 vvb ng1, fw-la fw-la, vbb pn22 j, np1 crd q-crq av? vmb pi cst vbz j, vhb pix pc-acp vbi p-acp pno31? vmb a-acp vbi dx n1, c-crq dt n1 vbr d n2? n1 np1 vvz, fw-la fw-la, vvb d n1 vbi j-jn;
(35) sermon (DIV1)
705
Page 246
6368
not all Saints onely, but all soules too, must be subject to the higher Powers. And yet by their leaves, that sanctifying of Moses, was but a preparing them to receive the Law. Moses did nought to them;
not all Saints only, but all Souls too, must be Subject to the higher Powers. And yet by their leaves, that sanctifying of Moses, was but a preparing them to receive the Law. Moses did nought to them;
xx d n2 av-j, cc-acp d n2 av, vmb vbi j-jn p-acp dt jc n2. cc av p-acp po32 n2, cst vvg pp-f np1, vbds p-acp dt vvg pno32 pc-acp vvi dt n1. np1 vdd pix p-acp pno32;
(35) sermon (DIV1)
705
Page 246
6369
that sanctifying was no more, than the washing of their cloathes, and abstaining from their wives against the giving of the Law.
that sanctifying was no more, than the washing of their clothes, and abstaining from their wives against the giving of the Law.
d vvg vbds av-dx av-dc, cs dt n-vvg pp-f po32 n2, cc vvg p-acp po32 n2 p-acp dt vvg pp-f dt n1.
(35) sermon (DIV1)
705
Page 246
6370
Nor did Estote Sancti make them holy ipso facto. It was not dictum factum: God told them, what they should be, not what they were. But say they were.
Nor did Estote Sancti make them holy ipso facto. It was not dictum factum: God told them, what they should be, not what they were. But say they were.
ccx vdd fw-la fw-la vvi pno32 j fw-la fw-la. pn31 vbds xx fw-la fw-la: np1 vvd pno32, r-crq pns32 vmd vbi, xx r-crq pns32 vbdr. p-acp vvb pns32 vbdr.
(35) sermon (DIV1)
705
Page 246
6371
Doth not holinesse receive magis & minus? Are there not degrees of it. Else that proud Puritan was wrong in the Prophet, Sanctior sum, quàm tu;
Does not holiness receive magis & minus? are there not Degrees of it. Else that proud Puritan was wrong in the Prophet, Sanctior sum, quàm tu;
vdz xx n1 vvi n2 cc fw-la? vbr pc-acp xx n2 pp-f pn31. av cst j np1 vbds j-jn p-acp dt n1, fw-la fw-la, fw-la fw-la;
(35) sermon (DIV1)
706
Page 246
6372
Stand away, touch me not, I am holier than thou. Be the people holy: Moses was more, Aaron was more.Stand away, touch me not, I am Holier than thou. Be the people holy: Moses was more, Aaron was more.
vvb av, vvb pno11 xx, pns11 vbm jc cs pns21. vbb dt n1 j: np1 vbds av-dc, np1 vbds n1.
(35) sermon (DIV1)
706
Page 246
6373
God spake to Moses mouth to mouth, and shewed him his similitude: and Aaron was anointed with the holy Oyle.
God spoke to Moses Mouth to Mouth, and showed him his similitude: and Aaron was anointed with the holy Oil.
np1 vvd p-acp np1 n1 p-acp n1, cc vvd pno31 po31 n1: cc np1 vbds vvn p-acp dt j n1.
(35) sermon (DIV1)
706
Page 246
6374
Corah, to compare with them, to match himselfe, or his mutinous mates with them, Moses might well answer them in their owne Dialect, you take too much upon you, yee sonnes of Levi. And they might consider too, that the peoples holinesse was by Moses Ministrie.Corah, to compare with them, to match himself, or his mutinous mates with them, Moses might well answer them in their own Dialect, you take too much upon you, ye Sons of Levi. And they might Consider too, that the peoples holiness was by Moses Ministry.
np1, pc-acp vvi p-acp pno32, pc-acp vvi px31, cc po31 j n2 p-acp pno32, np1 vmd av vvi pno32 p-acp po32 d n1, pn22 vvb av av-d p-acp pn22, pn22 n2 pp-f np1 cc pns32 vmd vvi av, cst dt ng1 n1 vbds p-acp np1 n1.
(35) sermon (DIV1)
706
Page 246
6375
The Law, and the Oracles, Gods speciall holy things, the Arke and the Tabernacle, they were Per manum Mosis, they had them by his hand, both his and Aarons. He led them (David saith,) both led, and fed them too;
The Law, and the Oracles, God's special holy things, the Ark and the Tabernacle, they were Per manum Moses, they had them by his hand, both his and Aaron's. He led them (David Says,) both led, and fed them too;
dt n1, cc dt n2, ng1 j j n2, dt n1 cc dt n1, pns32 vbdr fw-la fw-la np1, pns32 vhd pno32 p-acp po31 n1, d png31 cc npg1. pns31 vvd pno32 (np1 vvz,) d vvn, cc vvd pno32 av;
(35) sermon (DIV1)
706
Page 246
6376
nor that alone, but all the holy things they had, all the holy things they did, were all by the hands of Moses and Aaron.
nor that alone, but all the holy things they had, all the holy things they did, were all by the hands of Moses and Aaron.
ccx d j, cc-acp d dt j n2 pns32 vhd, d dt j n2 pns32 vdd, vbdr d p-acp dt n2 pp-f np1 cc np1.
(35) sermon (DIV1)
706
Page 246
6377
Besides, Corah here equivocates, either beguiles the people, or begulls himselfe. The people are all holy:
Beside, Corah Here equivocates, either beguiles the people, or begulls himself. The people Are all holy:
a-acp, np1 av vvz, av-d vvz dt n1, cc n2 px31. dt n1 vbr d j:
(35) sermon (DIV1)
707
Page 246
6378
that is, God had chosen them above all Nations, for his peculiar people, holy unto him.
that is, God had chosen them above all nations, for his peculiar people, holy unto him.
cst vbz, np1 vhd vvn pno32 p-acp d n2, p-acp po31 j n1, j p-acp pno31.
(35) sermon (DIV1)
707
Page 246
6379
But to serve in the Sanctuary, to offer on his Altars, to be the Lords Ministers in holy things, they were not holy so:
But to serve in the Sanctuary, to offer on his Altars, to be the lords Ministers in holy things, they were not holy so:
p-acp pc-acp vvi p-acp dt n1, pc-acp vvi p-acp po31 n2, pc-acp vbi dt n2 n2 p-acp j n2, pns32 vbdr xx j av:
(35) sermon (DIV1)
707
Page 246
6380
not all of them, nay none of them, saying the sonnes of Levi. Moses denies it not directly; he lists not to altercate;
not all of them, nay none of them, saying the Sons of Levi. Moses Denies it not directly; he lists not to altercate;
xx d pp-f pno32, uh-x pix pp-f pno32, vvg dt n2 pp-f np1 np1 vvz pn31 xx av-j; pns31 vvz xx pc-acp vvi;
(35) sermon (DIV1)
707
Page 246
6381
nor will he exasperate the seditious multitude; but yet is plaine enough.
nor will he exasperate the seditious multitude; but yet is plain enough.
ccx vmb pns31 vvi dt j n1; cc-acp av vbz j av-d.
(35) sermon (DIV1)
707
Page 246
6382
Tomorrow God will shew you, who is holy, saith meeke Moses. And how holy they were, Gods owne censure shewes, and their murmurings against God.
Tomorrow God will show you, who is holy, Says meek Moses. And how holy they were, God's own censure shows, and their murmurings against God.
av-an n1 vmb vvi pn22, r-crq vbz j, vvz j np1. cc c-crq j pns32 vbdr, n2 d n1 vvz, cc po32 n2 p-acp np1.
(35) sermon (DIV1)
707
Page 246
6383
But yet God was among them: Corah was right in that.
But yet God was among them: Corah was right in that.
p-acp av np1 vbds p-acp pno32: np1 vbds j-jn p-acp d.
(35) sermon (DIV1)
708
Page 246
6384
For in the middes of their Tents, in the Center of their Hoast was the holy Tabernacle,
For in the mids of their Tents, in the Centre of their Host was the holy Tabernacle,
p-acp p-acp dt n2-jn pp-f po32 n2, p-acp dt n1 pp-f po32 n1 vbds dt j n1,
(35) sermon (DIV1)
708
Page 246
6385
and the Arke of Gods presence: There was Gods Mercyseate; and he dwelt betweene the Cherubims.
and the Ark of God's presence: There was God's Mercyseat; and he dwelled between the Cherubims.
cc dt n1 pp-f npg1 n1: pc-acp vbds npg1 j; cc pns31 vvd p-acp dt n2.
(35) sermon (DIV1)
708
Page 246
6386
But what then? The Quia failes there too.
But what then? The Quia fails there too.
p-acp r-crq av? dt fw-la n2 a-acp av.
(35) sermon (DIV1)
708
Page 246
6387
Needes not man, where God is? May not God, and man governe together? God supreme, man under him? God needs no helpe in ruling men.
Needs not man, where God is? May not God, and man govern together? God supreme, man under him? God needs no help in ruling men.
av xx n1, c-crq np1 vbz? vmb xx np1, cc n1 vvb av? np1 j, n1 p-acp pno31? np1 vvz dx n1 p-acp j-vvg n2.
(35) sermon (DIV1)
708
Page 246
6388
As he made the world, so he can manage it without meanes. But it is his pleasure to use meanes.
As he made the world, so he can manage it without means. But it is his pleasure to use means.
p-acp pns31 vvd dt n1, av pns31 vmb vvi pn31 p-acp n2. p-acp pn31 vbz po31 n1 pc-acp vvi n2.
(35) sermon (DIV1)
708
Page 246
6389
What needeth the Lord the ministerie of Angels? Yet he made them ministring Spirits. God would divide the sea for the passage of his people; but by Moses Rod. God is among the people;
What needs the Lord the Ministry of Angels? Yet he made them ministering Spirits. God would divide the sea for the passage of his people; but by Moses Rod. God is among the people;
q-crq vvz dt n1 dt n1 pp-f n2? av pns31 vvd pno32 j-vvg n2. np1 vmd vvi dt n1 p-acp dt n1 pp-f po31 n1; cc-acp p-acp np1 n1. np1 vbz p-acp dt n1;
(35) sermon (DIV1)
708
Page 246
6390
and therefore no neede of Prince or Priest over them, it might be good Oratorie, but the Logicke is bad.
and Therefore no need of Prince or Priest over them, it might be good Oratory, but the Logic is bad.
cc av dx n1 pp-f n1 cc n1 p-acp pno32, pn31 vmd vbi j n1, cc-acp dt n1 vbz j.
(35) sermon (DIV1)
708
Page 247
6391
Theres an Arrerage yet, peice of their grievance yet behind; twas named before, but respited. You have heard one charge, twas usurpation:
Theres an Arrearage yet, piece of their grievance yet behind; it nam before, but respited. You have herd one charge, it usurpation:
pc-acp|vbz dt n1 av, n1 pp-f po32 n1 av a-acp; pn31|vbds vvn a-acp, cc-acp vvd. pn22 vhb vvn crd n1, pn31|vbds n1:
(35) sermon (DIV1)
709
Page 247
6392
Ecce autem alterum, heares a worse;Ecce autem alterum, hears a Worse;
fw-la fw-la fw-la, vvz dt av-jc;
(35) sermon (DIV1)
709
Page 247
6393
tis Intrusion, Cur elevamini, Why lift you up your selves? The Quia ws naught, it was seditious, the Cur is worse, tis Presumptuous and Calumnious.
this Intrusion, Cur Elevate, Why lift you up your selves? The Quia us nought, it was seditious, the Cur is Worse, this Presumptuous and Calumnious.
pn31|vbz n1, n1 fw-la, q-crq vvb pn22 p-acp po22 n2? dt fw-la pno12 pix, pn31 vbds j, dt n1 vbz av-jc, pn31|vbz j cc j.
(35) sermon (DIV1)
709
Page 247
6394
Inferiour Levites to rise against High Priests, and people against Princes, both against both? O tempora! Subjects to come to Magistrates, with Curs and Quares? O mores! Say, they could charge Moses and Aaron with Intrusion;
Inferior Levites to rise against High Priests, and people against Princes, both against both? O tempora! Subjects to come to Magistrates, with Curs and Quares? O mores! Say, they could charge Moses and Aaron with Intrusion;
j-jn np1 pc-acp vvi p-acp j n2, cc n1 p-acp n2, av-d p-acp d? fw-la fw-la! np1 pc-acp vvi p-acp n2, p-acp n2 cc n2-jn? sy fw-la! vvb, pns32 vmd vvi np1 cc np1 p-acp n1;
(35) sermon (DIV1)
709
Page 247
6395
must the forme be Interrogative, Cur elevamini? It might have bin done meekely.
must the Form be Interrogative, Cur Elevate? It might have been done meekly.
vmb dt n1 vbb n1, n1 fw-la? pn31 vmd vhi vbn vdn av-j.
(35) sermon (DIV1)
709
Page 247
6396
What a malapart and insolent language have we here? And why should you lift your selves above the people? Not an ordinary Quare, tis not NONLATINALPHABET why;
What a malapart and insolent language have we Here? And why should you lift your selves above the people? Not an ordinary Quare, this not why;
q-crq dt np1 cc j n1 vhb pns12 av? cc q-crq vmd pn22 vvi po22 n2 p-acp dt n1? xx dt j fw-la, pn31|vbz xx q-crq;
(35) sermon (DIV1)
709
Page 247
6397
but an imperious terme, NONLATINALPHABET whats the reason? Wee would know: so much is in the word.
but an imperious term, whats the reason? we would know: so much is in the word.
cc-acp dt j n1, q-crq|vbz dt n1? pns12 vmd vvi: av d vbz p-acp dt n1.
(35) sermon (DIV1)
709
Page 247
6398
A right Ephorus, he must have account; they come Tribune-like, and expostulate with authoritie. But let the forme goe, come to the matter. Moses & Aaron are intruders;
A right Ephorus, he must have account; they come Tribune-like, and expostulate with Authority. But let the Form go, come to the matter. Moses & Aaron Are intruders;
dt j-jn np1, pns31 vmb vhi n1; pns32 vvb j, cc vvi p-acp n1. cc-acp vvb dt n1 vvb, vvb p-acp dt n1. np1 cc np1 vbr n2;
(35) sermon (DIV1)
709
Page 247
6399
Cur elevamini, Why lift you up your selves? A spightfull aspersion, but a false. God had advanc't them both.Cur Elevate, Why lift you up your selves? A spiteful aspersion, but a false. God had advanced them both.
n1 fw-la, q-crq vvb pn22 p-acp po22 n2? dt j n1, cc-acp dt j. np1 vhd vvn pno32 d.
(35) sermon (DIV1)
710
Page 247
6400
David cleares Moses, Psal. 106. Electus ejus, he saith, God chose him. And for Aaron, Paul, is his Compurgatour, Heb. 5. 4. Vocatur a Deo, he was called of God. But thats all one. Spight will never say right.David clears Moses, Psalm 106. Electus His, he Says, God chosen him. And for Aaron, Paul, is his Compurgator, Hebrew 5. 4. Vocatur a God, he was called of God. But thats all one. Spite will never say right.
np1 vvz np1, np1 crd np1 fw-la, pns31 vvz, np1 vvd pno31. cc p-acp np1, np1, vbz po31 n1, np1 crd crd fw-la dt fw-la, pns31 vbds vvn pp-f np1. cc-acp d|vbz d pi. n1 vmb av-x vvi j-jn.
(35) sermon (DIV1)
710
Page 247
6401
Envie hath a tooth, two teeth, gag-teeth both. The one growes inward to gnaw it selfe;
Envy hath a tooth, two teeth, gag-teeth both. The one grows inward to gnaw it self;
n1 vhz dt n1, crd n2, n2 d. dt pi vvz j pc-acp vvi pn31 n1;
(35) sermon (DIV1)
710
Page 247
6402
the other outward to gnash at others. Emulation is ill tongued, a Sycophant: tis worse, Sycophants, but accuse, they slander not; Envie is a slanderer;
the other outward to gnash At Others. Emulation is ill tongued, a Sycophant: this Worse, sycophants, but accuse, they slander not; Envy is a slanderer;
dt n-jn j pc-acp vvi p-acp n2-jn. n1 vbz av-jn vvn, dt n1: pn31|vbz jc, n2, cc-acp vvb, pns32 vvb xx; n1 vbz dt n1;
(35) sermon (DIV1)
710
Page 247
6403
not mordax onely, but mendax too, a false accuser, a NONLATINALPHABET, a devill. Moses usurpes not, intrudes not;
not mordax only, but mendax too, a false accuser, a, a Devil. Moses usurps not, intrudes not;
xx fw-la av-j, cc-acp fw-la av, dt j n1, dt, dt n1. np1 vvz xx, vvz xx;
(35) sermon (DIV1)
710
Page 247
6404
nor doth Aaron: à Domino factum est istud, it was the Lords doing. Moses was the meekest and modestest man on earth.
nor does Aaron: à Domino factum est istud, it was the lords doing. Moses was the Meekest and modestest man on earth.
ccx vdz np1: fw-fr fw-la fw-la fw-la fw-la, pn31 vbds dt n2 vdg. np1 vbds dt js cc js n1 p-acp n1.
(35) sermon (DIV1)
710
Page 247
6405
Conscious to his owne defects, hee faine would have declin'd the office; humbly prayed pardon once, twice, thrice of God, even till God was angry:
Conscious to his own defects, he feign would have declined the office; humbly prayed pardon once, twice, thrice of God, even till God was angry:
j p-acp po31 d n2, pns31 av-j vmd vhi vvn dt n1; av-j vvd n1 a-acp, av, av pp-f np1, av c-acp np1 vbds j:
(35) sermon (DIV1)
710
Page 247
6406
God laied it on him, hee usurpt it not. And for the Priesthood, Aaron sought it not;
God laid it on him, he usurped it not. And for the Priesthood, Aaron sought it not;
np1 vvd pn31 p-acp pno31, pns31 vvn pn31 xx. cc p-acp dt n1, np1 vvd pn31 xx;
(35) sermon (DIV1)
710
Page 247
6407
his Consecration was Gods owne command. But thats all one; Corah will take no knowledge of it:
his Consecration was God's own command. But thats all one; Corah will take no knowledge of it:
po31 n1 vbds npg1 vvi vvi. cc-acp d|vbz d pi; np1 vmb vvi dx n1 pp-f pn31:
(35) sermon (DIV1)
710
Page 247
6408
Yea, and they might remember, how great and many miracles the Lord had wrought by them, by Moses specially;
Yea, and they might Remember, how great and many Miracles the Lord had wrought by them, by Moses specially;
uh, cc pns32 vmd vvi, c-crq j cc d n2 dt n1 vhd vvn p-acp pno32, p-acp np1 av-j;
(35) sermon (DIV1)
710
Page 247
6409
and how God had graced Aaron before all the people, and honoured his offerings with his owne fire from heaven.
and how God had graced Aaron before all the people, and honoured his offerings with his own fire from heaven.
cc c-crq np1 vhd vvn np1 p-acp d dt n1, cc vvd po31 n2 p-acp po31 d n1 p-acp n1.
(35) sermon (DIV1)
710
Page 247
6410
But themselves aspir'd to their roomes; and selfe-love binds the eyes, blinds the eyes of the Ambitious.
But themselves aspired to their rooms; and Self-love binds the eyes, blinds the eyes of the Ambitious.
p-acp px32 vvn p-acp po32 n2; cc n1 vvz dt n2, vvz dt n2 pp-f dt j.
(35) sermon (DIV1)
710
Page 247
6411
Or say, they saw it, and well remembred it:
Or say, they saw it, and well remembered it:
cc vvb, pns32 vvd pn31, cc av vvd pn31:
(35) sermon (DIV1)
710
Page 247
6412
yet should Ambition make conscience of a lie? Twas God lifted them both up, above their brethren. But pride is no Precision;
yet should Ambition make conscience of a lie? It God lifted them both up, above their brothers. But pride is no Precision;
av vmd n1 vvi n1 pp-f dt n1? pn31|vbds np1 vvd pno32 d a-acp, p-acp po32 n2. p-acp n1 vbz dx n1;
(35) sermon (DIV1)
710
Page 247
6413
and it is but a little he; but were it as bigge as a Camell, it would swallow it.
and it is but a little he; but were it as big as a Camel, it would swallow it.
cc pn31 vbz p-acp dt j pns31; cc-acp vbdr pn31 p-acp j c-acp dt n1, pn31 vmd vvi pn31.
(35) sermon (DIV1)
710
Page 247
6414
Cur elevamini, they are Intruders, Why lift you up your selves? See how pride dares charge Humilitie with Arrogance; vice challenge Vertue for Dishonestie.Cur Elevate, they Are Intruders, Why lift you up your selves? See how pride dares charge Humility with Arrogance; vice challenge Virtue for Dishonesty.
n1 fw-la, pns32 vbr n2, uh-crq vvb pn22 p-acp po22 n2? vvb c-crq n1 vvz n1 n1 p-acp n1; n1 vvb n1 p-acp n1.
(35) sermon (DIV1)
710
Page 247
6415
Ahab will call Elias a Troubler of Israel, when twas his Fathers house, and hee that troubled it.Ahab will call Elias a Troubler of Israel, when it his Father's house, and he that troubled it.
np1 vmb vvi np1 dt n1 pp-f np1, c-crq pn31 po31 ng1 n1, cc pns31 cst vvd pn31.
(35) sermon (DIV1)
711
Page 247
6416
A rout here of aspring Spirits charge Moses and Aaron with Ambition, with Intrusion.
A rout Here of aspring Spirits charge Moses and Aaron with Ambition, with Intrusion.
dt n1 av pp-f j-vvg n2 vvb np1 cc np1 p-acp n1, p-acp n1.
(35) sermon (DIV1)
711
Page 247
6417
Wherefore are they come, but to rush into those roomes, which they would have them resigne.
Wherefore Are they come, but to rush into those rooms, which they would have them resign.
q-crq vbr pns32 vvn, cc-acp pc-acp vvi p-acp d n2, r-crq pns32 vmd vhi pno32 vvi.
(35) sermon (DIV1)
711
Page 248
6418
Corah would be Pontifex, and Dathan would be governour.Corah would be Pontifex, and Dathan would be governor.
np1 vmd vbi np1, cc np1 vmd vbi n1.
(35) sermon (DIV1)
711
Page 248
6419
At least wise He and Abiram, and On the sonne of Peleth would set up a Triumvirate. Agree they as they could, Corah would be Priest alone.
At least wise He and Abiram, and On the son of Peleth would Set up a Triumvirate. Agree they as they could, Corah would be Priest alone.
p-acp ds j pns31 cc np1, cc p-acp dt n1 pp-f vvz vmd vvi a-acp dt n1. vvb pns32 a-acp pns32 vmd, np1 vmd vbi n1 av-j.
(35) sermon (DIV1)
711
Page 248
6420
He joynes no Levite with him in the Conspiracie, for feare of a Competitour. Not onely NONLATINALPHABET, a good Rhetoritian, but as good a Polititian.
He joins not Levite with him in the conspiracy, for Fear of a Competitor. Not only, a good Rhetorician, but as good a Politician.
pns31 vvz xx np1 p-acp pno31 p-acp dt n1, p-acp n1 pp-f dt n1. xx av-j, dt j n1, cc-acp c-acp j dt n1.
(35) sermon (DIV1)
711
Page 248
6421
And you the Corahs and Dathans of our Church, Vos autem non sic? Are there no NONLATINALPHABET among Disciplinarians? Cry none of them, Cur elevamini? Surely for Moses I will not challenge them.
And you the Corahs and Dathans of our Church, Vos autem non sic? are there no among Disciplinarians? Cry none of them, Cur Elevate? Surely for Moses I will not challenge them.
cc pn22 dt npg1 cc npg1 pp-f po12 n1, fw-fr fw-la fw-fr fw-la? vbr a-acp dx p-acp njp2? n1 pix pp-f pno32, n1 fw-la? av-j p-acp np1 pns11 vmb xx vvi pno32.
(35) sermon (DIV1)
712
Page 248
6422
To charge him with Intrusion, is proper to the Papists. But Bishops are Intruders.
To charge him with Intrusion, is proper to the Papists. But Bishops Are Intruders.
p-acp n1 pno31 p-acp n1, vbz j p-acp dt njp2. p-acp n2 vbr n2.
(35) sermon (DIV1)
712
Page 248
6423
Time serves not, nor is't fit, to recite the odious Calumnies, which these Corahs casts on that holy Hierarchie; Plaustra convitiorum, but mendaciorum, whole Iliads, whole Chiliads of false accusations.
Time serves not, nor is't fit, to recite the odious Calumnies, which these Corahs Cast on that holy Hierarchy; Plaustra convitiorum, but Mendaciorum, Whole Iliads, Whole Chiliads of false accusations.
n1 vvz xx, ccx vbz|pn31 j, pc-acp vvi dt j n2, r-crq d npg1 vvz p-acp d j n1; fw-la fw-la, p-acp fw-la, j-jn np2, j-jn np2 pp-f j n2.
(35) sermon (DIV1)
712
Page 248
6424
That worthy Archbishop Whitgift, of reverend memory, the glory of the Prelacie, and Honour of this Sea, by those shamelesse Schemeis was in this kind abused above all others.
That worthy Archbishop Whitgift, of reverend memory, the glory of the Prelacy, and Honour of this Sea, by those shameless Schemeis was in this kind abused above all Others.
cst j n1 np1, pp-f j-jn n1, dt n1 pp-f dt n1, cc n1 pp-f d n1, p-acp d j npg1 vbds p-acp d n1 vvn p-acp d n2-jn.
(35) sermon (DIV1)
712
Page 248
6425
Their termes beseeme not my mouth, nor your eares.
Their terms beseem not my Mouth, nor your ears.
po32 n2 vvb xx po11 n1, ccx po22 n2.
(35) sermon (DIV1)
712
Page 248
6426
Now whats the Catastrophe, the Conclusion of all this? Not that which these conspiratours either pretended, change of state, or intended shift of persons;
Now whats the Catastrophe, the Conclusion of all this? Not that which these conspirators either pretended, change of state, or intended shift of Persons;
av q-crq|vbz dt n1, dt n1 pp-f d d? xx d r-crq d n2 av-d vvn, n1 pp-f n1, cc j-vvn n1 pp-f n2;
(35) sermon (DIV1)
713
Page 248
6427
buta Catastrophe indeed, a subversion of themselves, both persons and States too.
buta Catastrophe indeed, a subversion of themselves, both Persons and States too.
fw-mi n1 av, dt n1 pp-f px32, av-d n2 cc n2 av.
(35) sermon (DIV1)
713
Page 248
6428
All this rebellious rout, that had cried in their contumacie, Non ascendemus, we will not goe up, God judg'd, severely judg'd.
All this rebellious rout, that had cried in their contumacy, Non ascendemus, we will not go up, God judged, severely judged.
av-d d j n1, cst vhd vvn p-acp po32 n1, fw-fr fw-la, pns12 vmb xx vvi a-acp, np1 vvn, av-j vvn.
(35) sermon (DIV1)
713
Page 248
6429
They that that day would not goe up, God made the next day to goe downe, downe quicke, ad infernum, English that as you please. b. 32. 33.
They that that day would not go up, God made the next day to go down, down quick, ad infernum, English that as you please. b. 32. 33.
pns32 cst d n1 vmd xx vvi a-acp, np1 vvd dt ord n1 pc-acp vvi a-acp, a-acp j, fw-la fw-la, jp cst p-acp pn22 vvb. sy. crd crd
(35) sermon (DIV1)
713
Page 248
6430
A SERMON PREACHED AT THE VISITATION. The second Sermon. 1 TIM. 5. 17. NONLATINALPHABET. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine.
A SERMON PREACHED AT THE VISITATION. The second Sermon. 1 TIM. 5. 17.. Let the Elders that Rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine.
dt n1 vvn p-acp dt n1. dt ord n1. crd np1. crd crd. vvb dt n2-jn cst vvb av, vbb vvn j pp-f j-jn n1, av-j pns32 r-crq vvb p-acp dt n1 cc n1.
(36) sermon (DIV1)
713
Page 1
6431
IT is a necessary duty in a discreet Preacher of the Word, to have consideration of the capacitie of his hearers.
IT is a necessary duty in a discreet Preacher of the Word, to have consideration of the capacity of his hearers.
pn31 vbz dt j n1 p-acp dt j n1 pp-f dt n1, pc-acp vhi n1 pp-f dt n1 pp-f po31 n2.
(36) sermon (DIV1)
716
Page 1
6432
But being now to speake, not unto the daughter townes, to a rude and unlettered Congregation,
But being now to speak, not unto the daughter Towns, to a rude and unlettered Congregation,
p-acp vbg av pc-acp vvi, xx p-acp dt n1 n2, p-acp dt j cc j n1,
(36) sermon (DIV1)
716
Page 1
6433
but in the mother Citie, to a reverend, a wise, and a learned Auditorie;
but in the mother city, to a reverend, a wise, and a learned Auditory;
cc-acp p-acp dt n1 n1, p-acp dt j-jn, dt j, cc dt j j;
(36) sermon (DIV1)
716
Page 1
6434
I hope, I shall not offend, if I shall so speake, as the regard both of you that are to heare,
I hope, I shall not offend, if I shall so speak, as the regard both of you that Are to hear,
pns11 vvb, pns11 vmb xx vvi, cs pns11 vmb av vvi, c-acp dt n1 av-d pp-f pn22 cst vbr pc-acp vvi,
(36) sermon (DIV1)
716
Page 1
6435
and of the place, from whence I come, requireth.
and of the place, from whence I come, requires.
cc pp-f dt n1, p-acp c-crq pns11 vvb, vvz.
(36) sermon (DIV1)
716
Page 1
6436
The rule of the Rabbins for the expounding of a Text to looke NONLATINALPHABET and NONLATINALPHABET NONLATINALPHABET, forward and backeward,
The Rule of the Rabbis for the expounding of a Text to look and, forward and backward,
dt n1 pp-f dt n2 p-acp dt vvg pp-f dt n1 pc-acp vvi cc, av-j cc av-j,
(36) sermon (DIV1)
717
Page 1
6437
though it be behoovefull often, yet it is not needefull here.
though it be behooveful often, yet it is not needful Here.
cs pn31 vbb j av, av pn31 vbz xx j av.
(36) sermon (DIV1)
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The Argument of my Text is so absolute within it selfe, that to stand upon any dependance, any reference of it to the rest of the Chapter, were but idle curiositie.
The Argument of my Text is so absolute within it self, that to stand upon any dependence, any Referente of it to the rest of the Chapter, were but idle curiosity.
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The name of an Elder, and the mention of honour in my Text, might occasion me by the way to deale with the Domonstratour and Martin, with the rest of that faction:
The name of an Elder, and the mention of honour in my Text, might occasion me by the Way to deal with the Domonstratour and Martin, with the rest of that faction:
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but many reasons move me to spare that labour.
but many Reasons move me to spare that labour.
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And indeede, the people in such places as this, being of themselves too wise and too ready in argument and questions, it behooveth the Preacher, to teach you rather Dutie than controversie.
And indeed, the people in such places as this, being of themselves too wise and too ready in argument and questions, it behooveth the Preacher, to teach you rather Duty than controversy.
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Now therefore, both for my better proceeding, and your more easie understanding, I divide both this Text,
Now Therefore, both for my better proceeding, and your more easy understanding, I divide both this Text,
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(36) sermon (DIV1)
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and my Sermon into these two generall parts, the dutie of Elders, and their reward, Officium & praemium, their due and their dutie.
and my Sermon into these two general parts, the duty of Elders, and their reward, Officium & Premium, their due and their duty.
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The dutie is two fold, Government and Doctrine, to be performed on the part of the elder;
The duty is two fold, Government and Doctrine, to be performed on the part of the elder;
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the reward also double, reverence & maintenance, to be performed on the part of the people.
the reward also double, Reverence & maintenance, to be performed on the part of the people.
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By Elders, I meane the Pastours of the Church, the Exposition not mine, but of the most and best Writers so called, not for their years;
By Elders, I mean the Pastors of the Church, the Exposition not mine, but of the most and best Writers so called, not for their Years;
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for Timothie was the chiefe of the Elders, and the Archbishop of Ephesus, and yet he was young, c. praeced. ver.
for Timothy was the chief of the Elders, and the Archbishop of Ephesus, and yet he was young, c. praeced. ver.
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12. but for their elderly vertues;
12. but for their elderly Virtues;
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who, as the ancient and grayheaded by their sagenesse and experience doe rule and teach families and societies;
who, as the ancient and Gray-headed by their sageness and experience do Rule and teach families and societies;
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so they for their gravitie and knowledge, the two commendations of the aged, are set over the Church, which is Gods household, and his common wealth:
so they for their gravity and knowledge, the two commendations of the aged, Are Set over the Church, which is God's household, and his Common wealth:
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partly NONLATINALPHABET, to governe it, and partly NONLATINALPHABET, To labour in it by Word and Doctrine, i. to teach and instruct it:
partly, to govern it, and partly, To labour in it by Word and Doctrine, i. to teach and instruct it:
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even as the Magistrates of this citie, are called Aldermen, i. Eldermen;
even as the Magistrates of this City, Are called Aldermen, i. Aldermen;
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not for their age, which sometimes is not so great, but because for their gravitie and wisedome, they are meete to governe their severall wards.
not for their age, which sometime is not so great, but Because for their gravity and Wisdom, they Are meet to govern their several wards.
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I come now unto the severall parts of my Text, and first, unto the first duty of the former part, which is Governement, [ The Elders which governe well ] For this;
I come now unto the several parts of my Text, and First, unto the First duty of the former part, which is Government, [ The Elders which govern well ] For this;
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being to speake in an assembly, a great part whereof is like to the noble men of Berroea in Act. Apost. able and ready to search,
being to speak in an assembly, a great part whereof is like to the noble men of Berroea in Act. Apost. able and ready to search,
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whether those things that are delivered, are so indeede, I may not forge any interpretation of mine owne braine;
whither those things that Are Delivered, Are so indeed, I may not forge any Interpretation of mine own brain;
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but I will follow the exposition of the greater, and the sounder part, both of the ancient Fathers, and of the latter Writers;
but I will follow the exposition of the greater, and the sounder part, both of the ancient Father's, and of the latter Writers;
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who expound this Government of the Pastour, to be his guiding of the people by example of life.
who expound this Government of the Pastor, to be his guiding of the people by Exampl of life.
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The Travellour ignorant of his way, useth either a directer or a guide. Our life is likened in the Scripture to a way;
The Traveler ignorant of his Way, uses either a directer or a guide. Our life is likened in the Scripture to a Way;
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wherein that the Christian may walke without straying, God hath ordained his Ministers, not onely to tell the way, which is the Preaching of the Word,
wherein that the Christian may walk without straying, God hath ordained his Ministers, not only to tell the Way, which is the Preaching of the Word,
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but also to be lodesmen themselves unto the people, which is the governing of them by the integritie of their owne conversation.
but also to be lodesmen themselves unto the people, which is the governing of them by the integrity of their own Conversation.
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And this Exposition is confirmed both by conference of Scripture, 1 Tim. 3. 8. and 14. Where the same word, that is here in the Originall, is translated to shew forth good Workes.
And this Exposition is confirmed both by conference of Scripture, 1 Tim. 3. 8. and 14. Where the same word, that is Here in the Original, is translated to show forth good Works.
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NONLATINALPHABET, and also by the Syriacke Paraphrast; who readeth my Text thus, NONLATINALPHABET The Elders that walke decently:
, and also by the Syriacke Paraphrast; who readeth my Text thus, The Elders that walk decently:
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so that the first point that I am to treate of, is the life of the Minister.
so that the First point that I am to Treat of, is the life of the Minister.
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And this may be amplified by foure regards, the first is, of God: the second, of their Ministrie; the third, of the people; the fourth, of themselves. For the first:
And this may be amplified by foure regards, the First is, of God: the second, of their Ministry; the third, of the people; the fourth, of themselves. For the First:
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No Levite, that had any kind of blemish, might come neere the Lords Altar, Levi. 21. pen. The shadow in a Type hath a proportionable truth in the body.
No Levite, that had any kind of blemish, might come near the lords Altar, Levi. 21. pen. The shadow in a Type hath a proportionable truth in the body.
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The blemishes in the bodies of the Priests under the Law, were figures of the sins in the soules of the Ministers under the Gospell:
The blemishes in the bodies of the Priests under the Law, were figures of the Sins in the Souls of the Ministers under the Gospel:
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and as God removed them from Ministring at his Altar; so he repelleth these from preaching his Word.
and as God removed them from Ministering At his Altar; so he repelleth these from preaching his Word.
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Psal. 50. 16. What hast thou to doe to preach mine Ordinances, &c. And therefore as the Levite must be NONLATINALPHABET, without blemish, as being Gods servitour,Psalm 50. 16. What hast thou to do to preach mine Ordinances, etc. And Therefore as the Levite must be, without blemish, as being God's servitor,
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so the Preacher must be NONLATINALPHABET without reproofe, as being Gods steward, Tit. 1. 7. The Ministers, are the Lords servants, and like unto the servants of Solomon, are alwayes to stand before the face of their Lord.
so the Preacher must be without reproof, as being God's steward, Tit. 1. 7. The Ministers, Are the lords Servants, and like unto the Servants of Solomon, Are always to stand before the face of their Lord.
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Now the Lords eyes cannot behold ungodlinesse; but as their is none unrighteousnesse in himselfe;
Now the lords eyes cannot behold ungodliness; but as their is none unrighteousness in himself;
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so is his charge to all that serve about him, Estote sancti, quia ego sum sanctus.
so is his charge to all that serve about him, Estote sancti, quia ego sum Sanctus.
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Nothing polluted may come in his sight: All things about him must be holy, Exod. 3. 5. The ground is holy.
Nothing polluted may come in his sighed: All things about him must be holy, Exod 3. 5. The ground is holy.
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The place where he is worshipped, is Sanctuarium, and the chamber of his presence, Sanctum Sanctorum, holy of holiest.
The place where he is worshipped, is Sanctuarium, and the chamber of his presence, Sanctum Sanctorum, holy of Holiest.
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The day of his worship, it is an holy day.
The day of his worship, it is an holy day.
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The persons of his worship, his Levites, they are holy, 3 Esdr. 1. 3. his Priests NONLATINALPHABET, that is, holy, his singing men, holy, ver. 15. his vessels, holy ver. 41. and his offrings, NONLATINALPHABET, i. holy.
The Persons of his worship, his Levites, they Are holy, 3 Ezra 1. 3. his Priests, that is, holy, his singing men, holy, ver. 15. his vessels, holy for. 41. and his offerings,, i. holy.
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Every thing and person that belongeth unto him, must have that inscription, which is, Sanctus Iehovaae, holinesse to the Lord.
Every thing and person that belongeth unto him, must have that inscription, which is, Sanctus Iehovaae, holiness to the Lord.
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The Ministers, they are the Lords vessels, NONLATINALPHABET his vessels of choise;
The Ministers, they Are the lords vessels, his vessels of choice;
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and if they will be NONLATINALPHABET, meet for the Lords use, 2 Tim. 2. 21. they must be NONLATINALPHABET they must be sanctified.
and if they will be, meet for the lords use, 2 Tim. 2. 21. they must be they must be sanctified.
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Their ministery is in Bethel, i. Gods House.
Their Ministry is in Bethel, i. God's House.
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The Heathen were wont to write over the doores of their Temples, Phanum est, nihil ingrediatur prophaenum.
The Heathen were wont to write over the doors of their Temples, Phanum est, nihil ingrediatur prophaenum.
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To reare up spirituall idolls in Bethel, to make (as Christ speakes) his Fathers house a den of theeves, to turne Bethel, the house of God, into Bethaven, the house of wickednesse, it is a Ieroboams sin, Gilead a citty of the Prophets, to be a citie, of wickednesse, O sea 6. and Ierusalem the valley of Vision, to become the Vallie of Benhinnom, the Valley of loathsomnesse, it cannot scape the burden of the Lord, Esay 22. and it will grow into a scorne and a by word, Etiam Saul inter Prophetas, if a wicked Saul shall be among Gods Prophets. For the second;
To rear up spiritual Idols in Bethel, to make (as christ speaks) his Father's house a den of thieves, to turn Bethel, the house of God, into Bethaven, the house of wickedness, it is a Ieroboams since, Gilead a City of the prophets, to be a City, of wickedness, Oh sea 6. and Ierusalem the valley of Vision, to become the Valley of Beth-hinnom, the Valley of loathsomeness, it cannot escape the burden of the Lord, Isaiah 22. and it will grow into a scorn and a by word, Etiam Saul inter Prophets, if a wicked Saul shall be among God's prophets. For the second;
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The Ministers are the bearers of the Lords Vessells, and must therefore be cleane.
The Ministers Are the bearer of the lords Vessels, and must Therefore be clean.
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For the Pharisees, whose righteousnesse, our righteousnesse must exceed, if you will enter into the Kingdome of heaven, had this regard, not to touch their meats and drinkes which are Gods gifts, with common and unwasht hands.
For the Pharisees, whose righteousness, our righteousness must exceed, if you will enter into the Kingdom of heaven, had this regard, not to touch their Meats and drinks which Are God's Gifts, with Common and unwashed hands.
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The Lords material Vessels, the vessels of the Sanctuary, they were holy, ut suprà, his spirituall Vessels, his Word and Sacraments are much more holy,
The lords material Vessels, the vessels of the Sanctuary, they were holy, ut suprà, his spiritual Vessels, his Word and Sacraments Are much more holy,
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and those that beare them before the people must be sanctified. Otherwise though man hath called them, yet the Spirit hath not called them;
and those that bear them before the people must be sanctified. Otherwise though man hath called them, yet the Spirit hath not called them;
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they are intruders and Vsurpers for all the Bishops orders, because Christ, the Bishop of our soules hath not ordained them:
they Are intruders and Usurper's for all the Bishops order, Because christ, the Bishop of our Souls hath not ordained them:
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neither is it lawfuller for them, to meddle with Gods Vessells;
neither is it lawfuller for them, to meddle with God's Vessels;
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then it was for King Vzziah to burne incense on the Altar, and was smitten with leprosie for his presumption;
then it was for King Uzziah to burn incense on the Altar, and was smitten with leprosy for his presumption;
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they may not come neere the Lords Arke with their hand, for feare of Perets Vzzah, 2 Sam. 6. no not with their eye,
they may not come near the lords Ark with their hand, for Fear of Perets Uzzah, 2 Sam. 6. no not with their eye,
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lest they perish, with the Bethshemites, 1 Sam. 6. It was proclaimed in the sacrifices of Ceres, NONLATINALPHABET, Shall then in the Lords sacrifices the priest himselfe be NONLATINALPHABET? The Egyptian Priests might not taste any wine,
lest they perish, with the Beth-shemites, 1 Sam. 6. It was proclaimed in the Sacrifices of Ceres,, Shall then in the lords Sacrifices the priest himself be? The Egyptian Priests might not taste any wine,
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nor Flame • Dialis among the Romanes might so much as touch a beane, drunkennesse signified by the one,
nor Flame • Dialis among the Romans might so much as touch a bean, Drunkenness signified by the one,
ccx n1 • fw-la p-acp dt njp2 vmd av av-d c-acp vvi dt n1, n1 vvn p-acp dt crd,
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and unchast lust by the other. Nay I shall not neede to search after heathen story.
and unchaste lust by the other. Nay I shall not need to search After heathen story.
cc j n1 p-acp dt n-jn. uh-x pns11 vmb xx vvi pc-acp vvi p-acp j-jn n1.
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Samuel that is to be the Lords Priest, and Iohn Baptist, that is to be Gods Prophet,Samuel that is to be the lords Priest, and John Baptist, that is to be God's Prophet,
np1 cst vbz pc-acp vbi dt n2 n1, cc np1 np1, cst vbz pc-acp vbi npg1 n1,
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nay all the Lords Nazarites are interdicted the fruit of the Vine, and the touch of any uncleane thing.
nay all the lords nazarites Are interdicted the fruit of the Vine, and the touch of any unclean thing.
uh-x d dt n2 np1 vbr vvn dt n1 pp-f dt n1, cc dt n1 pp-f d j n1.
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Priesthood and Prophecie, though in former ages, distinct functions, doe now both concurre in the Ministrie;
Priesthood and Prophecy, though in former ages, distinct functions, do now both concur in the Ministry;
n1 cc n1, cs p-acp j n2, j n2, vdb av av-d vvi p-acp dt n1;
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and therefore hee must be a double Nazarite, abstaining from all spirituall drunkennesse of sinne, and restraining all the whorish lusts of the flesh.
and Therefore he must be a double Nazarite, abstaining from all spiritual Drunkenness of sin, and restraining all the whorish Lustiest of the Flesh.
cc av pns31 vmb vbi dt j-jn np1, vvg p-acp d j n1 pp-f n1, cc vvg d dt j n2 pp-f dt n1.
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And seeing his heart must be the storehouse of the Word, and his lippes the deliverers of the Law,
And seeing his heart must be the storehouse of the Word, and his lips the deliverers of the Law,
np1 vvg po31 n1 vmb vbi dt n1 pp-f dt n1, cc po31 n2 dt n2 pp-f dt n1,
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neither may the one, or the other be uncircumcised, but wickednesse and corruption, as an uncleane foreskinne, must be cut from them both,
neither may the one, or the other be uncircumcised, but wickedness and corruption, as an unclean foreskin, must be Cut from them both,
dx vmb dt crd, cc dt n-jn vbb j, cc-acp n1 cc n1, c-acp dt j n1, vmb vbi vvn p-acp pno32 d,
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least by their filthinesse he pollute those things which God hath purified.
lest by their filthiness he pollute those things which God hath purified.
cs p-acp po32 n1 pns31 vvi d n2 r-crq np1 vhz vvn.
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For the Lord will not suffer pearles and holy things to be given NONLATINALPHABET, to hogges and dogges, i. his sacred mysteries committed unto wicked men.
For the Lord will not suffer Pearls and holy things to be given, to hogs and Dogs, i. his sacred Mysteres committed unto wicked men.
p-acp dt n1 vmb xx vvi n2 cc j n2 pc-acp vbi vvn, p-acp n2 cc n2, sy. po31 j n2 vvn p-acp j n2.
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What should a pretious stone do in a woodden ring, or a ring of gold in a swines snout? What should the Scriptures, which the Psamist resembleth to gemmes and gold sound out of the mouth of an ungodly Minister? Saul himselfe, though a wicked man;
What should a precious stone do in a wooden ring, or a ring of gold in a Swine snout? What should the Scriptures, which the Psalmist resembles to gems and gold found out of the Mouth of an ungodly Minister? Saul himself, though a wicked man;
q-crq vmd dt j n1 vdb p-acp dt j n1, cc dt n1 pp-f n1 p-acp dt ng1 n1? q-crq vmd dt n2, r-crq dt n1 vvz p-acp n2 cc n1 vvb av pp-f dt n1 pp-f dt j n1? np1 px31, cs dt j n1;
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yet when he prophesieth, hee is changed into another man, 1 Sam. 10. 6. For the third;
yet when he Prophesieth, he is changed into Another man, 1 Sam. 10. 6. For the third;
av c-crq pns31 vvz, pns31 vbz vvn p-acp j-jn n1, crd np1 crd crd p-acp dt ord;
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the Pastors of Gods Church ought to be ensamples unto Christs flocke, 1 Pet. 5. 3. And though it be truly said, Vivimus legibus non exemplis, and Christ biddeth the people to doe as the Pharisees say, not as they doe,
the Pastors of God's Church ought to be ensamples unto Christ flock, 1 Pet. 5. 3. And though it be truly said, Vivimus legibus non exemplis, and christ bids the people to do as the Pharisees say, not as they do,
dt ng1 pp-f npg1 n1 vmd pc-acp vbi n2 p-acp npg1 n1, crd np1 crd crd cc cs pn31 vbb av-j vvn, fw-la fw-la fw-fr fw-fr, cc np1 vvz dt n1 pc-acp vdi p-acp dt np2 vvb, xx c-acp pns32 vdb,
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yet the common people are of the Civilians opinion, Quod exemplo fit, jure fieri videtur. Example is a kinde of warrant. Suadet loquentis vita, non oratio: Poeta ▪ NONLATINALPHABET, Menand.
yet the Common people Are of the Civilians opinion, Quod exemplo fit, jure fieri videtur. Exampl is a kind of warrant. Suadet loquentis vita, non oratio: Poeta ▪, Menand.
av dt j n1 vbr pp-f dt n2-jn n1, fw-la fw-la n1, fw-la fw-la fw-la. n1 vbz dt n1 pp-f n1. fw-la fw-la fw-la, fw-la fw-la: fw-la ▪, np1.
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it is the life, not the learning of the Preacher, that perswadeth the people.
it is the life, not the learning of the Preacher, that Persuadeth the people.
pn31 vbz dt n1, xx dt n1 pp-f dt n1, cst vvz dt n1.
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Sinne simple in the people, is double in the Preacher, for he offendeth both peccato and exemplo; it is both scandalū populi, & odiū ministerii:
Sin simple in the people, is double in the Preacher, for he offends both Peccato and exemplo; it is both scandalū People, & odiū Ministerii:
n1 j p-acp dt n1, vbz j-jn p-acp dt n1, c-acp pns31 vvz d n1 cc fw-la; pn31 vbz d fw-la fw-la, cc fw-la fw-la:
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even scandalum in both his senses; an offence unto the people, and a scandall to his calling. For the one:
even scandalum in both his Senses; an offence unto the people, and a scandal to his calling. For the one:
av fw-la p-acp d po31 n2; dt n1 p-acp dt n1, cc dt n1 p-acp po31 n-vvg. p-acp dt pi:
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The Minister, as he is Christs Disciple, so hee should be his follower, proving those things in his life, which he preacheth in his doctrine, that he may say unto the people,
The Minister, as he is Christ Disciple, so he should be his follower, proving those things in his life, which he Preacheth in his Doctrine, that he may say unto the people,
dt n1, c-acp pns31 vbz npg1 n1, av pns31 vmd vbi po31 n1, vvg d n2 p-acp po31 n1, r-crq pns31 vvz p-acp po31 n1, cst pns31 vmb vvi p-acp dt n1,
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as Christ doth, not onely Praeceptum do vobis, Iohn 13. 34 but also, Exemplum dedi vobis, ver.
as christ does, not only Precept do vobis, John 13. 34 but also, Exemplum dedi vobis, ver.
c-acp np1 vdz, xx av-j np1 vdb fw-la, np1 crd crd p-acp av, np1 fw-la fw-la, fw-la.
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15. and as Saint Paul saith to the Philippians, 3. 17. Be ye followers of me.
15. and as Saint Paul Says to the Philippians, 3. 17. Be you followers of me.
crd cc p-acp n1 np1 vvz p-acp dt njp2, crd crd vbb pn22 n2 pp-f pno11.
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For vitae Clericorum should be Libri laicorum, the lives of the Cleargie, the books of the Laitie, saith one of the Fathers, the conversation of the Priest, the Looking-glasse of the people.
For vitae Clericorum should be Libri Laicorum, the lives of the Clergy, the books of the Laity, Says one of the Father's, the Conversation of the Priest, the Looking glass of the people.
p-acp fw-la fw-la vmd vbi np1 fw-la, dt n2 pp-f dt n1, dt n2 pp-f dt np1, vvz crd pp-f dt n2, dt n1 pp-f dt n1, dt n1 pp-f dt n1.
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The preachers are the Lords builders, and the people are the building, 1 Cor. 3. 9. unlesse the life of the Minister doe edifie, as well as his doctrine;
The Preachers Are the lords Builders, and the people Are the building, 1 Cor. 3. 9. unless the life of the Minister do edify, as well as his Doctrine;
dt n2 vbr dt n2 n2, cc dt n1 vbr dt n1, crd np1 crd crd cs dt n1 pp-f dt n1 vdb vvi, c-acp av c-acp po31 n1;
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if hee build up heaven with his voyce, and hell with his life.
if he built up heaven with his voice, and hell with his life.
cs pns31 vvb a-acp n1 p-acp po31 n1, cc n1 p-acp po31 n1.
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Nazianz. he is an evill builder, and plucketh downe as much with one hand, as he setteth up with the other.Nazianz he is an evil builder, and plucketh down as much with one hand, as he sets up with the other.
np1 pns31 vbz dt j-jn n1, cc vvz a-acp p-acp d p-acp crd n1, c-acp pns31 vvz a-acp p-acp dt n-jn.
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It is the dishonour of the wicked man, Prov. 6. 13. but it will be his honour, to speake with his feete,
It is the dishonour of the wicked man, Curae 6. 13. but it will be his honour, to speak with his feet,
pn31 vbz dt n1 pp-f dt j n1, np1 crd crd p-acp pn31 vmb vbi po31 n1, pc-acp vvi p-acp po31 n2,
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and to teach with his fingers, i. to walke and to doe according to his owne doctrine. The Preacher is a voyce;
and to teach with his fingers, i. to walk and to do according to his own Doctrine. The Preacher is a voice;
cc pc-acp vvi p-acp po31 n2, sy. pc-acp vvi cc pc-acp vdb vvg p-acp po31 d n1. dt n1 vbz dt n1;
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so Malachie calleth Iohn Baptist, the first Preacher of the Gospell:
so Malachi calls John Baptist, the First Preacher of the Gospel:
av np1 vvz np1 np1, dt ord n1 pp-f dt n1:
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a voice, not a sound, not a dead sound, but a living voice, Viva vox, saith Bernard, i. both vita & vox; least it be said to him, that the Lacedemouian said to the Nightingale, vox es; praetereà nihil. a voice, not a found, not a dead found, but a living voice, Viva vox, Says Bernard, i. both vita & vox; lest it be said to him, that the Lacedemovian said to the Nightingale, vox es; praetereà nihil.
dt n1, xx dt n1, xx dt j n1, cc-acp dt j-vvg n1, fw-la fw-la, vvz np1, uh. d fw-la cc fw-la; cs pn31 vbb vvn p-acp pno31, cst dt j vvd p-acp dt n1, fw-la fw-la; fw-fr fw-la.
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To be short, if when the doctrine is mel, the life shall be venenum. Bern. hee envenometh the people with his example;
To be short, if when the Doctrine is mell, the life shall be venenum. Bern. he envenometh the people with his Exampl;
pc-acp vbi j, cs c-crq dt n1 vbz av, dt n1 vmb vbi fw-la. np1 pns31 vvz dt n1 p-acp po31 n1;
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and that is another Ieroboams sinne, to make Israel to sinne.
and that is Another Ieroboams sin, to make Israel to sin.
cc d vbz j-jn vvz n1, pc-acp vvi np1 p-acp n1.
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For the other, the evill life of the Minister, is the dishonour of God, and the disgrace of his Ministerie.
For the other, the evil life of the Minister, is the dishonour of God, and the disgrace of his Ministry.
p-acp dt n-jn, dt j-jn n1 pp-f dt n1, vbz dt n1 pp-f np1, cc dt n1 pp-f po31 n1.
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For as at the sight of good workes in the Preachers, the people doe glorifie their father, which is in heaven;
For as At the sighed of good works in the Preachers, the people do Glorify their father, which is in heaven;
p-acp a-acp p-acp dt n1 pp-f j n2 p-acp dt n2, dt n1 vdb vvi po32 n1, r-crq vbz p-acp n1;
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so contrariwise at the view of their wicked lives, they will speake evill of the Gospell,
so contrariwise At the view of their wicked lives, they will speak evil of the Gospel,
av av p-acp dt n1 pp-f po32 j n2, pns32 vmb vvi j-jn pp-f dt n1,
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and suspect Religion to be but policie to keepe men in awe;
and suspect Religion to be but policy to keep men in awe;
cc vvi n1 pc-acp vbi p-acp n1 pc-acp vvi n2 p-acp n1;
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as being perswaded, that if their Doctrine were true, they would not themselves controll it by their owne practise;
as being persuaded, that if their Doctrine were true, they would not themselves control it by their own practice;
c-acp vbg vvn, cst cs po32 n1 vbdr j, pns32 vmd xx px32 vvi pn31 p-acp po32 d n1;
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and therefore Saint Paul is earnest in the point, Rom. 2. 21. Thou that teachest another, teachest thou not thy selfe, &c, 1 Sam. 2. 17. There is an example.
and Therefore Saint Paul is earnest in the point, Rom. 2. 21. Thou that Teachest Another, Teachest thou not thy self, etc., 1 Sam. 2. 17. There is an Exampl.
cc av n1 np1 vbz j p-acp dt n1, np1 crd crd pns21 cst vv2 j-jn, vv2 pns21 xx po21 n1, av, crd np1 crd crd pc-acp vbz dt n1.
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The Israelites abhorre the offerings of the Lord, through the sinnes of the Priests, the sonnes of Elie, and such a Minister may looke for at the mouthes of the people the checke in the Proverbe, Loripedem rectus, &c. and that which is Iohn 9. 34. Thou art altogether a sinner, teachest thou us? Quid verba audiam, cum facta videam? What should wee heede what thou preachest,
The Israelites abhor the offerings of the Lord, through the Sins of the Priests, the Sons of Ely, and such a Minister may look for At the mouths of the people the check in the Proverb, Loripedem rectus, etc. and that which is John 9. 34. Thou art altogether a sinner, Teachest thou us? Quid verba audiam, cum facta videam? What should we heed what thou Preachest,
dt np1 vvb dt n2 pp-f dt n1, p-acp dt n2 pp-f dt n2, dt n2 pp-f av, cc d dt n1 vmb vvi p-acp p-acp dt n2 pp-f dt n1 dt n1 p-acp dt n1, fw-la fw-la, av cc cst r-crq vbz np1 crd crd pns21 vb2r av dt n1, vv2 pns21 pno12? fw-la fw-la fw-la, fw-la fw-la fw-la? q-crq vmd pns12 vvi r-crq pns21 vv2,
(36) sermon (DIV1)
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6529
when we see how thou livest? The fourth and last respect of themselves.
when we see how thou Livest? The fourth and last respect of themselves.
c-crq pns12 vvb c-crq pns21 vv2? dt ord cc ord n1 pp-f px32.
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The Proverbe is common, O di sapientem, &c. He is a badde Physition that cannot cure himselfe.
The Proverb is Common, Oh Die sapientem, etc. He is a bad physician that cannot cure himself.
dt n1 vbz j, uh zz fw-la, av pns31 vbz dt vvd n1 cst vmbx vvi px31.
(36) sermon (DIV1)
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6531
The Minister, whom neither the regard of God, whose messenger he is, neither the holinesse of his function,
The Minister, whom neither the regard of God, whose Messenger he is, neither the holiness of his function,
dt n1, ro-crq dx dt n1 pp-f np1, rg-crq n1 pns31 vbz, av-dx dt n1 pp-f po31 n1,
(36) sermon (DIV1)
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6532
neither the offence of the people, will move to godlinesse of life, may haply be moved by that argument, by which all men are moved, the consideration of his owne private good.
neither the offence of the people, will move to godliness of life, may haply be moved by that argument, by which all men Are moved, the consideration of his own private good.
av-dx dt n1 pp-f dt n1, vmb vvi p-acp n1 pp-f n1, vmb av vbi vvn p-acp d n1, p-acp r-crq d n2 vbr vvn, dt n1 pp-f po31 d j j.
(36) sermon (DIV1)
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6533
For commonly among men, when no place either of Logicke or Rhetoricke can perswade, yet the reason drawne from Lucrum and damnum will not faile.
For commonly among men, when no place either of Logic or Rhetoric can persuade, yet the reason drawn from Lucrum and damnum will not fail.
p-acp av-j p-acp n2, c-crq dx n1 av-d pp-f n1 cc n1 vmb vvi, av dt n1 vvn p-acp fw-la cc fw-la vmb xx vvi.
(36) sermon (DIV1)
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6534
Now the losse is of the two greatest things that man hath, the losse of his name,
Now the loss is of the two greatest things that man hath, the loss of his name,
av dt n1 vbz pp-f dt crd js n2 cst n1 vhz, dt n1 pp-f po31 n1,
(36) sermon (DIV1)
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6535
and the losse of his soule.
and the loss of his soul.
cc dt n1 pp-f po31 n1.
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6536
For the one, NONLATINALPHABET saith the wise Ecclesiastes, a good name, &c. for the other, the soule is valued at the worth of the whole world, Matth. 16. 26. and the praiser is he, who having ransomed so many, can best tell the value.
For the one, Says the wise Ecclesiastes, a good name, etc. for the other, the soul is valued At the worth of the Whole world, Matthew 16. 26. and the praiser is he, who having ransomed so many, can best tell the valve.
p-acp dt pi, vvz dt j n2, dt j n1, av p-acp dt n-jn, dt n1 vbz vvn p-acp dt n1 pp-f dt j-jn n1, np1 crd crd cc dt n1 vbz pns31, r-crq vhg vvn av d, vmb av-js vvi dt n1.
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For the first losse, the Preacher, that inveigheth against sinnes, whereof himselfe is guiltie, fometh out his owne shame, Iude vers.
For the First loss, the Preacher, that inveigheth against Sins, whereof himself is guilty, foameth out his own shame, Iude vers.
p-acp dt ord n1, dt n1, cst vvz p-acp n2, c-crq px31 vbz j, vvz av po31 d n1, np1 fw-la.
(36) sermon (DIV1)
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13. and the shame is both unexcusable, Rom. 2. 1. and unavoidable, Matt. 5. 14. for he is as a citie set on a hill,
13. and the shame is both unexcusable, Rom. 2. 1. and unavoidable, Matt. 5. 14. for he is as a City Set on a hill,
crd cc dt n1 vbz d j, np1 crd crd cc j, np1 crd crd c-acp pns31 vbz p-acp dt n1 vvn p-acp dt n1,
(36) sermon (DIV1)
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and cannot be hid, and the eyes and eares of his people are both duly and daily observers of his life.
and cannot be hid, and the eyes and ears of his people Are both duly and daily observers of his life.
cc vmbx vbi vvn, cc dt n2 cc n2 pp-f po31 n1 vbr av-d av-jn cc j n2 pp-f po31 n1.
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6540
And though the Poet say of the contrarie, of private life, Benè qui latuit, benè vixit, close keeping covereth a multitude of sins;
And though the Poet say of the contrary, of private life, Benè qui Latuit, benè vixit, close keeping Covereth a multitude of Sins;
cc cs dt n1 vvb pp-f dt n-jn, pp-f j n1, fw-la fw-la n1, fw-la fw-la, av-j vvg vvz dt n1 pp-f n2;
(36) sermon (DIV1)
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yet the Minister, as his life cannot be secret, so his shame cannot be hid.
yet the Minister, as his life cannot be secret, so his shame cannot be hid.
av dt n1, c-acp po31 n1 vmbx vbi j-jn, av po31 n1 vmbx vbi vvn.
(36) sermon (DIV1)
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6542
Nay, that which Plutarch said of the Prince, I may say of the Priest, NONLATINALPHABET, ad principem ineruditum, in fine, a sinne in another man,
Nay, that which Plutarch said of the Prince, I may say of the Priest,, ad principem ineruditum, in fine, a sin in Another man,
uh-x, cst r-crq np1 vvd pp-f dt n1, pns11 vmb vvi pp-f dt n1,, fw-la fw-la fw-la, p-acp j, dt n1 p-acp j-jn n1,
(36) sermon (DIV1)
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6543
as the scarre in the body, not to be seene for the garments cover it, but in the Priest, as a mole in the face, apparent to all men. For the second losse:
as the scar in the body, not to be seen for the garments cover it, but in the Priest, as a mole in the face, apparent to all men. For the second loss:
c-acp dt n1 p-acp dt n1, xx pc-acp vbi vvn p-acp dt n2 vvb pn31, cc-acp p-acp dt n1, c-acp dt n1 p-acp dt n1, j p-acp d n2. p-acp dt ord n1:
(36) sermon (DIV1)
725
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6544
shall he (saith Saint Bernard ) that taketh the charge of other mens soules, neglect the charge of his owne? For what is the boxe the better for the sweete ointment,
shall he (Says Faint Bernard) that Takes the charge of other men's Souls, neglect the charge of his own? For what is the box the better for the sweet ointment,
vmb pns31 (vvz j np1) cst vvz dt n1 pp-f j-jn ng2 n2, vvb dt n1 pp-f po31 d? p-acp r-crq vbz dt n1 dt jc p-acp dt j n1,
(36) sermon (DIV1)
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6545
or the loose liver, for the prerogative of his Ministerie? It doth not vantage Balaam to be a Prophet,
or the lose liver, for the prerogative of his Ministry? It does not vantage balaam to be a Prophet,
cc dt j n1, p-acp dt n1 pp-f po31 n1? pn31 vdz xx n1 np1 pc-acp vbi dt n1,
(36) sermon (DIV1)
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6546
if hee will love the wages of unrighteousnesse. It will not boote Iudas to be Christs disciple, if he betray him.
if he will love the wages of unrighteousness. It will not boot Iudas to be Christ disciple, if he betray him.
cs pns31 vmb vvi dt n2 pp-f n1. pn31 vmb xx n1 np1 pc-acp vbi npg1 n1, cs pns31 vvb pno31.
(36) sermon (DIV1)
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In the day of the generall assise of the world, the prophesying in Christs name will not serve for an answer.
In the day of the general assize of the world, the prophesying in Christ name will not serve for an answer.
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Matth. 7. 22. but there shall bee a reply, and sentence together, I know you not; depart from me, &c. For God shall judge not after the Doctrine,Matthew 7. 22. but there shall be a reply, and sentence together, I know you not; depart from me, etc. For God shall judge not After the Doctrine,
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but after the life of the Minister, and every man shall receive according to his workes.
but After the life of the Minister, and every man shall receive according to his works.
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That which the Iewes spake falsely of Christ, is verified of such Prophets, that though they save others, yet themselves they cannot save.
That which the Iewes spoke falsely of christ, is verified of such prophets, that though they save Others, yet themselves they cannot save.
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For hee that denounceth Gods judgements on those sinnes, which himselfe committeth, is NONLATINALPHABET, his owne condemner, Rom. 2. 1. and Christ in the last day shall say unto him, ut Luk. 19. 22. NONLATINALPHABET.
For he that Denounceth God's Judgments on those Sins, which himself Committeth, is, his own condemner, Rom. 2. 1. and christ in the last day shall say unto him, ut Luk. 19. 22..
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And therefore to shut up this first duty, the Elders of the Church, the Pastours of Gods flocke, let them by Pauls example, 1 Cor. 9. ult. beat downe their owne flesh,
And Therefore to shut up this First duty, the Elders of the Church, the Pastors of God's flock, let them by Paul's Exampl, 1 Cor. 9. ult. beatrice down their own Flesh,
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and bring their owne soules into subjection, lest when they have preached salvation unto others, themselves become reprobates.
and bring their own Souls into subjection, lest when they have preached salvation unto Others, themselves become Reprobates.
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NONLATINALPHABET. The other duty is diligence in preaching, amplified by the parts, exhortation and doctrine, and enforced by the Emphasis of the trope, the word in the originall signifying not ordinary labour,
. The other duty is diligence in preaching, amplified by the parts, exhortation and Doctrine, and Enforced by the Emphasis of the trope, the word in the original signifying not ordinary labour,
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but such as is with great strife and earnestnesse, and straine of all the strength, a metaphor borrowed from the toile of rowers in Gallies.
but such as is with great strife and earnestness, and strain of all the strength, a metaphor borrowed from the toil of rowers in Galleys.
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The duty containeth two points, NONLATINALPHABET, knowledge and paines; the former without the latter is unprofitable;
The duty Containeth two points,, knowledge and pains; the former without the latter is unprofitable;
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the latter without the former is dangerous, NONLATINALPHABET, both must goe together, the Minister must be both skilfull and painefull,
the latter without the former is dangerous,, both must go together, the Minister must be both skilful and painful,
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and happie is that people, whose Elder is both NONLATINALPHABET a Seer and NONLATINALPHABET a Feeder:
and happy is that people, whose Elder is both a Seer and a Feeder:
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but the thrise unhappy is that Congregation, where like People, like Priest, where the Watchmen are both blinde and sleepie, Esa. 56. 10. where the NONLATINALPHABET i. the Seers, are NONLATINALPHABET i. Dreamers;
but the thrice unhappy is that Congregation, where like People, like Priest, where the Watchmen Are both blind and sleepy, Isaiah 56. 10. where the i. the Seers, Are i. Dreamers;
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where the Preachers are both NONLATINALPHABET and NONLATINALPHABET i. Dumb, for ought they can say; and asleepe, for ought they dye. For the first of these.
where the Preachers Are both and i. Dumb, for ought they can say; and asleep, for ought they die. For the First of these.
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I will passe it over, because it is onely couched in consequence, and rather insinuated then expressed.
I will pass it over, Because it is only couched in consequence, and rather insinuated then expressed.
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For the other, which is paines: The people are dull, in hearing, in conceiving, in obeying;
For the other, which is pains: The people Are dull, in hearing, in conceiving, in obeying;
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and therefore requisite the minister should be painefull, even to adde, Esay 28. 10. NONLATINALPHABET line to line, &c. The attributes of the ministerie in the Scriptures in this behalfe are many.
and Therefore requisite the minister should be painful, even to add, Isaiah 28. 10. line to line, etc. The attributes of the Ministry in the Scriptures in this behalf Are many.
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and it is their meat in their greater growth in Christianity, so that the utter neglect of preaching the word, it is the starving of Gods flocke,
and it is their meat in their greater growth in Christianity, so that the utter neglect of preaching the word, it is the starving of God's flock,
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and a spirituall famine, Amos 8. 11. and slacke and sloathfull preaching, it is the leane feeding.
and a spiritual famine, Amos 8. 11. and slack and slothful preaching, it is the lean feeding.
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For the one, it is accursed, Prov. 11. he that hoardeth up his corne from the hungry, shall be cursed of the people,
For the one, it is accursed, Curae 11. he that hoardeth up his corn from the hungry, shall be cursed of the people,
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The office of a Bishop, it is a worthy worke, 1 Tim. 3. 1. NONLATINALPHABET bu• NONLATINALPHABET Gods Apostles are labourers, 1 Cor. 3. 9. and cursed is hee that doeth the Lords worke negligently, Ier. 48. 10. it is a warfare, Num. 8. 24. it is a yoake, Phil. 4. 3. it is a watching by night, Heb. 13. and a wandring by day, Ezech. 33. it is a charge and a care, Philip. 2. and to comprise all in two titles, he is the Steward of the Lords house,The office of a Bishop, it is a worthy work, 1 Tim. 3. 1. bu• God's Apostles Are labourers, 1 Cor. 3. 9. and cursed is he that doth the lords work negligently, Jeremiah 48. 10. it is a warfare, Num. 8. 24. it is a yoke, Philip 4. 3. it is a watching by night, Hebrew 13. and a wandering by day, Ezekiel 33. it is a charge and a care, Philip. 2. and to comprise all in two titles, he is the Steward of the lords house,
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and the Shepherd of his flocke.
and the Shepherd of his flock.
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For the first, first for the truth, it is, 1 Cor. 4. 1. secondly for the consequence, it is, 1 Pet. 4. 10. The Preachers are the Stewards of Gods graces,
For the First, First for the truth, it is, 1 Cor. 4. 1. secondly for the consequence, it is, 1 Pet. 4. 10. The Preachers Are the Stewards of God's graces,
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and therefore as they have received, so they must minister.
and Therefore as they have received, so they must minister.
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For every Steward is Promus-Condus; Promus to lay out, as well as Condus to lay up.
For every Steward is Promus-Condus; Promus to lay out, as well as Condus to lay up.
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His chiefest quality, NONLATINALPHABET Luk. 12. 42. to be faithfull, both NONLATINALPHABET and NONLATINALPHABET saith an antient Rabbin, in accepto & expenso, to give to every of his fellow servants their NONLATINALPHABET, their demensum in due season.
His chiefest quality, Luk. 12. 42. to be faithful, both and Says an ancient Rabbin, in accepto & expenso, to give to every of his fellow Servants their, their demensum in due season.
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For if he cut them short of their portion, the Lord will cut him off, and give him his portion with unbeleevers, NONLATINALPHABET, ver. 46. For the other title:
For if he Cut them short of their portion, the Lord will Cut him off, and give him his portion with unbelievers,, ver. 46. For the other title:
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he is a Shepherd: the truth is plaine in the correlative; for the people are called his flocke:
he is a Shepherd: the truth is plain in the correlative; for the people Are called his flock:
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the consequence is, Ezech. 34. 2. Pastor non pasceret? Should not the Shepherd feede the flockes? The neglect of this you shall see, 1. in the haynousnesse of the fault, 2. in the grievousnes of the punishment.
the consequence is, Ezekiel 34. 2. Pastor non pasceret? Should not the Shepherd feed the flocks? The neglect of this you shall see, 1. in the heinousness of the fault, 2. in the grievousness of the punishment.
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For the fault, it is the contempt of the Lord;
For the fault, it is the contempt of the Lord;
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for he that feedeth not the flock, loveth not the Lord of the flock, Iohn vlt. and it is the breach of Christs charge, who straightly enjoyneth the duty, Pasce oves meas. For the punishment, the sword of the Lord shall be upon his arme, and his eye;
for he that feeds not the flock, loves not the Lord of the flock, John Ult. and it is the breach of Christ charge, who straightly enjoineth the duty, Paske Owes meas. For the punishment, the sword of the Lord shall be upon his arm, and his eye;
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his arme shall wither, and his eye shall be darkened in this life, Zach. 11. ult. and in the other, he shall be cast into utter darkenesse.
his arm shall wither, and his eye shall be darkened in this life, Zach 11. ult. and in the other, he shall be cast into utter darkness.
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The charge of Christ given unto Saint Peter to feede his sheepe, it is tripled, first lest he should not feede then at all;
The charge of christ given unto Saint Peter to feed his sheep, it is tripled, First lest he should not feed then At all;
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secondly, lest he should doe it negligently.
secondly, lest he should do it negligently.
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For Gods flocke must not be eyther starved or leane fed, they must have their NONLATINALPHABET, Luc. 12. 42. i. both NONLATINALPHABET their meat, and NONLATINALPHABET, their measure.
For God's flock must not be either starved or lean fed, they must have their, Luke 12. 42. i. both their meat, and, their measure.
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The word of God is the spirituall food of the people, it is their Wheat, Ier. 23. 28. it is their milke in their infancie of knowledge,
The word of God is the spiritual food of the people, it is their Wheat, Jeremiah 23. 28. it is their milk in their infancy of knowledge,
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and there is a Vae, for the dumbe Minister, 1 Cor. 9. 16. Woe bee to me, saith Saint Paul, if I preach not the Gospel.
and there is a Vae, for the dumb Minister, 1 Cor. 9. 16. Woe be to me, Says Saint Paul, if I preach not the Gospel.
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The bells in Aarons garment, betokened the voyce of the Minister;
The Bells' in Aaron's garment, betokened the voice of the Minister;
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if the sound thereof be not heard in the holy place, it is the price of the Priests life.
if the found thereof be not herd in the holy place, it is the price of the Priests life.
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For the other, the Minister, the Lords servant, if he be NONLATINALPHABET, hee is NONLATINALPHABET, an evill seruant, Matth. 25. 26. and his punishment is as evill. For hee is Gods messenger;
For the other, the Minister, the lords servant, if he be, he is, an evil servant, Matthew 25. 26. and his punishment is as evil. For he is God's Messenger;
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and his sloath is an abomination to the Lord, Prov. 10. 26. Even as Vineger unto the teeth,
and his sloth is an abomination to the Lord, Curae 10. 26. Even as Vinegar unto the teeth,
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and as smoake unto the eyes.
and as smoke unto the eyes.
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For deare in the sight of the Lord, are the lives of his Saints, saith the Psalmist, Ionas is carefull for the Gourd,For deer in the sighed of the Lord, Are the lives of his Saints, Says the Psalmist, Ionas is careful for the Gourd,
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& should not God be carefull for the salvation of his people? And this resemblance is exemplified in the Scriptures by two notable patternes of diligent Shepherds:
& should not God be careful for the salvation of his people? And this resemblance is exemplified in the Scriptures by two notable patterns of diligent Shepherd's:
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The one in Iacob, who regarded not either the heat of the day, or the cold of the night,
The one in Iacob, who regarded not either the heat of the day, or the cold of the night,
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or the want of his sleepe, Gen. 31. The other is Christ, Exemplum exemplorum, the great Shepherd of his sheepe, who spent on his sheepe both his time, and his life;
or the want of his sleep, Gen. 31. The other is christ, Exemplum exemplorum, the great Shepherd of his sheep, who spent on his sheep both his time, and his life;
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And the like was the saying of that reverend Father and Iewell of Salisbury, Oportet Episcopum mori praedicantem.
And the like was the saying of that reverend Father and Jewel of Salisbury, Oportet Bishop Mori praedicantem.
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A Bishop or a Minister should dye preaching. To conclude this duty, an idle Pastour, is an idole Pastour;
A Bishop or a Minister should die preaching. To conclude this duty, an idle Pastor, is an idol Pastor;
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for whereas hee should be as a Seer, so a Cryer;
for whereas he should be as a Seer, so a Crier;
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he is like the idolls in the Psalme, that have eyes and see not, and that have mouthes, but speake not.
he is like the Idols in the Psalm, that have eyes and see not, and that have mouths, but speak not.
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Nay he is (as the Epigrammist speaketh) NONLATINALPHABET, but an idoll of an idoll;
Nay he is (as the Epigrammist speaks), but an idol of an idol;
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for idols have sometimes spoken in the oracles, but the idoll pastour, is like the dog, that cannot bark, saith the Prophet, he will never speak:
for Idols have sometime spoken in the oracles, but the idol pastor, is like the dog, that cannot bark, Says the Prophet, he will never speak:
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A Iudas, i. a Confessour in name, but an Iscariot, a betrayer of Christ indeede.
A Iudas, i. a Confessor in name, but an Iscariot, a betrayer of christ indeed.
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To shut up this first part of my Sermon, with both the Elders duties joyntly together.
To shut up this First part of my Sermon, with both the Elders duties jointly together.
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The NONLATINALPHABET Col. 4. 17. the fulfilling of the ministery, the full discharge of the function, is not performed, without the coupling of NONLATINALPHABET, 1 Tim. 4. 12. The Preacher must take heede both to himselfe,
The Col. 4. 17. the fulfilling of the Ministry, the full discharge of the function, is not performed, without the coupling of, 1 Tim. 4. 12. The Preacher must take heed both to himself,
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and to his doctrine, ibid. vers. 16. If he will be great in the kingdom of heaven, he must both NONLATINALPHABET Matth. 5. 19. the severing of NONLATINALPHABET and NONLATINALPHABET is pharisaisme, Matth. 23. 3. Christ will have his Disciples to be salt and to be lights;
and to his Doctrine, Ibid. vers. 16. If he will be great in the Kingdom of heaven, he must both Matthew 5. 19. the severing of and is pharisaism, Matthew 23. 3. christ will have his Disciples to be salt and to be lights;
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the former to season the people with their doctrine, the latter to shine unto them in their example.
the former to season the people with their Doctrine, the latter to shine unto them in their Exampl.
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It is not my glosse, but Christs owne comment, Matth. 5. Iohn joyneth together Olives and Candlestickes, Apoc. 11. 4. both meant of Gods Prophets, the one to beare fruite, the other to beare light,
It is not my gloss, but Christ own comment, Matthew 5. John Joineth together Olive and Candlesticks, Apocalypse 11. 4. both meant of God's prophets, the one to bear fruit, the other to bear Light,
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and those things that God hath joyned together, let no man separate. NONLATINALPHABET. We have seene the first part, i. Officium, the dutie.
and those things that God hath joined together, let no man separate.. We have seen the First part, i. Officium, the duty.
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The regard whereof, as it may stay their haste, that change on the suddaine their occupations into this spirituall vocation, presuming to skip even out of their shoppes into the sanctuary;
The regard whereof, as it may stay their haste, that change on the sudden their occupations into this spiritual vocation, presuming to skip even out of their shops into the sanctuary;
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so it ought also to stop their course, who after the unthriftie and ungodly mispending of their first yeares, doe make the Bishops orders their last refuge,
so it ought also to stop their course, who After the unthrifty and ungodly misspending of their First Years, do make the Bishops order their last refuge,
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and presume (as we say) to leape at length into the ministery:
and presume (as we say) to leap At length into the Ministry:
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it being a charge so hard to discharge, that Iob calleth such a Minister, as wee speake of, one of a thousand, Iob 33. 23. The second part now followeth, de praemio, of the reward of the Elder. That as we have hithertoo showne, what belongeth unto him to doe,
it being a charge so hard to discharge, that Job calls such a Minister, as we speak of, one of a thousand, Job 33. 23. The second part now follows, de Praemio, of the reward of the Elder. That as we have hitherto shown, what belongeth unto him to do,
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so now wee show, what belongeth unto him to have.
so now we show, what belongeth unto him to have.
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In regard of the one, wee may say with S. Paul, NONLATINALPHABET? what man is sufficient for those things? but of the other, NONLATINALPHABET, what reward is sufficient for those things? The reward is (as I sayd in the beginning) double, countenance and maintenance.
In regard of the one, we may say with S. Paul,? what man is sufficient for those things? but of the other,, what reward is sufficient for those things? The reward is (as I said in the beginning) double, countenance and maintenance.
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Double (you will say) is my Text, but where is maintenance? it is not expressive, but it is inclusive.
Double (you will say) is my Text, but where is maintenance? it is not expressive, but it is inclusive.
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For it is both couched in the originall word NONLATINALPHABET, which in the use of sundry Greek Authors,
For it is both couched in the original word, which in the use of sundry Greek Authors,
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and of the Scripturs too, signifieth as well recompence as reverence, and reward of stipend as well as honour.
and of the Scriptures too, signifies as well recompense as Reverence, and reward of stipend as well as honour.
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And it is also consequent of the reason in the next verse, both out of the Law, the mouth of the Oxe that treadeth out the Corne must not be muzzelled, and out of the Gospel, the Laborer is worthy of his wages;
And it is also consequent of the reason in the next verse, both out of the Law, the Mouth of the Ox that treadeth out the Corn must not be muzzelled, and out of the Gospel, the Laborer is worthy of his wages;
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the places are quoted in your Margins.
the places Are quoted in your Margins.
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For the one, the word of God is the Plow of the Lord, the people the Husbandry, 1 Cor. 3. 9. The Ministers are the oxen to worke both at his plow, to breake up the fallow of mens hearts,
For the one, the word of God is the Blow of the Lord, the people the Husbandry, 1 Cor. 3. 9. The Ministers Are the oxen to work both At his blow, to break up the fallow of men's hearts,
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and in the threshing floore, by the trampling of their feete, to tread out the Corne, which was the Iewes manner of threshing;
and in the threshing floor, by the trampling of their feet, to tread out the Corn, which was the Iewes manner of threshing;
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And therefore as their mouths are open for the feeding of the people, so they must not be muzzelled from feeding themselves;
And Therefore as their mouths Are open for the feeding of the people, so they must not be muzzelled from feeding themselves;
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For the other, the Ministers are Gods labourers, and by due desert may claime their reward.
For the other, the Ministers Are God's labourers, and by due desert may claim their reward.
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So doth the sonne of Syrach joyne both these together, 7. 31. Honour the Priests, and give them their portion.
So does the son of Sirach join both these together, 7. 31. Honour the Priests, and give them their portion.
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To speake of these two points severally and briefely; the first is reverence. The calling of the Clergie, is an honorable calling.
To speak of these two points severally and briefly; the First is Reverence. The calling of the Clergy, is an honourable calling.
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The arguments are manifold, but I will comprise the most of them under three regards, the first of God unto whom it belongeth, the second, of the office it selfe;
The Arguments Are manifold, but I will comprise the most of them under three regards, the First of God unto whom it belongeth, the second, of the office it self;
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the third, of the commoditie redounding by it unto men. For the first;
the third, of the commodity redounding by it unto men. For the First;
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It is no small honour, that often groweth to the servant by the dignitie of his Lord.
It is no small honour, that often grows to the servant by the dignity of his Lord.
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Rabsakeh, 2 Reg. 18. 24. will have Ezekiah the king to stand in awe of the least of the servants of his master, the great King of Assyria. Now the Minister is the servant of the great God of heaven and earth;Rabsakeh, 2 Reg. 18. 24. will have Hezekiah the King to stand in awe of the least of the Servants of his master, the great King of Assyria. Now the Minister is the servant of the great God of heaven and earth;
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whose service kings themselves may not scorne. David is but his servant. Nay the Angels, whose glory farre exceedeth the glory of kings, are but his servants.
whose service Kings themselves may not scorn. David is but his servant. Nay the Angels, whose glory Far exceeds the glory of Kings, Are but his Servants.
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I say, the Prophets and Ministers, they are Gods servants, Ier. 7. 25. they are the Lords men, 2 Reg. 1. 11. and may be called Grabriels, as well as the Angell:
I say, the prophets and Ministers, they Are God's Servants, Jeremiah 7. 25. they Are the lords men, 2 Reg. 1. 11. and may be called Grabriels, as well as the Angel:
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for what is Gabriel, but NONLATINALPHABET i. Gods man? The calling of a servant, though it be base in it selfe,
for what is Gabriel, but i. God's man? The calling of a servant, though it be base in it self,
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as requiring subjection, yet it is high in regard of the Lord. The mightiest subject in a kingdome is but servant to his Prince;
as requiring subjection, yet it is high in regard of the Lord. The Mightiest Subject in a Kingdom is but servant to his Prince;
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the Kings sonne may not thinke scorne of the name, 1 Reg. 1. 19. Salomon thy servant, i. Davids.
the Kings son may not think scorn of the name, 1 Reg. 1. 19. Solomon thy servant, i. Davids.
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And Deo servire, is Regia servitus, NONLATINALPHABET (saith Numa in Plutarch ) is NONLATINALPHABET, and not onely Kings and Angels doe glory in this title,
And God Serve, is Regia Servitus, (Says Numa in Plutarch) is, and not only Kings and Angels do glory in this title,
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as I sayd before, but Christ himselfe, whom the Apostle calleth Lord over all, as hee was man, hee was also Gods servant.
as I said before, but christ himself, whom the Apostle calls Lord over all, as he was man, he was also God's servant.
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Neither are the Ministers the lower sort of his servants to serve in inferiour places:
Neither Are the Ministers the lower sort of his Servants to serve in inferior places:
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for so doth Moab serve the Lord as well as Levi, Psal. 60. 8. but it is for base uses;
for so does Moab serve the Lord as well as Levi, Psalm 60. 8. but it is for base uses;
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but they are in his service preferred to offices, offices of trust, and offices of honour.
but they Are in his service preferred to Offices, Offices of trust, and Offices of honour.
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They are the stewards of his house:
They Are the Stewards of his house:
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they are his counsellours, Amos 3. 7. They are his Privie Counsellours and Secretaries, 1 Cor. 4. 1. They are his Embassadours, 2 Cor. 5. 10. For what is an Apostleship,
they Are his counsellors, Amos 3. 7. They Are his Privy Counsellors and Secretary's, 1 Cor. 4. 1. They Are his ambassadors, 2 Cor. 5. 10. For what is an Apostleship,
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and of equitie, as hath beene declared. Humilitie (you will haply say) beseemeth the Divine;
and of equity, as hath been declared. Humility (you will haply say) beseems the Divine;
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but the Lords Embassage? a title of such honour, as Christ himselfe disdained not to be called an Apostle, Heb. 3. 7. Nay, say but the most glorious creature that ever the Lord made, it is the Angell;
but the lords Embassy? a title of such honour, as christ himself disdained not to be called an Apostle, Hebrew 3. 7. Nay, say but the most glorious creature that ever the Lord made, it is the Angel;
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and the Preachers, they are the Angels of God, Malachy 2. 7. The second regard, is of the office of the Minister:
and the Preachers, they Are the Angels of God, Malachy 2. 7. The second regard, is of the office of the Minister:
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it is to beare the Lords vessells, Esa. 52. to be Gods mouth, Ier. 15. 19. Christs mouth, 2 Cor. 13. 3. NONLATINALPHABET, the lips of Christ.
it is to bear the lords vessels, Isaiah 52. to be God's Mouth, Jeremiah 15. 19. Christ Mouth, 2 Cor. 13. 3., the lips of christ.
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The Preachers are the Ministers of the spirit, 2 Cor. 3. 6. & therefore glorious.
The Preachers Are the Ministers of the Spirit, 2 Cor. 3. 6. & Therefore glorious.
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Yea Moses whose countenance the Israelits might not behold for his glory, they are more glorious then he, ver. 8. They are masters,
Yea Moses whose countenance the Israelites might not behold for his glory, they Are more glorious then he, ver. 8. They Are Masters,
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and therefore to bee reverenced, and they are fathers, and therefore to bee honoured, Mal. 1. 6. for they are the fathers of our faith,
and Therefore to be reverenced, and they Are Father's, and Therefore to be honoured, Malachi 1. 6. for they Are the Father's of our faith,
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and the masters of the assemblies, Eccles. 12. 11. To be short, their office is to labour in the word, an honorable office.
and the Masters of the assemblies, Eccles. 12. 11. To be short, their office is to labour in the word, an honourable office.
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For the word is more excellent, then either gold or pretious stones, Iob 28. then the gold of Ophir, and the pretious Onyx, the Saphire, and the Topaz, yea then much fine gold, Psal. 19. and it is that pretious stone, which the Merchant in the Gospell bought with the sale of his whole substance.
For the word is more excellent, then either gold or precious stones, Job 28. then the gold of Ophir, and the precious Onyx, the Sapphire, and the Topaz, yea then much fine gold, Psalm 19. and it is that precious stone, which the Merchant in the Gospel bought with the sale of his Whole substance.
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The last regard, but the greatest, is the profit of the ministery. Among the greatest woldlings NONLATINALPHABET is NONLATINALPHABET, that that is of price, is of estimation;
The last regard, but the greatest, is the profit of the Ministry. Among the greatest woldlings is, that that is of price, is of estimation;
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that that is profitable is honorable. The commodities are infinit, both temporall and spirituall. For the one;
that that is profitable is honourable. The commodities Are infinite, both temporal and spiritual. For the one;
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the Prophets and Preachers of the Word, they are the wealth, and the strength of the Land;
the prophets and Preachers of the Word, they Are the wealth, and the strength of the Land;
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the wealth, as we shall show in the last part;
the wealth, as we shall show in the last part;
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and the strength, they are the sinewes of the Realme, they are as Eliseus saith of Elias, and King Ioash of him, the charets and the horsemen of the common wealth.
and the strength, they Are the sinews of the Realm, they Are as Elisha Says of Elias, and King Joash of him, the charets and the horsemen of the Common wealth.
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For the other, the spirituall commoditie, it is the greatest that can befall man, the salvation of the soules of men;
For the other, the spiritual commodity, it is the greatest that can befall man, the salvation of the Souls of men;
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valewed by themselves, Mic. 6. 7. by thousands of Rams, and tenne thousands of rivers of Oile,
valued by themselves, Mic. 6. 7. by thousands of Rams, and tenne thousands of Rivers of Oil,
vvn p-acp px32, np1 crd crd p-acp crd pp-f n2, cc crd crd pp-f n2 pp-f n1,
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nay by the fruit, nay by the first borne of their owne bodies:
nay by the fruit, nay by the First born of their own bodies:
uh-x p-acp dt n1, uh-x p-acp dt ord vvn pp-f po32 d n2:
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but prised by Christ (as was said in the first part) by the worth of the whole world.
but prised by christ (as was said in the First part) by the worth of the Whole world.
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for so the learned doe take him to be Melchizedech; nay Christ, the Sonne of God, Gods onely beloved Sonne, Gods onely begotten Sonne, God had no more,
for so the learned do take him to be Melchizedek; nay christ, the Son of God, God's only Beloved Son, God's only begotten Son, God had no more,
c-acp av dt j vdb vvi pno31 pc-acp vbi np1; uh np1, dt n1 pp-f np1, npg1 j j-vvn n1, n2 av-j vvn n1, np1 vhd dx dc,
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and yet he is a Priest. For the other:
and yet he is a Priest. For the other:
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Hence it is, that the onely authour of our salvation being Christ Iesus; the Ministers themselves in this respect, are called Christs, Psal. 105. 15. and they are called Iesus, i. Saviours, Obad. ver. ult. the saviours of their hearers, 1 Tim. 4. ult. the saviours of mens soules, Iames ult. ult. Nay they have Gods owne name given them;
Hence it is, that the only author of our salvation being christ Iesus; the Ministers themselves in this respect, Are called Christ, Psalm 105. 15. and they Are called Iesus, i. Saviors, Obadiah ver. ult. the Saviors of their hearers, 1 Tim. 4. ult. the Saviors of men's Souls, James ult. ult. Nay they have God's own name given them;
av pn31 vbz, cst dt j n1 pp-f po12 n1 vbg np1 np1; dt n2 px32 p-acp d n1, vbr vvn npg1, np1 crd crd cc pns32 vbr vvn np1, uh. ng1, np1 fw-la. n1. dt n2 pp-f po32 n2, crd np1 crd n1. dt n2 pp-f ng2 n2, np1 n1. n1. uh pns32 vhb n2 d n1 vvn pno32;
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they are Gods, Exod. 4. 16. Moses is Aarons God, and 7. 1. Moses is Pharaohs God.
they Are God's, Exod 4. 16. Moses is Aaron's God, and 7. 1. Moses is Pharaohs God.
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If then the Physitians of the body be honourable, Eccles. 38. 1. and as the Poet speaketh, NONLATINALPHABET, excellent above many others;
If then the Physicians of the body be honourable, Eccles. 38. 1. and as the Poet speaks,, excellent above many Others;
cs av dt n2 pp-f dt n1 vbb j, np1 crd crd cc p-acp dt n1 vvz,, j p-acp d n2-jn;
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how much more are Gods Ministers to be honoured, the Physitians of the soule;
how much more Are God's Ministers to be honoured, the Physicians of the soul;
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of whom the Saints of the earth, entred into Christs Kingdome, and become Saints in heaven, may say (as Carneades said of Chrysippus, NONLATINALPHABET) if Gods Ministers had not been, wee had not beene saved.
of whom the Saints of the earth, entered into Christ Kingdom, and become Saints in heaven, may say (as Carneades said of Chrysippus,) if God's Ministers had not been, we had not been saved.
pp-f ro-crq dt n2 pp-f dt n1, vvn p-acp npg1 n1, cc vvi n2 p-acp n1, vmb vvi (c-acp npg1 vvd pp-f np1,) cs npg1 n2 vhd xx vbn, pns12 vhd xx vbn vvn.
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To be short, to be Gods Priests, to be Gods Prophets, it is not a calling,
To be short, to be God's Priests, to be God's prophets, it is not a calling,
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as the world supposeth, either to be followed or to be reverenced only of the baser sort,
as the world Supposeth, either to be followed or to be reverenced only of the baser sort,
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but worthy of the best, & to be honored of the highest estats.
but worthy of the best, & to be honoured of the highest estates.
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For the one, though Ieroboam, in policie, to bring religion into contempt, made Priests of the skirts, i. of the lowest of the people, 1 King. 12. 31. yet Daniel and Esay, both descended of Kings and Princes, thought not scorne to be the Lords Prophets.
For the one, though Jeroboam, in policy, to bring Religion into contempt, made Priests of the skirts, i. of the lowest of the people, 1 King. 12. 31. yet daniel and Isaiah, both descended of Kings and Princes, Thought not scorn to be the lords prophets.
p-acp dt pi, cs np1, p-acp n1, pc-acp vvi n1 p-acp n1, vvd n2 pp-f dt n2, uh. pp-f dt js pp-f dt n1, crd n1. crd crd av np1 cc np1, d vvn pp-f n2 cc n2, vvd xx vvi pc-acp vbi dt n2 n2.
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Melchisedech is both a King and a Priest; nay, Christ himselfe, in whom dwelt the Godhead bodily, was both a Prophet and Priest.Melchizedek is both a King and a Priest; nay, christ himself, in whom dwelled the Godhead bodily, was both a Prophet and Priest.
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The Hebrew name NONLATINALPHABET is a name of estate, signifying a Prince, as well as a Priest;
The Hebrew name is a name of estate, signifying a Prince, as well as a Priest;
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that the Translators have doubted how to call Potiphar, the Prince or the Priest of On, and Iethro, the Prince or the Priest of Madian. Though it be now a dayes observed, that the sonnes of the noble, thinke the Ministery a disparagement unto their birth,
that the Translators have doubted how to call Potiphar, the Prince or the Priest of On, and Jethro, the Prince or the Priest of Midian. Though it be now a days observed, that the Sons of the noble, think the Ministry a disparagement unto their birth,
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nay the sons of men of much lower condition, disdaine the calling, as a disgrace unto their house,
nay the Sons of men of much lower condition, disdain the calling, as a disgrace unto their house,
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unlesse they be such as God disabled in the time of the Law, the blind, the halt and the lame.
unless they be such as God disabled in the time of the Law, the blind, the halt and the lame.
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Yet to speake as Christ doth in another case, it was not so from the beginning,
Yet to speak as christ does in Another case, it was not so from the beginning,
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as you see in the forecited examples, Daniel and Esay, both of royall bloud, Sem Noahs sonne, his best beloved sonne, his eldest sonne, at the least after the disinheriting of Cham, disdained not the Priesthood,
as you see in the forecited Examples, daniel and Isaiah, both of royal blood, Sem Noahs son, his best Beloved son, his eldest son, At the least After the disinheriting of Cham, disdained not the Priesthood,
c-acp pn22 vvb p-acp dt j n2, np1 cc np1, d pp-f j n1, np1 npg1 n1, po31 js j-vvn n1, po31 js-jn n1, p-acp dt ds p-acp dt n-vvg pp-f n1, vvd xx dt n1,
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as the calling is high, so it is to be honoured, not onely of the common sort, but of the honourable themselves.
as the calling is high, so it is to be honoured, not only of the Common sort, but of the honourable themselves.
c-acp dt n-vvg vbz j, av pn31 vbz pc-acp vbi vvn, xx av-j pp-f dt j n1, cc-acp pp-f dt j px32.
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Obadiah, the governor of the Kings house, 1 King. 18. 7. calleth Elias Lord, or if any take exception at that word;Obadiah, the governor of the Kings house, 1 King. 18. 7. calls Elias Lord, or if any take exception At that word;
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Naaman of high place in the court of the King of Aram, waiteth with his chariot and his horses, at the doore of the Prophet Eliseus, 2 Reg. 5. 9. Nay Kings themselves have honoured Prophets.Naaman of high place in the court of the King of Aram, waits with his chariot and his Horses, At the door of the Prophet Elisha, 2 Reg. 5. 9. Nay Kings themselves have honoured prophets.
np1 pp-f j n1 p-acp dt n1 pp-f dt n1 pp-f np1, vvz p-acp po31 n1 cc po31 n2, p-acp dt n1 pp-f dt n1 np1, crd np1 crd crd uh-x n2 px32 vhb vvn n2.
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Herod reverenceth Iohn the Baptist, Marke 6. 20. Benhadad and Ioram, two Kings, the one of Syria, the other of Israel, call Eliseus their father.Herod reverenceth John the Baptist, Mark 6. 20. Benhadad and Ioram, two Kings, the one of Syria, the other of Israel, call Elisha their father.
np1 vvz np1 dt np1, vvb crd crd np1 cc np1, crd n2, dt crd pp-f np1, dt n-jn pp-f np1, vvb np1 po32 n1.
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Saul accounteth Samuels company to be his countenance and his honour, 1 Sam. 15. 30. nay more than that, Nabuchodonosor the monarch of the world, falleth on his face,Saul accounteth Samuels company to be his countenance and his honour, 1 Sam. 15. 30. nay more than that, Nebuchadnezzar the monarch of the world, falls on his face,
np1 vvz np1 n1 pc-acp vbi po31 n1 cc po31 n1, crd np1 crd crd uh-x av-dc cs d, np1 dt n1 pp-f dt n1, vvz p-acp po31 n1,
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and boweth himselfe before Daniel. Chap. 2. 46. As these personages are not ordinary, so neither is the reverence due to the Ministery, ordinary, the Galathians receive Saint Paul as an Angell of God,
and boweth himself before daniel. Chap. 2. 46. As these Personages Are not ordinary, so neither is the Reverence due to the Ministry, ordinary, the Galatians receive Saint Paul as an Angel of God,
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yea as Iesus Christ himselfe, Gal. 4. 14. The contrarie unto this, to wit, the dishonouring of the Ministerie;
yea as Iesus christ himself, Gal. 4. 14. The contrary unto this, to wit, the Dishonoring of the Ministry;
uh p-acp np1 np1 px31, np1 crd crd dt j-jn p-acp d, pc-acp vvi, dt vvg pp-f dt n1;
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the peoples opinion of them so base, that they thinke them unworthy to sit at their tables;
the peoples opinion of them so base, that they think them unworthy to fit At their tables;
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but place them among their Hindes.
but place them among their Hinds.
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Yea, haply they will in time, like unto Christ, thrust them to their manger to feede with their Oxen. I cannot stand upon,
Yea, haply they will in time, like unto christ, thrust them to their manger to feed with their Oxen. I cannot stand upon,
uh, av pns32 vmb p-acp n1, av-j p-acp np1, vvd pno32 p-acp po32 n1 pc-acp vvi p-acp po32 np1 pns11 vmbx vvi p-acp,
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as being in matter as large and ample, as the other. Onely this I say of it in a word;
as being in matter as large and ample, as the other. Only this I say of it in a word;
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that the disgrace of Gods Prophets, be it in word, or in deede, is alwayes rewarded with Gods judgements. For the one;
that the disgrace of God's prophets, be it in word, or in deed, is always rewarded with God's Judgments. For the one;
cst dt n1 pp-f npg1 n2, vbb pn31 p-acp n1, cc p-acp n1, vbz av vvn p-acp npg1 n2. p-acp dt crd;
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the Boyes of Bethel that scoffed at Eliseus were rent in peeces with Beares, 2 King. 2. The mockers of his Messengers doe hale downe on their owne heads, the wrath,
the Boys of Bethel that scoffed At Elisha were rend in Pieces with Bears, 2 King. 2. The mockers of his Messengers do hale down on their own Heads, the wrath,
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even the remedilesse wrath of the Lord, 2 Chron. 36. For the disgraces done to them, the Lord accounteth them done to himselfe, Exod. 16. 8. For the other, Pashur smiteth and stocketh Ieremie, Ierem. 20. 2. but God changeth his name, v. 3. Pashur into Magor, i. authoritie into feare;
even the remediless wrath of the Lord, 2 Chronicles 36. For the disgraces done to them, the Lord accounteth them done to himself, Exod 16. 8. For the other, Pashur smites and stocketh Ieremie, Jeremiah 20. 2. but God changes his name, v. 3. Pashur into Magor, i. Authority into Fear;
av dt j n1 pp-f dt n1, crd np1 crd p-acp dt n2 vdn p-acp pno32, dt n1 vvz pno32 vdi p-acp px31, np1 crd crd p-acp dt n-jn, np1 vvz cc vvz np1, np1 crd crd p-acp np1 vvz po31 n1, n1 crd np1 p-acp np1, uh. n1 p-acp n1;
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that is feare active into feare passive.
that is Fear active into Fear passive.
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Ieroboam stretcheth out his hand against the Prophet, but his hand presently drieth up, and hee cannot pull it in againe, 1 King. 13. for the Lord will not have his anointed to be touched,Jeroboam Stretcheth out his hand against the Prophet, but his hand presently drieth up, and he cannot pull it in again, 1 King. 13. for the Lord will not have his anointed to be touched,
np1 vvz av po31 n1 p-acp dt n1, cc-acp po31 n1 av-j vvz a-acp, cc pns31 vmbx vvi pn31 p-acp av, crd n1. crd p-acp dt n1 vmb xx vhi po31 vvn pc-acp vbi vvn,
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neither his Prophets to have any harme. Psal. 105. 15. Thus much of the first reward of honour and reverence;
neither his prophets to have any harm. Psalm 105. 15. Thus much of the First reward of honour and Reverence;
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a duty, though envied and grutched to the Ministery in this age, yet due unto it, by the right both juris and aequi, both of Law, I meane, Gods Law;
a duty, though envied and grudged to the Ministry in this age, yet due unto it, by the right both Juris and Aequi, both of Law, I mean, God's Law;
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so doth it a Prince, as well as a Prophet; but both Prince and Prophet must humble themselves;
so does it a Prince, as well as a Prophet; but both Prince and Prophet must humble themselves;
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they must not be humbled of the people. For howsoever man debaseth the calling, God exalteth it;
they must not be humbled of the people. For howsoever man debaseth the calling, God Exalteth it;
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and though the Minister be in the opinion of the world, as Saint Paul saith of himselfe, NONLATINALPHABET, Ephe. 3. 8 lesse than the lowest,
and though the Minister be in the opinion of the world, as Saint Paul Says of himself,, Ephes 3. 8 less than the lowest,
cc cs dt n1 vbb p-acp dt n1 pp-f dt n1, c-acp n1 np1 vvz pp-f px31,, np1 crd crd dc cs dt js,
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yet in Christs judgement, he is NONLATINALPHABET, greater than the greatest, Matth. 11. 11. greater than Iohn the Baptist, who was the greatest among the sonnes of women.
yet in Christ judgement, he is, greater than the greatest, Matthew 11. 11. greater than John the Baptist, who was the greatest among the Sons of women.
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I come now unto the second reward, the last point of my Text, which is Maintenance;
I come now unto the second reward, the last point of my Text, which is Maintenance;
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the proofes whereof for more easie order may be drawne into three heads, Gods owne Commandement, the Ministers owne desert, the Peoples owne profit. For the first;
the proofs whereof for more easy order may be drawn into three Heads, God's own Commandment, the Ministers own desert, the Peoples own profit. For the First;
dt n2 c-crq p-acp av-dc j n1 vmb vbi vvn p-acp crd n2, n2 d n1, dt n2 d n1, dt ng1 d n1. p-acp dt ord;
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for the care of the Levites, the Lord gave unto his people both Mandate and Caveate, Num. 35. 2. Command Israel, &c. Deut. 12. 19. Beware thou forsake not the Levite as long as thou livest.
for the care of the Levites, the Lord gave unto his people both Mandate and Caveate, Num. 35. 2. Command Israel, etc. Deuteronomy 12. 19. Beware thou forsake not the Levite as long as thou Livest.
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And for obedience of this commandement;
And for Obedience of this Commandment;
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the Scriptures have store of examples, I will cite but onely one, and that of him, who saith of himselfe, exemplum dedi vobis, the example of Christ himselfe, who as he payed tribute unto Caesar, so he offered also his duties unto the Temple, Luk. 2. 24. This commandement of the Lord is controlled two wayes by the enviers of the state of the Cleargie;
the Scriptures have store of Examples, I will Cite but only one, and that of him, who Says of himself, exemplum dedi vobis, the Exampl of christ himself, who as he paid tribute unto Caesar, so he offered also his duties unto the Temple, Luk. 2. 24. This Commandment of the Lord is controlled two ways by the enviers of the state of the Clergy;
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the one by Countermaund, and other by distinction.
the one by Countermand, and other by distinction.
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For the first, Numb. 18. 20. Gods owne charge is thus unto Aaron; thou shalt have no inheritance in the land,
For the First, Numb. 18. 20. God's own charge is thus unto Aaron; thou shalt have no inheritance in the land,
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neither any part among the people. neither any part among the people.
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But the answer is easie, and the doubt onely de modo habendi. The Levits might have no part,
But the answer is easy, and the doubt only de modo habendi. The Levits might have no part,
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namely hereditary, and as the other sonnes of Iacob had in the division of Canaan; but as it there followeth, the Lord was their portion, i. those things that were to be given to the Lord, were the portion of the Levites, as being his Priests.
namely hereditary, and as the other Sons of Iacob had in the division of Canaan; but as it there follows, the Lord was their portion, i. those things that were to be given to the Lord, were the portion of the Levites, as being his Priests.
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(36) sermon (DIV1)
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And therefore Bernards sentence is too severe; qui partem habet in terra, non habebit in coelo.
And Therefore Bernards sentence is too severe; qui partem habet in terra, non habebit in coelo.
cc av npg1 n1 vbz av j; fw-la fw-la fw-la p-acp fw-la, fw-la fw-la p-acp fw-la.
(36) sermon (DIV1)
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And that God is their portion, is but a silly objection, and a weake reason to show they must have nothing else.
And that God is their portion, is but a silly objection, and a weak reason to show they must have nothing Else.
cc cst np1 vbz po32 n1, vbz p-acp dt j n1, cc dt j n1 pc-acp vvi pns32 vmb vhi pix av.
(36) sermon (DIV1)
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6710
For the Lord was also Davids portion, Psal. 119. 57. and yet hee had besides in great abundance the temporall commodities of this life, meete for the state of a King.
For the Lord was also Davids portion, Psalm 119. 57. and yet he had beside in great abundance the temporal commodities of this life, meet for the state of a King.
p-acp dt n1 vbds av np1 n1, np1 crd crd cc av pns31 vhd a-acp p-acp j n1 dt j n2 pp-f d n1, vvb p-acp dt n1 pp-f dt n1.
(36) sermon (DIV1)
740
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6711
Another charge is in the Gospell, given by Christ unto the Twelve, Matth. 10. 9. forbidding them to have either gold, silver, mony, shoes, change of garments, or any provision.
another charge is in the Gospel, given by christ unto the Twelve, Matthew 10. 9. forbidding them to have either gold, silver, money, shoes, change of garments, or any provision.
j-jn n1 vbz p-acp dt n1, vvn p-acp np1 p-acp dt crd, np1 crd crd j-vvg pno32 pc-acp vhi d n1, n1, n1, n2, n1 pp-f n2, cc d n1.
(36) sermon (DIV1)
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that while hee abode among them, they might have some taste of the providence of God.
that while he Abided among them, they might have Some taste of the providence of God.
cst cs pns31 vvd p-acp pno32, pns32 vmd vhi d n1 pp-f dt n1 pp-f np1.
(36) sermon (DIV1)
741
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6715
And what skilleth it the Disciples to have ought of their owne, when God had ordained that all things should abundantly be ministred unto them of the people, Luk. 22. 35. But against the time wherein of Disciples they should become Apostles, to goe abroad and preach the Gospell to all Nations;
And what skilleth it the Disciples to have ought of their own, when God had ordained that all things should abundantly be ministered unto them of the people, Luk. 22. 35. But against the time wherein of Disciples they should become Apostles, to go abroad and preach the Gospel to all nations;
cc q-crq vvz pn31 dt n2 pc-acp vhi pi pp-f po32 d, c-crq np1 vhd vvn cst d n2 vmd av-j vbi vvn p-acp pno32 pp-f dt n1, np1 crd crd p-acp p-acp dt n1 c-crq pp-f n2 pns32 vmd vvi n2, pc-acp vvi av cc vvi dt n1 p-acp d n2;
(36) sermon (DIV1)
741
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6716
and when as Christ was now to leave them;
and when as christ was now to leave them;
cc c-crq p-acp np1 vbds av pc-acp vvi pno32;
(36) sermon (DIV1)
741
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6717
he giveth a quite contrary charge, vers. 36. to provide themselves to have all things necessary of their owne;
he gives a quite contrary charge, vers. 36. to provide themselves to have all things necessary of their own;
pns31 vvz dt av j-jn n1, fw-la. crd p-acp vvi px32 pc-acp vhi d n2 j pp-f po32 d;
(36) sermon (DIV1)
741
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6718
and so they did, ut patet, Act. 4. and 5. and 6. As for the objection of the ruder sort, out of Matth. 10. 24. The Disciple is not greater then his master;
and so they did, ut patet, Act. 4. and 5. and 6. As for the objection of the Ruder sort, out of Matthew 10. 24. The Disciple is not greater then his master;
cc av pns32 vdd, fw-la fw-la, n1 crd cc crd cc crd p-acp p-acp dt n1 pp-f dt jc n1, av pp-f np1 crd crd dt n1 vbz xx jc cs po31 n1;
(36) sermon (DIV1)
741
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6719
and so Christ himselfe being poore upon earth, and having not so much as a house to put his head into;
and so christ himself being poor upon earth, and having not so much as a house to put his head into;
cc av np1 px31 vbg j p-acp n1, cc vhg xx av av-d c-acp dt n1 pc-acp vvi po31 n1 p-acp;
(36) sermon (DIV1)
741
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6720
the ministers, who are but Christs servants and Disciples, should also be content with the like;
the Ministers, who Are but Christ Servants and Disciples, should also be content with the like;
dt n2, r-crq vbr p-acp npg1 n2 cc n2, vmd av vbi j p-acp dt j;
(36) sermon (DIV1)
741
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6721
it is not worth the answering;
it is not worth the answering;
pn31 vbz xx j dt vvg;
(36) sermon (DIV1)
741
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6722
Christs speech in that place being meant not of the maintenance, but of the persecution of the Church;
Christ speech in that place being meant not of the maintenance, but of the persecution of the Church;
npg1 n1 p-acp d n1 vbg vvn xx pp-f dt n1, cc-acp pp-f dt n1 pp-f dt n1;
(36) sermon (DIV1)
741
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6723
unto which as Christ their master, so the Apostles also in their time, and in all ages all his ministers are and have beene subject.
unto which as christ their master, so the Apostles also in their time, and in all ages all his Ministers Are and have been Subject.
p-acp r-crq p-acp np1 po32 n1, av dt n2 av p-acp po32 n1, cc p-acp d n2 d po31 n2 vbr cc vhb vbn j-jn.
(36) sermon (DIV1)
741
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6724
The second controlment of Gods commandement, concerning the maintenance of the ministery, in distinction. The enviers of the Church maintenance yeeld to the commandement, because they must needs;
The second controlment of God's Commandment, Concerning the maintenance of the Ministry, in distinction. The enviers of the Church maintenance yield to the Commandment, Because they must needs;
dt ord n1 pp-f npg1 n1, vvg dt n1 pp-f dt n1, p-acp n1. dt n2 pp-f dt n1 n1 vvi p-acp dt n1, c-acp pns32 vmb av;
(36) sermon (DIV1)
742
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6725
but they yeeld to the Minister no more then they must needs, and they themselves will be the moderatours of their maintenance.
but they yield to the Minister no more then they must needs, and they themselves will be the moderators of their maintenance.
cc-acp pns32 vvb p-acp dt n1 av-dx av-dc cs pns32 vmb av, cc pns32 px32 vmb vbi dt n2 pp-f po32 n1.
(36) sermon (DIV1)
742
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6726
The non-plus and stint shall be for food, the keeping of the life and soule together,
The nonplus and stint shall be for food, the keeping of the life and soul together,
dt n1 cc n1 vmb vbi p-acp n1, dt n-vvg pp-f dt n1 cc n1 av,
(36) sermon (DIV1)
742
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6727
and for cloathing, the defence of the body from the injury of weather, and araying themselves in rich and fine purple,
and for clothing, the defence of the body from the injury of weather, and arraying themselves in rich and fine purple,
cc p-acp n1, dt n1 pp-f dt n1 p-acp dt n1 pp-f n1, cc vvg px32 p-acp j cc j j-jn,
(36) sermon (DIV1)
742
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6728
and faring deliciously every day, 〈 … 〉 haire, and for his belly, Locusts and wilde hony.
and faring deliciously every day, 〈 … 〉 hair, and for his belly, Locusts and wild honey.
cc vvg av-j d n1, 〈 … 〉 n1, cc p-acp po31 n1, n2 cc j n1.
(36) sermon (DIV1)
742
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6729
If the Minister shall passe this, if it be in apparell, this will cry shame on his pride;
If the Minister shall pass this, if it be in apparel, this will cry shame on his pride;
cs dt n1 vmb vvi d, cs pn31 vbb p-acp n1, d vmb vvi n1 p-acp po31 n1;
(36) sermon (DIV1)
742
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6730
if in his diet, fie on his excesse, their owne wardrobes and kitchins passing all fie and shame.
if in his diet, fie on his excess, their own wardrobes and kitchens passing all fie and shame.
cs p-acp po31 n1, uh p-acp po31 n1, po32 d n2 cc n2 vvg d uh cc n1.
(36) sermon (DIV1)
742
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6731
In a word, if but a Box of Oyntment shall be poured on the head,
In a word, if but a Box of Ointment shall be poured on the head,
p-acp dt n1, cs p-acp dt n1 pp-f n1 vmb vbi vvn p-acp dt n1,
(36) sermon (DIV1)
742
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6732
though it be of Christ himselfe, they will cry out with Iudas, the theefe and traitour, ad quid profusio haec, what needed such wast? Their owne tables shall abound with the blood of the grape (as the holy Ghost speaketh, Deut. 32. 14.) and with the kidneyes of the wheat, the fat of the kidneyes of the wheat; i. the finest wheat flower;
though it be of christ himself, they will cry out with Iudas, the thief and traitor, ad quid profusio haec, what needed such waste? Their own tables shall abound with the blood of the grape (as the holy Ghost speaks, Deuteronomy 32. 14.) and with the kidneys of the wheat, the fat of the kidneys of the wheat; i. the Finest wheat flower;
cs pn31 vbb pp-f np1 px31, pns32 vmb vvi av p-acp np1, dt n1 cc n1, fw-la fw-la fw-la fw-la, r-crq vvd d n1? po32 d n2 vmb vvi p-acp dt n1 pp-f dt n1 (c-acp dt j n1 vvz, np1 crd crd) cc p-acp dt n2 pp-f dt n1, dt j pp-f dt n2 pp-f dt n1; sy. dt js n1 n1;
(36) sermon (DIV1)
742
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6733
but the Ministers dyet, for quality, must be the bread of affliction, i. course and unsavorie,
but the Ministers diet, for quality, must be the bred of affliction, i. course and unsavoury,
cc-acp dt ng1 n1, p-acp n1, vmb vbi dt n1 pp-f n1, sy. n1 cc j,
(36) sermon (DIV1)
742
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6734
and the meate of mourning, as Osea speaketh, and for quantitie, his bread by waight,
and the meat of mourning, as Hosea speaks, and for quantity, his bred by weight,
cc dt n1 pp-f n1, c-acp n1 vvz, cc p-acp n1, po31 n1 p-acp n1,
(36) sermon (DIV1)
742
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6735
and his water by measure, ut Ezeck. 4. 16. If Christ will needs have wine, it shall be NONLATINALPHABET mingled with Myrrh, Mark.
and his water by measure, ut Ezekiel. 4. 16. If christ will needs have wine, it shall be mingled with Myrrh, Mark.
cc po31 n1 p-acp n1, fw-la np1. crd crd cs np1 vmb av vhi n1, pn31 vmb vbi vvn p-acp n1, vvb.
(36) sermon (DIV1)
742
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6736
15. 23. and if the Prophets will have potage, death shall bee in the pot, 2 King. 4. 40. But it is the Lords pleasure, that not onely it should be Bethleem, the house of bread, where Christ should be borne;
15. 23. and if the prophets will have potage, death shall be in the pot, 2 King. 4. 40. But it is the lords pleasure, that not only it should be Bethlehem, the house of bred, where christ should be born;
crd crd cc cs dt n2 vmb vhi n1, n1 vmb vbi p-acp dt n1, crd n1. crd crd p-acp pn31 vbz dt ng1 n1, cst xx av-j pn31 vmd vbi np1, dt n1 pp-f n1, c-crq np1 vmd vbi vvn;
(36) sermon (DIV1)
742
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6737
but that his hill shall be as the hill of Basan, i. the hill of fatnesse, Psal. 68. for quality, he alloweth unto Aaron, Num. 18. 12. the fat of the oyle, the fat of the wine,
but that his hill shall be as the hill of Basan, i. the hill of fatness, Psalm 68. for quality, he alloweth unto Aaron, Num. 18. 12. the fat of the oil, the fat of the wine,
cc-acp cst po31 n1 vmb vbi p-acp dt n1 pp-f np1, uh. dt n1 pp-f n1, np1 crd p-acp n1, pns31 vvz p-acp np1, np1 crd crd dt n1 pp-f dt n1, dt j pp-f dt n1,
(36) sermon (DIV1)
742
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6738
and the fat of the wheat:
and the fat of the wheat:
cc dt j pp-f dt n1:
(36) sermon (DIV1)
742
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6739
and for quantitie, the mansion of the Prophets shall be in Carmel, i. a field of plenty, that is, to speake without allegory, that the maintenance of the ministery should be liberall,
and for quantity, the mansion of the prophets shall be in Mount carmel, i. a field of plenty, that is, to speak without allegory, that the maintenance of the Ministry should be liberal,
cc p-acp n1, dt n1 pp-f dt n2 vmb vbi p-acp np1, uh. dt n1 pp-f n1, cst vbz, pc-acp vvi p-acp n1, cst dt n1 pp-f dt n1 vmd vbi j,
(36) sermon (DIV1)
742
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6740
and their allowance not to bee like to the allowance of the 100. Prophets, whom Hobadiah fed with bread and water,
and their allowance not to be like to the allowance of the 100. prophets, whom Hobadiah fed with bred and water,
cc po32 n1 xx pc-acp vbi j p-acp dt n1 pp-f dt crd ng1, ro-crq np1 vvn p-acp n1 cc n1,
(36) sermon (DIV1)
742
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6741
but that oyle also be granted to their heads, and their cups overflow.
but that oil also be granted to their Heads, and their cups overflow.
cc-acp cst n1 av vbi vvn p-acp po32 n2, cc po32 n2 vvi.
(36) sermon (DIV1)
742
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6742
The adversaries of this doctrine in the day of the generall doome of the world, shall have the Gentiles themselves,
The Adversaries of this Doctrine in the day of the general doom of the world, shall have the Gentiles themselves,
dt n2 pp-f d n1 p-acp dt n1 pp-f dt j n1 pp-f dt n1, vmb vhi dt np1 px32,
(36) sermon (DIV1)
743
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6743
and the heathenising Israelites stand up in judgement against them.
and the heathenising Israelites stand up in judgement against them.
cc dt j-vvg np1 vvb a-acp p-acp n1 p-acp pno32.
(36) sermon (DIV1)
743
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6744
For the poore widdow of Sarepta even in the time of a great famine, gave bread and water to Elias. The Shunammite builded a chamber for the Prophet,
For the poor widow of Sarepta even in the time of a great famine, gave bred and water to Elias. The shunammite built a chamber for the Prophet,
p-acp dt j n1 pp-f np1 av p-acp dt n1 pp-f dt j n1, vvd n1 cc n1 p-acp np1. dt vvb vvn dt n1 p-acp dt n1,
(36) sermon (DIV1)
743
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6745
and furnished him with all other necessaries.
and furnished him with all other necessaries.
cc vvd pno31 p-acp d j-jn n2-j.
(36) sermon (DIV1)
743
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6746
In the time of the Anarchie and disordred state of Israel, Micah, Iud. 17. bestowed on a Levite, beside his bord,
In the time of the Anarchy and disordered state of Israel, micah, Iud. 17. bestowed on a Levite, beside his board,
p-acp dt n1 pp-f dt n1 cc vvn n1 pp-f np1, np1, np1 crd vvn p-acp dt np1, p-acp po31 n1,
(36) sermon (DIV1)
743
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6747
and his houseroome, wages and apparell: and idolatrous Iesabel feedeth 400. Prophets at her owne table.
and his houseroom, wages and apparel: and idolatrous Jezebel feeds 400. prophets At her own table.
cc po31 n1, n2 cc n1: cc j np1 vvz crd ng1 p-acp po31 d n1.
(36) sermon (DIV1)
743
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6748
In the time of the Law and Leviticall Priesthood, when the Levits were few, and their service but seldome,
In the time of the Law and Levitical Priesthood, when the Levits were few, and their service but seldom,
p-acp dt n1 pp-f dt n1 cc j n1, c-crq dt n2 vbdr d, cc po32 n1 p-acp av,
(36) sermon (DIV1)
743
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6749
namely in their courses, their being but onely one place, when they ministred in the Temple of Ierusalem; yet their maintenance was great.
namely in their courses, their being but only one place, when they ministered in the Temple of Ierusalem; yet their maintenance was great.
av p-acp po32 n2, po32 vbg p-acp av-j crd n1, c-crq pns32 vvd p-acp dt n1 pp-f np1; av po32 n1 vbds j.
(36) sermon (DIV1)
743
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6750
For which God claimed for his owne tribute, all the tenths of the encrease of the land, beside all the offrings and 48. cities with their suburbs;
For which God claimed for his own tribute, all the tenths of the increase of the land, beside all the offerings and 48. cities with their suburbs;
p-acp r-crq np1 vvd p-acp po31 d n1, d dt ord pp-f dt n1 pp-f dt n1, p-acp d dt n2 cc crd n2 p-acp po32 n2;
(36) sermon (DIV1)
743
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6751
all these the Lord bestowed on the Levits his servants:
all these the Lord bestowed on the Levits his Servants:
d d dt n1 vvn p-acp dt n2 po31 n2:
(36) sermon (DIV1)
743
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6752
so that albeit they had no portion in the division of the lands, yet their parts by reason of this was greater,
so that albeit they had no portion in the division of the Lands, yet their parts by reason of this was greater,
av cst cs pns32 vhd dx n1 p-acp dt n1 pp-f dt n2, av po32 n2 p-acp n1 pp-f d vbds jc,
(36) sermon (DIV1)
743
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6791
and exchange not (as Glaucus and Diomedes did) NONLATINALPHABET, brasse for gold, but earth for heaven And for Vsury,
and exchange not (as Glaucus and Diomedes did), brass for gold, but earth for heaven And for Usury,
cc vvb xx (c-acp np1 cc np1 vdd), n1 p-acp n1, cc-acp n1 p-acp n1 cc p-acp n1,
(36) sermon (DIV1)
747
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6753
then the part of any one of the 12. Tribs of Israel. And therefore now in the time of the Gospell both the places of Gods service,
then the part of any one of the 12. Tribs of Israel. And Therefore now in the time of the Gospel both the places of God's service,
cs dt n1 pp-f d crd pp-f dt crd np1 pp-f np1. cc av av p-acp dt n1 pp-f dt n1 d dt n2 pp-f npg1 n1,
(36) sermon (DIV1)
743
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6754
and also the paines, & the number of Gods Ministers being increased, it is reason their maintenance should be farre greater.
and also the pains, & the number of God's Ministers being increased, it is reason their maintenance should be Far greater.
cc av dt n2, cc dt n1 pp-f npg1 n2 vbg vvn, pn31 vbz n1 po32 n1 vmd vbi av-j jc.
(36) sermon (DIV1)
743
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6755
Those that deny the Minister any more then will serve for his bare necessity, would haply have him both sole and single;
Those that deny the Minister any more then will serve for his bore necessity, would haply have him both sole and single;
d cst vvb dt n1 d av-dc cs vmb vvi p-acp po31 j n1, vmd av vhi pno31 d j cc j;
(36) sermon (DIV1)
744
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6756
sole to live to himselfe onely; and single both in his life and learning.
sole to live to himself only; and single both in his life and learning.
j pc-acp vvi p-acp px31 av-j; cc j av-d p-acp po31 n1 cc n1.
(36) sermon (DIV1)
744
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6757
For the one, how can he be harbourous to strangers, liberall to the poore, and bountifull to others, as they require;
For the one, how can he be harbourous to Strangers, liberal to the poor, and bountiful to Others, as they require;
p-acp dt pi, q-crq vmb pns31 vbi j p-acp n2, j p-acp dt j, cc j p-acp n2-jn, c-acp pns32 vvb;
(36) sermon (DIV1)
744
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6758
if hee have no more then will barely serve his owne uses? And how can he sustaine a familie;
if he have no more then will barely serve his own uses? And how can he sustain a family;
cs pns31 vhb dx dc cs vmb av-j vvi po31 d n2? cc q-crq vmb pns31 vvi dt n1;
(36) sermon (DIV1)
744
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6759
that his wife be not left a comfortlesse widdow, and his children helpelesse Orphans, both she and they compelled to crave their food at the doores of the mercilesse,
that his wife be not left a comfortless widow, and his children helpless Orphans, both she and they compelled to crave their food At the doors of the merciless,
cst po31 n1 vbb xx vvn dt j n1, cc po31 n2 j n2, d pns31 cc pns32 vvd pc-acp vvi po32 n1 p-acp dt n2 pp-f dt j,
(36) sermon (DIV1)
744
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6760
if he have no more than will serve his owne person? And how shall he be able to teach, able to resist the adversary by his skill in the Scriptures,
if he have no more than will serve his own person? And how shall he be able to teach, able to resist the adversary by his skill in the Scriptures,
cs pns31 vhb dx dc cs vmb vvi po31 d n1? cc q-crq vmb pns31 vbi j pc-acp vvi, j pc-acp vvi dt n1 p-acp po31 n1 p-acp dt n2,
(36) sermon (DIV1)
744
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6761
and knowledge in all manner of learning, who scarce having sufficient to feed and cloath himselfe, will hardly finde wherewith to furnish his studies?
and knowledge in all manner of learning, who scarce having sufficient to feed and cloth himself, will hardly find wherewith to furnish his studies?
cc n1 p-acp d n1 pp-f n1, r-crq av-j vhg j pc-acp vvi cc n1 px31, vmb av vvi c-crq pc-acp vvi po31 n2?
(36) sermon (DIV1)
744
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6762
The second proofe, is the desert of the Minister.
The second proof, is the desert of the Minister.
dt ord n1, vbz dt n1 pp-f dt n1.
(36) sermon (DIV1)
745
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6763
Which though to call into question is (as Aug. Epist. 118.) insolentissima insania, a most malapert and presumptuous madnesse,
Which though to call into question is (as Aug. Epistle 118.) insolentissima insania, a most malapert and presumptuous madness,
r-crq cs pc-acp vvi p-acp n1 vbz (c-acp np1 np1 crd) fw-la fw-la, dt av-ds j-jn cc j n1,
(36) sermon (DIV1)
745
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6764
yet it is made a question in these repining dayes.
yet it is made a question in these repining days.
av pn31 vbz vvn dt n1 p-acp d j-vvg n2.
(36) sermon (DIV1)
745
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6765
This reason of desert is both in my Text, and also more plainely in the verse following;
This reason of desert is both in my Text, and also more plainly in the verse following;
d n1 pp-f n1 vbz d p-acp po11 n1, cc av av-dc av-j p-acp dt n1 vvg;
(36) sermon (DIV1)
745
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6766
the labourer is worthy of his wages; and the Oxe that treadeth out the corne deserveth to have his mouth unmuzzled.
the labourer is worthy of his wages; and the Ox that treadeth out the corn deserveth to have his Mouth unmuzzled.
dt n1 vbz j pp-f po31 n2; cc dt n1 cst vvz av dt n1 vvz pc-acp vhi po31 n1 j-vvn.
(36) sermon (DIV1)
745
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6767
The Minister is Gods workeman, labouring in the salvation of his peoples soules, his worke calleth for wages from the people,
The Minister is God's workman, labouring in the salvation of his peoples Souls, his work calls for wages from the people,
dt n1 vbz npg1 n1, vvg p-acp dt n1 pp-f po31 ng1 n2, po31 n1 vvz p-acp n2 p-acp dt n1,
(36) sermon (DIV1)
745
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6768
or a woe to the people, Ier. 22. 13. The people (saith the Apostle) are Gods husbandrie;
or a woe to the people, Jeremiah 22. 13. The people (Says the Apostle) Are God's Husbandry;
cc dt n1 p-acp dt n1, np1 crd crd dt n1 (vvz dt n1) vbr n2 n1;
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the Ministers are both the sowers in the seedetime, and the shearers in the harvest;
the Ministers Are both the sower's in the seedetime, and the shearers in the harvest;
dt n2 vbr d dt n2 p-acp dt av, cc dt n2 p-acp dt n1;
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the crie of their hire, if it be detained will enter into the eares of the Lord, Iames 5. 4. The Ministers are lampes;
the cry of their hire, if it be detained will enter into the ears of the Lord, James 5. 4. The Ministers Are lamps;
dt n1 pp-f po32 n1, cs pn31 vbb vvn vmb vvi p-acp dt n2 pp-f dt n1, np1 crd crd dt n2 vbr n2;
(36) sermon (DIV1)
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shall the people that sit in darkenesse looke to have them burne, and not finde them oyle? Shall there be Oxen where the cribbe is emptie, Prov. 14. or will the Eagles flie thither, where there is no carcase? Matth. 24. NONLATINALPHABET saith a Rabbin;
shall the people that fit in darkness look to have them burn, and not find them oil? Shall there be Oxen where the crib is empty, Curae 14. or will the Eagles fly thither, where there is no carcase? Matthew 24. Says a Rabbin;
vmb dt n1 cst vvb p-acp n1 vvb pc-acp vhi pno32 vvi, cc xx vvi pno32 n1? vmb a-acp vbi n2 c-crq dt n1 vbz j, np1 crd cc n1 dt n2 vvb av, c-crq pc-acp vbz dx n1? np1 crd vvz dt zz;
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For the people maintaining him with their temporall things, of whom they receive spirituall things, doe (as it were) buy the holy Ghost for their worldly Mammon,
For the people maintaining him with their temporal things, of whom they receive spiritual things, doe (as it were) buy the holy Ghost for their worldly Mammon,
p-acp dt n1 vvg pno31 p-acp po32 j n2, pp-f ro-crq pns32 vvb j n2, n1 (c-acp pn31 vbdr) vvi dt j n1 p-acp po32 j np1,
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where there is no flower, i. where there is no bread, then there is no law, i. as I said before, Christ will not be borne but in Bethlehem, i. in the house of bread, i. the place of maintenance.
where there is no flower, i. where there is no bred, then there is no law, i. as I said before, christ will not be born but in Bethlehem, i. in the house of bred, i. the place of maintenance.
c-crq pc-acp vbz dx n1, sy. c-crq pc-acp vbz dx n1, cs pc-acp vbz dx n1, sy. c-acp pns11 vvd a-acp, np1 vmb xx vbi vvn cc-acp p-acp np1, uh. p-acp dt n1 pp-f n1, sy. dt n1 pp-f n1.
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The Ministers are Christs souldiers, and therefore to be maintained of those for whom they fight.
The Ministers Are Christ Soldiers, and Therefore to be maintained of those for whom they fight.
dt n2 vbr npg1 n2, cc av pc-acp vbi vvn pp-f d p-acp ro-crq pns32 vvb.
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For no man (saith the Apostle) goeth on warfare on his owne charges.
For no man (Says the Apostle) Goes on warfare on his own charges.
p-acp dx n1 (vvz dt n1) vvz p-acp n1 p-acp po31 d n2.
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They are the Lords Vinedressers, and therefore to eate of the grapes, and to drinke of the wine of the vineyard:
They Are the lords Vinedressers, and Therefore to eat of the grapes, and to drink of the wine of the vineyard:
pns32 vbr dt n2 n2, cc av pc-acp vvi pp-f dt n2, cc pc-acp vvi pp-f dt n1 pp-f dt n1:
(36) sermon (DIV1)
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they are the Lords Shepheards, and therefore to be fed of the milke of the flocke, 1 Cor. 9. The Ministers are Christs feete, to carrie the glad tidings of the Gospell,
they Are the lords Shepherds, and Therefore to be fed of the milk of the flock, 1 Cor. 9. The Ministers Are Christ feet, to carry the glad tidings of the Gospel,
pns32 vbr dt n2 n2, cc av pc-acp vbi vvn pp-f dt n1 pp-f dt n1, crd np1 crd dt n2 vbr npg1 n2, pc-acp vvi dt j n2 pp-f dt n1,
(36) sermon (DIV1)
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and therefore by the example of Mary in the Gospell, to be washed, to be dried,
and Therefore by the Exampl of Marry in the Gospel, to be washed, to be dried,
cc av p-acp dt n1 pp-f uh p-acp dt n1, pc-acp vbi vvn, pc-acp vbi vvn,
(36) sermon (DIV1)
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yea to be anointed, and to be kissed, i. to be maintained, and that liberally, and to be honoured.
yea to be anointed, and to be kissed, i. to be maintained, and that liberally, and to be honoured.
uh p-acp vbi vvn, cc pc-acp vbi vvn, sy. pc-acp vbi vvn, cc cst av-j, cc pc-acp vbi vvn.
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The Pleader and Counsellour are counted worthy of their fee;
The Pleader and Counselor Are counted worthy of their fee;
dt n1 cc n1 vbr vvn j pp-f po32 n1;
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& the Physitian shall receive gifts of the King, Eccles. 38. The Ministers are our counsellors in spirituall things, the soliciters and the pleaders of the causes of their people before the Lord:
& the physician shall receive Gifts of the King, Eccles. 38. The Ministers Are our counsellors in spiritual things, the solicitors and the pleaders of the Causes of their people before the Lord:
cc dt n1 vmb vvi n2 pp-f dt n1, np1 crd dt n2 vbr po12 n2 p-acp j n2, dt n2 cc dt n2 pp-f dt n2 pp-f po32 n1 p-acp dt n1:
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they are the Physitians of our soules;
they Are the Physicians of our Souls;
pns32 vbr dt n2 pp-f po12 n2;
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so much more worthy than the other of fee and reward, by how much the possessing of our spirits in peace is more excellent than of our lands & goods,
so much more worthy than the other of fee and reward, by how much the possessing of our spirits in peace is more excellent than of our Lands & goods,
av av-d av-dc j cs dt n-jn pp-f n1 cc n1, p-acp c-crq av-d dt n-vvg pp-f po12 n2 p-acp n1 vbz av-dc j cs pp-f po12 n2 cc n2-j,
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& the health of the soules of men more precious, than of their bodies. To shut up this;
& the health of the Souls of men more precious, than of their bodies. To shut up this;
cc dt n1 pp-f dt n2 pp-f n2 av-dc j, cs pp-f po32 n2. p-acp vvn a-acp d;
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there is an excellent place for this, 1 Cor. 9. Those that sow spirituall things, are richly worthy to reape carnall things.
there is an excellent place for this, 1 Cor. 9. Those that sow spiritual things, Are richly worthy to reap carnal things.
pc-acp vbz dt j n1 p-acp d, crd np1 crd d cst vvb j n2, vbr av-j j pc-acp vvi j n2.
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Know ye not, that they which minister about the holy things, doe eate of the things of the Temple:
Know you not, that they which minister about the holy things, do eat of the things of the Temple:
vvb pn22 xx, cst pns32 r-crq vvb p-acp dt j n2, vdb vvi pp-f dt n2 pp-f dt n1:
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and those that waite at the Altar, are partakers with the Altar? So hath also the Lord ordained, that they which preach the Gospell, should also live of the Gospell.
and those that wait At the Altar, Are partakers with the Altar? So hath also the Lord ordained, that they which preach the Gospel, should also live of the Gospel.
cc d cst vvb p-acp dt n1, vbr n2 p-acp dt n1? np1 vhz av dt n1 vvn, cst pns32 r-crq vvb dt n1, vmd av vvi pp-f dt n1.
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For is it a reasonable thing, that he which feedeth the Congregation with the spirituall diet of the soule, shall in the meane time himselfe be starved for the naturall food of the body? That he which cloatheth the people with the garment of Christs righteousnesse, shall want wherewith to cloath himselfe? that he shall lacke the commodities of this life, by whose meanes, the people have an assurance of the joyes of the other life? I will end this second proofe with that of S. Paul, Rom. 4. 4. to him that worketh, the wages is accounted debt and duty.
For is it a reasonable thing, that he which feeds the Congregation with the spiritual diet of the soul, shall in the mean time himself be starved for the natural food of the body? That he which clotheth the people with the garment of Christ righteousness, shall want wherewith to cloth himself? that he shall lack the commodities of this life, by whose means, the people have an assurance of the Joys of the other life? I will end this second proof with that of S. Paul, Rom. 4. 4. to him that works, the wages is accounted debt and duty.
p-acp vbz pn31 dt j n1, cst pns31 r-crq vvz dt n1 p-acp dt j n1 pp-f dt n1, vmb p-acp dt j n1 px31 vbi vvn p-acp dt j n1 pp-f dt n1? cst pns31 r-crq vvz dt n1 p-acp dt n1 pp-f npg1 n1, vmb vvi c-crq pc-acp n1 px31? cst pns31 vmb vvi dt n2 pp-f d n1, p-acp rg-crq n2, dt n1 vhb dt n1 pp-f dt n2 pp-f dt j-jn n1? pns11 vmb vvi d ord n1 p-acp d pp-f n1 np1, np1 crd crd p-acp pno31 cst vvz, dt n2 vbz vvn n1 cc n1.
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The last proofe, is the peoples owne profit, and it is two fold, both in spirituall and in temporall things.
The last proof, is the peoples own profit, and it is two fold, both in spiritual and in temporal things.
dt ord n1, vbz dt ng1 d n1, cc pn31 vbz crd n1, av-d p-acp j cc p-acp j n2.
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whereas among the most griping money-mongers, the loane is alwayes lesse than the principall;
whereas among the most gripping money-mongers, the loan is always less than the principal;
cs p-acp dt av-ds j-vvg n2, dt n1 vbz av av-dc cs dt n-jn;
(36) sermon (DIV1)
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here the Interrest is sevenfold, Eccles. 35. 11. First for spirituall things, the maintenance of the ministery, returneth by the preaching of the Word,
Here the Interest is sevenfold, Eccles. 35. 11. First for spiritual things, the maintenance of the Ministry, returns by the preaching of the Word,
av dt n1 vbz j, np1 crd crd ord p-acp j n2, dt n1 pp-f dt n1, vvz p-acp dt vvg pp-f dt n1,
(36) sermon (DIV1)
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and the administration of the Sacraments, cōmodities both in number, more, than may easily be reckoned,
and the administration of the Sacraments, commodities both in number, more, than may Easily be reckoned,
cc dt n1 pp-f dt n2, n2 d p-acp n1, av-dc, cs vmb av-j vbi vvn,
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and in valew greater, than that all the temporall goods of man may countervaile the least.
and in value greater, than that all the temporal goods of man may countervail the least.
cc p-acp n1 jc, cs cst d dt j n2-j pp-f n1 vmb vvi dt ds.
(36) sermon (DIV1)
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For the Kingdome of heaven, i. the Gospell preached is that pretious pearle, which a rich Merchant,
For the Kingdom of heaven, i. the Gospel preached is that precious pearl, which a rich Merchant,
p-acp dt n1 pp-f n1, sy. dt n1 vvn vbz d j n1, r-crq dt j n1,
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before he could buy it, was faine to sell all that he had. The illumination of our mindes, to know God, to see our owne wickednesse;
before he could buy it, was feign to fell all that he had. The illumination of our minds, to know God, to see our own wickedness;
c-acp pns31 vmd vvi pn31, vbds av-j pc-acp vvi d cst pns31 vhd. dt n1 pp-f po12 n2, pc-acp vvi np1, pc-acp vvi po12 d n1;
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the grace of the holy Ghost, to behold, to bewaile, to loath, to leave our sinnes, the renewing of the Image of God, our second birth unto righteousnesse and true holinesse, the comfort of our soules,
the grace of the holy Ghost, to behold, to bewail, to loath, to leave our Sins, the renewing of the Image of God, our second birth unto righteousness and true holiness, the Comfort of our Souls,
dt n1 pp-f dt j n1, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi po12 n2, dt vvg pp-f dt n1 pp-f np1, po12 ord n1 p-acp n1 cc j n1, dt n1 pp-f po12 n2,
(36) sermon (DIV1)
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and peace of our consciences, by assurance of forgivenesse of sinnes, and reconcilement with God, faith in a Saviour, hope and expectation to be citizens with the Saints,
and peace of our Consciences, by assurance of forgiveness of Sins, and reconcilement with God, faith in a Saviour, hope and expectation to be Citizens with the Saints,
cc n1 pp-f po12 n2, p-acp n1 pp-f n1 pp-f n2, cc n1 p-acp np1, n1 p-acp dt n1, vvb cc n1 pc-acp vbi n2 p-acp dt n2,
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and of the houshold of God, love of our fellow members in Christ, and a thousand moe like unto these, are the spirituall profits which redound unto the people.
and of the household of God, love of our fellow members in christ, and a thousand more like unto these, Are the spiritual profits which redound unto the people.
cc pp-f dt n1 pp-f np1, n1 pp-f po12 n1 n2 p-acp np1, cc dt crd dc j p-acp d, vbr dt j n2 r-crq vvb p-acp dt n1.
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The second profit is in temporall things, the eye-marke of the world.
The second profit is in temporal things, the eye-marke of the world.
dt ord n1 vbz p-acp j n2, dt n1 pp-f dt n1.
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Peace and prosperitie are the handmaides of the Gospell, length of dayes are in her right hand, Prov. 3. and in her left hand riches and honour.
Peace and Prosperity Are the handmaidens of the Gospel, length of days Are in her right hand, Curae 3. and in her left hand riches and honour.
n1 cc n1 vbr dt n2 pp-f dt n1, n1 pp-f n2 vbr p-acp po31 j-jn n1, np1 crd cc p-acp po31 j n1 n2 cc n1.
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The foolish worldling is of Iudas opinion; that that which is given to Christ, it is NONLATINALPHABET, it is losse.
The foolish worldling is of Iudas opinion; that that which is given to christ, it is, it is loss.
dt j n1 vbz pp-f np1 n1; cst d r-crq vbz vvn p-acp np1, pn31 vbz, pn31 vbz n1.
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6804
Whereas indeed that which is allowed to the Minister, is lent unto the Lord, and returneth unto the lender his own with advantage:
Whereas indeed that which is allowed to the Minister, is lent unto the Lord, and returns unto the lender his own with advantage:
cs av cst r-crq vbz vvn p-acp dt n1, vbz vvn p-acp dt n1, cc vvz p-acp dt n1 po31 d p-acp n1:
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6805
and to bestow liberally on the Levite, is not profundere, but serere, it is not to spend,
and to bestow liberally on the Levite, is not profundere, but serere, it is not to spend,
cc pc-acp vvi av-j p-acp dt np1, vbz xx n1, p-acp fw-la, pn31 vbz xx pc-acp vvi,
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but to sow, and the seedsman shalbe sure to reape a plentiful harvest, Mal. 1. 13. the gift of the people is with grudging and murmuring, they take themselves to be undone by their contribution to God and his Priests,
but to sow, and the seedsman shall sure to reap a plentiful harvest, Malachi 1. 13. the gift of the people is with grudging and murmuring, they take themselves to be undone by their contribution to God and his Priests,
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and therefore their offerings they are little and naught;
and Therefore their offerings they Are little and nought;
cc av po32 n2 pns32 vbr j cc pix;
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6808
but they are accursed, ver. prox. In the time of Hagga•e the Prophet, Chap. 1. the people sow much, but reape little;
but they Are accursed, ver. prox. In the time of Hagga•e the Prophet, Chap. 1. the people sow much, but reap little;
cc-acp pns32 vbr vvn, fw-la. fw-la. p-acp dt n1 pp-f vbr dt n1, np1 crd dt n1 vvb d, cc-acp vvb j;
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they eate, but are not satisfied, they drinke, but are not filled, they cloath themselves,
they eat, but Are not satisfied, they drink, but Are not filled, they cloth themselves,
pns32 vvb, cc-acp vbr xx vvn, pns32 vvb, cc-acp vbr xx vvn, pns32 n1 px32,
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6810
but are not warme, they earne wages, but they put it into a bottomlesse and a broken bag, they expect much,
but Are not warm, they earn wages, but they put it into a bottomless and a broken bag, they expect much,
cc-acp vbr xx j, pns32 vvi n2, cc-acp pns32 vvd pn31 p-acp dt j cc dt j-vvn n1, pns32 vvb d,
(36) sermon (DIV1)
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6911
yet Gods name and his vessells must not be borne by unlettered men.
yet God's name and his vessels must not be born by unlettered men.
av npg1 n1 cc po31 n2 vmb xx vbi vvn p-acp j n2.
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but receive little, and whatsoever they bring home, the Lord bloweth upon it, and it perisheth;
but receive little, and whatsoever they bring home, the Lord blows upon it, and it Perishes;
cc-acp vvb j, cc r-crq pns32 vvb av-an, dt n1 vvz p-acp pn31, cc pn31 vvz;
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6812
the reason is there rendered by God himselfe, because every man regardeth his owne house, and leaveth the house of the Lord wast and unprovided.
the reason is there rendered by God himself, Because every man Regardeth his own house, and Leaveth the house of the Lord waste and unprovided.
dt n1 vbz a-acp vvn p-acp np1 px31, c-acp d n1 vvz po31 d n1, cc vvz dt n1 pp-f dt n1 n1 cc j-vvn.
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6813
But what saith Micah, Iudg. 17. 13. Now I know the Lord will blesse me, because I have intertained a Levite; and his opinion is true;
But what Says micah, Judges 17. 13. Now I know the Lord will bless me, Because I have entertained a Levite; and his opinion is true;
cc-acp q-crq vvz np1, np1 crd crd av pns11 vvb dt n1 vmb vvi pno11, c-acp pns11 vhb vvd dt np1; cc po31 n1 vbz j;
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for he that receiveth an Apostle, receiveth him that sent him, who is Christ himselfe,
for he that receives an Apostle, receives him that sent him, who is christ himself,
c-acp pns31 cst vvz dt n1, vvz pno31 cst vvd pno31, r-crq vbz np1 px31,
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6815
and if he that giveth unto Christs messenger but a cup of water, shall not lose his reward;
and if he that gives unto Christ Messenger but a cup of water, shall not loose his reward;
cc cs pns31 cst vvz p-acp npg1 n1 p-acp dt n1 pp-f n1, vmb xx vvi po31 n1;
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6816
the liberall entertainment of Gods Minister how bountifully shall the Lord recompence it.
the liberal entertainment of God's Minister how bountifully shall the Lord recompense it.
dt j n1 pp-f npg1 n1 c-crq av-j vmb dt n1 vvi pn31.
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6817
The widow of Sarepta and the Shunammite for sustaining Gods Prophets, the one being barren obtained a sonne of the Lord,
The widow of Sarepta and the shunammite for sustaining God's prophets, the one being barren obtained a son of the Lord,
dt n1 pp-f np1 cc dt vvb p-acp j-vvg n2 n2, dt pi vbg j vvn dt n1 pp-f dt n1,
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6818
and both of them have their dead children raised to life.
and both of them have their dead children raised to life.
cc d pp-f pno32 vhi po32 j n2 vvn p-acp n1.
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6819
The Lord blessed Obed Edom, 2 Sam. 6. and all his family for the houseroome of his Arke.
The Lord blessed Obed Edom, 2 Sam. 6. and all his family for the houseroom of his Ark.
dt n1 vvn np1 np1, crd np1 crd cc d po31 n1 p-acp dt n1 pp-f po31 n1.
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6820
Be it little, or be it much, that the Lord hath given thee; grutch not Gods Minister his portion.
Be it little, or be it much, that the Lord hath given thee; grutch not God's Minister his portion.
vbb pn31 j, cc vbi pn31 av-d, cst dt n1 vhz vvn pno21; vvi xx n2 vvi po31 n1.
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6821
Behold the Macedonians, 2 Cor. 8. 3. whose liberalitie was not onely NONLATINALPHABET, but also NONLATINALPHABET, beyond their abilitie. Nay see thou serve him before thy selfe, and before thy houshold.
Behold the Macedonians, 2 Cor. 8. 3. whose liberality was not only, but also, beyond their ability. Nay see thou serve him before thy self, and before thy household.
vvb dt njp2, crd np1 crd crd r-crq n1 vbds xx av-j, cc-acp av, p-acp po32 n1. uh vvb pns21 vvi pno31 p-acp po21 n1, cc p-acp po21 n1.
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6822
The poore widow of Sarepta, hath but one handfull of meale in a barrell, and a little oyle in a cruse, no more than will serve for once to dresse for her sonne and for her selfe, and then to die;
The poor widow of Sarepta, hath but one handful of meal in a barrel, and a little oil in a cruse, no more than will serve for once to dress for her son and for her self, and then to die;
dt j n1 pp-f np1, vhz p-acp crd n1 pp-f n1 p-acp dt n1, cc dt j n1 p-acp dt n1, av-dx dc cs vmb vvi p-acp a-acp pc-acp vvi p-acp po31 n1 cc p-acp po31 n1, cc av pc-acp vvi;
(36) sermon (DIV1)
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6823
and yet Elias must be served first;
and yet Elias must be served First;
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6824
and the Lord blesseth her meale and her oyle, and it is not a whit lessened for the Prophet,
and the Lord Blesses her meal and her oil, and it is not a whit lessened for the Prophet,
cc dt n1 vvz po31 n1 cc po31 n1, cc pn31 vbz xx dt n1 vvn p-acp dt n1,
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6825
but encreased untill the time of a new supply. For the Lord blesseth the store and the basket of the maintainers of his Ministers,
but increased until the time of a new supply. For the Lord Blesses the store and the basket of the maintainers of his Ministers,
cc-acp vvd p-acp dt n1 pp-f dt j n1. p-acp dt n1 vvz dt n1 cc dt n1 pp-f dt n2 pp-f po31 n2,
(36) sermon (DIV1)
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and their liberalitie will turne into their owne bosome.
and their liberality will turn into their own bosom.
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To conclude this, the Ministers maintenance is so farre from impoverishing his people, that he is unto them,
To conclude this, the Ministers maintenance is so Far from impoverishing his people, that he is unto them,
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as Iacob was unto Laban, and Ioseph unto Potiphar and all Egypt.
as Iacob was unto Laban, and Ioseph unto Potiphar and all Egypt.
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The contrary to this, is the robbing of the Church, a sinne to common in this age;
The contrary to this, is the robbing of the Church, a sin to Common in this age;
dt j-jn p-acp d, vbz dt n-vvg pp-f dt n1, dt n1 p-acp j p-acp d n1;
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in which (as it was said in Neroes dayes) Parkes are made of Parishes:
in which (as it was said in Neros days) Parks Are made of Parishes:
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and not Sparrowes and Swallowes (as in Davids time, Psal. 84. but Owles, Beasts,
and not Sparrows and Swallows (as in Davids time, Psalm 84. but Owls, Beasts,
cc xx n2 cc n2 (c-acp p-acp npg1 n1, np1 crd p-acp n2, n2,
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and cattell are in Gods house, and men of wealth and of power, instead of being Church pillars, i. upholders of Churches and Church-men, are Church-peelers, i. robbers of Churches and Churchmen,
and cattle Are in God's house, and men of wealth and of power, instead of being Church pillars, i. upholders of Churches and Churchmen, Are Church-peelers, i. robbers of Churches and Churchmen,
cc n2 vbr p-acp npg1 n1, cc n2 pp-f n1 cc pp-f n1, av pp-f vbg n1 n2, sy. n2 pp-f n2 cc n2, vbr j, sy. n2 pp-f n2 cc n2,
(36) sermon (DIV1)
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and whereas the zeale of Gods house should eate them up, Psal. 69. their zeale eateth up Gods house;
and whereas the zeal of God's house should eat them up, Psalm 69. their zeal Eateth up God's house;
cc cs dt n1 pp-f npg1 n1 vmd vvi pno32 a-acp, np1 crd po32 n1 vvz a-acp ng1 n1;
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who account it vaine superfluitie for the house of God to be seeled with Cedar, or Christs head to be anointed with spikenard.
who account it vain superfluity for the house of God to be seeled with Cedar, or Christ head to be anointed with spikenard.
r-crq n1 pn31 j n1 p-acp dt n1 pp-f np1 pc-acp vbi vvn p-acp n1, cc npg1 n1 pc-acp vbi vvn p-acp n1.
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To such I say but this; first for hypocrisie; abhorrest thou Idols, and yet committest sacriledge? Rom. 2. 22. i. hatest thou Papistrie,
To such I say but this; First for hypocrisy; Abhorrest thou Idols, and yet Committest sacrilege? Rom. 2. 22. i. Hatest thou Papistry,
p-acp d pns11 vvb p-acp d; ord p-acp n1; n1 pns21 n1, cc av vv2 n1? np1 crd crd sy. vv2 pns21 n1,
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and yet robbest the Church? Doth the Images offend thee, painted in the glasse,
and yet Robbed the Church? Does the Images offend thee, painted in the glass,
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and yet pullest thou the head from the roofe, and the stones from the walls? Art thou a reformer of Religion,
and yet pullest thou the head from the roof, and the stones from the walls? Art thou a reformer of Religion,
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and yet both holdest and maintainest Impropirations? In a word, art thou a disputer for a Presbyterie,
and yet both holdest and maintainest Impropirations? In a word, art thou a disputer for a Presbytery,
cc av av-d vv2 cc vv2 n2? p-acp dt n1, vb2r pns21 dt n1 p-acp dt n1,
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and yet yeeldest not the double honour unto the Elder? Secondly, for wrong, it was one of Solons lawes, that which thou hast not laid down, take not up:
and yet yieldest not the double honour unto the Elder? Secondly, for wrong, it was one of Solons laws, that which thou hast not laid down, take not up:
cc av vv2 xx dt j-jn n1 p-acp dt n-jn? ord, p-acp n-jn, pn31 vbds pi pp-f npg1 n2, cst r-crq pns21 vh2 xx vvn a-acp, vvb xx a-acp:
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the Ministers bread, it is panis NONLATINALPHABET the shew bread, or bread of apperance, because it stood before the Lord;
the Ministers bred, it is Paris the show bred, or bred of appearance, Because it stood before the Lord;
dt ng1 n1, pn31 vbz n1 dt n1 n1, cc n1 pp-f n1, c-acp pn31 vvd p-acp dt n1;
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no man may eate it, but the Priest, Matth. 12. Lastly for vengeance, the goods of the Church are called of the Graecians NONLATINALPHABET, beware of medling with NONLATINALPHABET for feare of NONLATINALPHABET.
no man may eat it, but the Priest, Matthew 12. Lastly for vengeance, the goods of the Church Are called of the Greeks, beware of meddling with for Fear of.
dx n1 vmb vvi pn31, cc-acp dt n1, np1 crd ord p-acp n1, dt n2-j pp-f dt n1 vbr vvn pp-f dt njp2, vvb pp-f vvg p-acp p-acp n1 pp-f.
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Balthasar drunke but once in the Vessels of the Temple; but it cost him both his kingdome and his life.Balthasar drunk but once in the Vessels of the Temple; but it cost him both his Kingdom and his life.
np1 vvn p-acp a-acp p-acp dt n2 pp-f dt n1; cc-acp pn31 vvd pno31 d po31 n1 cc po31 n1.
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For they that take the Lords possessions, to their possessions, shal perish like Oreb and Zeb, like Zebah and Zalmunnah, Psal. •3.
For they that take the lords possessions, to their possessions, shall perish like Oreb and Zeb, like Zebah and Zalmunnah, Psalm •3.
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yea they shall be like the dunge of the earth, ver.
yea they shall be like the dung of the earth, ver.
uh pns32 vmb vbi av-j dt n1 pp-f dt n1, fw-la.
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10. For to devour the thing sanctified it is a snare, Pro. 20. 25. thou hast swallowed a hooke with the baite, spit it out againe;
10. For to devour the thing sanctified it is a snare, Pro 20. 25. thou hast swallowed a hook with the bait, spit it out again;
crd p-acp pc-acp vvi dt n1 vvd pn31 vbz dt n1, np1 crd crd pns21 vh2 vvn dt n1 p-acp dt n1, vvb pn31 av av;
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least Sathan strike the angle and thou be strangled. To conclude, ager ecclesiae must not be touched;
lest Sathan strike the angle and thou be strangled. To conclude, ager ecclesiae must not be touched;
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Aceldama est, it is the field of bloud. For both together;Aceldama est, it is the field of blood. For both together;
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doth any man, observing either the reverence of the Minister, crie out, it is NONLATINALPHABET, it is too much;
does any man, observing either the Reverence of the Minister, cry out, it is, it is too much;
vdz d n1, vvg d dt n1 pp-f dt n1, vvb av, pn31 vbz, pn31 vbz av av-d;
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or his maintenance, it is NONLATINALPHABET, it is too much? Let him heare what Saint Paul requireth of the Thessalonians, 1 Thes. 5. 13. The love of the people toward their preacher, it must be NONLATINALPHABET, more than too much.
or his maintenance, it is, it is too much? Let him hear what Saint Paul requires of the Thessalonians, 1 Thebes 5. 13. The love of the people towards their preacher, it must be, more than too much.
cc po31 n1, pn31 vbz, pn31 vbz av d? vvb pno31 vvi r-crq n1 np1 vvz pp-f dt njp2, crd np1 crd crd dt n1 pp-f dt n1 p-acp po32 n1, pn31 vmb vbi, av-dc cs av av-d.
(36) sermon (DIV1)
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SERMONS PREACHED AT THE VISITATION. The second Sermon. ZACH. 11. ult. Vae Pastori Idolo. Woe be to the Idoll Shepherd.
SERMONS PREACHED AT THE VISITATION. The second Sermon. ZACH. 11. ult. Vae Pastori Idol. Woe be to the Idol Shepherd.
n2 vvn p-acp dt n1. dt ord n1. np1. crd n1. fw-la fw-la np1. n1 vbb p-acp dt n1 n1.
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I Take it needelesse to stand upon the context, the words being absolute within themselves. They are three in number; the first, Gods curse denounced;
I Take it needless to stand upon the context, the words being absolute within themselves. They Are three in number; the First, God's curse denounced;
pns11 vvb pn31 j pc-acp vvi p-acp dt n1, dt n2 vbg j p-acp px32. pns32 vbr crd p-acp n1; dt ord, npg1 n1 vvn;
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and to teach with his fingers.
and to teach with his fingers.
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the second, the person against whom: the third, the reason why, Woe be to the Shepherd that is an Idoll.
the second, the person against whom: the third, the reason why, Woe be to the Shepherd that is an Idol.
dt ord, dt n1 p-acp ro-crq: dt ord, dt n1 c-crq, n1 vbb p-acp dt n1 cst vbz dt n1.
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What woe? The sword of God upon his arme and upon his eye. What shepherd? The priest, prophet, the pastour of Gods people:
What woe? The sword of God upon his arm and upon his eye. What shepherd? The priest, Prophet, the pastor of God's people:
q-crq n1? dt n1 pp-f np1 p-acp po31 n1 cc p-acp po31 n1. q-crq n1? dt n1, n1, dt n1 pp-f npg1 n1:
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whom as Christ made his Disciples of Fishermen, Men-fishers, Mark. 1. 17. so the Lord made them shepherds, not of cattell, but of men.
whom as christ made his Disciples of Fishermen, Men-fishers, Mark. 1. 17. so the Lord made them shepherd's, not of cattle, but of men.
r-crq p-acp np1 vvd po31 n2 pp-f n2, ng1, vvb. crd crd av dt n1 vvd pno32 n2, xx pp-f n2, cc-acp pp-f n2.
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The woe is first in place:
The woe is First in place:
dt n1 vbz ord p-acp n1:
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but because God doth not execute it, till man doth deserve it, it must bee last in treatise.
but Because God does not execute it, till man does deserve it, it must be last in treatise.
cc-acp c-acp np1 vdz xx vvi pn31, c-acp n1 vdz vvi pn31, pn31 vmb vbi ord p-acp n1.
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The person is next, the shepherd, i. the minister; the metaphor is knowne, and therefore I passe over it. The reason is last;
The person is next, the shepherd, i. the minister; the metaphor is known, and Therefore I pass over it. The reason is last;
dt n1 vbz ord, dt n1, sy. dt n1; dt n1 vbz vvn, cc av pns11 vvb p-acp pn31. dt n1 vbz n1;
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the trope not so usuall, and the argument fitting our times; and this assembly: and therefore I will stand upon it.
the trope not so usual, and the argument fitting our times; and this assembly: and Therefore I will stand upon it.
dt n1 xx av j, cc dt n1 vvg po12 n2; cc d n1: cc av pns11 vmb vvi p-acp pn31.
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Woe be unto the Idoll Pastor. Woe be unto the Idol Pastor.
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The consideration of the judgement in the same verse, the withering of the arme, and the dimnesse of the eye, expoundeth the double default in the minister, couched in the trope;
The consideration of the judgement in the same verse, the withering of the arm, and the dimness of the eye, expoundeth the double default in the minister, couched in the trope;
dt n1 pp-f dt n1 p-acp dt d n1, dt vvg pp-f dt n1, cc dt n1 pp-f dt n1, vvz dt j-jn n1 p-acp dt n1, vvn p-acp dt n1;
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the one in life, the other in knowledge. For the arme with the hand is the cheefe instrument of action;
the one in life, the other in knowledge. For the arm with the hand is the chief Instrument of actium;
dt pi p-acp n1, dt j-jn p-acp n1. p-acp dt n1 p-acp dt n1 vbz dt j-jn n1 pp-f n1;
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& the eie the light of the whole body.
& the eye the Light of the Whole body.
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The shepherd of Gods flock, if his eye be dimme, that hee want knowledge to instruct his sheepe;
The shepherd of God's flock, if his eye be dim, that he want knowledge to instruct his sheep;
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and if his arme be lame, that his owne practise shall not direct his flocke in the wayes of God:
and if his arm be lame, that his own practice shall not Direct his flock in the ways of God:
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then what doth he differ from the Idols in the Psalme, that have eyes, but see not, hands and armes,
then what does he differ from the Idols in the Psalm, that have eyes, but see not, hands and arms,
av q-crq vdz pns31 vvi p-acp dt n2 p-acp dt n1, cst vhb n2, cc-acp vvb xx, n2 cc n2,
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but use them not? and therefore such a pastour worthily termed, an idoll shepherd.
but use them not? and Therefore such a pastor worthily termed, an idol shepherd.
cc-acp vvb pno32 xx? cc av d dt n1 av-j vvn, dt n1 n1.
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The Prophet and Preacher as he is NONLATINALPHABET a shepherd, so he must be NONLATINALPHABET a seer, 1 Sam. 9. 9. and so needeth an eye; and that eye is knowledge:
The Prophet and Preacher as he is a shepherd, so he must be a seer, 1 Sam. 9. 9. and so needs an eye; and that eye is knowledge:
dt n1 cc n1 c-acp pns31 vbz dt n1, av pns31 vmb vbi dt n1, crd np1 crd crd cc av vvz dt n1; cc d n1 vbz n1:
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and his staffe a sheepe-hook must rule the flock, and so needeth an arme; and that arme is the sway of his owne life.
and his staff a sheephook must Rule the flock, and so needs an arm; and that arm is the sway of his own life.
cc po31 n1 dt n1 vmb vvi dt n1, cc av vvz dt n1; cc d n1 vbz dt n1 pp-f po31 d n1.
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As Timothy so every minister must be a paterne to his people, NONLATINALPHABET both in doctrine and in conversation, 1 Tim. 4. 12. that as Gedeons Souldiers, Iud. 7. were armed with lampes in their left hands, and trumpets in their right;
As Timothy so every minister must be a pattern to his people, both in Doctrine and in Conversation, 1 Tim. 4. 12. that as Gedeons Soldiers, Iud. 7. were armed with lamps in their left hands, and trumpets in their right;
p-acp np1 av d n1 vmb vbi dt n1 p-acp po31 n1, av-d p-acp n1 cc p-acp n1, crd np1 crd crd d c-acp np1 n2, np1 crd vbdr vvn p-acp n2 p-acp po32 j n2, cc n2 p-acp po32 n-jn;
(37) sermon (DIV1)
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so Christs souldiers be furnished, being as Theodoret in Aporis in Iude applieth it, both NONLATINALPHABET, and NONLATINALPHABET, the lampes of their lives, and the trumpets of their voices.
so Christ Soldiers be furnished, being as Theodoret in Aporis in Iude Applieth it, both, and, the lamps of their lives, and the trumpets of their voices.
av npg1 n2 vbb vvn, vbg p-acp np1 p-acp fw-la p-acp np1 vvz pn31, d, cc, dt n2 pp-f po32 n2, cc dt n2 pp-f po32 n2.
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Saint Paul that biddeth the Preacher NONLATINALPHABET, 2 Tim. to cut the word aright, biddeth also NONLATINALPHABET, Gal. 2. to square his life aright: to look both to his doctrine,
Saint Paul that bids the Preacher, 2 Tim. to Cut the word aright, bids also, Gal. 2. to square his life aright: to look both to his Doctrine,
n1 np1 cst vvz dt n1, crd np1 p-acp vvb dt n1 av, vvz av, np1 crd p-acp vvi po31 n1 av: pc-acp vvi d p-acp po31 n1,
(37) sermon (DIV1)
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and to himselfe, 1 Tim. 4. If his eye be dimme, he is NONLATINALPHABET, a blinde leader of the blinde,
and to himself, 1 Tim. 4. If his eye be dim, he is, a blind leader of the blind,
cc p-acp px31, crd np1 crd cs po31 n1 vbb j, pns31 vbz, dt j n1 pp-f dt j,
(37) sermon (DIV1)
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and both sheepe and shepherd doe fall together, Matth. 15. If his arme be withered, like Ieroboams arme;
and both sheep and shepherd do fallen together, Matthew 15. If his arm be withered, like Ieroboams arm;
cc d n1 cc n1 vdb vvi av, np1 crd cs po31 n1 vbi vvn, av-j vvz n1;
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he will use his people, as Ieroboam did his:
he will use his people, as Jeroboam did his:
pns31 vmb vvi po31 n1, c-acp np1 vdd po31:
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6875
he will not set up, but himselfe will be an Idoll in Bethel, i. in Gods house,
he will not Set up, but himself will be an Idol in Bethel, i. in God's house,
pns31 vmb xx vvi a-acp, cc-acp px31 vmb vbi dt n1 p-acp np1, uh. p-acp npg1 n1,
(37) sermon (DIV1)
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6876
and will make Gods Israel to sinne.
and will make God's Israel to sin.
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6877
You see the Trope affoardeth two common places, one of the learning, another of the life of the minister,
You see the Trope affordeth two Common places, one of the learning, Another of the life of the minister,
pn22 vvb dt n1 vvz crd j n2, crd pp-f dt n1, j-jn pp-f dt n1 pp-f dt n1,
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6878
as in Davids time, the blinde and the lame, i. the Idols might not enter into Gods house then;
as in Davids time, the blind and the lame, i. the Idols might not enter into God's house then;
c-acp p-acp npg1 n1, dt j cc dt j, uh. dt n2 vmd xx vvi p-acp ng1 n1 av;
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6879
so the blinde and lame shepherd, i. the Idoll-shepherd is not to enter into Gods house now;
so the blind and lame shepherd, i. the Idoll-shepherd is not to enter into God's house now;
av dt j cc j n1, sy. dt n1 vbz xx pc-acp vvi p-acp ng1 n1 av;
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for as Anaxiphus said of Philosophers, Nihil Philosophis NONLATINALPHABET, so I may say of such, nihil Theologis NONLATINALPHABET.
for as Anaxiphus said of Philosophers, Nihil Philosophis, so I may say of such, nihil Theologis.
c-acp c-acp np1 vvd pp-f n2, fw-la np1, av pns11 vmb vvi pp-f d, fw-la np1.
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I will speake of them severally and briefly. First for the eye; the theme is ample, but I must be short;
I will speak of them severally and briefly. First for the eye; the theme is ample, but I must be short;
pns11 vmb vvi pp-f pno32 av-j cc av-j. ord p-acp dt n1; dt n1 vbz j, cc-acp pns11 vmb vbi j;
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I will therefore reduce it unto three respects; the quality of the calling; the weakenesse of the people:
I will Therefore reduce it unto three respects; the quality of the calling; the weakness of the people:
pns11 vmb av vvi pn31 p-acp crd n2; dt n1 pp-f dt n-vvg; dt n1 pp-f dt n1:
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and the strength of the adversary. For the first: Plato writeth that the Egyptians chose alwayes their Priests out of the Colledges of Philosophers.
and the strength of the adversary. For the First: Plato Writeth that the egyptians chosen always their Priests out of the Colleges of Philosophers.
cc dt n1 pp-f dt n1. p-acp dt ord: np1 vvz cst dt np1 vvd av po32 n2 av pp-f dt n2 pp-f n2.
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The high Priest in the old Law, wore Vrim on his brest, and Bels on his skirts;
The high Priest in the old Law, wore Urim on his breast, and Bells on his skirts;
dt j n1 p-acp dt j n1, vvd j p-acp po31 n1, cc ng2 p-acp po31 n2;
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light signified by the one, and sound by the other. The light of the body is the eye;
Light signified by the one, and found by the other. The Light of the body is the eye;
n1 vvn p-acp dt crd, cc vvi p-acp dt n-jn. dt n1 pp-f dt n1 vbz dt n1;
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and if the eye be darke (saith Christ) how great is that darknesse? The light of the soule is the understanding, the light of the understanding is knowledge;and if the eye be dark (Says christ) how great is that darkness? The Light of the soul is the understanding, the Light of the understanding is knowledge;
cc cs dt n1 vbb j (vvz np1) c-crq j vbz d n1? dt n1 pp-f dt n1 vbz dt n1, dt n1 pp-f dt n1 vbz n1;
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6887
and where it is wanting, what is there else, but a foggie and palpable mist,
and where it is wanting, what is there Else, but a foggy and palpable missed,
cc c-crq pn31 vbz vvg, r-crq vbz a-acp av, cc-acp dt j cc j n1,
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nay a totall eclipse of all reason and judgement? The sound of the bells is the preaching voyce of the minister;
nay a total eclipse of all reason and judgement? The found of the Bells' is the preaching voice of the minister;
uh-x dt j n1 pp-f d n1 cc n1? dt n1 pp-f dt n2 vbz dt vvg n1 pp-f dt n1;
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who if hee be empty, the sound is hollow, and himselfe no better then sounding brasse, or a trinkling Cimball;
who if he be empty, the found is hollow, and himself not better then sounding brass, or a tinkling Cimball;
r-crq cs pns31 vbb j, dt n1 vbz j-jn, cc px31 xx jc cs vvg n1, cc dt j-vvg n1;
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and as the Lacedaemonian said of the Nightingale, NONLATINALPHABET, nothing but a voyce.
and as the Lacedaemonian said of the Nightingale,, nothing but a voice.
cc p-acp dt jp vvd pp-f dt n1,, pix cc-acp dt n1.
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The Minister is the interpreter of the Law, Luk. 11. 52. how shall he interpret that hee understandeth not? and himselfe wanting the key of knowledge,
The Minister is the interpreter of the Law, Luk. 11. 52. how shall he interpret that he understands not? and himself wanting the key of knowledge,
dt n1 vbz dt n1 pp-f dt n1, np1 crd crd uh-crq vmb pns31 vvi cst pns31 vvz xx? cc px31 vvg dt n1 pp-f n1,
(37) sermon (DIV1)
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how shall hee open to others the kingdome of Christ? The Prophet is both NONLATINALPHABET a seer and NONLATINALPHABET a cryer, Esa. 40. 3. but a seer first,
how shall he open to Others the Kingdom of christ? The Prophet is both a seer and a crier, Isaiah 40. 3. but a seer First,
q-crq vmb pns31 vvi p-acp n2-jn dt n1 pp-f np1? dt n1 vbz d dt n1 cc dt n1, np1 crd crd p-acp dt n1 ord,
(37) sermon (DIV1)
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as good hee want his tongue to cry ▪ as his eye to see.
as good he want his tongue to cry ▪ as his eye to see.
c-acp j pns31 vvi po31 n1 pc-acp vvi ▪ p-acp po31 n1 pc-acp vvi.
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God hath set him as a watchman in the Towre of his Church, Ez••. 3. and it is no office for a blinde man.
God hath Set him as a watchman in the Tower of his Church, Ez••. 3. and it is no office for a blind man.
np1 vhz vvn pno31 p-acp dt n1 p-acp dt n1 pp-f po31 n1, np1. crd cc pn31 vbz dx n1 p-acp dt j n1.
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Nay though he have an eye, if it be dimme; hee will not serve for such a place.
Nay though he have an eye, if it be dim; he will not serve for such a place.
uh-x cs pns31 vhb dt n1, cs pn31 vbb j; pns31 vmb xx vvi p-acp d dt n1.
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For hee standeth on high to looke a far off, and therefore must not bee like the seer in the Gospel, that could not discerne betweene a man and a tree, Marke. 8. 24. A great part of the ministery in this land, is either stone ▪ blind, or sand-blind;
For he Stands on high to look a Far off, and Therefore must not be like the seer in the Gospel, that could not discern between a man and a tree, Mark. 8. 24. A great part of the Ministry in this land, is either stone ▪ blind, or sand-blind;
p-acp pns31 vvz p-acp j pc-acp vvi dt av-j a-acp, cc av vmb xx vbi av-j dt n1 p-acp dt n1, cst vmd xx vvi p-acp dt n1 cc dt n1, vvb. crd crd dt j n1 pp-f dt n1 p-acp d n1, vbz d n1 ▪ j, cc j;
(37) sermon (DIV1)
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either beetles and moles, quite without sight, or tender-eyed owles, seeing onely in the dark;
either beetles and Moles, quite without sighed, or tender-eyed owls, seeing only in the dark;
d n2 cc n2, av p-acp n1, cc j n2, vvg av-j p-acp dt j;
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either utterly voyd of all manner of learning, or having onely a little twilight of knowledge.
either utterly void of all manner of learning, or having only a little twilight of knowledge.
d av-j j pp-f d n1 pp-f n1, cc vhg av-j dt j n1 pp-f n1.
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The two Vniversities, the very eyes of the Realme, as sometime Demosthenes called Athens, NONLATINALPHABET the eye of Greece, being so well able to furnish Gods flocke with seeing shepherds ▪ our Church is little beholding to her patrons for preferring to the regiment of her flocke so many unlettered and unsufficient Priests, either Idolls or Idolls fellowes;
The two Universities, the very eyes of the Realm, as sometime Demosthenes called Athens, the eye of Greece, being so well able to furnish God's flock with seeing shepherd's ▪ our Church is little beholding to her Patrons for preferring to the regiment of her flock so many unlettered and unsufficient Priests, either Idols or Idols Fellows;
dt crd n2, dt j n2 pp-f dt n1, c-acp av npg1 vvn np1, dt n1 pp-f np1, vbg av av j pc-acp vvi npg1 n1 p-acp vvg n2 ▪ po12 n1 vbz av-j vvg p-acp po31 n2 p-acp vvg p-acp dt n1 pp-f po31 n1 av d j cc j n2, d n2 cc n2 n2;
(37) sermon (DIV1)
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whose eyes have either a filme growne over them, that they see nothing, or a pinne and webbe in them that they see but little.
whose eyes have either a film grown over them, that they see nothing, or a pin and web in them that they see but little.
rg-crq n2 vhb d dt n1 vvn p-acp pno32, cst pns32 vvb pix, cc dt n1 cc n1 p-acp pno32 cst pns32 vvb p-acp j.
(37) sermon (DIV1)
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And these are the men, whose tongues fierie indeed, like the Apostles Act. 2. but not cloven;
And these Are the men, whose tongues fiery indeed, like the Apostles Act. 2. but not cloven;
cc d vbr dt n2, rg-crq n2 j av, av-j dt n2 n1 crd p-acp xx vvn;
(37) sermon (DIV1)
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that is, zealous but not learned, preach against learning, pull downe the prelacie to reare up a presbytery, bray forth intemperate censures against the lawfull ceremonies of our Church,
that is, zealous but not learned, preach against learning, pull down the Prelacy to rear up a presbytery, bray forth intemperate censures against the lawful ceremonies of our Church,
d vbz, j p-acp xx j, vvb p-acp n1, vvb a-acp dt n1 pc-acp vvi a-acp dt n1, vvb av j n2 p-acp dt j n2 pp-f po12 n1,
(37) sermon (DIV1)
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as being superstitious, and the dregs and reliques of popery;
as being superstitious, and the dregs and Relics of popery;
c-acp vbg j, cc dt n2 cc n2 pp-f n1;
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the kneeling at the Sacrament, the repetition of certaine prayers in our Liturgie, the singing of Service and the sound of the organ in Colledges and Collegiat Churches, the square Cap and surplisse, the painted windowes, marrying with the Ring,
the kneeling At the Sacrament, the repetition of certain Prayers in our Liturgy, the singing of Service and the found of the organ in Colleges and Collegiate Churches, the square Cap and surplice, the painted windows, marrying with the Ring,
dt vvg p-acp dt n1, dt n1 pp-f j n2 p-acp po12 n1, dt n-vvg pp-f n1 cc dt n1 pp-f dt n1 p-acp n2 cc n1 n2, dt j-jn n1 cc n1, dt j-vvn n2, vvg p-acp dt n1,
(37) sermon (DIV1)
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and Christnings with the crosse and such like; in some of which, were our Prelates as couragious, as our puritans are presumptious;
and Christenings with the cross and such like; in Some of which, were our Prelates as courageous, as our puritans Are presumptuous;
cc n2-vvg p-acp dt n1 cc d av-j; p-acp d pp-f r-crq, vbdr po12 n2 p-acp j, c-acp po12 np2 vbr j;
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they would be either enforced to order, or turned out of orders. The office of the minister, it is to teach; Saint Paul will have him NONLATINALPHABET:
they would be either Enforced to order, or turned out of order. The office of the minister, it is to teach; Saint Paul will have him:
pns32 vmd vbi av-d vvn p-acp n1, cc vvd av pp-f n2. dt n1 pp-f dt n1, pn31 vbz pc-acp vvi; n1 np1 vmb vhi pno31:
(37) sermon (DIV1)
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and can he teach others, who himselfe is untaught? Shall he bee prius imperitorum magister, quàm doctorum discipulus, Hieron.
and can he teach Others, who himself is untaught? Shall he be prius imperitorum magister, quàm doctorum discipulus, Hieron.
cc vmb pns31 vvi n2-jn, r-crq px31 vbz j? vmb pns31 vbb fw-la fw-la fw-la, fw-la fw-la fw-la, np1.
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a master to the ignorant, before he be scholler to the learned. Preaching is the chiefest practise of Gods prophet;
a master to the ignorant, before he be scholar to the learned. Preaching is the chiefest practice of God's Prophet;
dt n1 p-acp dt j, c-acp pns31 vbb n1 p-acp dt j. vvg vbz dt js-jn n1 pp-f npg1 n1;
(37) sermon (DIV1)
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but NONLATINALPHABET, Clem. learning is the Senior, and practise is the Punie; wee must bee learners, before wee bee teachers.
but, Clem. learning is the Senior, and practice is the Puny; we must be learners, before we be Teachers.
cc-acp, np1 n1 vbz dt n-jn, cc n1 vbz dt j; pns12 vmb vbi n2, c-acp pns12 vbb n2.
(37) sermon (DIV1)
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6910
Though •sis Image was carried on an Asses backe to bee worshipped, Isidis effigiem tardus gestabat asellus;
Though •sis Image was carried on an Asses back to be worshipped, Isis effigiem tardus gestabat Asellus;
cs n1 n1 vbds vvn p-acp dt n2 av pc-acp vbi vvn, np1 fw-la fw-la fw-la fw-la;
(37) sermon (DIV1)
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The Arke indeede was drawne by Oxen ▪ 2 Sam. 6. 6. but not without both danger to it selfe, by the stumbling of the beasts,
The Ark indeed was drawn by Oxen ▪ 2 Sam. 6. 6. but not without both danger to it self, by the stumbling of the beasts,
dt n1 av vbds vvn p-acp n2 ▪ crd np1 crd crd p-acp xx p-acp d n1 p-acp pn31 n1, p-acp dt j-vvg pp-f dt n2,
(37) sermon (DIV1)
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6913
and death unto Huzzah in staying the carte.
and death unto Huzzah in staying the cart.
cc n1 p-acp np1 p-acp vvg dt n1.
(37) sermon (DIV1)
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And let not the Patrons of Church livings thinke Oxen and Asses fit to bee imployed about Gods Arke his Church.
And let not the Patrons of Church livings think Oxen and Asses fit to be employed about God's Ark his Church.
cc vvb xx dt n2 pp-f n1 n2-vvg vvb n2 cc n2 j pc-acp vbi vvn p-acp npg1 n1 po31 n1.
(37) sermon (DIV1)
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To shut up this first respect;
To shut up this First respect;
p-acp vvn a-acp d ord n1;
(37) sermon (DIV1)
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the Preachers are called the Angels of the Churches, Apoc. 1. ult. and Angels are called NONLATINALPHABET, of their manifold knowledge.
the Preachers Are called the Angels of the Churches, Apocalypse 1. ult. and Angels Are called, of their manifold knowledge.
dt n2 vbr vvn dt n2 pp-f dt n2, np1 crd n1. cc n2 vbr vvn, pp-f po32 j n1.
(37) sermon (DIV1)
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6917
Their duty is to minister a word in time, and must therefore have the tongues of the learned, Esay 50. they are physitians,
Their duty is to minister a word in time, and must Therefore have the tongues of the learned, Isaiah 50. they Are Physicians,
po32 n1 vbz pc-acp vvi dt n1 p-acp n1, cc vmb av vhi dt n2 pp-f dt j, np1 crd pns32 vbr n2,
(37) sermon (DIV1)
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6918
and must therefore have skill, Ier. 8. ult. they are the oracles of the people, Mal. 2. 7. and must therefore be able to answer all questions.
and must Therefore have skill, Jeremiah 8. ult. they Are the oracles of the people, Malachi 2. 7. and must Therefore be able to answer all questions.
cc vmb av vhi n1, np1 crd n1. pns32 vbr dt n2 pp-f dt n1, np1 crd crd cc zz av vbi j pc-acp vvi d n2.
(37) sermon (DIV1)
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6919
And therefore as Herodotus writeth, that Croesus sonne speaking, and being but an infant, was divined to signifie the fall of his Fathers house and Kingdome:
And Therefore as Herodotus Writeth, that Croesus son speaking, and being but an infant, was divined to signify the fallen of his Father's house and Kingdom:
cc av c-acp np1 vvz, cst np1 n1 vvg, cc vbg p-acp dt n1, vbds vvn pc-acp vvi dt n1 pp-f po31 ng1 n1 cc n1:
(37) sermon (DIV1)
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so the people to have infant-preachers to speake among them, pulleth downe Gods house and Christs Kingdome.
so the people to have infant-preachers to speak among them, pulls down God's house and Christ Kingdom.
av dt n1 pc-acp vhi n2 pc-acp vvi p-acp pno32, vvz a-acp ng1 n1 cc npg1 n1.
(37) sermon (DIV1)
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For the other two, I will speake but a word of each. The one is the weakenesse of the people.
For the other two, I will speak but a word of each. The one is the weakness of the people.
p-acp dt j-jn crd, pns11 vmb vvi p-acp dt n1 pp-f d. dt pi vbz dt n1 pp-f dt n1.
(37) sermon (DIV1)
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6922
Christianity peregrinatio est, militia est, it is a waifaring, it is a warfaring: the Minister NONLATINALPHABET a guide and NONLATINALPHABET a captaine.
Christianity peregrinatio est, militia est, it is a wayfaring, it is a warfaring: the Minister a guide and a captain.
np1 fw-la fw-la, n1 fw-la, pn31 vbz dt vvg, pn31 vbz dt j: dt n1 dt n1 cc dt n1.
(37) sermon (DIV1)
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6923
The people are as straying sheepe ▪ their home is Heaven; they knowing not the way;
The people Are as straying sheep ▪ their home is Heaven; they knowing not the Way;
dt n1 vbr p-acp j-vvg n1 ▪ po32 n1-an vbz n1; pns32 vvg xx dt n1;
(37) sermon (DIV1)
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6924
if the shepherd be an idoll, and cannot guide them;
if the shepherd be an idol, and cannot guide them;
cs dt n1 vbb dt n1, cc vmbx vvi pno32;
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6925
Sathan as a Wolfe and a Lion, commeth roaring between them and home, and carrieth both Pastour and People for a prey together unto his denne.
Sathan as a Wolf and a lion, comes roaring between them and home, and Carrieth both Pastor and People for a prey together unto his den.
np1 p-acp dt n1 cc dt n1, vvz vvg p-acp pno32 cc av-an, cc vvz d n1 cc n1 p-acp dt n1 av p-acp po31 n1.
(37) sermon (DIV1)
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6926
The People are as new pressed souldiers; ignorant of all the feates of spirituall warre.
The People Are as new pressed Soldiers; ignorant of all the feats of spiritual war.
dt n1 vbr a-acp j j-vvn n2; j pp-f d dt n2 pp-f j n1.
(37) sermon (DIV1)
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6927
If the Preacher, as their Captaine, cannot traine them, and teach them the use of their weapons, both defensive, the helmet of Salvation, and the sheild of Faith, Ephes. 6. 16. and offensive, the sword of the Spirit, which is the Word of God;
If the Preacher, as their Captain, cannot train them, and teach them the use of their weapons, both defensive, the helmet of Salvation, and the shield of Faith, Ephesians 6. 16. and offensive, the sword of the Spirit, which is the Word of God;
cs dt n1, c-acp po32 n1, vmbx vvi pno32, cc vvi pno32 dt n1 pp-f po32 n2, d j, dt n1 pp-f n1, cc dt n1 pp-f n1, np1 crd crd cc j, dt n1 pp-f dt n1, r-crq vbz dt n1 pp-f np1;
(37) sermon (DIV1)
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6928
and acquaint them with the stratagems of the enemy; I cannot stand to follow the allegory;
and acquaint them with the stratagems of the enemy; I cannot stand to follow the allegory;
cc vvi pno32 p-acp dt n2 pp-f dt n1; pns11 vmbx vvi pc-acp vvi dt n1;
(37) sermon (DIV1)
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6929
the fiery darts of the adversary being not quenched, the Dragon and his Angels will prevaile over them.
the fiery darts of the adversary being not quenched, the Dragon and his Angels will prevail over them.
dt j n2 pp-f dt n1 vbg xx vvn, dt n1 cc po31 n2 vmb vvi p-acp pno32.
(37) sermon (DIV1)
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6930
The people are blind, they must have a leader, Rom. 2. they are in darkenesse, the Preacher must be their light:
The people Are blind, they must have a leader, Rom. 2. they Are in darkness, the Preacher must be their Light:
dt n1 vbr j, pns32 vmb vhi dt n1, np1 crd pns32 vbr p-acp n1, dt n1 vmb vbi po32 n1:
(37) sermon (DIV1)
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6931
they want discretion, they must have NONLATINALPHABET an instructer: they are unlearned, and must have NONLATINALPHABET a teacher.
they want discretion, they must have an instructer: they Are unlearned, and must have a teacher.
pns32 vvb n1, pns32 vmb vhi dt n1: pns32 vbr j, cc vmb vhi dt n1.
(37) sermon (DIV1)
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7009
i. to walke and to doe according to his owne doctrine, Secerdotis os, mens, manusque concordent. Hier. ad Nepotianum. i. to walk and to do according to his own Doctrine, Secerdotis os, Mens, manusque concordent. Hier. and Nepotian.
sy. pc-acp vvi cc pc-acp vdb vvg p-acp po31 d n1, fw-la fw-la, fw-la, fw-la j. np1 cc np1.
(37) sermon (DIV1)
760
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6935
and Christs saying shall be false, the Disciple is not above his Master. The third and last respect is the strength of the adversary.
and Christ saying shall be false, the Disciple is not above his Master. The third and last respect is the strength of the adversary.
cc npg1 n1 vmb vbi j, dt n1 vbz xx p-acp po31 n1. dt ord cc ord n1 vbz dt n1 pp-f dt n1.
(37) sermon (DIV1)
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6936
The people is Gods building, 1 Cor. 3. 9. the adversary both spirituall and carnall is as ready to pull downe,
The people is God's building, 1 Cor. 3. 9. the adversary both spiritual and carnal is as ready to pull down,
dt n1 vbz npg1 n1, crd np1 crd crd dt n1 av-d j cc j vbz a-acp j pc-acp vvi a-acp,
(37) sermon (DIV1)
756
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6937
as the minister to set up:
as the minister to Set up:
c-acp dt n1 pc-acp vvi a-acp:
(37) sermon (DIV1)
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6938
and so the Preacher must be like the builders in the fourth of Nehemiah 17. their worke in one hand,
and so the Preacher must be like the Builders in the fourth of Nehemiah 17. their work in one hand,
cc av dt n1 vmb vbi av-j dt n2 p-acp dt ord pp-f np1 crd po32 n1 p-acp crd n1,
(37) sermon (DIV1)
756
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6939
and a sword in the other.
and a sword in the other.
cc dt n1 p-acp dt n-jn.
(37) sermon (DIV1)
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6940
The spirituall enemy, Sathan, is an ancient and subtill sophister, and will prevaile in his temptations,
The spiritual enemy, Sathan, is an ancient and subtle sophister, and will prevail in his temptations,
dt j n1, np1, vbz dt j cc j n1, cc vmb vvi p-acp po31 n2,
(37) sermon (DIV1)
756
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6941
if the preacher be not able to find out his Elenches. The carnall enemy the Papist, he careth not for Calvin and Beza; he hath made himselfe strong with the arts, with the tongues, with the fathers, with the schoolemen, with all sorts of learning;
if the preacher be not able to find out his Elenches. The carnal enemy the Papist, he Careth not for calvin and Beza; he hath made himself strong with the arts, with the tongues, with the Father's, with the Schoolmen, with all sorts of learning;
cs dt n1 vbb xx j pc-acp vvi av po31 n2. dt j n1 dt njp, pns31 vvz xx p-acp np1 cc np1; pns31 vhz vvn px31 j p-acp dt n2, p-acp dt n2, p-acp dt n2, p-acp dt n2, p-acp d n2 pp-f n1;
(37) sermon (DIV1)
756
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6942
and the Minister that is to stand against all assaults, must be able to entertaine every enemy in his owne kinde;
and the Minister that is to stand against all assaults, must be able to entertain every enemy in his own kind;
cc dt n1 cst vbz pc-acp vvi p-acp d n2, vmb vbi j pc-acp vvi d n1 p-acp po31 d n1;
(37) sermon (DIV1)
756
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6943
least while the invader be stronger in assault, then the defender in resistance, the people be forced to yeeld themselves,
lest while the invader be Stronger in assault, then the defender in resistance, the people be forced to yield themselves,
cs cs dt n1 vbb jc p-acp n1, cs dt n1 p-acp n1, dt n1 vbb vvn pc-acp vvi px32,
(37) sermon (DIV1)
756
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6944
and to turne from truth unto heresie. Thus much shall suffice for the shepherds eye. I come now unto his arme.
and to turn from truth unto heresy. Thus much shall suffice for the shepherd's eye. I come now unto his arm.
cc pc-acp vvi p-acp n1 p-acp n1. av av-d vmb vvi p-acp dt ng1 n1. pns11 vvb av p-acp po31 n1.
(37) sermon (DIV1)
756
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6945
It behooveth the Preacher to be, as Achilles Father would have his Sonne, NONLATINALPHABET, Hee that will be,
It behooveth the Preacher to be, as Achilles Father would have his Son,, He that will be,
pn31 vvz dt n1 pc-acp vbi, c-acp np1 n1 vmd vhi po31 n1,, pns31 cst vmb vbi,
(37) sermon (DIV1)
757
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6946
as the people esteemed Iohn Baptist, Mar. 11. 32. NONLATINALPHABET, a Prophet indeed, must be NONLATINALPHABET as well NONLATINALPHABET,
as the people esteemed John Baptist, Mar. 11. 32., a Prophet indeed, must be as well,
c-acp dt n1 vvn np1 np1, np1 crd crd, dt n1 av, vmb vbi c-acp av,
(37) sermon (DIV1)
757
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6947
as was Christ himselfe the chiefe shepherd of the sheepe. Our sense is soone deceived. Thomas would not beleeve that he heard, till he saw that he doubted of.
as was christ himself the chief shepherd of the sheep. Our sense is soon deceived. Thomas would not believe that he herd, till he saw that he doubted of.
c-acp vbds np1 px31 dt j-jn n1 pp-f dt n1. po12 n1 vbz av vvn. np1 vmd xx vvi cst pns31 vvd, c-acp pns31 vvd cst pns31 vvd pp-f.
(37) sermon (DIV1)
757
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6948
Let the life of the Minister so jumpe with his learning that the people may say, as the Psalmist doth, Psalme 48. NONLATINALPHABET as we have heard, so we have seene.
Let the life of the Minister so jump with his learning that the people may say, as the Psalmist does, Psalm 48. as we have herd, so we have seen.
vvb dt n1 pp-f dt n1 av vvi p-acp po31 n1 cst dt n1 vmb vvi, p-acp dt n1 vdz, n1 crd c-acp pns12 vhb vvn, av pns12 vhb vvn.
(37) sermon (DIV1)
757
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His conversation must so exemplifie his doctrine, that according to the phrase of the Spirit, Exo. 20. 18. NONLATINALPHABET, and Apoc. 1. 12. NONLATINALPHABET, the people may see the preachers voice.
His Conversation must so exemplify his Doctrine, that according to the phrase of the Spirit, Exo. 20. 18., and Apocalypse 1. 12., the people may see the Preachers voice.
po31 n1 vmb av vvi po31 n1, cst vvg p-acp dt n1 pp-f dt n1, np1 crd crd, cc np1 crd crd, dt n1 vmb vvi dt n2 n1.
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This argument also is long, and I must be short, and therefore I will draw it into foure heads or regards;
This argument also is long, and I must be short, and Therefore I will draw it into foure Heads or regards;
d n1 av vbz j, cc pns11 vmb vbi j, cc av pns11 vmb vvi pn31 p-acp crd n2 cc n2;
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the first of God, the second of their ministery; the third of the people, and the fourth of themselves. For the first.
the First of God, the second of their Ministry; the third of the people, and the fourth of themselves. For the First.
dt ord pp-f np1, dt ord pp-f po32 n1; dt ord pp-f dt n1, cc dt ord pp-f px32. p-acp dt ord.
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No Levite that had any kind of blemish might come neere the Lords Altar Levit. 21. [ The shadow in a type hath a proportionable truth in the body, ] The blemishes in the bodies of the Priests under the law, were figures of the sinnes in the soules of the Ministers under the Gospell;
No Levite that had any kind of blemish might come near the lords Altar Levit. 21. [ The shadow in a type hath a proportionable truth in the body, ] The blemishes in the bodies of the Priests under the law, were figures of the Sins in the Souls of the Ministers under the Gospel;
uh-dx np1 cst vhd d n1 pp-f n1 vmd vvi av-j dt ng1 n1 np1 crd [ dt n1 p-acp dt n1 vhz dt j n1 p-acp dt n1, ] dt n2 p-acp dt n2 pp-f dt n2 p-acp dt n1, vbdr n2 pp-f dt n2 p-acp dt n2 pp-f dt n2 p-acp dt n1;
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and as God remooved them from ministring at his Altar, so he repelleth these from preaching his word, Psal. 50. 16. What hast thou to doe to Preach mine ordinance, &c. And therefore as the Levite must be NONLATINALPHABET without blemish, as being Gods Servitour;
and as God removed them from ministering At his Altar, so he repelleth these from preaching his word, Psalm 50. 16. What hast thou to do to Preach mine Ordinance, etc. And Therefore as the Levite must be without blemish, as being God's Servitor;
cc c-acp np1 vvd pno32 p-acp j-vvg p-acp po31 n1, av pns31 vvz d p-acp vvg po31 n1, np1 crd crd q-crq vh2 pns21 pc-acp vdi pc-acp vvi po11 n1, av cc av c-acp dt np1 vmb vbi p-acp n1, p-acp vbg npg1 n1;
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so the Preacher must be NONLATINALPHABET without reproofe, as being Gods Steward. Titus 1. 7. The Ministers are the Lords Servants;
so the Preacher must be without reproof, as being God's Steward. Titus 1. 7. The Ministers Are the lords Servants;
av dt n1 vmb vbi p-acp n1, p-acp vbg npg1 n1. np1 crd crd dt n2 vbr dt n2 n2;
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and like unto the servants of Solomon in the Queene of Sabaes speech, are alwayes to stand before the face of their Lord.
and like unto the Servants of Solomon in the Queen of Sabaes speech, Are always to stand before the face of their Lord.
cc av-j p-acp dt n2 pp-f np1 p-acp dt n1 pp-f npg1 n1, vbr av pc-acp vvi p-acp dt n1 pp-f po32 n1.
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Now the Lords eyes cannot behold ungodlinesse; but as there is no unrighteousnesse in himselfe;
Now the lords eyes cannot behold ungodliness; but as there is no unrighteousness in himself;
av dt n2 n2 vmbx vvi n1; cc-acp c-acp pc-acp vbz dx n1 p-acp px31;
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so is his charge to all that serve about him, •stote sancti, qua ego sum sanctus.
so is his charge to all that serve about him, •stote sancti, qua ego sum Sanctus.
av vbz po31 n1 p-acp d cst vvb p-acp pno31, fw-la fw-la, fw-la fw-la fw-la fw-la.
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Nothing polluted may come in his sight. All things about him must be holy. Exod. 3. 5. The ground is holy;
Nothing polluted may come in his sighed. All things about him must be holy. Exod 3. 5. The ground is holy;
pi2 vvn vmb vvi p-acp po31 n1. av-d n2 p-acp pno31 vmb vbi j. np1 crd crd dt n1 vbz j;
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the place where he is worshipped, is sanctuarium, and his chamber of presence, Sanctum sanctorum, the holy of holiest.
the place where he is worshipped, is sanctuarium, and his chamber of presence, Sanctum sanctorum, the holy of Holiest.
dt n1 c-crq pns31 vbz vvn, vbz fw-la, cc po31 n1 pp-f n1, fw-la fw-la, dt j pp-f js.
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The day of his worship, it is an holy day.
The day of his worship, it is an holy day.
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Exod. 31. The Persons of his worship, his Levites, they are holy, 3 Esd. 1. his priests, NONLATINALPHABET, i. holy, his singing men holy, ibid. ver. 15. his vessels holy, ver. 41. and his offerings NONLATINALPHABET, i. holy.Exod 31. The Persons of his worship, his Levites, they Are holy, 3 Esd 1. his Priests,, i. holy, his singing men holy, Ibid. ver. 15. his vessels holy, ver. 41. and his offerings, i. holy.
np1 crd dt n2 pp-f po31 n1, po31 np1, pns32 vbr j, crd np1 crd po31 n2,, sy. j, po31 j-vvg n2 j, fw-la. fw-la. crd po31 n2 j, fw-la. crd cc png31 n2, sy. j.
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Every thing and person belonging unto him, must have that inscription, which is Ex. 28. 36. Sanctitas Iehovoe, Holynes to the Lord.
Every thing and person belonging unto him, must have that inscription, which is Ex. 28. 36. Sanctitas Iehovoe, Holiness to the Lord.
np1 n1 cc n1 vvg p-acp pno31, vmb vhi d n1, r-crq vbz np1 crd crd np1 np1, n1 p-acp dt n1.
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The Ministers are the Lords vessels, Act. 19. 15. NONLATINALPHABET his vessels of choise, and if they will be NONLATINALPHABET meete for the Lords use, 2 Tim. 2. 21. they must be NONLATINALPHABET, they must be sanctified.
The Ministers Are the lords vessels, Act. 19. 15. his vessels of choice, and if they will be meet for the lords use, 2 Tim. 2. 21. they must be, they must be sanctified.
dt n2 vbr dt n2 n2, n1 crd crd po31 n2 pp-f n1, cc cs pns32 vmb vbi vvi p-acp dt n2 vvb, crd np1 crd crd pns32 vmb vbi, pns32 vmb vbi vvn.
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Their ministry is in Bethel. i. in Gods house.
Their Ministry is in Bethel. i. in God's house.
po32 n1 vbz p-acp np1. sy. p-acp npg1 n1.
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The heathen were wont to write over the dores of their temples, Phanum est, nihil ingrediatur prophanum.
The heathen were wont to write over the doors of their Temples, Phanum est, nihil ingrediatur prophanum.
dt j-jn vbdr j pc-acp vvi p-acp dt n2 pp-f po32 n2, np1 fw-la, fw-la fw-la fw-la.
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To reare up spirituall idols in Bethel; to make (as Christ speaketh) his Fathers house a den of theeves;
To rear up spiritual Idols in Bethel; to make (as christ speaks) his Father's house a den of thieves;
pc-acp vvi a-acp j n2 p-acp np1; pc-acp vvi (c-acp np1 vvz) po31 ng1 n1 dt n1 pp-f n2;
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to turne Bethel, the house of God, into Bethaven, the house of wickednes, it is a Ieroboams sin:
to turn Bethel, the house of God, into Bethaven, the house of wickedness, it is a Ieroboams since:
pc-acp vvi np1, dt n1 pp-f np1, p-acp np1, dt n1 pp-f n1, pn31 vbz dt vvz n1:
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Gilead a City of the Prophets, to be a city of wickednes, Hosea 6. and Ierusalem the valley of vision, to become the valley of Benhinnom, the valley of loathsomenesse, it cannot scape the burthen of the Lord.Gilead a city of the prophets, to be a City of wickedness, Hosea 6. and Ierusalem the valley of vision, to become the valley of Beth-hinnom, the valley of loathsomeness, it cannot escape the burden of the Lord.
np1 dt n1 pp-f dt n2, pc-acp vbi dt n1 pp-f n1, np1 crd cc np1 dt n1 pp-f n1, pc-acp vvi dt n1 pp-f np1, dt n1 pp-f n1, pn31 vmbx vvi dt n1 pp-f dt n1.
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And it will grow into a scorne and a byword, Etiam Saul inter prophetas; if a wicked man shall be among Gods Prophets. For the second.
And it will grow into a scorn and a Byword, Etiam Saul inter Prophets; if a wicked man shall be among God's prophets. For the second.
cc pn31 vmb vvi p-acp dt n1 cc dt n1, fw-la np1 vvb n2; cs dt j n1 vmb vbi p-acp npg1 n2. p-acp dt ord.
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The Ministers are the bearers of the Lords vessels, and must therefore be cleane, Esa. 52. For the Pharisees, whose righteousnesse we must exceed,
The Ministers Are the bearer of the lords vessels, and must Therefore be clean, Isaiah 52. For the Pharisees, whose righteousness we must exceed,
dt n2 vbr dt n2 pp-f dt n2 n2, cc vmb av vbi j, np1 crd p-acp dt np2, rg-crq n1 pns12 vmb vvi,
(37) sermon (DIV1)
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if we will enter into the Kingdome of Heaven, had this regard, not to touch their meats and drinke, which are Gods gifts, with common and unwasht hands.
if we will enter into the Kingdom of Heaven, had this regard, not to touch their Meats and drink, which Are God's Gifts, with Common and unwashed hands.
cs pns12 vmb vvi p-acp dt n1 pp-f n1, vhd d n1, xx pc-acp vvi po32 n2 cc n1, r-crq vbr ng1 n2, p-acp j cc j n2.
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The Lords materiall vessels, the vessels of the sanctuary, they were holy, ut supra: his spirituall vessels, his word and sacraments, are much more holy:
The lords material vessels, the vessels of the sanctuary, they were holy, ut supra: his spiritual vessels, his word and Sacraments, Are much more holy:
dt n2 j-jn n2, dt n2 pp-f dt n1, pns32 vbdr j, fw-la fw-la: po31 j n2, po31 n1 cc n2, vbr av-d av-dc j:
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and those that beare them before the people, must be sanctified. Otherwise though man hath called them, yet the spirit hath not called them:
and those that bear them before the people, must be sanctified. Otherwise though man hath called them, yet the Spirit hath not called them:
cc d cst vvb pno32 p-acp dt n1, vmb vbi vvn. av cs n1 vhz vvn pno32, av dt n1 vhz xx vvn pno32:
(37) sermon (DIV1)
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they are intruders and usurpers for all the Bishops orders: because Christ the Bishop of our soules hath not ordained them:
they Are intruders and usurpers for all the Bishops order: Because christ the Bishop of our Souls hath not ordained them:
pns32 vbr n2 cc n2 p-acp d dt ng1 n2: c-acp np1 dt n1 pp-f po12 n2 vhz xx vvn pno32:
(37) sermon (DIV1)
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neither is it lawfuller for them to meddle with Gods vessels, then it was for King Vzziah to burne incense on the Altar,
neither is it lawfuller for them to meddle with God's vessels, then it was for King Uzziah to burn incense on the Altar,
d vbz pn31 jc p-acp pno32 pc-acp vvi p-acp npg1 n2, cs pn31 vbds p-acp n1 np1 pc-acp vvi n1 p-acp dt n1,
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and was smitten with leprosie for his presumption.
and was smitten with leprosy for his presumption.
cc vbds vvn p-acp n1 p-acp po31 n1.
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They may not come neere the Lords Arke with their hands, for feare of Perets Huzzah, 2 Sam. 6. no not with their eie,
They may not come near the lords Ark with their hands, for Fear of Perets Huzzah, 2 Sam. 6. no not with their eye,
pns32 vmb xx vvi av-j dt ng1 n1 p-acp po32 n2, p-acp n1 pp-f n2 np1, crd np1 crd dx xx p-acp po32 n1,
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lest they perish with the Bethshemites, 1 Sam. 6. It was proclaimed in the sacrifices of Ceres NONLATINALPHABET.
lest they perish with the Beth-shemites, 1 Sam. 6. It was proclaimed in the Sacrifices of Ceres.
cs pns32 vvb p-acp dt n2, crd np1 crd pn31 vbds vvn p-acp dt n2 pp-f np1.
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Shall then in the Lords sacrifices the Priest himselfe be NONLATINALPHABET? The Egyptian preists might not taste any wine,
Shall then in the lords Sacrifices the Priest himself be? The Egyptian Priests might not taste any wine,
vmb av p-acp dt n2 n2 dt n1 px31 vbi? dt jp n2 vmd xx vvi d n1,
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nor the Flamen Dialis among the Romanes might so much as touch a beane; drunkennesse signified by the one, and unchast lust by the other.
nor the Flamen Dialis among the Romans might so much as touch a bean; Drunkenness signified by the one, and unchaste lust by the other.
ccx dt n1 np1 p-acp dt njp2 vmd av av-d c-acp vvi dt n1; n1 vvn p-acp dt crd, cc j n1 p-acp dt n-jn.
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Nay I shall not need to search after heathen story.
Nay I shall not need to search After heathen story.
uh-x pns11 vmb xx vvi pc-acp vvi p-acp j-jn n1.
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Samuel that was to be the Lords Priest, and Iohn Baptist, that was to be Gods prophet,Samuel that was to be the lords Priest, and John Baptist, that was to be God's Prophet,
np1 cst vbds pc-acp vbi dt n2 n1, cc np1 np1, cst vbds pc-acp vbi npg1 n1,
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nay all the Lords Nazarites, were interdicted the fruite of the vine, and the touch of any uncleane thing.
nay all the lords nazarites, were interdicted the fruit of the vine, and the touch of any unclean thing.
uh-x d dt n2 np1, vbdr vvn dt n1 pp-f dt n1, cc dt n1 pp-f d j n1.
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Preisthood and prophesie, though in former ages distinct functions, doe now both concurre in the Minister,
Priesthood and prophesy, though in former ages distinct functions, do now both concur in the Minister,
n1 cc vvi, cs p-acp j n2 j n2, vdb av av-d vvi p-acp dt n1,
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and therefore he must be a double Nazarite, abstaining from all spirituall drunkennesse of sinne, and restrayning all the whorish lusts of the flesh.
and Therefore he must be a double Nazarite, abstaining from all spiritual Drunkenness of sin, and restraining all the whorish Lustiest of the Flesh.
cc av pns31 vmb vbi dt j-jn np1, vvg p-acp d j n1 pp-f n1, cc vvg d dt j n2 pp-f dt n1.
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And seeing his heart must be the storehouse of the word, and his lips the deliverers of the law;
And seeing his heart must be the storehouse of the word, and his lips the deliverers of the law;
np1 vvg po31 n1 vmb vbi dt n1 pp-f dt n1, cc po31 n2 dt n2 pp-f dt n1;
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neither may the one, nor the other be uncircumcised;
neither may the one, nor the other be uncircumcised;
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but wickednesse and corruption, as an uncleane foreskinne, must be cut from them both, lest by their filthinesse he pollute those things which God hath purified.
but wickedness and corruption, as an unclean foreskin, must be Cut from them both, lest by their filthiness he pollute those things which God hath purified.
cc-acp n1 cc n1, c-acp dt j n1, vmb vbi vvn p-acp pno32 d, cs p-acp po32 n1 pns31 vvi d n2 r-crq np1 vhz vvn.
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For the Lord will not suffer pearles and holy things to be given NONLATINALPHABET to hogs and dogs, i. his sacred mysteries committed unto wicked men.
For the Lord will not suffer Pearls and holy things to be given to hogs and Dogs, i. his sacred Mysteres committed unto wicked men.
p-acp dt n1 vmb xx vvi n2 cc j n2 pc-acp vbi vvn p-acp n2 cc n2, uh. po31 j n2 vvn p-acp j n2.
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First (if you please) untie wee them, and consider them asunder, then unite we them againe, and treate of them together.
First (if you please) untie we them, and Consider them asunder, then unite we them again, and Treat of them together.
ord (cs pn22 vvb) vvb pns12 pno32, cc vvi pno32 av, av vvb pns12 pno32 av, cc vvi pp-f pno32 av.
(44) sermon (DIV1)
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What should a pretious stone doe in a wooden ring, or a ring of Gold in a swines snout? What should the Scriptures, which the Psalmist resembleth to gemmes and Gold, sound out of the mouth of an ungodly Minister.
What should a precious stone do in a wooden ring, or a ring of Gold in a Swine snout? What should the Scriptures, which the Psalmist resembles to gems and Gold, found out of the Mouth of an ungodly Minister.
q-crq vmd dt j n1 vdb p-acp dt j n1, cc dt n1 pp-f n1 p-acp dt ng1 n1? q-crq vmd dt n2, r-crq dt n1 vvz p-acp n2 cc n1, vvb av pp-f dt n1 pp-f dt j n1.
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Saul himselfe though a wicked man, yet when he prophesieth; he is changed into an other man, 1 Sam. 10 6. For the third;Saul himself though a wicked man, yet when he Prophesieth; he is changed into an other man, 1 Sam. 10 6. For the third;
np1 px31 c-acp dt j n1, av c-crq pns31 vvz; pns31 vbz vvn p-acp dt j-jn n1, crd np1 crd crd p-acp dt ord;
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the Pastors of Gods Church ought to be ensamples unto Christs flocke, 1 Pet. 5. And though it be truely said, vivimus legibus non exemplis, and Christ biddeth the people to doe as the pharisees say, not as they doe;
the Pastors of God's Church ought to be ensamples unto Christ flock, 1 Pet. 5. And though it be truly said, vivimus legibus non exemplis, and christ bids the people to do as the Pharisees say, not as they do;
dt ng1 pp-f npg1 n1 vmd pc-acp vbi n2 p-acp npg1 n1, crd np1 crd cc cs pn31 vbb av-j vvn, fw-la fw-la fw-fr fw-fr, cc np1 vvz dt n1 pc-acp vdi p-acp dt n2 vvb, xx c-acp pns32 vdb;
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yet the most part of men are of the Civilians opinion, Quod exemplo fit, jure fieri videtur, example is a kind of warrant.
yet the most part of men Are of the Civilians opinion, Quod exemplo fit, jure fieri videtur, Exampl is a kind of warrant.
av dt av-ds n1 pp-f n2 vbr pp-f dt n2-jn n1, fw-la fw-la n1, fw-la fw-la fw-la, n1 vbz dt n1 pp-f n1.
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Suadet loguentis vita non oratio, saith the poet, NONLATINALPHABET, Menand. it is the life, not the learning of the preacher, that perswadeth the people.Suadet loguentis vita non oratio, Says the poet,, Menand. it is the life, not the learning of the preacher, that Persuadeth the people.
fw-la fw-la fw-la fw-la fw-la, vvz dt n1,, np1. pn31 vbz dt n1, xx dt n1 pp-f dt n1, cst vvz dt n1.
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Sinne, single in the people, is double in the preacher;
Sin, single in the people, is double in the preacher;
n1, j p-acp dt n1, vbz j-jn p-acp dt n1;
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for he offendeth both peccato & exemplo, it is both scandalum populi, & odium ministerii, even scandalum in both his senses,
for he offends both Peccato & exemplo, it is both scandalum People, & odium Ministerii, even scandalum in both his Senses,
c-acp pns31 vvz d n1 cc fw-la, pn31 vbz d fw-la fw-la, cc fw-la fw-la, av fw-la p-acp d po31 n2,
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an offense to the people, and a slander to his calling.
an offence to the people, and a slander to his calling.
dt n1 p-acp dt n1, cc dt n1 p-acp po31 n-vvg.
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For the one, the minister, as he is Christs Disciple, so he should be his follower;
For the one, the minister, as he is Christ Disciple, so he should be his follower;
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prooving those things by his life, which he preacheth by his doctrine;
proving those things by his life, which he Preacheth by his Doctrine;
vvg d n2 p-acp po31 n1, r-crq pns31 vvz p-acp po31 n1;
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that he may say unto the people, as Christ doth, not onely, Praeceptum do vobis, Iohn, 13. 34. but also exemplum dedi vobis, ibid. ver.
that he may say unto the people, as christ does, not only, Precept do vobis, John, 13. 34. but also exemplum dedi vobis, Ibid. ver.
cst pns31 vmb vvi p-acp dt n1, c-acp np1 vdz, xx av-j, np1 vdb fw-la, np1, crd crd p-acp av n1 fw-la fw-la, fw-la. fw-la.
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15. And as Saint Paul saith to the Philippians, be ye followers of me.
15. And as Saint Paul Says to the Philippians, be you followers of me.
crd cc c-acp n1 np1 vvz p-acp dt njp2, vbb pn22 n2 pp-f pno11.
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For vitae Clericorum should be Libri laicorum; the lives of the Clergie, the bookes of the Laitie, the conversation of the Priest, the looking-glasse of the People.
For vitae Clericorum should be Libri Laicorum; the lives of the Clergy, the books of the Laity, the Conversation of the Priest, the Looking glass of the People.
p-acp fw-la fw-la vmd vbi np1 fw-la; dt n2 pp-f dt n1, dt n2 pp-f dt np1, dt n1 pp-f dt n1, dt n1 pp-f dt n1.
(37) sermon (DIV1)
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The Preachers are the Lords builders, and the people are the building, 1 Cor. 3. 9. unlesse the life of the minister, doe edifie as well as his doctrine,
The Preachers Are the lords Builders, and the people Are the building, 1 Cor. 3. 9. unless the life of the minister, do edify as well as his Doctrine,
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if he build up heaven with his voyce, and hell with his life, saith Nazianzen; he is an evill builder,
if he built up heaven with his voice, and hell with his life, Says Nazianzen; he is an evil builder,
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and plucketh downe as much with the one hand, as he setteth up with the other.
and plucketh down as much with the one hand, as he sets up with the other.
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Nay he shall not convict so many with an hundred of his Sermons, as he shall pervert with one of his wicked actions.
Nay he shall not convict so many with an hundred of his Sermons, as he shall pervert with one of his wicked actions.
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It is the dishonour of the wicked man, Prov. 6. 13. but it will be his honour to speake with his feete,
It is the dishonour of the wicked man, Curae 6. 13. but it will be his honour to speak with his feet,
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To be short, if when the doctrine is mel, the life shall be venenum, Bern. He envenometh the people with his example;
To be short, if when the Doctrine is mell, the life shall be venenum, Bern. He envenometh the people with his Exampl;
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and that is an other Ieroboams sinne, To make Israel to sinne. For the other;
and that is an other Ieroboams sin, To make Israel to sin. For the other;
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the evill life of the Minister is the dishonour of God, and the disgrace of his Ministerie.
the evil life of the Minister is the dishonour of God, and the disgrace of his Ministry.
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For as at the sight of good workes in the Preachers, the people doe glorifie their Father which is in heaven:
For as At the sighed of good works in the Preachers, the people do Glorify their Father which is in heaven:
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so contrariwise at the view of their wicked lives, they will speake evill of the Gospell,
so contrariwise At the view of their wicked lives, they will speak evil of the Gospel,
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and suspect Religion to be but policie to keepe men in awe;
and suspect Religion to be but policy to keep men in awe;
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as being perswaded, that if their doctrine were true, they would not themselves controll it by their owne practise,
as being persuaded, that if their Doctrine were true, they would not themselves control it by their own practice,
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and therefore Saint Paul is earnest in this point, Rom. 2. 21. Thou that teachest another, teachest thou not thy selfe, &c. 1 Sam. 2. There is an example;
and Therefore Saint Paul is earnest in this point, Rom. 2. 21. Thou that Teachest Another, Teachest thou not thy self, etc. 1 Sam. 2. There is an Exampl;
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the Israelites abhorre the offerings of the Lord, through the sinnes of the Priests, the sonnes of Ely. And such a Minister may looke for at the mouthes of the people the checke in the Proverbe, Loripedem rectus, and that which is, Ioh. 9. 34. Thou that art altogether a sinner, teachest thou us.
the Israelites abhor the offerings of the Lord, through the Sins of the Priests, the Sons of Ely. And such a Minister may look for At the mouths of the people the check in the Proverb, Loripedem rectus, and that which is, John 9. 34. Thou that art altogether a sinner, Teachest thou us.
dt np1 vvb dt n2 pp-f dt n1, p-acp dt n2 pp-f dt n2, dt n2 pp-f np1. cc d dt n1 vmb vvi p-acp p-acp dt n2 pp-f dt n1 dt n1 p-acp dt n1, fw-la fw-la, cc cst r-crq vbz, np1 crd crd pns21 cst vb2r av dt n1, vv2 pns21 pno12.
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As it was objected unto Plato, Aliter loqueris, aliter vivis, so it will be unto him.
As it was objected unto Plato, Aliter loqueris, aliter vivis, so it will be unto him.
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Quid verba audiam, cum facta videam, what should wee heed what thou preachest, when we see how thou livest?Quid verba audiam, cum facta videam, what should we heed what thou Preachest, when we see how thou Livest?
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The fourth and last respect is of themselves.
The fourth and last respect is of themselves.
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The Minister, whom neither the regard of God, whose messenger he is, neither the holinesse of his function,
The Minister, whom neither the regard of God, whose Messenger he is, neither the holiness of his function,
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neither the offence of the people will move to godlinesse of life, may happly be moved by that argument, by which all men are moved, the consideration of his owne private good.
neither the offence of the people will move to godliness of life, may haply be moved by that argument, by which all men Are moved, the consideration of his own private good.
av-dx dt n1 pp-f dt n1 vmb vvi p-acp n1 pp-f n1, vmb av vbi vvn p-acp d n1, p-acp r-crq d n2 vbr vvn, dt n1 pp-f po31 d j j.
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For commonly among men, when no place either of Logicke or Rhetorick will perswade; yet the reason drawne from Lucrum & damnum will not faile.
For commonly among men, when no place either of Logic or Rhetoric will persuade; yet the reason drawn from Lucrum & damnum will not fail.
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Now the losse is of the two greatest things that man hath, the losse of his name,
Now the loss is of the two greatest things that man hath, the loss of his name,
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and the losse of his soule.
and the loss of his soul.
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For the one, NONLATINALPHABET saith the wise Ecclesiastes, A good name, &c. For the other the soule is valued at the worth of the whole world, Math. 16. 26. and the priser is he, who having ransomed so many, can best tell the valew. For the first losse;
For the one, Says the wise Ecclesiastes, A good name, etc. For the other the soul is valued At the worth of the Whole world, Math. 16. 26. and the priser is he, who having ransomed so many, can best tell the value. For the First loss;
p-acp dt pi, vvz dt j n2, dt j n1, av p-acp dt j-jn dt n1 vbz vvn p-acp dt n1 pp-f dt j-jn n1, np1 crd crd cc dt n1 vbz pns31, r-crq vhg vvn av d, vmb av-js vvi dt n1. p-acp dt ord n1;
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that God be glorified, Chap. 10. 31. that men be edified, ver. 26. of this Chapter. This third prescribes the forme, they must be Comely, and in Order. NONLATINALPHABET is in all.
that God be glorified, Chap. 10. 31. that men be edified, ver. 26. of this Chapter. This third prescribes the Form, they must be Comely, and in Order. is in all.
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The Hee is God, the I is Iob. God killes sometimes.
The He is God, the I is Job God kills sometime.
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the Preacher that inveigheth against sins, whereof himselfe is guiltie, fometh out his owne shame, Iude ver. 13. and the shame is both unexcusable, Rom. 2. 1. and unavoidable, Matth. 5. For he is as a citie set on a hill, and can not be hidde;
the Preacher that inveigheth against Sins, whereof himself is guilty, foameth out his own shame, Iude ver. 13. and the shame is both unexcusable, Rom. 2. 1. and unavoidable, Matthew 5. For he is as a City Set on a hill, and can not be hid;
dt n1 cst vvz p-acp n2, c-crq px31 vbz j, vvz av po31 d n1, np1 fw-la. crd cc dt n1 vbz d j, np1 crd crd cc j, np1 crd p-acp pns31 vbz p-acp dt n1 vvn p-acp dt n1, cc vmb xx vbi vvn;
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the eyes and eares of his people are both duly and daily observers of his life;
the eyes and ears of his people Are both duly and daily observers of his life;
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and though the Poet say of the contrary, of private life, Benè qui latuit, benè vixit, close keeping covereth a multitude of sinnes;
and though the Poet say of the contrary, of private life, Benè qui Latuit, benè vixit, close keeping Covereth a multitude of Sins;
cc cs dt n1 vvb pp-f dt n-jn, pp-f j n1, fw-la fw-la n1, fw-la fw-la, av-j vvg vvz dt n1 pp-f n2;
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yet the Minister, as his life can not be secret, so his shame can not be hid. For the second losse.
yet the Minister, as his life can not be secret, so his shame can not be hid. For the second loss.
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Shall hee, saith Bernard, that taketh the charge of other mens soules, neglect the charge of his owne? For what is the boxe the better for the sweet ointment,
Shall he, Says Bernard, that Takes the charge of other men's Souls, neglect the charge of his own? For what is the box the better for the sweet ointment,
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or the loose liver for the prerogative of his Ministerie? It doth not vantage Balaam to be a Prophet,
or the lose liver for the prerogative of his Ministry? It does not vantage balaam to be a Prophet,
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if he will love the wages of unrighteousnesse. It will not boot Iudas to be Christs disciple? if he betray him.
if he will love the wages of unrighteousness. It will not boot Iudas to be Christ disciple? if he betray him.
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In the day of the generall assise of the world;
In the day of the general assize of the world;
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the prophesying in Christs name will not serve for an answer, Matth. 7. but there shall be a replie and a sentence together;
the prophesying in Christ name will not serve for an answer, Matthew 7. but there shall be a reply and a sentence together;
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Depart from me, &c. For God shall not judge after the doctrine, but after the life of the Minister;Depart from me, etc. For God shall not judge After the Doctrine, but After the life of the Minister;
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and every man shall receive according to his workes.
and every man shall receive according to his works.
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That which the Iewes spake falsely of Christ, is verified of these men, that though they save others,
That which the Iewes spoke falsely of christ, is verified of these men, that though they save Others,
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yet themselves they can not save.
yet themselves they can not save.
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For he• that denounceth Gods judgements on those sinnes, which himselfe committeth, is NONLATINALPHABET, his owne condemner, Rom. 2. And Christ in the last day shall say unto him, Luke 19. 22. Ex ore tuo judicabo te, Out of thy own mouth will I judge thee.
For he• that Denounceth God's Judgments on those Sins, which himself Committeth, is, his own condemner, Rom. 2. And christ in the last day shall say unto him, Lycia 19. 22. Ex over tuo judicabo te, Out of thy own Mouth will I judge thee.
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And therefore to shut up this point also;
And Therefore to shut up this point also;
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the Shepherds of Gods Flocke, let them by Saint Pauls example, 1 Cor. 9. ult. Beat downe their owne flesh,
the Shepherd's of God's Flock, let them by Saint Paul's Exampl, 1 Cor. 9. ult. Beatrice down their own Flesh,
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and bring their owne soules in subjection, lest when they have preached salvation unto others, themselves be found reprobates.
and bring their own Souls in subjection, lest when they have preached salvation unto Others, themselves be found Reprobates.
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SERMONS PREACHED AT THE VISITATION.
SERMONS PREACHED AT THE VISITATION.
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The third Sermon. 1 COR. 14. 40. Let all things be done Decently and in Order.
The third Sermon. 1 COR. 14. 40. Let all things be done Decently and in Order.
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IT is a breefe Canon touching the whole summe of all that went before in three ample Chapters, the 11. the 12. and this.
IT is a brief Canon touching the Whole sum of all that went before in three ample Chapters, the 11. the 12. and this.
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There are three generall rules to direct all our actions, especially in the Church, contained all in this Epistle: Two concerne their end;
There Are three general rules to Direct all our actions, especially in the Church, contained all in this Epistle: Two concern their end;
pc-acp vbr crd j n2 pc-acp vvi d po12 n2, av-j p-acp dt n1, vvd d p-acp d n1: crd vvi po32 n1;
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But the extent of the terme not equall in them all. The second toucheth spirituall gifts onely, Prophecie and Tongues.
But the extent of the term not equal in them all. The second touches spiritual Gifts only, Prophecy and Tongues.
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The first all actions of our life. This third all in the Church. Decencie indeed, and Order too, have their object infinite;
The First all actions of our life. This third all in the Church. Decency indeed, and Order too, have their Object infinite;
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they are the beautie of all Creatures, of all Actions, of all Things. But here Church-actions are meant onely: and not all they neither;
they Are the beauty of all Creatures, of all Actions, of all Things. But Here Church-actions Are meant only: and not all they neither;
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but Tria sunt omnia, three are the all here specified; the habite of Christians of both sexes in the Assemblies; the Celebration of Christs Supper;
but Tria sunt omnia, three Are the all Here specified; the habit of Christians of both sexes in the Assemblies; the Celebration of Christ Supper;
cc-acp fw-la fw-la fw-la, crd vbr dt d av vvn; dt n1 pp-f np1 pp-f d n2 p-acp dt n2; dt n1 pp-f npg1 n1;
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and the use of spirituall gifts. My Theme then at this time, as this instant occasioneth, is Decorum Ecclesiasticum, the comelinesse, and order of Church-actions.
and the use of spiritual Gifts. My Theme then At this time, as this instant occasioneth, is Decorum Ecclesiasticum, the comeliness, and order of Church-actions.
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What is the Fiat, that Paul craves, wee should doe;
What is the Fiat, that Paul craves, we should do;
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and consequently the Fieri facias, that the Bishop must see done? It is Ordo & Ho•estum, Comelinesse and Order, thats the ( Quid ) Wherein? In all things, Omnia, Let all things;
and consequently the Fieri facias, that the Bishop must see done? It is Ordo & Ho•estum, Comeliness and Order, thats the (Quid) Wherein? In all things, Omnia, Let all things;
cc av-j dt fw-la fw-la, cst dt n1 vmb vvi vdi? pn31 vbz np1 cc np1, n1 cc n1, d|vbz dt (fw-la) q-crq? p-acp d n2, fw-la, vvb d n2;
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thats the ( In Quo. ) Of these two, Gods holy Spirit enable me to speake, decently, and in order.
thats the (In Quo.) Of these two, God's holy Spirit enable me to speak, decently, and in order.
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Shall I not breake Order and Decorum both, to speake of Decencie and Order first, being the last words of my Text? I hope, I shall not.
Shall I not break Order and Decorum both, to speak of Decency and Order First, being the last words of my Text? I hope, I shall not.
vmb pns11 xx vvi n1 cc n1 av-d, pc-acp vvi pp-f n1 cc n1 ord, vbg dt ord n2 pp-f po11 n1? pns11 vvb, pns11 vmb xx.
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Tis fit, Quid goe before In quo: fit, we first consider, What Paul craves; and then Wherein. The Requisites are two.
This fit, Quid go before In quo: fit, we First Consider, What Paul craves; and then Wherein. The Requisites Are two.
pn31|vbz j, fw-la vvb p-acp p-acp fw-la: j, pns12 ord vvi, r-crq np1 vvz; cc cs c-crq. dt n2-j vbr crd.
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Shall I take them both together? thats against order too. Distinct subjects would be handled severally.
Shall I take them both together? thats against order too. Distinct subject's would be handled severally.
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But shall I sever sisters? They are Individuae, not Comites, but Charites, inseparable graces, both bred from above.
But shall I sever Sisters? They Are Individuae, not Comites, but Charites, inseparable graces, both bred from above.
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Species & ordo à Deo, saith Saint Augustine, Gods daughters both. What say I sisters? They are twinnes.Species & ordo à God, Says Saint Augustine, God's daughters both. What say I Sisters? They Are twins.
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They are NONLATINALPHABET, not Iupiters Gemini, but Iehovahs Twinnes. Shall I sever Twinnes? Comelinesse and Order, aim'd at in all things both by God, and man.
They Are, not Iupiters Gemini, but Iehovahs Twins. Shall I sever Twins? Comeliness and Order, aimed At in all things both by God, and man.
pns32 vbr, xx npg1 fw-la, p-acp npg1 n2. vmb pns11 vvi n2? n1 cc n1, vvn p-acp p-acp d n2 av-d p-acp np1, cc n1.
(38) sermon (DIV1)
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In them, them both God made the world; in them, them both he governes it. They Christend the world NONLATINALPHABET, i. Beautie.
In them, them both God made the world; in them, them both he governs it. They Christend the world, i. Beauty.
p-acp pno32, pns32 d np1 vvd dt n1; p-acp pno32, pns32 d pns31 vvz pn31. pns32 vvn dt n1, sy. n1.
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But for them it had beene NONLATINALPHABET, void of all ornament; Tohu & Bohu, confuse and vast;
But for them it had been, void of all ornament; Tohu & Bohu, confuse and vast;
p-acp p-acp pno32 pn31 vhd vbn, j pp-f d n1; np1 cc np1, vvi cc j;
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764
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7066
Moles rudis indigestáque, neither composed into forme, nor disposed into parts; a Chaos, an uncomely, and disordered lumpe.Moles rudis indigestáque, neither composed into Form, nor disposed into parts; a Chaos, an uncomely, and disordered lump.
np1 fw-la fw-la, av-dx vvd p-acp n1, ccx vvn p-acp n2; dt n1, dt j, cc j-vvn n1.
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7067
Looke both on heaven and earth: see Comlinesse in their fabricke, and Order in their site. Yea both in every creature.
Look both on heaven and earth: see Comeliness in their fabric, and Order in their site. Yea both in every creature.
n1 av-d p-acp n1 cc n1: vvb n1 p-acp po32 n1, cc n1 p-acp po32 n1. uh av-d p-acp d n1.
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7068
How glorious are the Angells? And there are Orders of them too. Starres have their lustre, and their severall spheres.
How glorious Are the Angels? And there Are Order of them too. Stars have their lustre, and their several spheres.
q-crq j vbr dt n2? cc pc-acp vbr n1 pp-f pno32 av. n2 vhb po32 n1, cc po32 j n2.
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7069
Nay Gods selfe, the Creatour is heautifull in both. Decorem induit, David saith, Psal. 92. Hee is clad with comlinesse, for his substance;
Nay God's self, the Creator is heautifull in both. Decorem induit, David Says, Psalm 92. He is clad with comeliness, for his substance;
uh-x ng1 n1, dt n1 vbz j p-acp d. fw-la n1, np1 vvz, np1 crd pns31 vbz vvn p-acp n1, p-acp po31 n1;
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and there is Order in the Persons. Though none be after, or afore an other, greater or lesse than other;
and there is Order in the Persons. Though none be After, or afore an other, greater or less than other;
cc pc-acp vbz n1 p-acp dt n2. cs pi vbb a-acp, cc p-acp dt n-jn, jc cc av-dc cs j-jn;
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7071
yet is the Second, Sonne unto the First, and the Third proceeds from both. Nor are these graces, heavens Prerogative:
yet is the Second, Son unto the First, and the Third proceeds from both. Nor Are these graces, heavens Prerogative:
av vbz dt ord, n1 p-acp dt ord, cc dt ord vvz p-acp d. ccx vbr d n2, ng1 n1:
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the smallest and vilest creature hath them both. And for man; Kings in the Common-wealth, Bishops in the Church, require them both.
the Smallest and Vilest creature hath them both. And for man; Kings in the Commonwealth, Bishops in the Church, require them both.
dt js cc js n1 vhz pno32 d. cc p-acp n1; n2 p-acp dt n1, n2 p-acp dt n1, vvb pno32 d.
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764
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7073
Their selves consist, both Scepter and Miter are preserv'd by them.
Their selves consist, both Sceptre and Miter Are preserved by them.
po32 n2 vvi, d n1 cc n1 vbr vvn p-acp pno32.
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764
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7074
Statutes and Constitutions, both Clergie Lawes, and Lay, looke all at them, looke at them both.
Statutes and Constitutions, both Clergy Laws, and Lay, look all At them, look At them both.
np1 cc n2, d n1 n2, cc vvd, vvb d p-acp pno32, vvb p-acp pno32 d.
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7075
Nor looke at them alone, bid onely with Paul here, Fiat, let it be: but also, that it be.
Nor look At them alone, bid only with Paul Here, Fiat, let it be: but also, that it be.
ccx vvb p-acp pno32 av-j, vvb av-j p-acp np1 av, zz, vvb pn31 vbi: p-acp av, cst pn31 vbb.
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7076
Iudges and Iustices by Inquests, Bishops and Archdeacons by Enquiries are continually sollicitous, that all things be done every where Decently, and in Order.
Judges and Justices by Inquests, Bishops and Archdeacons by Enquiries Are continually solicitous, that all things be done every where Decently, and in Order.
ng1 cc n2 p-acp n2, n2 cc ng1 p-acp n2 vbr av-j j, cst d n2 vbb vdn d c-crq av-j, cc p-acp n1.
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7077
Must I yet needs sever them for Order sake? First then for Comlinesse by it selfe, lay the Fiat to it first.
Must I yet needs sever them for Order sake? First then for Comeliness by it self, lay the Fiat to it First.
vmb pns11 av av vvi pno32 p-acp n1 n1? np1 av p-acp n1 p-acp pn31 n1, vvd dt zz p-acp pn31 ord.
(38) sermon (DIV1)
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7078
The Church is the Sanctuary, that is, the holy place. There ought indeed be comlinesse in all places.
The Church is the Sanctuary, that is, the holy place. There ought indeed be comeliness in all places.
dt n1 vbz dt n1, cst vbz, dt j n1. pc-acp vmd av vbi n1 p-acp d n2.
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7079
But in the house of Prayer, hallowed for sacred uses, it ought to be especially.
But in the house of Prayer, hallowed for sacred uses, it ought to be especially.
p-acp p-acp dt n1 pp-f n1, vvn p-acp j n2, pn31 vmd pc-acp vbi av-j.
(38) sermon (DIV1)
765
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7080
[ Moses, an holy person, must not stand shodd on holy ground ] Let all things be decent in the Church,
[ Moses, an holy person, must not stand shod on holy ground ] Let all things be decent in the Church,
[ np1, dt j n1, vmb xx vvi j p-acp j n1 ] vvb d n2 vbb j p-acp dt n1,
(38) sermon (DIV1)
765
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7081
if but for the place sake; it is the Sanctuary. It should be Schola Decori Clem. Rom. lib. 8. c. 31. The Priests deportment decent there;
if but for the place sake; it is the Sanctuary. It should be School Decori Clem. Rom. lib. 8. c. 31. The Priests deportment decent there;
cs cc-acp p-acp dt n1 n1; pn31 vbz dt n1. pn31 vmd vbi np1 np1 np1 np1 n1. crd sy. crd dt ng1 n1 j a-acp;
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765
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7082
the same gesture becomes not the Pulpit, and the Stage: and the peoples demeanor decent too;
the same gesture becomes not the Pulpit, and the Stage: and the peoples demeanour decent too;
dt d n1 vvz xx dt n1, cc dt n1: cc dt ng1 n1 j av;
(38) sermon (DIV1)
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7083
NONLATINALPHABET, Chrysost. They are not so to come to the Church, as to a Play-house. The businesse there is holy:
, Chrysostom They Are not so to come to the Church, as to a Playhouse. The business there is holy:
, np1 pns32 vbr xx av pc-acp vvi p-acp dt n1, c-acp p-acp dt n1. dt n1 pc-acp vbz j:
(38) sermon (DIV1)
765
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7084
and as Moses bad in civill things, Exequere Iustum justè, Execute Iustice justly;
and as Moses bad in civil things, Exequere Iustum justè, Execute justice justly;
cc c-acp np1 j p-acp j n2, vvi fw-la fw-fr, vvb n1 av-j;
(38) sermon (DIV1)
765
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7085
so in holy businesse, Quod sanctum est, sanctè peragatur, saith Saint Ambrose, Let holy things be done holily.
so in holy business, Quod sanctum est, sanctè peragatur, Says Saint Ambrose, Let holy things be done holily.
av p-acp j n1, fw-la fw-la fw-la, fw-la fw-la, vvz n1 np1, vvb j n2 vbb vdn av-j.
(38) sermon (DIV1)
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Christ expelled the prophane people out of the holy place. His ground was, that the Temple was called the House of Prayer.
christ expelled the profane people out of the holy place. His ground was, that the Temple was called the House of Prayer.
np1 vvd dt j n1 av pp-f dt j n1. po31 n1 vbds, cst dt n1 vbds vvn dt n1 pp-f n1.
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7087
Nor the House of Prayer onely; so were many among the Heathens. Their Idolls had their Oratories.
Nor the House of Prayer only; so were many among the heathens. Their Idols had their Oratories.
ccx dt n1 pp-f n1 av-j; av vbdr d p-acp dt n2-jn. po32 n2 vhd po32 n2.
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7088
But our Temples are Gods House.
But our Temples Are God's House.
p-acp po12 n2 vbr ng1 n1.
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7089
Phanum est; was written over the porches of their Temples, Much more it should be over ours, Phanum est; nihil ingrediatur Prophanum; this is an hallowed place; come no prophane thing here.Phanum est; was written over the Porches of their Temples, Much more it should be over ours, Phanum est; nihil ingrediatur Prophanum; this is an hallowed place; come no profane thing Here.
np1 fw-la; vbds vvn p-acp dt n2 pp-f po32 n2, av-d av-dc pn31 vmd vbi a-acp png12, np1 fw-la; fw-la fw-la fw-la; d vbz dt j-vvn n1; vvb dx j n1 av.
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7090
Theres a peculiar NONLATINALPHABET, a speciall behaviour that beseemes Gods House. Nor is it Gods House onely.
Theres a peculiar, a special behaviour that beseems God's House. Nor is it God's House only.
pc-acp|vbz dt j, dt j n1 cst vvz ng1 n1. ccx vbz pn31 n2 n1 av-j.
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7091
Many have houses which they dwell not in; but onely retire to them sometimes for ease.
Many have houses which they dwell not in; but only retire to them sometime for ease.
av-d vhi n2 r-crq pns32 vvb xx p-acp; cc-acp av-j vvi p-acp pno32 av p-acp n1.
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767
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7092
But the Church is Gods Mansion, the place of his Residence, his personall Presence.
But the Church is God's Mansion, the place of his Residence, his personal Presence.
p-acp dt n1 vbz npg1 n1, dt n1 pp-f po31 n1, po31 j n1.
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7093
But in the Presence ▪ Chamber of a King, what care is there, all things be comely.
But in the Presence ▪ Chamber of a King, what care is there, all things be comely.
p-acp p-acp dt n1 ▪ n1 pp-f dt n1, r-crq n1 vbz a-acp, d n2 vbb j.
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767
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7094
No subject must be covered there. The Church is more, more than the presence: God is there in Person.
No Subject must be covered there. The Church is more, more than the presence: God is there in Person.
dx j-jn vmb vbi vvn a-acp. dt n1 vbz av-dc, av-dc cs dt n1: np1 vbz a-acp p-acp n1.
(38) sermon (DIV1)
767
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7095
A right Bethel, as Iacob called the place of his Vision. As hee was, so must wee be; NONLATINALPHABET he was afraid.
A right Bethel, as Iacob called the place of his Vision. As he was, so must we be; he was afraid.
dt j-jn np1, p-acp np1 vvn dt n1 pp-f po31 n1. p-acp pns31 vbds, av vmb pns12 vbi; pns31 vbds j.
(38) sermon (DIV1)
767
Page 259
7096
Surely, saith Iacob, the Lord is in this place. His eyes can not behold any uncomely thing.Surely, Says Iacob, the Lord is in this place. His eyes can not behold any uncomely thing.
av-j, vvz np1, dt n1 vbz p-acp d n1. po31 n2 vmb xx vvi d j n1.
(38) sermon (DIV1)
767
Page 259
7097
Decor in domo ejus, saith David in the Psalme, Beautie and comelinesse are in his S••ctuarie. Decor in domo His, Says David in the Psalm, Beauty and comeliness Are in his S••ctuarie.
fw-la p-acp fw-la fw-la, vvz np1 p-acp dt n1, n1 cc n1 vbr p-acp po31 n1.
(38) sermon (DIV1)
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7098
Were it but for the Angells onely, twere argument enough. They are present there.
Were it but for the Angels only, it argument enough. They Are present there.
vbdr pn31 cc-acp p-acp dt n2 av-j, pn31|vbdr n1 av-d. pns32 vbr j a-acp.
(38) sermon (DIV1)
768
Page 259
7099
And tis Saint Pauls owne Reason, that womens heads be covered, Propter ▪ Angelos, because of the Angells. They are pure spirits;
And this Saint Paul's own Reason, that women's Heads be covered, Propter ▪ Angels, Because of the Angels. They Are pure spirits;
cc pn31|vbz n1 npg1 d n1, cst ng2 n2 vbb vvn, fw-la ▪ np1, c-acp pp-f dt n2. pns32 vbr j n2;
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768
Page 259
7100
doe no impure thing before them. Nay were it but for our brethren sakes, Saints on earth.
do no impure thing before them. Nay were it but for our brothers sakes, Saints on earth.
vdb dx j n1 p-acp pno32. uh vbdr pn31 cc-acp p-acp po12 n2 n2, n2 p-acp n1.
(38) sermon (DIV1)
768
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7101
Let every man reverence his brother, as Gods Saint. He ought in charitie to hold him so.
Let every man Reverence his brother, as God's Saint. He ought in charity to hold him so.
vvb d n1 vvi po31 n1, c-acp ng1 n1. pns31 vmd p-acp n1 pc-acp vvi pno31 av.
(38) sermon (DIV1)
768
Page 259
7102
Let him not doe ought, that is unseemely, no not in his sight.
Let him not do ought, that is unseemly, no not in his sighed.
vvb pno31 xx vdi pi, cst vbz j, uh-dx xx p-acp po31 n1.
(38) sermon (DIV1)
768
Page 259
7103
Nor for our brethren onely, but even for them, that are without, Aliens yet from God:
Nor for our brothers only, but even for them, that Are without, Aliens yet from God:
ccx p-acp po12 n2 av-j, cc-acp av c-acp pno32, cst vbr p-acp, n2-jn av p-acp np1:
(38) sermon (DIV1)
768
Page 259
7104
to winne them also to the Faith, if no beleevers; to the truth, if wrong beleevers. For Comlinesse is lovely;
to win them also to the Faith, if no believers; to the truth, if wrong believers. For Comeliness is lovely;
pc-acp vvi pno32 av p-acp dt n1, cs dx n2; p-acp dt n1, cs j-jn n2. p-acp n1 vbz j;
(38) sermon (DIV1)
768
Page 259
7105
NONLATINALPHABET hath the name of alluring the beholder. I should say somewhat severally for Order too; NONLATINALPHABET (saith Xenophon ) NONLATINALPHABET, a thing excelling all things both for use and grace: Natures beautie, Arts Ornament;
hath the name of alluring the beholder. I should say somewhat severally for Order too; (Says Xenophon), a thing excelling all things both for use and grace: Nature's beauty, Arts Ornament;
vhz dt n1 pp-f j-vvg dt n1. pns11 vmd vvi av av-j p-acp n1 av; (vvz np1), dt n1 vvg d n2 av-d p-acp n1 cc n1: ng1 n1, ng1 n1;
(38) sermon (DIV1)
768
Page 259
7106
Ordinatum omne pulchrum, Aug. de vera relig. cap. 41. the worlds Harmonie NONLATINALPHABET, the life and soule of all common life;Ordinatum omne Pulchrum, Aug. de vera relic. cap. 41. the world's Harmony, the life and soul of all Common life;
fw-la fw-la fw-la, np1 fw-fr fw-la n1. n1. crd dt ng1 n1, dt n1 cc n1 pp-f d j n1;
(38) sermon (DIV1)
769
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7107
which where it is, there is Discipline and Peace; tis Saint Ambrose glosse upon my Text. Which where it is not, there is that NONLATINALPHABET. ver. 33. trouble and disorder.
which where it is, there is Discipline and Peace; this Saint Ambrose gloss upon my Text. Which where it is not, there is that. ver. 33. trouble and disorder.
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(38) sermon (DIV1)
769
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7108
Which where it is, there goes withall (saith Iames ) NONLATINALPHABET, every evill worke. Heaven and earth honour it;
Which where it is, there Goes withal (Says James), every evil work. Heaven and earth honour it;
r-crq c-crq pn31 vbz, pc-acp vvz av (vvz np1), d j-jn n1. n1 cc n1 vvi pn31;
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769
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7109
it is in all things in them both.
it is in all things in them both.
pn31 vbz p-acp d n2 p-acp pno32 d.
(38) sermon (DIV1)
769
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7110
Onely in hell, where is Sempiternus horror, there is Nullus Ordo, Iob 10. Where darkenesse and death are,
Only in hell, where is Sempiternus horror, there is Nullus Ordo, Job 10. Where darkness and death Are,
j p-acp n1, q-crq vbz np1 n1, a-acp vbz fw-la fw-mi, np1 crd q-crq n1 cc n1 vbr,
(38) sermon (DIV1)
769
Page 259
7151
But they know not, by what spirit. The spirit of pride some; the spirit of giddinesse more; the spirit of Sathan all.
But they know not, by what Spirit. The Spirit of pride Some; the Spirit of giddiness more; the Spirit of Sathan all.
p-acp pns32 vvb xx, p-acp r-crq n1. dt n1 pp-f n1 d; dt n1 pp-f n1 av-dc; dt n1 pp-f np1 d.
(38) sermon (DIV1)
775
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7111
and everlasting horrour, there no Order is. Tis fit Pauls Fiat be observ'd for it every where; but mostly in the Church.
and everlasting horror, there no Order is. This fit Paul's Fiat be observed for it every where; but mostly in the Church.
cc j n1, a-acp dx n1 vbz. pn31|vbz j npg1 n1 vbb vvn p-acp pn31 d q-crq; cc-acp j p-acp dt n1.
(38) sermon (DIV1)
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7112
For it is NONLATINALPHABET, the Schoole of Order. Clemens saith out of the Apostles Constitutions. There would be no tumult, no confusion there. To end this first part;
For it is, the School of Order. Clemens Says out of the Apostles Constitutions. There would be no tumult, no confusion there. To end this First part;
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(38) sermon (DIV1)
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7113
that both Priest and people follow Saint Pauls Fiat in both these Requisites; the Church hath invested the Bishop with authoritie, to see to the performance.
that both Priest and people follow Saint Paul's Fiat in both these Requisites; the Church hath invested the Bishop with Authority, to see to the performance.
cst d n1 cc n1 vvb n1 npg1 n1 p-acp d d n2-j; dt n1 vhz vvn dt n1 p-acp n1, pc-acp vvi p-acp dt n1.
(38) sermon (DIV1)
770
Page 259
7114
Not the Bishop onely, but the Archdeacon too; Seers both, eyes both; Archdeacon the Bishops eye, so called in Canon Law, and the Bishop Gods eye.
Not the Bishop only, but the Archdeacon too; Seers both, eyes both; Archdeacon the Bishops eye, so called in Canon Law, and the Bishop God's eye.
xx dt n1 av-j, cc-acp dt n1 av; n2 av-d, n2 d; np1 dt ng1 n1, av vvn p-acp n1 n1, cc dt n1 npg1 n1.
(38) sermon (DIV1)
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7115
An argument of the great necessitie of the duties, which needed so many eyes to see them done.
an argument of the great necessity of the duties, which needed so many eyes to see them done.
dt n1 pp-f dt j n1 pp-f dt n2, r-crq vvd av d n2 pc-acp vvi pno32 vdi.
(38) sermon (DIV1)
770
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7116
The Priest himselfe, every private Minister a Seer too. Seer, what seest thou? saith God to the Prophet.
The Priest himself, every private Minister a Seer too. Seer, what See thou? Says God to the Prophet.
dt n1 px31, d j n1 dt n1 av. n1, q-crq vv2 pns21? vvz np1 p-acp dt n1.
(38) sermon (DIV1)
770
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7117
But because he is a partie, lest hee should oversee; the Church hath charged others to oversee the Priest; especially the Bishop;
But Because he is a party, lest he should oversee; the Church hath charged Others to oversee the Priest; especially the Bishop;
cc-acp c-acp pns31 vbz dt n1, cs pns31 vmd vvi; dt n1 vhz vvn ng2-jn pc-acp vvi dt n1; av-j dt n1;
(38) sermon (DIV1)
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7118
who hath his name of it, NONLATINALPHABET, a Bishop, that is, an Overseer. Tis time wee leave the Quid, what duty Paul craves of us;
who hath his name of it,, a Bishop, that is, an Overseer. This time we leave the Quid, what duty Paul craves of us;
r-crq vhz po31 n1 pp-f pn31,, dt n1, cst vbz, dt n1. pn31|vbz n1 pns12 vvb dt fw-la, r-crq n1 np1 vvz pp-f pno12;
(38) sermon (DIV1)
770
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7119
and come to the In quo, wherein hee requireth it. The object is Omnia, Let all things, saith the Apostle.
and come to the In quo, wherein he requires it. The Object is Omnia, Let all things, Says the Apostle.
cc vvb p-acp dt p-acp fw-la, c-crq pns31 vvz pn31. dt n1 vbz fw-la, vvb d n2, vvz dt n1.
(38) sermon (DIV1)
770
Page 260
7120
An object infinite, if left loose to it selfe.
an Object infinite, if left lose to it self.
dt n1 j, cs vvn av-j p-acp pn31 n1.
(38) sermon (DIV1)
771
Page 260
7121
For what thing is not in all things? Yea confind to the Requisites, tis too ample still.
For what thing is not in all things? Yea confined to the Requisites, this too ample still.
p-acp r-crq n1 vbz xx p-acp d n2? uh vvn p-acp dt n2-j, pn31|vbz av j av.
(38) sermon (DIV1)
771
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7122
The rule runnes out, and reaches to all actions in the world. But the Apostle meant it but a Church-Canon here;
The Rule runs out, and reaches to all actions in the world. But the Apostle meant it but a Church-Canon Here;
dt n1 vvz av, cc vvz p-acp d n2 p-acp dt n1. p-acp dt n1 vvd pn31 p-acp dt n1 av;
(38) sermon (DIV1)
771
Page 260
7123
and tis large enough so too.
and this large enough so too.
cc pn31|vbz j av-d av av.
(38) sermon (DIV1)
771
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7124
By your reverend leaves, I will bind it to those bounds, Church-actions onely, and but some few of those.
By your reverend leaves, I will bind it to those bounds, Church-actions only, and but Some few of those.
p-acp po22 j-jn n2, pns11 vmb vvi pn31 p-acp d n2, n2 av-j, cc p-acp d d pp-f d.
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7125
Gods Church in this Land (Gods name be blest for it) is NONLATINALPHABET, well ordered and setled.
God's Church in this Land (God's name be blessed for it) is, well ordered and settled.
npg1 n1 p-acp d n1 (npg1 n1 vbi vvn p-acp pn31) vbz, av vvn cc vvn.
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7126
The reverend memories of our two last deceased Archbishops be honour•• for it too. Long may their worthy successour our present visitour maintaine it so.
The reverend memories of our two last deceased Archbishop's be honour•• for it too. Long may their worthy successor our present visitor maintain it so.
dt j-jn n2 pp-f po12 crd ord j-vvn ng1 vbi n1 p-acp pn31 av. j vmb po32 j n1 po12 j n1 vvi pn31 av.
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7127
Much NONLATINALPHABET, faction and schisme disturb'd it in their times; which both their pennes painefully, and their censures powerfully represt and stilled.
Much, faction and Schism disturbed it in their times; which both their pens painfully, and their censures powerfully repressed and stilled.
av-d, n1 cc n1 vvn pn31 p-acp po32 n2; r-crq av-d po32 n2 av-j, cc po32 n2 av-j vvn cc vvn.
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772
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7128
The English Church by Gods providence, and the godly and wise government of our last Queene of blessed memory,
The English Church by God's providence, and the godly and wise government of our last Queen of blessed memory,
dt jp n1 p-acp npg1 n1, cc dt j cc j n1 pp-f po12 ord n1 pp-f j-vvn n1,
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772
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7129
and our now gratious and pious Soveraigne, not onely much purer and fairer, then it was in the dayes of our Ancestours;
and our now gracious and pious Sovereign, not only much Purer and Fairer, then it was in the days of our Ancestors;
cc po12 av j cc j n-jn, xx av-j av-d jc cc jc, cs pn31 vbds p-acp dt n2 pp-f po12 n2;
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7130
but NONLATINALPHABET all things in it done in such orderly and comely sort, as our Enemies envy us, our neighbours honour us, and all Christendome admire us.
but all things in it done in such orderly and comely sort, as our Enemies envy us, our neighbours honour us, and all Christendom admire us.
cc-acp d n2 p-acp pn31 vdn p-acp d j cc j n1, c-acp po12 n2 vvb pno12, po12 n2 vvb pno12, cc d np1 vvb pno12.
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772
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7131
Neverthelesse as Christ said to the Churches of Asia in the Revelation, Habeo contra te, I have somewhat against thee:
Nevertheless as christ said to the Churches of Asia in the Revelation, Habeo contra te, I have somewhat against thee:
av p-acp np1 vvd p-acp dt n2 pp-f np1 p-acp dt n1, fw-la fw-la fw-la, pns11 vhb av p-acp pno21:
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773
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7132
so must I say to ours in Christs termes too, NONLATINALPHABET, yee are not cleane all; at least NONLATINALPHABET, not altogether cleane.
so must I say to ours in Christ terms too,, ye Are not clean all; At least, not altogether clean.
av vmb pns11 vvi p-acp png12 p-acp npg1 n2 av,, pn22 vbr xx j av-d; p-acp ds, xx av av-j.
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773
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7133
I am blacke but comely, the Church saies in the Canticles; let me turne her termes, she is comely, but yet black.I am black but comely, the Church Says in the Canticles; let me turn her terms, she is comely, but yet black.
pns11 vbm j-jn p-acp j, dt n1 vvz p-acp dt n2; vvb pno11 vvi po31 n2, pns31 vbz j, cc-acp av j-jn.
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773
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7134
Nay, let me not wrong her; shee is not black: let black-mouthed Separists and Papists call her so;
Nay, let me not wrong her; she is not black: let blackmouthed Separists and Papists call her so;
uh-x, vvb pno11 xx vvi pno31; pns31 vbz xx j-jn: vvb j n2 cc njp2 vvb pno31 av;
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773
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7135
it is but NONLATINALPHABET comely, but browne.
it is but comely, but brown.
pn31 vbz p-acp j, cc-acp j-jn.
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773
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7136
Be Browne beshrewed for that colour too, for much of her Morphew, I am loath to say so much.
Be brown beshrewed for that colour too, for much of her Morphew, I am loath to say so much.
vbb j-jn vvn p-acp d n1 av, p-acp d pp-f po31 n1, pns11 vbm j pc-acp vvi av av-d.
(38) sermon (DIV1)
773
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7137
Even this is undecent and disordered too, the child to checke the Mother with the least disgracefull terme.
Even this is undecent and disordered too, the child to check the Mother with the least disgraceful term.
j d vbz j cc vvn av, dt n1 pc-acp vvi dt n1 p-acp dt av-ds j n1.
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773
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7138
But you heare me honour her:
But you hear me honour her:
p-acp pn22 vvb pno11 vvi pno31:
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773
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7139
and a child, if a spot chance in the mothers face, may tell it her in modesty;
and a child, if a spot chance in the mother's face, may tell it her in modesty;
cc dt n1, cs dt n1 n1 p-acp dt ng1 n1, vmb vvi pn31 pno31 p-acp n1;
(38) sermon (DIV1)
773
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7140
or reach a glasse, to see it her selfe. Or if a mother shall be sicke;
or reach a glass, to see it her self. Or if a mother shall be sick;
cc vvb dt n1, pc-acp vvi pn31 pno31 n1. cc cs dt n1 vmb vbi j;
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7141
the child may tell the Physitian what shee ailes, when he comes to visit her. Come we to some particular.
the child may tell the physician what she ails, when he comes to visit her. Come we to Some particular.
dt n1 vmb vvi dt n1 r-crq pns31 vvz, c-crq pns31 vvz pc-acp vvi pno31. np1 pns12 p-acp d j.
(38) sermon (DIV1)
773
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7142
What greater disorder, then without orders to usurpe the priestly function? One to intrude himselfe into the Lords vineyard,
What greater disorder, then without order to usurp the priestly function? One to intrude himself into the lords vineyard,
q-crq jc n1, av p-acp n2 pc-acp vvi dt j n1? crd pc-acp vvi px31 p-acp dt n2 n1,
(38) sermon (DIV1)
774
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7143
and not cald? to thrust his Sickle into Gods harvest and not hired? Socrates censures it NONLATINALPHABET, a deede worthy many deaths. He is severe.
and not called? to thrust his Fickle into God's harvest and not hired? Socrates censures it, a deed worthy many death's. He is severe.
cc xx vvn? pc-acp vvi po31 n1 p-acp npg1 n1 cc xx vvn? npg1 vvz pn31, dt n1 j d n2. pns31 vbz j.
(38) sermon (DIV1)
774
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7144
God made a King a Leper for attempting it, but one act of it, and but once: a sharpe censure too.
God made a King a Leper for attempting it, but one act of it, and but once: a sharp censure too.
np1 vvd dt n1 dt n1 p-acp vvg pn31, cc-acp crd n1 pp-f pn31, cc p-acp a-acp: dt j n1 av.
(38) sermon (DIV1)
774
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7145
Saul would play the sacrificer, Adferte ad me. But his seede for his sinne was throwne from his Throne: a heavier paine.Saul would play the sacrificer, Adferte ad me. But his seed for his sin was thrown from his Throne: a Heavier pain.
np1 vmd vvi dt n1, fw-la fw-la pno11. p-acp po31 n1 p-acp po31 n1 vbds vvn p-acp po31 n1: dt jc n1.
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7146
Yea Gods selfe hath punisht it in some with death too, in Huzzah, in the Bethshemites; not NONLATINALPHABET, with many deaths, but with the deaths of many, many thousands at one time.
Yea God's self hath punished it in Some with death too, in Huzzah, in the Beth-shemites; not, with many death's, but with the death's of many, many thousands At one time.
uh ng1 n1 vhz vvn pn31 p-acp d p-acp n1 av, p-acp np1, p-acp dt n2; xx, p-acp d n2, p-acp p-acp dt n2 pp-f d, d crd p-acp crd n1.
(38) sermon (DIV1)
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7147
NONLATINALPHABET, a Lay man to preach, NONLATINALPHABET, twas never heard of, sayes a Bishop in Eusebius: and yet he spake it against Origen, an extraordinary man for learning.
, a Lay man to preach,, it never herd of, Says a Bishop in Eusebius: and yet he spoke it against Origen, an extraordinary man for learning.
, dt vvd n1 pc-acp vvi,, pn31|vbds av-x vvn pp-f, vvz dt n1 p-acp np1: cc av pns31 vvd pn31 p-acp np1, dt j n1 p-acp n1.
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7148
Yea and some judge his many errours to have been Gods judgement on him for that his presumption.
Yea and Some judge his many errors to have been God's judgement on him for that his presumption.
uh cc d n1 po31 d n2 pc-acp vhi vbn npg1 n1 p-acp pno31 p-acp d po31 n1.
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7149
The Church is NONLATINALPHABET, tis NONLATINALPHABET, Pauls termes, Gods building, and his husbandry. But who cald thee to be a Carpenter? who hired thee to be a husbandman? How shall they preach, saith Paul, except they be sent? Ite, Praedicate; to preach is lawfull; but Christs Ite goes before.
The Church is, this, Paul's terms, God's building, and his Husbandry. But who called thee to be a Carpenter? who hired thee to be a husbandman? How shall they preach, Says Paul, except they be sent? Item, Predicate; to preach is lawful; but Christ Item Goes before.
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(38) sermon (DIV1)
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7150
The Swenkfeldians and the Anabaptists, some Brownists, all Enthusiasts pretend an inward calling by the spirit.
The Swenkfeldians and the Anabaptists, Some Brownists, all Enthusiasts pretend an inward calling by the Spirit.
dt njp2 cc dt np1, d n2, d n2 vvb dt j n-vvg p-acp dt n1.
(38) sermon (DIV1)
775
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7152
Calvin saith, Nemo sobrius, to Gods ministery none well in his wits, but will be cald by mans ministery, Instit. 4. 3. §. 14. Twas Pauls prerogative, not to be cald by man, Gal. 1. 1. and yet twas not his neither. calvin Says, Nemo Sobrius, to God's Ministry none well in his wits, but will be called by men Ministry, Institutio 4. 3. §. 14. It Paul's prerogative, not to be called by man, Gal. 1. 1. and yet it not his neither.
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Page 261
7153
For Act. 13. Paul too is instituted, is ordred, and admitted by men into the ministery:
For Act. 13. Paul too is instituted, is ordered, and admitted by men into the Ministry:
p-acp n1 crd np1 av vbz vvn, vbz vvn, cc vvn p-acp n2 p-acp dt n1:
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775
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7154
and that, at the command of that very spirit, of whose inward calling, those Enthusiasts doe boast.
and that, At the command of that very Spirit, of whose inward calling, those Enthusiasts do boast.
cc cst, p-acp dt n1 pp-f cst j n1, pp-f rg-crq j n-vvg, d n2 vdb vvi.
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775
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7155
For me to rush rashly into Moses chaire, from the shuttle, from the Last upon conceipt, I understand the word, is profane presumption, but usuall with Anabaptists.
For me to rush rashly into Moses chair, from the shuttle, from the Last upon conceit, I understand the word, is profane presumption, but usual with Anabaptists.
p-acp pno11 pc-acp vvi av-j p-acp np1 n1, p-acp dt n1, p-acp dt ord p-acp n1, pns11 vvb dt n1, vbz j n1, cc-acp j p-acp np1.
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775
Page 261
7156
What had Micahs sonne to doe with an Ephod, and a Teraphim, an Ephraimites sonne? In diebus illis, saith the Scripture there, there was no King in Israel in those dayes.
What had Micahs son to do with an Ephod, and a Teraphim, an Ephraimites son? In diebus illis, Says the Scripture there, there was no King in Israel in those days.
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776
Page 261
7157
In Ieroboams dayes too, whosoever would might consecrate himselfe;
In Ieroboams days too, whosoever would might consecrate himself;
p-acp vvz n2 av, r-crq vmd vmd vvi px31;
(38) sermon (DIV1)
776
Page 261
7158
there was a King then, but a bad King in Israel. Paul saith, no man assumed the honour of priesthood, Leviticall priesthood except he were cald. The Evangelicall is more honorable:
there was a King then, but a bad King in Israel. Paul Says, no man assumed the honour of priesthood, Levitical priesthood except he were called. The Evangelical is more honourable:
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(38) sermon (DIV1)
776
Page 261
7159
tis great boldnesse without calling, to presume to assume it; to be (as Basil termes it) NONLATINALPHABET, his owne ordainer.
this great boldness without calling, to presume to assume it; to be (as Basil terms it), his own ordainer.
pn31|vbz j n1 p-acp vvg, pc-acp vvi pc-acp vvi pn31; pc-acp vbi (c-acp np1 vvz pn31), po31 d n1.
(38) sermon (DIV1)
776
Page 261
7160
Beware bold Bethshemite ▪ looke not in Gods Arke: nor let Huzzah handle it, if he love his life.
Beware bold Bethshemite ▪ look not in God's Ark: nor let Huzzah handle it, if he love his life.
vvb j n1 ▪ vvi xx p-acp npg1 n1: ccx vvb np1 vvb pn31, cs pns31 vvb po31 n1.
(38) sermon (DIV1)
776
Page 261
7161
Nay, though Aaron lay his hand on thee, though the Bishop bid thee, Goe; be not hasty yet.
Nay, though Aaron lay his hand on thee, though the Bishop bid thee, Go; be not hasty yet.
uh, cs np1 vvd po31 n1 p-acp pno21, cs dt n1 vvb pno21, vvb; vbb xx j av.
(38) sermon (DIV1)
777
Page 261
7162
Thats another Soloecisme, a trespasse against order too, to speake before the spirit give thee NONLATINALPHABET, utterance of speech.
Thats Another Solecism, a trespass against order too, to speak before the Spirit give thee, utterance of speech.
d|vbz j-jn n1, dt n1 p-acp n1 av, pc-acp vvi p-acp dt n1 vvb pno21, n1 pp-f n1.
(38) sermon (DIV1)
777
Page 261
7163
As man must call thee besides God: so God must call thee besides man. He should have cald thee first.
As man must call thee beside God: so God must call thee beside man. He should have called thee First.
p-acp n1 vmb vvi pno21 p-acp np1: av np1 vmb vvi pno21 p-acp n1. pns31 vmd vhi vvn pno21 ord.
(38) sermon (DIV1)
777
Page 261
7164
Hast thou the gift of prophesie? then goe, and prosper; God is with thee. Hast thou not? Thou art Gods husbandman:
Hast thou the gift of prophesy? then go, and prosper; God is with thee. Hast thou not? Thou art God's husbandman:
vh2 pns21 dt n1 pp-f vvb? av vvb, cc vvi; np1 vbz p-acp pno21. vh2 pns21 xx? pns21 vb2r npg1 n1:
(38) sermon (DIV1)
777
Page 261
7165
be content a while to hold the plough, or goade the Oxen: forbeare the Seed-cod yet:
be content a while to hold the plough, or goad the Oxen: forbear the Seed-cod yet:
vbb j dt n1 pc-acp vvi dt n1, cc n1 dt n2: vvb dt n1 av:
(38) sermon (DIV1)
777
Page 261
7166
tis not every ploughmans skill to sowe, attend to reading, learne before thou teach; least thou take Tares for Wheate.
this not every ploughman's skill to sow, attend to reading, Learn before thou teach; lest thou take Tares for Wheat.
pn31|vbz xx d ng1 n1 pc-acp vvi, vvb p-acp vvg, vvb a-acp pns21 vvb; cs pns21 vvb n2 p-acp n1.
(38) sermon (DIV1)
777
Page 261
7167
Christ said to his Disciples, Ite, Goe. But yet he said too, Sedete Tarrie; stay till the holy Ghost should furnish them with gifts fit. The first gave them authority:
christ said to his Disciples, Item, Go. But yet he said too, Sedete Tarry; stay till the holy Ghost should furnish them with Gifts fit. The First gave them Authority:
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(38) sermon (DIV1)
777
Page 261
7168
but the latter bids them expect abilitie. Goe they should; but stay they must, they did:
but the latter bids them expect ability. Go they should; but stay they must, they did:
cc-acp dt d vvz pno32 vvi n1. vvb pns32 vmd; cc-acp vvb pns32 vmb, pns32 vdd:
(38) sermon (DIV1)
777
Page 261
7169
Though they were ordained before, and commission given them: yet they attempted not to speake, till the spirit gave them NONLATINALPHABET.
Though they were ordained before, and commission given them: yet they attempted not to speak, till the Spirit gave them.
cs pns32 vbdr vvn a-acp, cc n1 vvn pno32: av pns32 vvd xx pc-acp vvi, c-acp dt n1 vvd pno32.
(38) sermon (DIV1)
777
Page 261
7208
Let none traduce his brother, or make his doctrine odious, haply more sober, and sounder then his owne.
Let none traduce his brother, or make his Doctrine odious, haply more Sobrium, and sounder then his own.
vvb pix vvi po31 n1, cc vvi po31 n1 j, av av-dc j, cc jc cs po31 d.
(38) sermon (DIV1)
780
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7170
They would not Loqui, till they could Eloqui, the vulgar Latin termes, they began not to speake, till the spirit gave them utterance, Act. 2. 4. Doth the wombe bring forth,
They would not Loqui, till they could Eloqui, the Vulgar Latin terms, they began not to speak, till the Spirit gave them utterance, Act. 2. 4. Does the womb bring forth,
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(38) sermon (DIV1)
777
Page 261
7171
before it have conceived? Preaching is no Tennise play.
before it have conceived? Preaching is no tennis play.
c-acp pn31 vhb vvn? vvg vbz dx n1 vvi.
(38) sermon (DIV1)
777
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7172
In that, men doe (as Plutarch speakes) NONLATINALPHABET, take, and returne the ball at once.
In that, men do (as Plutarch speaks), take, and return the ball At once.
p-acp d, n2 vdb (c-acp ng1 vvz), vvb, cc vvi dt n1 p-acp a-acp.
(38) sermon (DIV1)
777
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7173
But doctrine would first be taken in, ere it be spoken out; least it prove (as Plutarch likens it) NONLATINALPHABET, like a windie addle Egge;
But Doctrine would First be taken in, ere it be spoken out; lest it prove (as Plutarch likens it), like a windy addle Egg;
p-acp n1 vmd ord vbi vvn p-acp, c-acp pn31 vbb vvn av; cs pn31 vvb (c-acp ng1 vvz pn31), av-j dt j n1 n1;
(38) sermon (DIV1)
777
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7174
and the Preachers selfe, as he said of the Nightingale, vox, praetereà nihil; nothing but a voyce.
and the Preachers self, as he said of the Nightingale, vox, praetereà nihil; nothing but a voice.
cc dt n2 n1, c-acp pns31 vvd pp-f dt n1, fw-la, fw-la fw-la; pix cc-acp dt n1.
(38) sermon (DIV1)
777
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7175
These are two freckles in the Churches face, intrusion, and presumption; I leave them to the search of the overseers eye. Opposition is another;
These Are two freckles in the Churches face, intrusion, and presumption; I leave them to the search of the Overseers eye. Opposition is Another;
d vbr crd n2 p-acp dt ng1 n1, n1, cc n1; pns11 vvb pno32 p-acp dt n1 pp-f dt n2 vvb. n1 vbz j-jn;
(38) sermon (DIV1)
777
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7176
By comelinesse and order, Saint Ambrose (as you heard) meant discipline and peace. In peace was first the Temple built;
By comeliness and order, Saint Ambrose (as you herd) meant discipline and peace. In peace was First the Temple built;
p-acp n1 cc n1, n1 np1 (c-acp pn22 vvd) vvd n1 cc n1. p-acp n1 vbds ord dt n1 vvn;
(38) sermon (DIV1)
778
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7177
not by David; hee would faine. But hee was NONLATINALPHABET a man of warre.
not by David; he would feign. But he was a man of war.
xx p-acp np1; pns31 vmd vvi. p-acp pns31 vbds dt n1 pp-f n1.
(38) sermon (DIV1)
778
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7178
Salomon must build it, who had his name of peace, and in all whose dayes was peace.Solomon must built it, who had his name of peace, and in all whose days was peace.
np1 vmb vvi pn31, r-crq vhd po31 n1 pp-f n1, cc p-acp d rg-crq n2 vbds n1.
(38) sermon (DIV1)
778
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7179
Not in peace onely, but in silence too.
Not in peace only, but in silence too.
xx p-acp n1 av-j, cc-acp p-acp n1 av.
(38) sermon (DIV1)
778
Page 262
7180
Not a Hammer, not an Axe, not any toole of Iron heard in all the house all the time of building it.
Not a Hammer, not an Axe, not any tool of Iron herd in all the house all the time of building it.
xx dt n1, xx dt n1, xx d n1 pp-f n1 vvn p-acp d dt n1 d dt n1 pp-f vvg pn31.
(38) sermon (DIV1)
778
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7181
Twas broken downe with Axes and Hammers, Psal. 74. but twas set up without them. The enemies shouted, NONLATINALPHABET they roard, saith the Psalmist, like Beares, like Lions in destroying it;
It broken down with Axes and Hammers, Psalm 74. but it Set up without them. The enemies shouted, they roared, Says the Psalmist, like Bears, like Lions in destroying it;
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(38) sermon (DIV1)
778
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7182
but there was no noise in erecting it.
but there was no noise in erecting it.
cc-acp a-acp vbds dx n1 p-acp vvg pn31.
(38) sermon (DIV1)
778
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So for the building up of our brethren into the body of Christ, peace must bee in all Churches;
So for the building up of our brothers into the body of christ, peace must be in all Churches;
av p-acp dt n-vvg a-acp pp-f po12 n2 p-acp dt n1 pp-f np1, n1 vmb vbi p-acp d n2;
(38) sermon (DIV1)
778
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7184
betweene all men, NONLATINALPHABET, so much as lies in them, saith Paul; but especially betweene the builders.
between all men,, so much as lies in them, Says Paul; but especially between the Builders.
p-acp d n2,, av av-d c-acp vvz p-acp pno32, vvz np1; p-acp av-j p-acp dt n2.
(38) sermon (DIV1)
778
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7185
The whole Church should bee, as the whole world was in Noahs time, unius labii, of one lippe, of one language.
The Whole Church should be, as the Whole world was in Noahs time, unius labii, of one lip, of one language.
dt j-jn n1 vmd vbi, c-acp dt j-jn n1 vbds p-acp npg1 n1, fw-la fw-la, pp-f crd n1, pp-f crd n1.
(38) sermon (DIV1)
778
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7186
The building else will prove but Babel. The workemen must all speake the language of Canaan, teach one doctrine, preach one truth.
The building Else will prove but Babel. The workmen must all speak the language of Canaan, teach one Doctrine, preach one truth.
dt n-vvg av vmb vvi p-acp np1. dt n2 vmb d vvi dt n1 pp-f np1, vvb crd n1, vvb crd n1.
(38) sermon (DIV1)
778
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7187
No Israelite indeede, but especially a teacher, a master in Israel must not speake Ashdod. Nay, a right Gileadite must not say Sibboleth, must not so much as lispe,
No Israelite indeed, but especially a teacher, a master in Israel must not speak Ashdod. Nay, a right Gileadite must not say Sibboleth, must not so much as lisp,
uh-dx np1 av, cc-acp av-j dt n1, dt n1 p-acp np1 vmb xx vvi np1. uh, dt j-jn vvi vmb xx vvi vvz, vmb xx av av-d c-acp vvi,
(38) sermon (DIV1)
778
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7188
like a false Ephraimite. The Church is in danger, if wee differ but in Dialect. Paul would have all,
like a false Ephraimite. The Church is in danger, if we differ but in Dialect. Paul would have all,
av-j dt j vvi. dt n1 vbz p-acp n1, cs pns12 vvb cc-acp p-acp n1. np1 vmd vhi d,
(38) sermon (DIV1)
778
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7189
if it were possible, NONLATINALPHABET, to thinke the same. But that will not be; men will vary in opinion.
if it were possible,, to think the same. But that will not be; men will vary in opinion.
cs pn31 vbdr j,, pc-acp vvi dt d. p-acp d vmb xx vbi; n2 vmb vvi p-acp n1.
(38) sermon (DIV1)
778
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7209
Wee are all Regulares, tyed by the Churches rule to unity and peace. This is Seculare, saith Saint Bernard, the worlds fashion.
we Are all Regulars, tied by the Churches Rule to unity and peace. This is Secular, Says Saint Bernard, the world's fashion.
pns12 vbr d np1, vvn p-acp dt ng1 n1 p-acp n1 cc n1. d vbz j-jn, vvz n1 np1, dt ng1 n1.
(38) sermon (DIV1)
780
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7190
But NONLATINALPHABET, to speake the same, that he beseecheth them, earnestly importuneth them, I beseech you by the name of our Lord Jesus Christ, 1 Cor. 1. 10. Concent in doctrine is the cement of Religion.
But, to speak the same, that he Beseecheth them, earnestly importunes them, I beseech you by the name of our Lord jesus christ, 1 Cor. 1. 10. Concent in Doctrine is the cement of Religion.
p-acp, pc-acp vvi dt d, cst pns31 vvz pno32, av-j vvz pno32, pns11 vvb pn22 p-acp dt n1 pp-f po12 n1 np1 np1, crd np1 crd crd n1 p-acp n1 vbz dt n1 pp-f n1.
(38) sermon (DIV1)
778
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7191
Athiests take advantage at Christians schismes they breed many, feede all. Turkes had ere now turnd Christians, had wee all agreed;
Atheists take advantage At Christians schisms they breed many, feed all. Turkes had ere now turned Christians, had we all agreed;
n2 vvb n1 p-acp njpg2 n2 pns32 vvb d, vvb d. npg1 vhd p-acp av vvd np1, vhd pns12 d vvn;
(38) sermon (DIV1)
779
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7192
many Papists Protestants, but for crosse-Puritans. Schisme is Sathans engine to demolish truth.
many Papists Protestants, but for crosse-Puritans. Schism is Satan's engine to demolish truth.
d njp2 n2, cc-acp c-acp np2. n1 vbz npg1 n1 pc-acp vvi n1.
(38) sermon (DIV1)
779
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7193
Vaineglory in some, Phil. 2. 3. in some the belly, Rom. 16. 18. but filthy lucre above both, Paul notes that too to Titus 1. 11. Sathans three solicitours, breeding itch of opposition to draw disciples after them, deceiving the hearts, Paul saith but of the simple,
Vainglory in Some, Philip 2. 3. in Some the belly, Rom. 16. 18. but filthy lucre above both, Paul notes that too to Titus 1. 11. Satan's three solicitous, breeding itch of opposition to draw Disciples After them, deceiving the hearts, Paul Says but of the simple,
n1 p-acp d, np1 crd crd p-acp d dt n1, np1 crd crd p-acp j n1 p-acp d, np1 n2 cst av p-acp np1 crd crd npg1 crd j, vvg n1 pp-f n1 pc-acp vvi n2 p-acp pno32, vvg dt n2, np1 vvz p-acp pp-f dt j,
(38) sermon (DIV1)
779
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7194
but we see, of wise men too, have prejudiced many Preachers, profiting their people, scandalizd the weake, and obdurated the adversary.
but we see, of wise men too, have prejudiced many Preachers, profiting their people, scandalizd the weak, and obdurated the adversary.
cc-acp pns12 vvb, pp-f j n2 av, vhb vvn d n2, vvg po32 n1, vvd dt j, cc vvd dt n1.
(38) sermon (DIV1)
779
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7195
Betweene one mans Licet, anothers Non licet, saith optatus, while one man cries, we may, another, wee may not, the peoples soules waver, uncertaine of the truth.
Between one men Licet, another's Non licet, Says Optatus, while one man cries, we may, Another, we may not, the peoples Souls waver, uncertain of the truth.
p-acp crd ng1 fw-la, j-jn fw-fr fw-la, vvz n1, cs crd n1 n2, pns12 vmb, j-jn, pns12 vmb xx, dt ng1 n2 vvi, j pp-f dt n1.
(38) sermon (DIV1)
779
Page 262
7196
Propè jam nemo Christi est, Hillar. almost all have left Religion, and revolted to the world.Propè jam nemo Christ est, Hillar. almost all have left Religion, and revolted to the world.
fw-la fw-la np1 fw-la fw-la, n1. av av-d vhb vvn n1, cc vvn p-acp dt n1.
(38) sermon (DIV1)
779
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7197
Are wee not all NONLATINALPHABET, yoake fellowes, Pauls terme? Wee must draw the Lords plough, humero uno, saith the Prophet, as with one shoulder all.
are we not all, yoke Fellows, Paul's term? we must draw the lords plough, humero Uno, Says the Prophet, as with one shoulder all.
vbr pns12 xx d, n1 n2, npg1 vvi? pns12 vmb vvi dt n2 vvb, fw-it fw-it, vvz dt n1, c-acp p-acp crd n1 d.
(38) sermon (DIV1)
779
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7198
We eare one field, dresse one vineyard, watch one City, build one house. We are NONLATINALPHABET, Pauls terme too, fellow-workmen all.
We ear one field, dress one vineyard, watch one city, built one house. We Are, Paul's term too, fellow-workmen all.
pns12 n1 crd n1, vvb crd n1, vvb crd n1, vvb crd n1. pns12 vbr, npg1 vvb av, n2 d.
(38) sermon (DIV1)
779
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7199
Tis not fit, that fellow laborers fall out in their worke. And there are without enemies enough, the Romanist, the Separatist, the Atheist:
This not fit, that fellow laborers fallen out in their work. And there Are without enemies enough, the Romanist, the Separatist, the Atheist:
pn31|vbz xx j, cst n1 n2 vvb av p-acp po32 n1. cc pc-acp vbr p-acp n2 av-d, dt np1, dt n1, dt n1:
(38) sermon (DIV1)
779
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7200
Pax vobis à vobis, tis S. Bernards counsell, let us howsoever be at peace among our selves.Pax vobis à vobis, this S. Bernards counsel, let us howsoever be At peace among our selves.
fw-la fw-la fw-fr fw-la, pn31|vbz n1 npg1 vvi, vvb pno12 a-acp vbb p-acp n1 p-acp po12 n2.
(38) sermon (DIV1)
779
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7201
If the sheepe will straggle from his owne fold; be it his simplicity; he is a sheepe:
If the sheep will straggle from his own fold; be it his simplicity; he is a sheep:
cs dt n1 vmb vvi p-acp po31 d n1; vbb pn31 po31 n1; pns31 vbz dt n1:
(38) sermon (DIV1)
780
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7202
and yet the NONLATINALPHABET, the Arch-shepherd of the flocke, by dogge or hooke, should fetch him in.
and yet the, the Arch-shepherd of the flock, by dog or hook, should fetch him in.
cc av dt, dt n1 pp-f dt n1, p-acp n1 cc n1, vmd vvi pno31 p-acp.
(38) sermon (DIV1)
780
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7203
It is NONLATINALPHABET, an indecencie, a fault, to feede in others pastures, and forsake his owne.
It is, an indecency, a fault, to feed in Others pastures, and forsake his own.
pn31 vbz, dt n1, dt n1, pc-acp vvi p-acp n2-jn n2, cc vvi po31 d.
(38) sermon (DIV1)
780
Page 263
7204
But Abraham and Lot, the shepherds themselves, I pray thee, saith meeke Abraham; let there be no strife betwixt us two: Fratres enim sumus; for they are brethren.
But Abraham and Lot, the shepherd's themselves, I pray thee, Says meek Abraham; let there be no strife betwixt us two: Brothers enim sumus; for they Are brothers.
p-acp np1 cc n1, dt n2 px32, pns11 vvb pno21, vvz j np1; vvb pc-acp vbi dx n1 p-acp pno12 crd: np1 fw-la fw-la; c-acp pns32 vbr n2.
(38) sermon (DIV1)
780
Page 263
7205
Such to side, to separate, to oppose one another, to oppugne one another; thats more than an indecencie, tis NONLATINALPHABET disorder, great disorder.
Such to side, to separate, to oppose one Another, to oppugn one Another; thats more than an indecency, this disorder, great disorder.
d p-acp n1, pc-acp vvi, pc-acp vvi pi j-jn, pc-acp vvi pi j-jn; d|vbz dc cs dt n1, pn31|vbz n1, j n1.
(38) sermon (DIV1)
780
Page 263
7206
Let the Lay say, I am Pauls, I am Cephas, or Apollos: people will bee humorous.
Let the Lay say, I am Paul's, I am Cephas, or Apollos: people will be humorous.
vvb dt n1 vvb, pns11 vbm np1, pns11 vbm np1, cc np1: n1 vmb vbi j.
(38) sermon (DIV1)
780
Page 263
7207
But let not the Clergy fall to faction too. Let Paul grace Cephas, Apollos honour Paul. That is, NONLATINALPHABET, decencie indeede:
But let not the Clergy fallen to faction too. Let Paul grace Cephas, Apollos honour Paul. That is,, decency indeed:
cc-acp vvb xx dt n1 vvb p-acp n1 av. vvb np1 n1 np1, npg1 vvb np1. cst vbz,, n1 av:
(38) sermon (DIV1)
780
Page 263
7211
Wee are the Commissurae & Compages Ecclesiae, P. Martyrs metaphors, the Clergy the joynts and couplings of the Church.
we Are the Commissurae & Compages Ecclesiae, P. Martyrs metaphors, the Clergy the Joints and couplings of the Church.
pns12 vbr dt np1 cc np1 np1, np1 n2 n2, dt n1 dt n2 cc n2 pp-f dt n1.
(38) sermon (DIV1)
780
Page 263
7212
If they start and loosen, the Fabrick will all fall. Let me not teach Heresie, let me not teach Schisme;
If they start and loosen, the Fabric will all fallen. Let me not teach Heresy, let me not teach Schism;
cs pns32 vvb cc vvi, dt n1 vmb d vvi. vvb pno11 xx vvi n1, vvb pno11 xx vvi n1;
(38) sermon (DIV1)
780
Page 263
7213
but let me be admonisht by those whom it concernes. If my doctrine savour of ▪ Amsterdam or Rome, tis fit I be censured.
but let me be admonished by those whom it concerns. If my Doctrine savour of ▪ Amsterdam or Room, this fit I be censured.
cc-acp vvb pno11 vbi vvn p-acp d r-crq pn31 vvz. cs po11 n1 n1 pp-f ▪ np1 cc vvi, pn31|vbz j pns11 vbi vvn.
(38) sermon (DIV1)
781
Page 263
7214
But if Paul speake the words of truth and sobriety, Festus must not cry, Insanis Paule, much lesse his fellowes factiously confute him.
But if Paul speak the words of truth and sobriety, Festus must not cry, Insanis Paul, much less his Fellows factiously confute him.
p-acp cs np1 vvb dt n2 pp-f n1 cc n1, np1 vmb xx vvi, np1 np1, d av-dc po31 n2 av-j vvi pno31.
(38) sermon (DIV1)
781
Page 263
7215
If I say of my Saviour, that one drop of his blood was worthy the worlds ransome, that the least of his sufferings was Infiniti, though not definiti meriti, might (had God so determind it) have redeemed us all,
If I say of my Saviour, that one drop of his blood was worthy the world's ransom, that the least of his sufferings was Infiniti, though not definiti Merit, might (had God so determined it) have redeemed us all,
cs pns11 vvb pp-f po11 n1, cst pi n1 pp-f po31 n1 vbds j dt ng1 n1, cst dt ds pp-f po31 n2 vbds n1, c-acp xx fw-la fw-la, vmd (vhn np1 av vvn pn31) vhb vvn pno12 d,
(38) sermon (DIV1)
781
Page 263
7216
as Divines both learned and sound have often said before me.
as Divines both learned and found have often said before me.
c-acp n2-jn av-d j cc j vhb av vvn p-acp pno11.
(38) sermon (DIV1)
781
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7217
If I will not say, my Saviour suffered for my sinnes, all that I should have suffered, Hell,
If I will not say, my Saviour suffered for my Sins, all that I should have suffered, Hell,
cs pns11 vmb xx vvi, po11 n1 vvd p-acp po11 n2, d cst pns11 vmd vhi vvn, n1,
(38) sermon (DIV1)
781
Page 263
7218
as well as death, diros cruciatus, the utter torments of a damned man, the essentiall paines of Hell, wch two famous papists adventured first to say:
as well as death, diros Cruelties, the utter torments of a damned man, the essential pains of Hell, which two famous Papists adventured First to say:
c-acp av c-acp n1, fw-la fw-la, dt j n2 pp-f dt j-vvn n1, dt j n2 pp-f n1, r-crq crd j n2 vvd ord pc-acp vvi:
(38) sermon (DIV1)
781
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7219
shall itch of opposition, make towne and country ring of it? this is not NONLATINALPHABET, a decent thing:
shall itch of opposition, make town and country ring of it? this is not, a decent thing:
vmb vvi pp-f n1, vvb n1 cc n1 n1 pp-f pn31? d vbz xx, dt j n1:
(38) sermon (DIV1)
781
Page 263
7220
tis (as Paul speakes, vers. 33.) NONLATINALPHABET, tumult and disorder. Christ suffered, what was fit for him, fit for Gods Sonne, Gods selfe:
this (as Paul speaks, vers. 33.), tumult and disorder. christ suffered, what was fit for him, fit for God's Son, God's self:
pn31|vbz (p-acp np1 vvz, fw-la. crd), n1 cc n1. np1 vvd, r-crq vbds vvn p-acp pno31, j p-acp ng1 n1, ng1 n1:
(38) sermon (DIV1)
781
Page 263
7221
torments in his body, sorrowes in his soule, bitter paines in both. What they were in body, Gods booke expresseth them;
torments in his body, sorrows in his soul, bitter pains in both. What they were in body, God's book Expresses them;
n2 p-acp po31 n1, n2 p-acp po31 n1, j n2 p-acp d. r-crq pns32 vbdr p-acp n1, ng1 n1 vvz pno32;
(38) sermon (DIV1)
781
Page 263
7222
but what in soule, who dares determine? I dare not. In matters of such nature I will not fetch my phrase from men.
but what in soul, who dares determine? I Dare not. In matters of such nature I will not fetch my phrase from men.
cc-acp q-crq p-acp n1, r-crq vvz vvi? pns11 vvb xx. p-acp n2 pp-f d n1 pns11 vmb xx vvi po11 n1 p-acp n2.
(38) sermon (DIV1)
781
Page 263
7223
Neither Austin, or Calvin, new nor old must bid me speake what Scripture warrants not. I will take my termes from it;
Neither Austin, or calvin, new nor old must bid me speak what Scripture warrants not. I will take my terms from it;
av-d np1, cc np1, j ccx j vmb vvi pno11 vvi r-crq n1 vvz xx. pns11 vmb vvi po11 n2 p-acp pn31;
(38) sermon (DIV1)
781
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7224
from the Prophets, from the Apostles, they spake by the spirit; from Christs selfe; hee best knew, what hee payed for us.
from the prophets, from the Apostles, they spoke by the Spirit; from Christ self; he best knew, what he paid for us.
p-acp dt n2, p-acp dt n2, pns32 vvd p-acp dt n1; p-acp npg1 n1; pns31 av-j vvd, r-crq pns31 vvd p-acp pno12.
(38) sermon (DIV1)
781
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7225
Here I humbly pray the pardon of mine honorable Ordinarie;
Here I humbly pray the pardon of mine honourable Ordinary;
av pns11 av-j vvb dt n1 pp-f po11 j n1;
(38) sermon (DIV1)
782
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7226
Even this may seeme unseemely, to have instanced in this, in a case concernes my selfe.
Even this may seem unseemly, to have instanced in this, in a case concerns my self.
av d vmb vvi j, pc-acp vhi vvn p-acp d, p-acp dt n1 vvz po11 n1.
(38) sermon (DIV1)
782
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7227
Let Saint Ierom bee mine advocate;
Let Saint Jerom be mine advocate;
vvb n1 np1 vbi po11 n1;
(38) sermon (DIV1)
782
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7228
in suspicione Haereseos, in the charge of Heresie, in the chalenge of false doctrine, publickly and often, noe man ought bee patient,in suspicion Haereseos, in the charge of Heresy, in the challenge of false Doctrine, publicly and often, no man ought be patient,
p-acp n1 fw-la, p-acp dt n1 pp-f n1, p-acp dt n1 pp-f j n1, av-j cc av, dx n1 vmd vbi j,
(38) sermon (DIV1)
782
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7229
nor doe I breake (I hope) the Canon, which forbiddeth opposition. I oppose not others doctrine, I but maintaine mine owne.
nor do I break (I hope) the Canon, which forbiddeth opposition. I oppose not Others Doctrine, I but maintain mine own.
ccx vdb pns11 vvi (pns11 vvb) dt n1, r-crq vvz n1. pns11 vvb xx ng2-jn n1, pns11 cc-acp vvi po11 d.
(38) sermon (DIV1)
782
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7230
Which (if popish) my selfe will curse it unto hell;
Which (if popish) my self will curse it unto hell;
r-crq (cs j) po11 n1 vmb vvi pn31 p-acp n1;
(38) sermon (DIV1)
782
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7288
who is therefore called by the Greeke Philosopher NONLATINALPHABET, as by Greg. Nazianzen, NONLATINALPHABET, the living Law.
who is Therefore called by the Greek Philosopher, as by Greg. Nazianzen,, the living Law.
r-crq vbz av vvn p-acp dt jp n1, c-acp p-acp np1 np1,, dt j-vvg n1.
(39) sermon (DIV1)
790
Page 267
7231
if sound, why should I betray it by my silence? while I doe not second contradicted truthe, I seeme to towne and country to confesse I have taught errour? Precatio & Praedicatio, Prayer and Preaching, holy actions both,
if found, why should I betray it by my silence? while I do not second contradicted truth, I seem to town and country to confess I have taught error? Precatio & Predication, Prayer and Preaching, holy actions both,
cs j, q-crq vmd pns11 vvi pn31 p-acp po11 n1? cs pns11 vdb xx vvi vvd n1, pns11 vvb p-acp n1 cc n1 pc-acp vvi pns11 vhb vvn n1? fw-la cc np1, n1 cc vvg, j n2 av-d,
(38) sermon (DIV1)
782
Page 264
7232
and sisters in Gods service, are in some assemblies fallen into emulation: strive not for precedence;
and Sisters in God's service, Are in Some assemblies fallen into emulation: strive not for precedence;
cc n2 p-acp npg1 n1, vbr p-acp d n2 vvn p-acp n1: vvb xx p-acp n1;
(38) sermon (DIV1)
782
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7233
Preaching is content to let prayer goe before; shee is her elder. But shee shoves, and shoulders her, gives her little roome;
Preaching is content to let prayer go before; she is her elder. But she shoves, and shoulders her, gives her little room;
vvg vbz j pc-acp vvi n1 vvi a-acp; pns31 vbz po31 n-jn. p-acp pns31 vvz, cc n2 pno31, vvz po31 j n1;
(38) sermon (DIV1)
782
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7234
would make her (if shee might) NONLATINALPHABET, thrust her quite out of the Church. Might some Preachers have their wills;
would make her (if she might), thrust her quite out of the Church. Might Some Preachers have their wills;
vmd vvi pno31 (cs pns31 vmd), vvd pno31 av av pp-f dt n1. vmd d n2 vhb po32 n2;
(38) sermon (DIV1)
782
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7235
there would be no praying, but onely in the Pulpit; as if the Ministers pew were a peece of popery.
there would be no praying, but only in the Pulpit; as if the Ministers pew were a piece of popery.
pc-acp vmd vbi dx vvg, cc-acp av-j p-acp dt n1; c-acp cs dt ng1 n1 vbdr dt n1 pp-f n1.
(38) sermon (DIV1)
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7236
They will preach ad Clepsydram, two or three houres together: but divine service they will clip and dismember.
They will preach and Clepsydra, two or three hours together: but divine service they will clip and dismember.
pns32 vmb vvi cc np1, crd cc crd n2 av: cc-acp j-jn n1 pns32 vmb vvi cc vvi.
(38) sermon (DIV1)
782
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7237
And that little which they reade, they will huddle and post too, as if prayer were profane, and devotion superstition.
And that little which they read, they will huddle and post too, as if prayer were profane, and devotion Superstition.
cc cst av-j r-crq pns32 vvb, pns32 vmb n1 cc n1 av, c-acp cs n1 vbdr j, cc n1 n1.
(38) sermon (DIV1)
782
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7238
Surely this unseemelinesse is profanenesse in the Priest, and deads devotion in the people.
Surely this unseemelinesse is profaneness in the Priest, and deads devotion in the people.
np1 d n1 vbz n1 p-acp dt n1, cc n2-j n1 p-acp dt n1.
(38) sermon (DIV1)
782
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7239
What if I list not to Christen with the Crosse? I will then use the words,
What if I list not to christian with the Cross? I will then use the words,
q-crq cs pns11 vvb xx p-acp jp p-acp dt n1? pns11 vmb av vvi dt n2,
(38) sermon (DIV1)
783
Page 264
7240
but I will not make the signe.
but I will not make the Signen.
cc-acp pns11 vmb xx vvi dt n1.
(38) sermon (DIV1)
783
Page 264
7241
And yet I will say, if I be examin'd, that I sign'd the Infant with the Crosse. But Iesuite-like, I will equivocate.
And yet I will say, if I be examined, that I signed the Infant with the Cross. But Iesuite-like, I will equivocate.
cc av pns11 vmb vvi, cs pns11 vbb vvn, cst pns11 vvd dt n1 p-acp dt n1. p-acp j, pns11 vmb vvi.
(38) sermon (DIV1)
783
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7242
I sign'd it with the Crosse, that is, I gave it baptisme, which is the signe and figure of the Crosse;
I signed it with the Cross, that is, I gave it Baptism, which is the Signen and figure of the Cross;
pns11 vvd pn31 p-acp dt n1, cst vbz, pns11 vvd pn31 n1, r-crq vbz dt n1 cc n1 pp-f dt n1;
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for Baptisma Crux est, saith Chrysostome, Aug. tom. 7. col. 952. D. Or, if needs I must deale plainely;
for Baptism Crux est, Says Chrysostom, Aug. tom. 7. col. 952. D. Or, if needs I must deal plainly;
p-acp np1 fw-la fw-la, vvz np1, np1 fw-mi. crd fw-fr. crd np1 cc, cs av pns11 vmb vvi av-j;
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I will bid a Psalme bee sung, to draw away the eares and the eyes of the assembly.
I will bid a Psalm be sung, to draw away the ears and the eyes of the assembly.
pns11 vmb vvi dt n1 vbb vvn, pc-acp vvi av dt n2 cc dt n2 pp-f dt n1.
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So farre, as I can possibly, they shall neither see me doe the thing, nor heare mee say the words. To sing Psalmes, is religious.
So Far, as I can possibly, they shall neither see me do the thing, nor hear me say the words. To sing Psalms, is religious.
av av-j, c-acp pns11 vmb av-j, pns32 vmb av-dx vvi pno11 vdi dt n1, ccx vvb pno11 vvi dt n2. p-acp vvg n2, vbz j.
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But when the people should attend the instant action, to pray for the child baptized, and to give thankes for it;
But when the people should attend the instant actium, to pray for the child baptised, and to give thanks for it;
p-acp c-crq dt n1 vmd vvi dt j-jn n1, pc-acp vvi p-acp dt n1 vvn, cc pc-acp vvi n2 p-acp pn31;
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it is NONLATINALPHABET, a Psalme is unseemely and unseasonable then. To sit at the Communion, two or three wilfull Refractaries to sit alone, when others,
it is, a Psalm is unseemly and unseasonable then. To fit At the Communion, two or three wilful Refractories to fit alone, when Others,
pn31 vbz, dt n1 vbz j cc j av. pc-acp vvi p-acp dt n1, crd cc crd j n2 pc-acp vvi av-j, c-crq n2-jn,
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when all others kneele, is unseemely, because singular: for that; but not for that alone.
when all Others kneel, is unseemly, Because singular: for that; but not for that alone.
c-crq d n2-jn vvi, vbz j, c-acp j: c-acp d; cc-acp xx p-acp d j.
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To sit at the receiving of those holy mysteries, verenda mysteria, those awfull mysteries, the Greeke terme more significant, NONLATINALPHABET, as the Fathers terme them;
To fit At the receiving of those holy Mysteres, verenda Mysteries, those awful Mysteres, the Greek term more significant,, as the Father's term them;
p-acp vvi p-acp dt n-vvg pp-f d j n2, fw-la fw-it, d j n2, dt jp n1 av-dc j,, c-acp dt n2 vvb pno32;
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which taken unworthily, let Sathan instantly into the soule, and bring both it, and the body to destruction:
which taken unworthily, let Sathan instantly into the soul, and bring both it, and the body to destruction:
r-crq vvn av-j, vvb np1 av-jn p-acp dt n1, cc vvi d pn31, cc dt n1 p-acp n1:
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How will I winke at the trespasse of the Lawes in my deare friend, or my neere kinsman,
How will I wink At the trespass of the Laws in my deer friend, or my near kinsman,
q-crq vmb pns11 vvi p-acp dt n1 pp-f dt n2 p-acp po11 j-jn n1, cc po11 j n1,
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not rather (if it might be with conveniencie) to fall with thy face prostrate on the earth, to be vouchsaft to bee admitted to the receit of the Blood and Body of thy Saviour, with all possible humility;
not rather (if it might be with conveniency) to fallen with thy face prostrate on the earth, to be vouchsafed to be admitted to the receipt of the Blood and Body of thy Saviour, with all possible humility;
xx av (cs pn31 vmd vbi p-acp n1) pc-acp vvi p-acp po21 n1 j p-acp dt n1, pc-acp vbi vvn pc-acp vbi vvn p-acp dt n1 pp-f dt n1 cc n1 pp-f po21 n1, p-acp d j n1;
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unmannerly and unreverently to sit at the Lords Supper, at the Lords sacred Supper, as thou wouldst doe at thine owne; (pearles and holy things men doe not throw NONLATINALPHABET & NONLATINALPHABET, to dogges and swine) like a dogge or swine, to come profanely to Gods Table, tis, I will not say, a sinne out of measure sinfull,
unmannerly and unreverently to fit At the lords Supper, At the lords sacred Supper, as thou Wouldst do At thine own; (Pearls and holy things men do not throw &, to Dogs and Swine) like a dog or Swine, to come profanely to God's Table, this, I will not say, a sin out of measure sinful,
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but tis a rusticitie out of measure rude, a superlative uncomelinesse.
but this a rusticity out of measure rude, a superlative uncomeliness.
cc-acp pn31|vbz dt n1 av pp-f n1 j, dt j n1.
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Gods majestie, from whom by the hands of the Minister hee receives the mysteries, impiously contemned, the mysteries themselves vilipended, Authoritie resisted,
God's majesty, from whom by the hands of the Minister he receives the Mysteres, impiously contemned, the Mysteres themselves vilipended, authority resisted,
npg1 n1, p-acp ro-crq p-acp dt n2 pp-f dt n1 pns31 vvz dt n2, av-j vvn, dt n2 px32 vvd, n1 vvd,
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and the brethren offended, upon a foolish feare of worshiping the Elements. Which neither (I dare say) they thinke their brethren doe, albeit they kneele;
and the brothers offended, upon a foolish Fear of worshipping the Elements. Which neither (I Dare say) they think their brothers do, albeit they kneel;
cc dt n2 vvn, p-acp dt j n1 pp-f vvg dt n2. r-crq av-dx (pns11 vvb vvi) pns32 vvb po32 n2 vdb, cs pns32 vvi;
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nor would others thinke they did, if they kneeled too. They may not kneele, because the Papists doe. Weake men!
nor would Others think they did, if they kneeled too. They may not kneel, Because the Papists doe. Weak men!
ccx vmd ng2-jn vvb pns32 vdd, cs pns32 vvd av. pns32 vmb xx vvi, c-acp dt njp2 n1. j n2!
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how many things doe they, which Papists doe? They might kneele as they doe; and yet not worship as they doe.
how many things do they, which Papists do? They might kneel as they do; and yet not worship as they do.
c-crq d n2 vdb pns32, r-crq njp2 vdb? pns32 vmd vvi c-acp pns32 vdb; cc av xx vvi c-acp pns32 vdb.
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Tis partly too in fond conceit, it is a Supper: men sit at supper, they kneele not. Poore reasons!
This partly too in found conceit, it is a Supper: men fit At supper, they kneel not. Poor Reasons!
pn31|vbz av av p-acp j n1, pn31 vbz dt n1: n2 vvb p-acp n1, pns32 vvb xx. j n2!
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It is marvell they will take it in the morning, men use not to suppe then;
It is marvel they will take it in the morning, men use not to sup then;
pn31 vbz n1 pns32 vmb vvi pn31 p-acp dt n1, n2 vvb xx pc-acp vvi av;
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and Christ ministred it at night. It is marvell they will take it in the Church;
and christ ministered it At night. It is marvel they will take it in the Church;
cc np1 vvd pn31 p-acp n1. pn31 vbz n1 pns32 vmb vvi pn31 p-acp dt n1;
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Christ did it in the house: and not sitting neither, by their leaves, because they bee so strickt;
christ did it in the house: and not sitting neither, by their leaves, Because they be so strict;
np1 vdd pn31 p-acp dt n1: cc xx vvg d, p-acp po32 n2, c-acp pns32 vbb av j;
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the Iewes position of body at meales was not like ours. But I dispute not the question:
the Iewes position of body At meals was not like ours. But I dispute not the question:
dt np2 n1 pp-f n1 p-acp n2 vbds xx av-j png12. p-acp pns11 vvb xx dt n1:
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onely I except against the action for uncomelinesse.
only I except against the actium for uncomeliness.
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To conclude, Quod Histrio in Scena, what the Player observeth on the Stage, tis absurd, a wise man should not in his life, the Oratour saith:
To conclude, Quod Histrio in Scena, what the Player observeth on the Stage, this absurd, a wise man should not in his life, the Orator Says:
pc-acp vvi, fw-la fw-la p-acp fw-la, r-crq dt n1 vvz p-acp dt n1, pn31|vbz j, dt j n1 vmd xx p-acp po31 n1, dt n1 vvz:
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More absurd a Christian should not in the Church, Decorum, decencie and order all actions.
More absurd a Christian should not in the Church, Decorum, decency and order all actions.
av-dc j dt njp vmd xx p-acp dt n1, n1, n1 cc n1 d n2.
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785
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7266
Tis not with these two qualitities, as Dion said of Homers verses, NONLATINALPHABET, they were indeede good,
This not with these two qualitities, as Dion said of Homers Verses,, they were indeed good,
pn31|vbz xx p-acp d crd n2, c-acp np1 vvd pp-f npg1 n2,, pns32 vbdr av j,
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7267
but not alwayes, nor for all. These are meete, nay more, necessary, at all seasons, in all actions, to all men.
but not always, nor for all. These Are meet, nay more, necessary, At all seasons, in all actions, to all men.
cc-acp xx av, ccx p-acp d. d vbr j, uh-x av-dc, j, p-acp d n2, p-acp d n2, p-acp d n2.
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7268
SERMONS PREACHED AT THE SESSIONS. The first Sermon. DEVT. 16. 20. Exequere Iustum Iustè. That which is altogether just shalt thou follow, that thou mayest live, &c. THE Argument of my Text, is the Office of the Magistrate, coucht closely in three words: the first, the Act;
SERMONS PREACHED AT THE SESSIONS. The First Sermon. DEVOUT. 16. 20. Exequere Iustum Just. That which is altogether just shalt thou follow, that thou Mayest live, etc. THE Argument of my Text, is the Office of the Magistrate, couched closely in three words: the First, the Act;
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it is to Execute: the next, the Object; it is Iustice: the third, the Manner; it must be done Vprightly. Execute Iustice, Iustly.
it is to Execute: the next, the Object; it is justice: the third, the Manner; it must be done Uprightly. Execute justice, Justly.
pn31 vbz p-acp vvb: dt ord, dt n1; pn31 vbz n1: dt ord, dt n1; pn31 vmb vbi vdn av-j. vvb n1, av-j.
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7270
You give a charge to the Inquest; this is Gods charge to you. By his assistance, with your reverend patience, briefly of each in order. The Act is excellent:
You give a charge to the Inquest; this is God's charge to you. By his assistance, with your reverend patience, briefly of each in order. The Act is excellent:
pn22 vvb dt n1 p-acp dt n1; d vbz npg1 n1 p-acp pn22. p-acp po31 n1, p-acp po22 j-jn n1, av-j pp-f d p-acp n1. dt n1 vbz j:
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Execution in Policy, like Elocution in Oratory, primum, secundum, tertium, the prime, and the maine, and the All in All of it. Execution in Policy, like Elocution in Oratory, primum, secundum, Tertium, the prime, and the main, and the All in All of it.
n1 p-acp n1, av-j n1 p-acp n1, fw-la, fw-la, fw-la, dt n-jn, cc dt j, cc dt d p-acp d pp-f pn31.
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7272
Not Dilige Iustitiam, as the wise man bids, to Love Iudgement: not Scire, to know it, as the Prophet bids.
Not Dilige Iustitiam, as the wise man bids, to Love Judgement: not Scire, to know it, as the Prophet bids.
xx vvb fw-la, p-acp dt j n1 vvz, p-acp vvb n1: xx np1, pc-acp vvi pn31, c-acp dt n1 vvz.
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They are but Contemplation and Affection; to Love and Study it, belongs to all. But the Iudge and Magistrate must doe more:
They Are but Contemplation and Affection; to Love and Study it, belongs to all. But the Judge and Magistrate must do more:
pns32 vbr p-acp n1 cc n1; p-acp n1 cc vvb pn31, vvz p-acp d. p-acp dt n1 cc n1 vmb vdi av-dc:
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God bids them Exequi; Action is craved of them; they must Execute Iustice: that is, must see the Lawes obeyed;
God bids them Exequi; Actium is craved of them; they must Execute justice: that is, must see the Laws obeyed;
np1 vvz pno32 np1; n1 vbz vvn pp-f pno32; pns32 vmb vvi n1: cst vbz, vmb vvi dt n2 vvd;
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must censure those, who either doe not, what Iustice bids, or doe, what it forbids. [ God bids in Esay, Keepe Iudgement, and Execute it:
must censure those, who either do not, what justice bids, or do, what it forbids. [ God bids in Isaiah, Keep Judgement, and Execute it:
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7276
not keepe it as a Prisoner, and Execute it, as a Malefactour: But to Keepe Iudgement, is to performe it;
not keep it as a Prisoner, and Execute it, as a Malefactor: But to Keep Judgement, is to perform it;
xx vvi pn31 p-acp dt n1, cc vvb pn31, c-acp dt n1: cc-acp p-acp vvb n1, vbz pc-acp vvi pn31;
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7277
and to Execute it, is to administer it. ] It is not Quaerere, to seeke it, as Esay bids;
and to Execute it, is to administer it. ] It is not Quaerere, to seek it, as Isaiah bids;
cc pc-acp vvi pn31, vbz pc-acp vvi pn31. ] pn31 vbz xx fw-la, pc-acp vvi pn31, p-acp np1 vvz;
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and yet there is action in that too: but that is the Iurours office, as well as the Iudges to enquire after it.
and yet there is actium in that too: but that is the Jurors office, as well as the Judges to inquire After it.
cc av pc-acp vbz n1 p-acp cst av: cc-acp cst vbz dt n2 n1, c-acp av c-acp dt n2 pc-acp vvi p-acp pn31.
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But you the Iudges are they that must Execute Iustice. For what bootes their or your inquisition without your Execution? The Rabbines have a saying, NONLATINALPHABET, Transgressours neede a Session house. The Lawes suffice them not;
But you the Judges Are they that must Execute Justice For what boots their or your inquisition without your Execution? The Rabbis have a saying,, Transgressors need a Session house. The Laws suffice them not;
p-acp pn22 dt n2 vbr pns32 cst vmb vvi n1 p-acp r-crq vvz po32 cc po22 n1 p-acp po22 n1? dt n2 vhb dt n-vvg,, n2 vvb dt n1 n1. dt n2 vvb pno32 xx;
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there must be Iudges to execute the Lawes. Bad manners occasion the making of good Lawes;
there must be Judges to execute the Laws. bade manners occasion the making of good Laws;
pc-acp vmb vbi n2 pc-acp vvi dt n2. vvd n2 n1 dt n-vvg pp-f j n2;
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7281
but good Lawes occasion the encreasing of bad manners. Nitimur in Vetitum. The lists of Law encrease the lusts of men:
but good Laws occasion the increasing of bad manners. Nitimur in Vetitum. The lists of Law increase the Lustiest of men:
cc-acp j ng1 n1 dt n-vvg pp-f j n2. fw-la p-acp fw-la. dt n2 pp-f n1 vvi dt n2 pp-f n2:
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that unlesse Iustice doe inflict the paine, as well as Wisdome did enact the Law, vice growes the greater by prohibition:
that unless justice do inflict the pain, as well as Wisdom did enact the Law, vice grows the greater by prohibition:
cst cs n1 vdb vvi dt n1, c-acp av c-acp n1 vdd vvi dt n1, n1 vvz dt jc p-acp n1:
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7283
and (as ( Paul speakes in another sense) sinne by the Law growes out of measure sinnefull.
and (as (Paul speaks in Another sense) sin by the Law grows out of measure sinful.
cc (c-acp (np1 vvz p-acp j-jn n1) vvb p-acp dt n1 vvz av pp-f n1 j.
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790
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7284
Where there wants execution, there wants not transgression, impunity encourages to al licentiousnesse; not to light slippes onely, but to grosse enormities. Indulgence breeds not onely negligence;
Where there Wants execution, there Wants not Transgression, impunity encourages to all licentiousness; not to Light slips only, but to gross enormities. Indulgence breeds not only negligence;
c-crq a-acp vvz n1, a-acp vvz xx n1, n1 vvz p-acp d n1; xx p-acp n1 vvz av-j, cc-acp p-acp j n2. n1 vvz xx av-j n1;
(39) sermon (DIV1)
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but is (as Bernard stiles it) the mother of insolency, the nurse of impudency.
but is (as Bernard stile it) the mother of insolency, the nurse of impudence.
cc-acp vbz (c-acp np1 n1 pn31) dt n1 pp-f n1, dt n1 pp-f n1.
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790
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7286
Onely execution is the Lawes life; so severe among the Spartanes, that neither their chests had lockes, nor their doores bolts.
Only execution is the Laws life; so severe among the Spartans, that neither their chests had locks, nor their doors bolts.
j n1 vbz dt ng1 n1; av j p-acp dt njp2, cst d po32 n2 vhd n2, ccx po32 n2 n2.
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7287
The Law without the Iudge is but a dead letter. It takes the life from him;
The Law without the Judge is but a dead Letter. It Takes the life from him;
dt n1 p-acp dt n1 vbz p-acp dt j n1. pn31 vvz dt n1 p-acp pno31;
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7289
Rape, Robbery, Idolatry, were rife sometimes in Israel: but when, Non erat Rex, there was no King in Israel, no Iudge for execution.
Rape, Robbery, Idolatry, were rife sometime in Israel: but when, Non erat Rex, there was no King in Israel, no Judge for execution.
n1, n1, n1, vbdr av-j av p-acp np1: cc-acp c-crq, fw-fr fw-la fw-la, pc-acp vbds dx n1 p-acp np1, dx n1 p-acp n1.
(39) sermon (DIV1)
790
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7290
The awe of the Law is small, where is no Magistrate. And where one is, it is not great, if he censure not offendours.
The awe of the Law is small, where is no Magistrate. And where one is, it is not great, if he censure not offenders.
dt n1 pp-f dt n1 vbz j, q-crq vbz dx n1. cc c-crq pi vbz, pn31 vbz xx j, cs pns31 vvb xx n2.
(39) sermon (DIV1)
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7291
Paul saith, he carries not the sword for nought. Paul Says, he carries not the sword for nought.
np1 vvz, pns31 vvz xx dt n1 p-acp pix.
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7292
Surely he does, if he execute not Iustice. The Libertine will say, either tis a sheath without a sword;
Surely he does, if he execute not Justice The Libertine will say, either this a sheath without a sword;
av-j pns31 vdz, cs pns31 vvb xx n1 dt n1 vmb vvi, av-d pn31|vbz dt n1 p-acp dt n1;
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7293
or the sword is rusted in the sheath. He will breake the Law boldly; for he never sees it drawne.
or the sword is rusted in the sheath. He will break the Law boldly; for he never sees it drawn.
cc dt n1 vbz vvn p-acp dt n1. pns31 vmb vvi dt n1 av-j; c-acp pns31 av-x vvz pn31 vvn.
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790
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7294
There was a Law in Rhodes, that none should shave their beards; and yet scarse in all the Iland should you meete a man unshaven.
There was a Law in Rhodes, that none should shave their beards; and yet scarce in all the Island should you meet a man unshaven.
pc-acp vbds dt n1 p-acp np1, cst pix vmd vvi po32 n2; cc av av-j p-acp d dt n1 vmd pn22 vvi dt n1 vvn.
(39) sermon (DIV1)
790
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7295
As there is a Law with us, that no man should be drunke;
As there is a Law with us, that no man should be drunk;
p-acp pc-acp vbz dt n1 p-acp pno12, cst dx n1 vmd vbi vvn;
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7296
yet who almost amongst us, but is sometimes scarce sober? Why? but because the Magistrates, both theirs and ours execute not the Law.
yet who almost among us, but is sometime scarce Sobrium? Why? but Because the Magistrates, both theirs and ours execute not the Law.
av q-crq av p-acp pno12, cc-acp vbz av av-j j? q-crq? cc-acp c-acp dt n2, av-d png32 cc png12 vvb xx dt n1.
(39) sermon (DIV1)
790
Page 267
7297
God hath wild equity and Iustice to his people. For his Word is his Will: call we it not his Testament? The Law is Gods Legacy;
God hath wild equity and justice to his people. For his Word is his Will: call we it not his Testament? The Law is God's Legacy;
np1 vhz j n1 cc n1 p-acp po31 n1. p-acp po31 n1 vbz po31 n1: vvb pns12 pn31 xx po31 n1? dt n1 vbz npg1 n1;
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791
Page 267
7298
and he hath made the Magistrate his Executour.
and he hath made the Magistrate his Executor.
cc pns31 vhz vvn dt n1 po31 n1.
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7299
And as the order is in Probates of Willes, he hath sworne him also to performance.
And as the order is in Probates of Wills, he hath sworn him also to performance.
cc c-acp dt n1 vbz p-acp n2-jn pp-f n2, pns31 vhz vvn pno31 av p-acp n1.
(39) sermon (DIV1)
791
Page 267
7300
And is he not titled by his office too, Iudge, or Iustice, or the like? Nomen inane, crimen immane, a vaine name, is a maine shame.
And is he not titled by his office too, Judge, or justice, or the like? Nome inane, crimen immane, a vain name, is a main shame.
cc vbz pns31 xx vvn p-acp po31 n1 av, n1, cc n1, cc dt j? fw-la n1, fw-la j, dt j n1, vbz dt j n1.
(39) sermon (DIV1)
791
Page 267
7301
But an Oath is an argument, should urge more strongly. [ The other an inducement; but it an inforcement to execution.
But an Oath is an argument, should urge more strongly. [ The other an inducement; but it an enforcement to execution.
p-acp dt n1 vbz dt n1, vmd vvi av-dc av-j. [ dt j-jn dt n1; cc-acp pn31 dt n1 p-acp n1.
(39) sermon (DIV1)
791
Page 267
7302
] The growth of all ungraciousnesse occasioned by impunity, a stronger reason yet.
] The growth of all ungraciousness occasioned by impunity, a Stronger reason yet.
] dt n1 pp-f d n1 vvn p-acp n1, dt jc n1 av.
(39) sermon (DIV1)
791
Page 267
7303
For the sinnes of the people, caused by his Connivence, God will punish on his Soule.
For the Sins of the people, caused by his Connivance, God will Punish on his Soul.
p-acp dt n2 pp-f dt n1, vvd p-acp po31 n1, np1 vmb vvi p-acp po31 n1.
(39) sermon (DIV1)
791
Page 267
7304
He that hath an Office, the Apostle bids him waite on it.
He that hath an Office, the Apostle bids him wait on it.
pns31 cst vhz dt n1, dt n1 vvz pno31 vvi p-acp pn31.
(39) sermon (DIV1)
792
Page 267
7305
It is a shame, that Gallio, an officer of Peace, Lord chiefe Iustice of it, shall see breach of Peace, a man beaten in the streets,
It is a shame, that Gallio, an officer of Peace, Lord chief justice of it, shall see breach of Peace, a man beaten in the streets,
pn31 vbz dt n1, cst np1, dt n1 pp-f n1, n1 j-jn n1 pp-f pn31, vmb vvi n1 pp-f n1, dt n1 vvn p-acp dt n2,
(39) sermon (DIV1)
792
Page 267
7306
even before his face, and care not.
even before his face, and care not.
av p-acp po31 n1, cc vvb xx.
(39) sermon (DIV1)
792
Page 267
7307
The Woman said boldly to Philip, King of Macedon, when she beseeching him to right her wrong, he answered, he would not, Noli ergo regnare, why, then be not a King.
The Woman said boldly to Philip, King of Macedon, when she beseeching him to right her wrong, he answered, he would not, Noli ergo Reign, why, then be not a King.
dt n1 vvd av-j p-acp vvi, n1 pp-f np1, c-crq pns31 vvg pno31 pc-acp vvi po31 n-jn, pns31 vvd, pns31 vmd xx, fw-la fw-la fw-la, c-crq, av vbb xx dt n1.
(39) sermon (DIV1)
792
Page 268
7308
So did another to Hadrian the Emperour, Noli igitur imperare. Spartian. Wilt thou not doe justice? why then be not a judge.
So did Another to Hadriani the Emperor, Noli igitur Imperare. Spartan. Wilt thou not doe Justice? why then be not a judge.
av vdd j-jn p-acp np1 dt n1, fw-la fw-la j. jp. vm2 pns21 xx n1 n1? uh-crq av vbb xx dt n1.
(39) sermon (DIV1)
792
Page 268
7309
There are three Obstacles to execution. Feare, Favour, Bribes.
There Are three Obstacles to execution. fear, Favour, Bribes.
pc-acp vbr crd n2 p-acp n1. n1, n1, n2.
(39) sermon (DIV1)
793
Page 268
7310
The Iudge hath an eye, to see a sinne, and a hand to smite the sinner.
The Judge hath an eye, to see a sin, and a hand to smite the sinner.
dt n1 vhz dt n1, pc-acp vvi dt n1, cc dt n1 pc-acp vvi dt n1.
(39) sermon (DIV1)
793
Page 268
7311
But he is sometimes Excors, he wants a heart. The offender, either is great himselfe, or hath some great maintainer. He dares not execute.
But he is sometime Exorcise, he Wants a heart. The offender, either is great himself, or hath Some great maintainer. He dares not execute.
p-acp pns31 vbz av n2, pns31 vvz dt n1. dt n1, d vbz j px31, cc vhz d j n1. pns31 vvz xx vvi.
(39) sermon (DIV1)
793
Page 268
7312
As sometimes the Sergeant dares not arrest, for feare of blood; so even the Iudge also dares not arraigne for feare of anger.
As sometime the sergeant dares not arrest, for Fear of blood; so even the Judge also dares not arraign for Fear of anger.
p-acp av dt n1 vvz xx vvi, p-acp n1 pp-f n1; av av dt n1 av vvz xx vvi p-acp n1 pp-f n1.
(39) sermon (DIV1)
793
Page 268
7313
Is Ab•er a dogges head, that Ishbosheth dares chalenge him, for lying with Sauls Concubine? David though a King, durst not censure Ioab, though a murtherer;
Is Ab•er a Dogs head, that Ishbosheth dares challenge him, for lying with Saul's Concubine? David though a King, durst not censure Ioab, though a murderer;
vbz av dt ng2 n1, cst np1 vvz n1 pno31, p-acp vvg p-acp np1 n1? np1 cs dt n1, vvd xx vvi np1, cs dt n1;
(39) sermon (DIV1)
793
Page 268
7314
because he was his generall, and he feared the mutiny of his Souldiers. He cryed onely, Deus judicet, the Lord Iudge him.
Because he was his general, and he feared the mutiny of his Soldiers. He cried only, Deus judicet, the Lord Judge him.
c-acp pns31 vbds po31 n1, cc pns31 vvd dt n1 pp-f po31 n2. pns31 vvd av-j, fw-la fw-la, dt n1 vvi pno31.
(39) sermon (DIV1)
793
Page 268
7315
A private Subject might say so. It became a King, himselfe to judge. God therefore will have Magistrates be men of Courage, Exod. •8. NONLATINALPHABET strenuous and undaunted;
A private Subject might say so. It became a King, himself to judge. God Therefore will have Magistrates be men of Courage, Exod •8. strenuous and undaunted;
dt j j-jn vmd vvi av. pn31 vvd dt n1, px31 pc-acp vvi. np1 av vmb vhi n2 vbb n2 pp-f n1, np1 n1. j cc j;
(39) sermon (DIV1)
793
Page 268
7316
not to be afraid of frownes, not from the strongest foreheads. NONLATINALPHABET, Cowardize in a Magistrate is an absurd infirmity. Hee is Gods Officer;
not to be afraid of frowns, not from the Strongest foreheads., Cowardice in a Magistrate is an absurd infirmity. He is God's Officer;
xx pc-acp vbi j pp-f n2, xx p-acp dt js n2., n1 p-acp dt n1 vbz dt j n1. pns31 vbz ng1 n1;
(39) sermon (DIV1)
793
Page 268
7317
whom should hee feare? The wise Sonne of Syrach will not, that a Iudge shall be faint-hearted.
whom should he Fear? The wise Son of Sirach will not, that a Judge shall be fainthearted.
ro-crq vmd pns31 vvi? dt j n1 pp-f np1 vmb xx, cst dt n1 vmb vbi j.
(39) sermon (DIV1)
793
Page 268
7318
Nay Gods selfe forbids a Iudge to feare, to feare the face of man; because the Throne is Gods. Fiat Iustitia, & ruat Mundus, Doe justice, doe it with a sound heart;
Nay God's self forbids a Judge to Fear, to Fear the face of man; Because the Throne is God's Fiat Iustitia, & ruat World, Do Justice, do it with a found heart;
uh-x ng1 n1 vvz dt n1 p-acp vvb, pc-acp vvi dt n1 pp-f n1; p-acp dt n1 vbz n2 n1 fw-la, cc j np1, vdb n1, vdb pn31 p-acp dt j n1;
(39) sermon (DIV1)
793
Page 268
7319
let the world fall on thee, it will not bruise thee. Favour is worse then Feare, Affection a slow hastener of Execution.
let the world fallen on thee, it will not bruise thee. Favour is Worse then fear, Affection a slow hastener of Execution.
vvb dt n1 vvb p-acp pno21, pn31 vmb xx vvi pno21. n1 vbz jc cs n1, n1 dt j n1 pp-f n1.
(39) sermon (DIV1)
793
Page 268
7320
The Delinquent is my servant, my friend, my kinsman; shall I censure him? Muse not at the slacke execution of the Lawes;
The Delinquent is my servant, my friend, my kinsman; shall I censure him? Muse not At the slack execution of the Laws;
dt n-jn vbz po11 n1, po11 n1, po11 n1; vmb pns11 vvi pno31? n1 xx p-acp dt j n1 pp-f dt n2;
(39) sermon (DIV1)
794
Page 268
7321
for who is not almost one of these to some Commissioner.
for who is not almost one of these to Some Commissioner.
p-acp r-crq vbz xx av crd pp-f d p-acp d n1.
(39) sermon (DIV1)
794
Page 268
7322
There is a vice, a weed runnes over all the world, Mother to many sinnes, Saint Chrysostome saith to all:
There is a vice, a weed runs over all the world, Mother to many Sins, Saint Chrysostom Says to all:
pc-acp vbz dt n1, dt n1 vvz p-acp d dt n1, n1 p-acp d n2, n1 np1 vvz p-acp d:
(39) sermon (DIV1)
794
Page 268
7323
Non-execution of the Law is the cause it is so common. But the cause of this cause, is this evill-favoured favour.
Nonexecution of the Law is the cause it is so Common. But the cause of this cause, is this evil-favoured favour.
n1 pp-f dt n1 vbz dt n1 pn31 vbz av j. p-acp dt n1 pp-f d n1, vbz d j n1.
(39) sermon (DIV1)
794
Page 268
7324
Hee, upon whose knees the devill beares this brat, hath beene my servant.
He, upon whose knees the Devil bears this brat, hath been my servant.
pns31, p-acp rg-crq n2 dt n1 vvz d n1, vhz vbn po11 n1.
(39) sermon (DIV1)
794
Page 268
7325
After he hath haply served me many yeares, I reward him with a license to set up a signe, a signe of drunkennesse, of unthriftinesse, of want onnesse, of prophanenesse, of all leudnesse.
After he hath haply served me many Years, I reward him with a license to Set up a Signen, a Signen of Drunkenness, of unthriftiness, of want onnesse, of profaneness, of all Lewdness.
p-acp pns31 vhz av vvn pno11 d n2, pns11 vvb pno31 p-acp dt n1 pc-acp vvi a-acp dt n1, dt n1 pp-f n1, pp-f n1, pp-f n1 n1, pp-f n1, pp-f d n1.
(39) sermon (DIV1)
794
Page 268
7326
Which seeing I shall see, but I will not perceive, and hearing I shall heare, but I will not understand; because he is my Servant.
Which seeing I shall see, but I will not perceive, and hearing I shall hear, but I will not understand; Because he is my Servant.
r-crq vvg pns11 vmb vvi, cc-acp pns11 vmb xx vvi, cc vvg pns11 vmb vvi, cc-acp pns11 vmb xx vvi; c-acp pns31 vbz po11 n1.
(39) sermon (DIV1)
794
Page 268
7327
Nay say, he be anothers, and not mine; yet I will heare and see, but will say nothing.
Nay say, he be another's, and not mine; yet I will hear and see, but will say nothing.
uh-x vvb, pns31 vbb j-jn, cc xx png11; av pns11 vmb vvi cc vvi, cc-acp vmb vvi pix.
(39) sermon (DIV1)
794
Page 268
7328
My Fellow in Commission hath authorised him. Iudge not, and you shall not be judged: I must show his servant favour, that mine may find the like. I instance but in this;
My Fellow in Commission hath authorised him. Judge not, and you shall not be judged: I must show his servant favour, that mine may find the like. I instance but in this;
po11 n1 p-acp n1 vhz vvn pno31. n1 xx, cc pn22 vmb xx vbi vvn: pns11 vmb vvi po31 n1 n1, cst png11 vmb vvi dt j. pns11 n1 cc-acp p-acp d;
(39) sermon (DIV1)
794
Page 268
7329
I wish I might not in some more.
I wish I might not in Some more.
pns11 vvb pns11 vmd xx p-acp d dc.
(39) sermon (DIV1)
794
Page 268
7331
if I will not see my servant? How will I be starke blind, if my sonne shall be a trespasser?
if I will not see my servant? How will I be stark blind, if my son shall be a trespasser?
cs pns11 vmb xx vvi po11 n1? q-crq vmb pns11 vbi av-j j, cs po11 n1 vmb vbi dt n1?
(39) sermon (DIV1)
794
Page 268
7332
Heathens have not stumbled at greater stones, then these. Torquatus a Romane, and Zaleucus, a Grecian spared not to sentence even their owne sonnes. Amicus Plato, magis amica veritas.
heathens have not stumbled At greater stones, then these. Torquatus a Roman, and Zaleucus, a Grecian spared not to sentence even their own Sons. Amicus Plato, magis amica veritas.
n2-jn vhb xx vvn p-acp jc n2, cs d. np1 dt jp, cc np1, dt jp vvd xx pc-acp vvi av po32 d n2. np1 np1, fw-la fw-la fw-la.
(39) sermon (DIV1)
795
Page 268
7333
My dearest friend, my neerest kinsman, are not so deare, or neere to me, as justice, as my Countrey, as my King.
My dearest friend, my nearest kinsman, Are not so deer, or near to me, as Justice, as my Country, as my King.
po11 js-jn n1, po11 js n1, vbr xx av j-jn, cc av-j p-acp pno11, c-acp n1, p-acp po11 n1, c-acp po11 n1.
(39) sermon (DIV1)
795
Page 269
7334
I owe my kinsman, and my friend my love: but I owe Love and Loyaltie, and Allegeance unto these.
I owe my kinsman, and my friend my love: but I owe Love and Loyalty, and Allegiance unto these.
pns11 vvb po11 n1, cc po11 n1 po11 n1: cc-acp pns11 vvb n1 cc n1, cc n1 p-acp d.
(39) sermon (DIV1)
795
Page 269
7335
Let the Christian Magistrate heare the Hethven Oratour, Exuat personam Iudicis qui induit amici; the affection of a friend, fits not the function of a Iudge;
Let the Christian Magistrate hear the Hethven Orator, Exult Personam Judges qui induit Friends; the affection of a friend, fits not the function of a Judge;
vvb dt njp n1 vvi dt np1 n1, fw-la fw-la np1 fw-la n1 fw-la; dt n1 pp-f dt n1, vvz xx dt n1 pp-f dt n1;
(39) sermon (DIV1)
795
Page 269
7336
He must say with Levi, to his brethren, to his parents, yea even unto his children, Nescio vos, I know him not, Deut. 33. Favour was worse than feare;
He must say with Levi, to his brothers, to his Parents, yea even unto his children, Nescio vos, I know him not, Deuteronomy 33. Favour was Worse than Fear;
pns31 vmb vvi p-acp np1, p-acp po31 n2, p-acp po31 n2, uh av p-acp po31 n2, fw-la fw-fr, pns11 vvb pno31 xx, np1 crd n1 vbds jc cs n1;
(39) sermon (DIV1)
795
Page 269
7337
but bribes are worse than both. They worke the Occoecation of the Iudge, not the execution of the Law.
but Bribes Are Worse than both. They work the Occoecation of the Judge, not the execution of the Law.
cc-acp n2 vbr jc cs av-d. pns32 vvb dt n1 pp-f dt n1, xx dt n1 pp-f dt n1.
(39) sermon (DIV1)
796
Page 269
7338
Love bleares his eyes, but gifts quite blind them. Be the offender nere so visible; he sees him not.
Love blears his eyes, but Gifts quite blind them. Be the offender never so visible; he sees him not.
n1 vvz po31 n2, cc-acp n2 av vvi pno32. vbb dt n1 av-x av j; pns31 vvz pno31 xx.
(39) sermon (DIV1)
796
Page 269
7339
He must be very grosse, his fault must be felt, be palpable, ere hee will know it.
He must be very gross, his fault must be felt, be palpable, ere he will know it.
pns31 vmb vbi av j, po31 n1 vmb vbi vvn, vbb j, c-acp pns31 vmb vvi pn31.
(39) sermon (DIV1)
796
Page 269
7340
Nay the more palpable, the lesse culpable. God hath given him a sword; but a bribe hath turned the edge. The Law bids him strike;
Nay the more palpable, the less culpable. God hath given him a sword; but a bribe hath turned the edge. The Law bids him strike;
uh-x dt av-dc j, dt av-dc j. np1 vhz vvn pno31 dt n1; cc-acp dt n1 vhz vvn dt n1. dt n1 vvz pno31 vvi;
(39) sermon (DIV1)
796
Page 269
7341
but a gift, like a Gout, is in his hand. Or lest he say happly, he is a Commissioner, not an Executioner;
but a gift, like a Gout, is in his hand. Or lest he say haply, he is a Commissioner, not an Executioner;
cc-acp dt n1, av-j dt n1, vbz p-acp po31 n1. cc cs pns31 vvb av, pns31 vbz dt n1, xx dt n1;
(39) sermon (DIV1)
796
Page 269
7342
Iustice bids him, but speake, but sentence sinne. But Bos in lingua, the Palsie too is in his tongue.
justice bids him, but speak, but sentence sin. But Bos in lingua, the Palsy too is in his tongue.
n1 vvz pno31, cc-acp vvb, cc-acp n1 n1. p-acp np1 p-acp fw-la, dt n1 av vbz p-acp po31 n1.
(39) sermon (DIV1)
796
Page 269
7343
Sirackes sonne saith, bribes strike dumbe, as well as blind, 20. 28. Feare and favour, were charmes both, but the charmes of flesh 〈 ◊ 〉 bloud.Sirackes son Says, Bribes strike dumb, as well as blind, 20. 28. fear and favour, were charms both, but the charms of Flesh 〈 ◊ 〉 blood.
npg1 n1 vvz, n2 vvb j, c-acp av c-acp j, crd crd n1 cc n1, vbdr n2 av-d, cc-acp dt n2 pp-f n1 〈 sy 〉 n1.
(39) sermon (DIV1)
796
Page 269
7344
But a bribe is a spell, a spell from hell; it binds faster than they both.
But a bribe is a spell, a spell from hell; it binds faster than they both.
p-acp dt n1 vbz dt n1, dt n1 p-acp n1; pn31 vvz jc cs pns32 d.
(39) sermon (DIV1)
797
Page 269
7345
Resolution happly conquers Feare, and Religion often masters Love. But filthy lucre, not Right, not Reason, not Reputation, not Religion can loosen it.
Resolution haply conquers fear, and Religion often Masters Love. But filthy lucre, not Right, not Reason, not Reputation, not Religion can loosen it.
n1 av vvz n1, cc n1 av vvz n1. p-acp j n1, xx j-jn, xx n1, xx n1, xx n1 vmb vvi pn31.
(39) sermon (DIV1)
797
Page 269
7346
Prosopoleptes, an accepter of persons will sometimes doe justice. Affection will be check't. But Doroleptes, an accepter of gifts, will nere doe Iustice. Corruption will not yeeld. The gift is taken:Prosopoleptes, an accepter of Persons will sometime do Justice. Affection will be checked. But Doroleptes, an accepter of Gifts, will never do Justice Corruption will not yield. The gift is taken:
np1, dt n1 pp-f n2 vmb av vdi n1. n1 vmb vbi vvn. p-acp np1, dt n1 pp-f n2, vmb av-x vdi n1 n1 vmb xx vvi. dt n1 vbz vvn:
(39) sermon (DIV1)
797
Page 269
7347
shall he censure the Delinquent notwithstanding? Then hee will challenge him, and shame him at the barre.
shall he censure the Delinquent notwithstanding? Then he will challenge him, and shame him At the bar.
vmb pns31 vvi dt n-jn a-acp? cs pns31 vmb vvi pno31, cc vvi pno31 p-acp dt n1.
(39) sermon (DIV1)
797
Page 269
7348
Shall he returne it? There is shame in that too; and it will be blaz'd hee had it once.
Shall he return it? There is shame in that too; and it will be blazed he had it once.
vmb pns31 vvi pn31? pc-acp vbz n1 p-acp cst av; cc pn31 vmb vbi vvn pns31 vhd pn31 a-acp.
(39) sermon (DIV1)
797
Page 269
7349
And hardly will one part from a thing, he once possesseth. Sathan in his heart is seased of it; his clawes hold fast.
And hardly will one part from a thing, he once Possesses. Sathan in his heart is seized of it; his claws hold fast.
cc av vmb crd n1 p-acp dt n1, pns31 a-acp vvz. np1 p-acp po31 n1 vbz vvn pp-f pn31; po31 n2 vvb av-j.
(39) sermon (DIV1)
797
Page 269
7350
And where he is, hell is;
And where he is, hell is;
cc c-crq pns31 vbz, n1 vbz;
(39) sermon (DIV1)
797
Page 269
7351
for it is his Court, Et ab inferis nulla redemptio, and nothing comes ever backe from hell.
for it is his Court, Et ab inferis nulla redemptio, and nothing comes ever back from hell.
p-acp pn31 vbz po31 n1, fw-la fw-la fw-la fw-la fw-la, cc pix vvz av av p-acp n1.
(39) sermon (DIV1)
797
Page 269
7352
Take heede of gifts all Iudges. They are called blessings in the Scripture phrase; but the Scripture curseth them unto the Iudge.
Take heed of Gifts all Judges. They Are called blessings in the Scripture phrase; but the Scripture Curseth them unto the Judge.
vvb n1 pp-f n2 d n2. pns32 vbr vvn n2 p-acp dt n1 n1; cc-acp dt n1 vvz pno32 p-acp dt n1.
(39) sermon (DIV1)
797
Page 269
7353
The gifts a curse unto the Iudge, and the Iudge a curse unto his countrie. Iudgement maintaines it, but NONLATINALPHABET a man of gifts, saith Solomon, destroyes it.
The Gifts a curse unto the Judge, and the Judge a curse unto his country. Judgement maintains it, but a man of Gifts, Says Solomon, Destroys it.
dt n2 dt n1 p-acp dt n1, cc dt n1 dt n1 p-acp po31 n1. n1 vvz pn31, cc-acp dt n1 pp-f n2, vvz np1, vvz pn31.
(39) sermon (DIV1)
797
Page 269
7354
To end this first point of my Text;
To end this First point of my Text;
pc-acp vvi d ord n1 pp-f po11 n1;
(39) sermon (DIV1)
798
Page 269
7355
Mildnesse in a Magistrate, Gentlenesse in a Iudge, as hee is a Iudge, are faults, not commendations.
Mildness in a Magistrate, Gentleness in a Judge, as he is a Judge, Are Faults, not commendations.
n1 p-acp dt n1, n1 p-acp dt n1, c-acp pns31 vbz dt n1, vbr n2, xx n2.
(39) sermon (DIV1)
798
Page 269
7356
Who should be more indulgent, then parents? Tis their Attribute.
Who should be more indulgent, then Parents? This their Attribute.
q-crq vmd vbi av-dc j, cs n2? pn31|vbz po32 n1.
(39) sermon (DIV1)
798
Page 269
7357
Yet Cyprian saith, children at the day of Iudgement shall crie out of them, Parentes sensimus parricidas, our cockerers have beene our Murderers;
Yet Cyprian Says, children At the day of Judgement shall cry out of them, Parents sensimus Parricides, our cockerers have been our Murderers;
av jp vvz, n2 p-acp dt n1 pp-f n1 vmb vvi av pp-f pno32, n2 fw-la fw-la, po12 n2 vhb vbn po12 n2;
(39) sermon (DIV1)
798
Page 269
7358
their winking at our sinnes, was the damning of our soules. The remisse Magistrate, Parcendo saevit, as Saint Augustine saith of God; his Clemencie is crueltie.
their winking At our Sins, was the damning of our Souls. The remiss Magistrate, Parcendo saevit, as Saint Augustine Says of God; his Clemency is cruelty.
po32 n-vvg p-acp po12 n2, vbds dt vvg pp-f po12 n2. dt j n1, fw-la fw-la, p-acp n1 np1 vvz pp-f np1; po31 n1 vbz n1.
(39) sermon (DIV1)
798
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7359
Whose sinnes he spares, their soules he spilles; his humanitie is immanity. I mention not the mischiefe which comes by this remissenesse to the common wealth.
Whose Sins he spares, their Souls he spills; his humanity is immanity. I mention not the mischief which comes by this remissness to the Common wealth.
rg-crq n2 pns31 vvz, po32 n2 pns31 vvz; po31 n1 vbz n1. pns11 vvb xx dt n1 r-crq vvz p-acp d n1 p-acp dt j n1.
(39) sermon (DIV1)
798
Page 269
7360
Where transgressours are not censur'd, who can be secure, in name, in goods, or life. It is a true sentence which is written in the Guild Hall of this citie,
Where transgressors Are not censured, who can be secure, in name, in goods, or life. It is a true sentence which is written in the Guild Hall of this City,
q-crq n2 vbr xx vvn, r-crq vmb vbi j, p-acp n1, p-acp n2-j, cc n1. pn31 vbz dt j n1 r-crq vbz vvn p-acp dt n1 n1 pp-f d n1,
(39) sermon (DIV1)
798
Page 269
7361
even in the Iudges eye, Qui parcit malis laedit bonos, he that spares the evill wrongs the good.
even in the Judges eye, Qui parcit malis laedit bonos, he that spares the evil wrongs the good.
av p-acp dt ng1 n1, fw-la fw-la fw-la fw-la fw-la, pns31 cst vvz dt n-jn vvz dt j.
(39) sermon (DIV1)
798
Page 269
7362
The next point is the Object of this Execution, it is Justice, or Right. God, as he hath defin'd the Iudges act;
The next point is the Object of this Execution, it is justice, or Right. God, as he hath defined the Judges act;
dt ord n1 vbz dt n1 pp-f d n1, pn31 vbz n1, cc j-jn. np1, c-acp pns31 vhz vvn dt ng1 n1;
(39) sermon (DIV1)
799
Page 270
7363
it was to execute: so he hath confin'd him to his Object, it must be Right. Not Legitimum, but Iustum, not Law, but Iustice. A law may be unjust:
it was to execute: so he hath confined him to his Object, it must be Right. Not Legitimum, but Iustum, not Law, but Justice A law may be unjust:
pn31 vbds p-acp vvi: av pns31 vhz vvn pno31 p-acp po31 n1, pn31 vmb vbi j-jn. xx fw-la, p-acp fw-la, xx n1, p-acp n1 dt n1 vmb vbi j:
(39) sermon (DIV1)
799
Page 270
7364
that the Iudge may not execute. Ius Fori, & Ius Poli doe not alwayes jumpe.
that the Judge may not execute. Just Fori, & Just Polis do not always jump.
cst dt n1 vmb xx vvi. np1 np1, cc np1 fw-fr vdb xx av vvi.
(39) sermon (DIV1)
799
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7365
Caesar (saith Saint Hierom ) speakes sometimes crosse to Christ, and Papinian to Paul. Our Caesar hath religiously advised in such case, utterly to abdicate the office of a Iudge, rather than desperately to damne the soule.Caesar (Says Faint Hieronymus) speaks sometime cross to christ, and Papinian to Paul. Our Caesar hath religiously advised in such case, utterly to abdicate the office of a Judge, rather than desperately to damn the soul.
np1 (vvz j np1) vvz av j p-acp np1, cc np1 p-acp np1. po12 np1 vhz av-j vvn p-acp d n1, av-j pc-acp vvi dt n1 pp-f dt n1, av-c cs av-j pc-acp vvi dt n1.
(39) sermon (DIV1)
799
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7366
It is not Ius; but Iustum, which the Iudge must execute, not Law, but Right, Exequere justum justè. A Law may be unjust and irreligious. Our Fathers have seene such.
It is not Just; but Iustum, which the Judge must execute, not Law, but Right, Exequere Justum justè. A Law may be unjust and irreligious. Our Father's have seen such.
pn31 vbz xx np1; p-acp fw-la, r-crq dt n1 vmb vvi, xx n1, cc-acp av-jn, vvi fw-la fw-fr. dt n1 vmb vbi j cc j. po12 n2 vhb vvn d.
(39) sermon (DIV1)
799
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7367
God bids the Iudge to execute, not persecute. For so is the sentence, when the Law is wicked, meere Persecution.
God bids the Judge to execute, not persecute. For so is the sentence, when the Law is wicked, mere Persecution.
np1 vvz dt n1 pc-acp vvi, xx vvi. p-acp av vbz dt n1, c-crq dt n1 vbz j, j n1.
(39) sermon (DIV1)
799
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7368
Againe it is NONLATINALPHABET, but NONLATINALPHABET, justice, not extremitie, Quod jure fit, profectò juste fit, Saint Augustine saith.
Again it is, but, Justice, not extremity, Quod jure fit, profectò just fit, Saint Augustine Says.
av pn31 vbz, cc-acp, n1, xx n1, fw-la fw-la j, uh j n1, n1 np1 vvz.
(39) sermon (DIV1)
800
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7369
That which is done by Law, is justly done. That failes sometimes. For Extremum jus, Rigour is injustice;
That which is done by Law, is justly done. That fails sometime. For Extremum jus, Rigour is injustice;
d r-crq vbz vdn p-acp n1, vbz av-j vdn. cst vvz av. p-acp np1 fw-la, n1 vbz n1;
(39) sermon (DIV1)
800
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7370
and NONLATINALPHABET, too strickt severitie hurts, as Paphnutius said, the Church; so also the Common-wealth. Noli esse justus nimis; execute justice, but be not too just.
and, too strict severity hurts, as Paphnutius said, the Church; so also the Commonwealth. Noli esse justus nimis; execute Justice, but be not too just.
cc, av j n1 vvz, c-acp npg1 vvd, dt n1; av av dt n1. fw-la fw-la fw-la fw-la; vvb n1, cc-acp vbb xx av j.
(39) sermon (DIV1)
800
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7371
Right reacheth farre, an ample Object, according to the cause and person. The Widdow, Stranger, or Orphan is opprest:
Right reaches Far, an ample Object, according to the cause and person. The Widow, Stranger, or Orphan is oppressed:
av-jn vvz av-j, dt j n1, vvg p-acp dt n1 cc n1. dt n1, n1, cc n1 vbz vvn:
(39) sermon (DIV1)
801
Page 270
7372
their right is rescue from the Oppressor. The malefactor breakes the Law; his right is censure according to the fact. False accusation appeacheth the innocent.
their right is rescue from the Oppressor. The Malefactor breaks the Law; his right is censure according to the fact. False accusation appeacheth the innocent.
po32 j-jn vbz n1 p-acp dt n1. dt n1 vvz dt n1; po31 j-jn vbz n1 vvg p-acp dt n1. j n1 vvz dt j-jn.
(39) sermon (DIV1)
801
Page 270
7373
The Iudge to doe them right, must acquit him of the Calumnie. In all things, to all men, looke what is just, that he must execute.
The Judge to do them right, must acquit him of the Calumny. In all things, to all men, look what is just, that he must execute.
dt n1 pc-acp vdi pno32 n-jn, vmb vvi pno31 pp-f dt n1. p-acp d n2, p-acp d n2, vvb r-crq vbz j, cst pns31 vmb vvi.
(39) sermon (DIV1)
801
Page 270
7374
Now as the Act had enemies; so hath the Object too, the same enemies, all the same:
Now as the Act had enemies; so hath the Object too, the same enemies, all the same:
av c-acp dt n1 vhd n2; av vhz dt n1 av, dt d n2, d dt d:
(39) sermon (DIV1)
801
Page 270
7375
but more pernitious here, than there. Wee say, Prestat male agere, quâm nihil agere; better be doing somewhat, though but simply, than doe nought;
but more pernicious Here, than there. we say, Prestat male agere, quâm nihil agere; better be doing somewhat, though but simply, than do nought;
cc-acp av-dc j av, cs a-acp. pns12 vvb, fw-la n1 fw-la, fw-la fw-la fw-la; av-jc vbi vdg av, cs cc-acp av-j, cs vdb pi;
(39) sermon (DIV1)
801
Page 270
7376
but Praestat nihil agere, quàm malum agere; better be idle, than doe evill, a great deale.
but Praestat nihil agere, quàm malum agere; better be idle, than do evil, a great deal.
cc-acp fw-la fw-la fw-la, fw-la fw-la fw-la; av-jc vbi j, cs vdi j-jn, dt j n1.
(39) sermon (DIV1)
801
Page 270
7377
Better the Iudge not execute at all, than execute injustice. Feare, Favour, Lucre, did but there avert the Iudge; here they pervert judgement.
Better the Judge not execute At all, than execute injustice. fear, Favour, Lucre, did but there avert the Judge; Here they pervert judgement.
j dt n1 xx vvi p-acp d, cs vvi n1. n1, n1, n1, vdd p-acp a-acp vvi dt n1; av pns32 vvb n1.
(39) sermon (DIV1)
801
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7378
All three, and adde a fourth, Malice, all foure are wresters of Right, changers of judgement, as Solomon termes it.
All three, and add a fourth, Malice, all foure Are wresters of Right, changer's of judgement, as Solomon terms it.
av-d crd, cc vvi dt ord, n1, d crd vbr n2 pp-f n-jn, ng1 pp-f n1, c-acp np1 vvz pn31.
(39) sermon (DIV1)
801
Page 270
7379
They turne NONLATINALPHABET into NONLATINALPHABET justice into iniquitie; tis Salomons too; into Crie, into Oppression, into Wormewood, into Gall; the Prophets termes. Be Malice first.
They turn into Justice into iniquity; this Solomon's too; into Cry, into Oppression, into Wormwood, into Gall; the prophets terms. Be Malice First.
pns32 vvb p-acp n1 p-acp n1; pn31|vbz np1 av; p-acp n1, p-acp n1, p-acp n1, p-acp n1; dt ng1 n2. vbb n1 ord.
(39) sermon (DIV1)
801
Page 270
7380
Spight will nere doe no Right. Will I acquite him, whom my heart hateth? His cause is just; but he is my enemy:
Spite will never do no Right. Will I acquit him, whom my heart hates? His cause is just; but he is my enemy:
n1 vmb av-x vdi dx n-jn. n1 pns11 vvi pno31, ro-crq po11 n1 vvz? po31 n1 vbz j; cc-acp pns31 vbz po11 n1:
(39) sermon (DIV1)
802
Page 270
7381
I will now be aveng'd on him.
I will now be avenged on him.
pns11 vmb av vbi vvn p-acp pno31.
(39) sermon (DIV1)
802
Page 270
7382
Micaiah must to prison, though he prophesie the truth, for I hate him, saith King Ahab: and Pauls mouth be smitten, though he preach Gospell.Micaiah must to prison, though he prophesy the truth, for I hate him, Says King Ahab: and Paul's Mouth be smitten, though he preach Gospel.
np1 vmb p-acp n1, cs pns31 vvb dt n1, c-acp pns11 vvb pno31, vvz n1 np1: cc npg1 n1 vbb vvn, cs pns31 vvb n1.
(39) sermon (DIV1)
802
Page 270
7383
A Iudge ought not be mov'd either Odio, or Studio; either condemne his foe, if he be innocent,
A Judge ought not be moved either Odio, or Study; either condemn his foe, if he be innocent,
dt n1 vmd xx vbi vvn d fw-la, cc vvb; av-d vvi po31 n1, cs pns31 vbb j-jn,
(39) sermon (DIV1)
802
Page 270
7384
or quit his friend, if he be guilty. He ought to execute justice to both indifferently. But Malice is revengefull.
or quit his friend, if he be guilty. He ought to execute Justice to both indifferently. But Malice is revengeful.
cc vvi po31 n1, cs pns31 vbb j. pns31 vmd pc-acp vvi n1 p-acp d av-j. p-acp n1 vbz j.
(39) sermon (DIV1)
802
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7385
justice will Object, What evill hath he done? But Malice for all that will crie, Let him be crucified. Feare is a wreaster too.
Justice will Object, What evil hath he done? But Malice for all that will cry, Let him be Crucified. fear is a wreaster too.
n1 vmb n1, r-crq n-jn vhz pns31 vdn? p-acp n1 p-acp d cst vmb vvi, vvb pno31 vbi vvn. n1 vbz dt av av.
(39) sermon (DIV1)
802
Page 270
7386
Pusillanimitie, a bad Advocate, a worse Iudge: not hastie to pleade against the mightie, though for a Fee;Pusillanimity, a bad Advocate, a Worse Judge: not hasty to plead against the mighty, though for a Fee;
n1, dt j n1, dt jc n1: xx j pc-acp vvi p-acp dt j, cs p-acp dt n1;
(39) sermon (DIV1)
803
Page 270
7387
but loath to determine, to give sentence against him, peremptorie sentence: whether the partie litigant, himselfe be mighty, or he have some potent Patron.
but loath to determine, to give sentence against him, peremptory sentence: whither the party litigant, himself be mighty, or he have Some potent Patron.
cc-acp j p-acp vvb, pc-acp vvi n1 p-acp pno31, j n1: cs dt n1 fw-la, px31 vbi j, cc pns31 vhb d j n1.
(39) sermon (DIV1)
803
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7388
First, he will take no Cognition of the Cause, if hee can decline it; [ and he hath many Declentions. ] If not;
First, he will take no Cognition of the Cause, if he can decline it; [ and he hath many Declentions. ] If not;
ord, pns31 vmb vvi dx n1 pp-f dt n1, cs pns31 vmb vvi pn31; [ cc pns31 vhz d n2. ] cs xx;
(39) sermon (DIV1)
803
Page 271
7389
yet he will use all dilatorie courses, to wearie the complainer. Feare (you heard before) was a barre to execution.
yet he will use all dilatory courses, to weary the complainer. fear (you herd before) was a bar to execution.
av pns31 vmb vvi d j n2, p-acp j dt n1. n1 (pn22 vvd a-acp) vbds dt n1 p-acp n1.
(39) sermon (DIV1)
803
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7390
If needs he must give sentence; you shall finde the Saw sooth, Might overcomes Right. Naboth shall be ston'd, rather than Iesabel be displeased.
If needs he must give sentence; you shall find the Saw sooth, Might overcomes Right. Naboth shall be stoned, rather than Jezebel be displeased.
cs av pns31 vmb vvi n1; pn22 vmb vvi dt vvd n1, vmd vvz av-jn. np1 vmb vbi vvn, av-c cs np1 vbi vvn.
(39) sermon (DIV1)
803
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7391
Christ shall rather die, than Pilate offend Caesar. Widdowes and Orphans, the booty of the Mighty, must hold the Iudge excused:
christ shall rather die, than Pilate offend Caesar. Widow's and Orphans, the booty of the Mighty, must hold the Judge excused:
np1 vmb av-c vvi, cs np1 vvb np1. ng1 cc n2, dt n1 pp-f dt j, vmb vvi dt n1 vvn:
(39) sermon (DIV1)
803
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7392
he will not incurre displeasure for their sakes.
he will not incur displeasure for their sakes.
pns31 vmb xx vvi n1 p-acp po32 n2.
(39) sermon (DIV1)
803
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7393
Welfare those Catholicke Bishops, who charged by the Arian Emperour to condemne Athanasius, both without witnesse,
Welfare those Catholic Bishops, who charged by the Arian Emperor to condemn Athanasius, both without witness,
n1 d jp n2, r-crq vvd p-acp dt np1 n1 pc-acp vvi np1, d p-acp n1,
(39) sermon (DIV1)
803
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and unheard, onely Propter me, on the Emperours word, would rather hazard their states, then doe injustice.
and unheard, only Propter me, on the emperors word, would rather hazard their states, then do injustice.
cc j, j fw-la pno11, p-acp dt ng1 n1, vmd av-c vvi po32 n2, av vdb n1.
(39) sermon (DIV1)
803
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7395
No Propter me, though nere so mightie, must scare the Iudge from executing right. For it is the will, and warrant too of the Almighty.
No Propter me, though never so mighty, must scare the Judge from executing right. For it is the will, and warrant too of the Almighty.
uh-dx fw-la pno11, c-acp av-x av j, vmb vvi dt n1 p-acp vvg j-jn. p-acp pn31 vbz dt n1, cc vvb av pp-f dt j-jn.
(39) sermon (DIV1)
803
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7396
Favour is next, a wrester too;
Favour is next, a wrester too;
n1 vbz ord, dt n1 av;
(39) sermon (DIV1)
804
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7397
else why is the Proverbe, Plus valet favor in judice, quàm lex in codice? An ounce of favour is worth a pound of law. Pusillanimitie, a foe to Iustice;
Else why is the Proverb, Plus valet favour in judice, quàm lex in codice? an ounce of favour is worth a pound of law. Pusillanimity, a foe to justice;
av q-crq vbz dt n1, fw-fr n1 n1 p-acp fw-la, fw-la fw-la p-acp fw-la? dt n1 pp-f n1 vbz j dt n1 pp-f n1. n1, dt n1 p-acp n1;
(39) sermon (DIV1)
804
Page 271
7398
but not so bad as Partialitie; that doth not trespasse it so oft as this. Prosopolatra is an Idololatra, an accepter of persons, a kind of Idolater.
but not so bad as Partiality; that does not trespass it so oft as this. Prosopolatra is an Idololatra, an accepter of Persons, a kind of Idolater.
cc-acp xx av j c-acp n1; cst vdz xx vvi pn31 av av c-acp d. np1 vbz dt np1, dt n1 pp-f n2, dt n1 pp-f n1.
(39) sermon (DIV1)
804
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7399
The Respect and Reverence, he owes to Right, he gives to the Rich, the Mightie, and the Honourable.
The Respect and reverence, he owes to Right, he gives to the Rich, the Mighty, and the Honourable.
dt n1 cc n1, pns31 vvz pc-acp vvi, pns31 vvz p-acp dt j, dt j, cc dt j.
(39) sermon (DIV1)
804
Page 271
7400
Dat veniam corvis; their sentenses Cobwebs, call'd by Solon, small flies are caught, but the great breake thorough.That veniam Crows; their sentences Cobwebs, called by Solon, small flies Are caught, but the great break through.
d fw-la fw-la; po32 n2 n2, vvn p-acp np1, j n2 vbr vvn, cc-acp dt j n1 p-acp.
(39) sermon (DIV1)
804
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7401
Pettie theeves weare chaines of iron; but the grand robbers chaines of gold. Kindred and friendship incline him too.
Petty thieves wear chains of iron; but the grand robbers chains of gold. Kindred and friendship incline him too.
j n2 vvb n2 pp-f n1; cc-acp dt j n2 n2 pp-f n1. n1 cc n1 vvi pno31 av.
(39) sermon (DIV1)
804
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7402
All accepting of persons, is perverting of lustice. God forbids it all. The Iudge may shew no favour, no not to the poore.
All accepting of Persons, is perverting of lustice. God forbids it all. The Judge may show no favour, no not to the poor.
av-d vvg pp-f n2, vbz vvg pp-f n1. np1 vvz pn31 d. dt n1 vmb vvi dx n1, uh-dx xx p-acp dt j.
(39) sermon (DIV1)
804
Page 271
7403
Pittie him thou maist, thou must; but not NONLATINALPHABET in his cause;
Pity him thou Mayest, thou must; but not in his cause;
n1 pno31 pns21 vm2, pns21 vmb; cc-acp xx p-acp po31 n1;
(39) sermon (DIV1)
804
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7404
thou must not pittie him, Exod. 23. 3. Iudges must shew pittie in no cause, whatsoever, whose soever.
thou must not pity him, Exod 23. 3. Judges must show pity in no cause, whatsoever, whose soever.
pns21 vmb xx vvi pno31, np1 crd crd ng1 vmb vvi n1 p-acp dx n1, r-crq, qg-crq av.
(39) sermon (DIV1)
804
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7405
For Malacausa est, quae requirit misericordium; the Cause is naught, that hath neede of mercie.
For Malacausa est, Quae Requires misericordium; the Cause is nought, that hath need of mercy.
p-acp fw-la fw-la, fw-la n1 fw-la; dt n1 vbz pix, cst vhz n1 pp-f n1.
(39) sermon (DIV1)
804
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7406
How much lesse then in the Causes of the mighty? Iustice must be equall unto all.
How much less then in the Causes of the mighty? justice must be equal unto all.
c-crq d dc cs p-acp dt n2 pp-f dt j? ng1 vmb vbi j-jn p-acp d.
(39) sermon (DIV1)
804
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7407
Parvum ut magnum, God will have the Iudge heare small as well as great; rich and poore alike;Parvum ut magnum, God will have the Judge hear small as well as great; rich and poor alike;
fw-la fw-la fw-la, np1 vmb vhi dt n1 vvb j c-acp av c-acp j; j cc j av;
(39) sermon (DIV1)
804
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7408
and not respecting any person, to Iudge justly betweene all. Painters and Poets taught Heathens this, who had not Scripture.
and not respecting any person, to Judge justly between all. Painters and Poets taught heathens this, who had not Scripture.
cc xx vvg d n1, pc-acp vvi av-j p-acp d. n2 cc n2 vvn n2-jn d, r-crq vhd xx n1.
(39) sermon (DIV1)
804
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7409
Plato writes Rhadamanthus, the Iudge of hell, when a Ghost appeares before him, to receive his sentence;Plato writes Rhadamanthus, the Judge of hell, when a Ghost appears before him, to receive his sentence;
np1 vvz np1, dt n1 pp-f n1, c-crq dt n1 vvz p-acp pno31, pc-acp vvi po31 n1;
(39) sermon (DIV1)
805
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7410
whose Ghost it is, he knowes not, nor he askes not.
whose Ghost it is, he knows not, nor he asks not.
rg-crq n1 pn31 vbz, pns31 vvz xx, ccx pns31 vvz xx.
(39) sermon (DIV1)
805
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7411
He lookes upon the soule, and according as he sees it, fowle or cleane, so he gives his doome.
He looks upon the soul, and according as he sees it, fowl or clean, so he gives his doom.
pns31 vvz p-acp dt n1, cc vvg c-acp pns31 vvz pn31, j cc av-j, av pns31 vvz po31 n1.
(39) sermon (DIV1)
805
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7412
So should the Iudge on earth, looke on the Cause, not on the Person.
So should the Judge on earth, look on the Cause, not on the Person.
av vmd dt n1 p-acp n1, vvb p-acp dt n1, xx p-acp dt n1.
(39) sermon (DIV1)
805
Page 271
7413
The Eare and the Tongue are onely in Commission, the one to heare the Cause, the other to give the sentence, thats Oyer and Terminer. The eye hath nought to doe.
The Ear and the Tongue Are only in Commission, the one to hear the Cause, the other to give the sentence, thats Oyer and Terminer. The eye hath nought to do.
dt n1 cc dt n1 vbr av-j p-acp n1, dt pi pc-acp vvi dt n1, dt j-jn pc-acp vvi dt n1, d|vbz np1 cc n1. dt n1 vhz pix pc-acp vdi.
(39) sermon (DIV1)
805
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7414
A righteous Iudge is pictured without eyes.
A righteous Judge is pictured without eyes.
dt j n1 vbz vvn p-acp n2.
(39) sermon (DIV1)
805
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7415
And the exactest Iudges, that humane story hath, were those in Athens, who alwayes judged by night.
And the Exactest Judges, that humane story hath, were those in Athens, who always judged by night.
cc dt js n2, cst j n1 vhz, vbdr d p-acp np1, r-crq av vvn p-acp n1.
(39) sermon (DIV1)
805
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7416
To justifie the wicked for his person sake, is grand Injustice. For not a just mans person ought to be respected.
To justify the wicked for his person sake, is grand Injustice. For not a just men person ought to be respected.
pc-acp vvi dt j p-acp po31 n1 n1, vbz j n1. p-acp xx dt j ng1 n1 vmd pc-acp vbi vvn.
(39) sermon (DIV1)
806
Page 271
7417
Love thy friend, and favour him; but NONLATINALPHABET, onely to the Altar. So the Magistrate NONLATINALPHABET, to the judgement seat: that confines affection.
Love thy friend, and favour him; but, only to the Altar. So the Magistrate, to the judgement seat: that confines affection.
n1 po21 n1, cc vvi pno31; cc-acp, av-j p-acp dt n1. np1 dt n1, p-acp dt n1 n1: d n2 n1.
(39) sermon (DIV1)
806
Page 271
7418
There, be the same to friend and foe; upright to both. Neither use him the more hardly, whom happly you hate;
There, be the same to friend and foe; upright to both. Neither use him the more hardly, whom haply you hate;
a-acp, vbb dt d p-acp n1 cc n1; av-j p-acp d. av-d vvb pno31 dt av-dc av, ro-crq av pn22 vvb;
(39) sermon (DIV1)
806
Page 271
7419
nor affoord more favour, there where you affect. Adde to this, Popularitie, a foolish favour, but a wrester of right too.
nor afford more favour, there where you affect. Add to this, Popularity, a foolish favour, but a wrester of right too.
ccx vvb dc n1, a-acp c-crq pn22 vvb. vvb p-acp d, n1, dt j n1, cc-acp dt n1 pp-f j-jn av.
(39) sermon (DIV1)
806
Page 272
7420
Twas not for feare meerely, but for favour too, that Pilate, though he found no cause in Christ, no cause at all in him,
It not for Fear merely, but for favour too, that Pilate, though he found no cause in christ, no cause At all in him,
pn31|vbds xx p-acp n1 av-j, cc-acp p-acp n1 av, cst np1, c-acp pns31 vvd dx n1 p-acp np1, dx n1 p-acp d p-acp pno31,
(39) sermon (DIV1)
806
Page 272
7421
yet he condemned him to please the people. Pauls cause was good, and his bonds unjust:
yet he condemned him to please the people. Paul's cause was good, and his bonds unjust:
av pns31 vvd pno31 pc-acp vvi dt n1. npg1 n1 vbds j, cc po31 n2 j:
(39) sermon (DIV1)
806
Page 272
7422
but Felix would not loose him; to doe the Iewes a pleasure.
but Felix would not lose him; to do the Iewes a pleasure.
cc-acp np1 vmd xx vvi pno31; pc-acp vdi dt npg1 dt n1.
(39) sermon (DIV1)
806
Page 272
7423
The last and worst is Bribery, the bane, maine bane of justice, the devills speciall wrinch above the rest, to wrest all right.
The last and worst is Bribery, the bane, main bane of Justice, the Devils special wrinch above the rest, to wrest all right.
dt ord cc js vbz n1, dt n1, j n1 pp-f n1, dt ng1 j n1 p-acp dt n1, pc-acp vvi d n-jn.
(39) sermon (DIV1)
807
Page 272
7424
A man of Offerings, as you heard before, that comes to the Tribunall, as Dromoclidas and Stratocles did in Plutarch, Tanquam ad messem auream, as to a golden harvest.
A man of Offerings, as you herd before, that comes to the Tribunal, as Dromoclidas and Stratocles did in Plutarch, Tanquam ad messem Auream, as to a golden harvest.
dt n1 pp-f n2, c-acp pn22 vvd a-acp, cst vvz p-acp dt n1, c-acp np1 cc npg1 vdd p-acp np1, fw-la fw-la fw-la n1, a-acp p-acp dt j n1.
(39) sermon (DIV1)
807
Page 272
7425
NONLATINALPHABET as it is in Hosea, a Ruler that loves gifts, that will say, Bring ye, that speakes all Doricè, like the Horse-leech in the Proverbs, Give, give, NONLATINALPHABET, a bribe-eater;
as it is in Hosea, a Ruler that loves Gifts, that will say, Bring you, that speaks all Doricè, like the Horseleech in the Proverbs, Give, give,, a bribe-eater;
c-acp pn31 vbz p-acp np1, dt n1 cst vvz n2, cst vmb vvi, vvb pn22, cst vvz d np1, av-j dt n1 p-acp dt n2, vvb, vvb,, dt n1;
(39) sermon (DIV1)
807
Page 272
7426
nay, NONLATINALPHABET, a ravenous devourer of gifts, that chewes them not, but swallowes them, a Iudge, a Wolfe,
nay,, a ravenous devourer of Gifts, that chews them not, but Swallows them, a Judge, a Wolf,
uh-x,, dt j n1 pp-f n2, cst vvz pno32 xx, cc-acp n2 pno32, dt n1, dt n1,
(39) sermon (DIV1)
807
Page 272
7427
as Sophonie calls him, a theevish fellow, Esay 1. 23. What justice will he doe? Can he doe? Hostis justi, as Amos calls him, a lust mans enemy? Will I looke for justice of my enemy? What Iustice will hee doe? What Injustice will he not. A bad Examiner;
as Zephaniah calls him, a thievish fellow, Isaiah 1. 23. What Justice will he do? Can he do? Hostis Justi, as Amos calls him, a lust men enemy? Will I look for Justice of my enemy? What justice will he do? What Injustice will he not. A bad Examiner;
c-acp np1 vvz pno31, dt j n1, np1 crd crd q-crq n1 vmb pns31 vdi? vmb pns31 vdi? fw-la fw-la, p-acp np1 vvz pno31, dt n1 ng1 n1? vmb pns11 vvi p-acp n1 pp-f po11 n1? q-crq n1 vmb pns31 vdi? q-crq n1 vmb pns31 xx. dt j n1;
(39) sermon (DIV1)
807
Page 272
7487
thats not the fittest time for sight. But to see, is to be circumspect, See, that is, consider.
thats not the Fittest time for sighed. But to see, is to be circumspect, See, that is, Consider.
d|vbz xx dt js n1 p-acp n1. p-acp pc-acp vvi, vbz pc-acp vbi j, vvb, cst vbz, vvb.
(40) sermon (DIV1)
814
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7428
Malè verum examinat omnis — Corruptus Iudex. A worse Determiner: Ahab to Naboths Vineyard; Thamar to the fire; Barabbas to liberty; Iesus to the Crosse. Ibi fas, ubi maxima merces; Malè verum examinat omnis — Corruptus Judge. A Worse Determiner: Ahab to Naboth's Vineyard; Tamar to the fire; Barabbas to liberty; Iesus to the Cross. There fas, ubi maxima merces;
fw-la fw-la fw-la fw-la — j np1. dt jc n1: np1 p-acp n2 n1; np1 p-acp dt n1; np1 p-acp n1; np1 p-acp dt n1. fw-la fw-la, fw-la fw-la vvz;
(39) sermon (DIV1)
807
Page 272
7429
his Cause must needes be good, that is franke-handed. Come there accusations never so many, never so great;
his Cause must needs be good, that is frank-handed. Come there accusations never so many, never so great;
po31 n1 vmb av vbi j, cst vbz j. vvb a-acp n2 av-x av av-d, av-x av j;
(39) sermon (DIV1)
807
Page 272
7430
silver (saith Solomon,) Money answers all. A Iudge should not be moved either minis or donis, with threats or gifts:
silver (Says Solomon,) Money answers all. A Judge should not be moved either minis or donis, with Treats or Gifts:
n1 (vvz np1,) n1 vvz d. dt n1 vmd xx vbi vvn d fw-la cc fw-la, p-acp n2 cc n2:
(39) sermon (DIV1)
807
Page 272
7431
and many a Magistrate condemnes the one, in magnanimitie. But Imitantur hamos dona, gifts are Sathans hookes, Dura ut infernus, they hold like hell.
and many a Magistrate condemns the one, in magnanimity. But Imitantur hamos dona, Gifts Are Satan's hooks, Dura ut Infernus, they hold like hell.
cc d dt n1 vvz dt pi, p-acp n1. p-acp fw-la n2 fw-la, n2 vbr npg1 n2, np1 fw-la fw-la, pns32 vvb av-j n1.
(39) sermon (DIV1)
808
Page 272
7432
No marvell, if they catch a Iudge.
No marvel, if they catch a Judge.
dx n1, cs pns32 vvb dt n1.
(39) sermon (DIV1)
808
Page 272
7433
Prophets have beene caught by them, ( Balaam was) have beene brought by them to curse Gods people.
prophets have been caught by them, (balaam was) have been brought by them to curse God's people.
ng1 vhb vbn vvn p-acp pno32, (np1 vbds) vhb vbn vvn p-acp pno32 pc-acp vvi npg1 n1.
(39) sermon (DIV1)
808
Page 272
7434
Christs disciples have beene caught by them ( Iudas was) have beene wrought by them to sell Gods Sonne.
Christ Disciples have been caught by them (Iudas was) have been wrought by them to fell God's Son.
npg1 n2 vhb vbn vvn p-acp pno32 (np1 vbds) vhb vbn vvn p-acp pno32 pc-acp vvi npg1 n1.
(39) sermon (DIV1)
808
Page 272
7435
Tully said, Nil injustius quàm justitiae praemium quaerere; nothing was more unjust, than to crave reward for justice. Heres one thing is. Tis more unjust, farre more;Tully said, Nil injustius quàm justitiae Premium quaerere; nothing was more unjust, than to crave reward for Justice. Heres one thing is. This more unjust, Far more;
np1 vvd, fw-la fw-la fw-la fw-la fw-la fw-la; pix vbds av-dc j, cs pc-acp vvi n1 p-acp n1. av|vbz pi n1 vbz. pn31|vbz dc j, av-j av-dc;
(39) sermon (DIV1)
808
Page 272
7436
to take reward for injustice, reward for wrong. Such a Iudge (saith Salomon ) is Gods abomination, the peoples execration;
to take reward for injustice, reward for wrong. Such a Judge (Says Solomon) is God's abomination, the peoples execration;
pc-acp vvi n1 p-acp n1, vvb p-acp n-jn. d dt n1 (vvz np1) vbz npg1 n1, dt ng1 n1;
(39) sermon (DIV1)
808
Page 272
7437
both accurst of God and man. Fire shall devoure the house of bribes, Gods fire. And woe to them, that justifie the wicked for reward.
both accursed of God and man. Fire shall devour the house of Bribes, God's fire. And woe to them, that justify the wicked for reward.
d vvn pp-f np1 cc n1. n1 vmb vvi dt n1 pp-f n2, ng1 n1. cc n1 p-acp pno32, cst vvb dt j p-acp n1.
(39) sermon (DIV1)
808
Page 272
7438
Vae vocantibus, Woe to them that call good evill, and evill good, for any cause; for Spight, for Feare, for Favour.Vae vocantibus, Woe to them that call good evil, and evil good, for any cause; for Spite, for fear, for Favour.
fw-la fw-la, n1 p-acp pno32 cst vvb j n-jn, cc j-jn j, p-acp d n1; p-acp n1, p-acp n1, p-acp n1.
(39) sermon (DIV1)
808
Page 272
7439
But a speciall woe to them, that doe it for reward.
But a special woe to them, that do it for reward.
p-acp dt j n1 p-acp pno32, cst vdb pn31 p-acp n1.
(39) sermon (DIV1)
808
Page 272
7440
To their Curse, all the people are bid to say, Amen. Venale os, a man to sell his mouth, venalis sententia, as Saint Ambrose calls it, a sale-sentence, a strange merchandise.
To their Curse, all the people Are bid to say, Amen. Venal os, a man to fell his Mouth, venalis sententia, as Saint Ambrose calls it, a sale-sentence, a strange merchandise.
p-acp po32 n1, d dt n1 vbr vvn pc-acp vvi, uh-n. n1 fw-la, dt n1 pc-acp vvi po31 n1, fw-la fw-la, p-acp n1 np1 vvz pn31, dt n1, dt j n1.
(39) sermon (DIV1)
808
Page 272
7441
I have heard of some strange sales. Sale-windes by Witches: Sale-Churches, by some Patrons. Venalesque manus — Lucan. l. 10. sale-hands, meaning mercenarie souldiers.
I have herd of Some strange sales. Sale-windes by Witches: Sale-Churches, by Some Patrons. Venalesque manus — Lucan. l. 10. sale-hands, meaning mercenary Soldiers.
pns11 vhb vvn pp-f d j n2. n2 p-acp n2: n2, p-acp d n2. fw-la fw-la — np1. n1 crd n2, vvg j-jn n2.
(39) sermon (DIV1)
808
Page 272
7442
But sale-justice, a sale-sentence, a thing more strange than all; stranger than sale-pardons, the Popes merchandise. They make a sinner just.
But sale-justice, a sale-sentence, a thing more strange than all; stranger than sale-pardons, the Popes merchandise. They make a sinner just.
p-acp n1, dt n1, dt n1 av-dc j cs d; n1 cs n2, dt ng1 n1. pns32 vvb dt n1 j.
(39) sermon (DIV1)
808
Page 272
7443
But a sale-sentence maker a just man a sinner; takes away the righteousnesse of a righteous man from him, saith the Prophet.
But a sale-sentence maker a just man a sinner; Takes away the righteousness of a righteous man from him, Says the Prophet.
p-acp dt n1 n1 dt j n1 dt n1; vvz av dt n1 pp-f dt j n1 p-acp pno31, vvz dt n1.
(39) sermon (DIV1)
808
Page 272
7444
Time will not let me handle the last terme; therefore to end this: The judge must be like the Law, whose Mouth and Hand he is.
Time will not let me handle the last term; Therefore to end this: The judge must be like the Law, whose Mouth and Hand he is.
n1 vmb xx vvi pno11 vvi dt ord n1; av pc-acp vvi d: dt n1 vmb vbi av-j dt n1, rg-crq n1 cc n1 pns31 vbz.
(39) sermon (DIV1)
809
Page 272
7445
The Law the Greeke Philosopher calles NONLATINALPHABET; so should be the Magistrate, a mind without affections.
The Law the Greek Philosopher calls; so should be the Magistrate, a mind without affections.
dt n1 dt jp n1 vvz; av vmd vbi dt n1, dt n1 p-acp n2.
(39) sermon (DIV1)
809
Page 273
7446
Plutarch writes, that in Thebes, the Statues of judges wanted hands, and their eye-lids were closed:Plutarch writes, that in Thebes, the Statues of judges wanted hands, and their eyelids were closed:
np1 vvz, cst p-acp np1, dt n2 pp-f n2 vvd n2, cc po32 n2 vbdr vvn:
(39) sermon (DIV1)
809
Page 273
7447
against those two foule Soloecismes, NONLATINALPHABET, and NONLATINALPHABET, receiving of gifts, and respecting of persons. The judges Oath in Athens protested against both, with imprecation, wish of destruction to himselfe,
against those two foul Solecisms,, and, receiving of Gifts, and respecting of Persons. The judges Oath in Athens protested against both, with imprecation, wish of destruction to himself,
p-acp d crd j n2,, cc, vvg pp-f n2, cc vvg pp-f n2. dt ng1 n1 p-acp np1 vvn p-acp d, p-acp n1, vvb pp-f n1 p-acp px31,
(39) sermon (DIV1)
809
Page 273
7448
and his house, if he trespassed in either. [ That was Solons law. Plato was preciser.
and his house, if he trespassed in either. [ That was Solons law. Plato was Preciser.
cc po31 n1, cs pns31 vvd p-acp d. [ cst vbds npg1 n1. np1 vbds n1.
(39) sermon (DIV1)
809
Page 273
7449
The Iudge might never •it, till he had sworne:
The Judge might never •it, till he had sworn:
dt n1 vmd av-x vvi, c-acp pns31 vhd vvn:
(39) sermon (DIV1)
809
Page 273
7450
that the Religion of his Oath to God, might free him from all sinister respect to men ] Iustice is Gods rule:
that the Religion of his Oath to God, might free him from all sinister respect to men ] justice is God's Rule:
cst dt n1 pp-f po31 n1 p-acp np1, vmd vvi pno31 p-acp d j n1 p-acp n2 ] n1 vbz ng1 n1:
(39) sermon (DIV1)
809
Page 273
7451
it must not be made crooked. A Virgin, Plato calls her so. The Iudge that wrongs her, commits Rape.
it must not be made crooked. A Virgae, Plato calls her so. The Judge that wrongs her, commits Rape.
pn31 vmb xx vbi vvn j. dt n1, np1 vvz pno31 av. dt n1 cst vvz pno31, vvz n1.
(39) sermon (DIV1)
810
Page 273
7452
Her wrong by him the greater, because hee is her Guardian. He that should keepe her, to betray her.
Her wrong by him the greater, Because he is her Guardian. He that should keep her, to betray her.
po31 j-jn p-acp pno31 dt jc, c-acp pns31 vbz po31 n1. pns31 cst vmd vvi pno31, pc-acp vvi pno31.
(39) sermon (DIV1)
810
Page 273
7453
Nay to betray his Prince, his Countrie, and his soule. An unjust Iudge is a traytor to all three. To his Prince:
Nay to betray his Prince, his Country, and his soul. an unjust Judge is a traitor to all three. To his Prince:
uh-x p-acp vvi po31 n1, po31 n1, cc po31 n1. dt j n1 vbz dt n1 p-acp d crd. p-acp po31 n1:
(39) sermon (DIV1)
810
Page 273
7454
for Iustice is the pillar of the Kings throne; A King said it, Salomon. The failing of it, is the falling of the King.
for justice is the pillar of the Kings throne; A King said it, Solomon. The failing of it, is the falling of the King.
c-acp n1 vbz dt n1 pp-f dt ng1 n1; dt n1 vvd pn31, np1. dt vvg pp-f pn31, vbz dt n-vvg pp-f dt n1.
(39) sermon (DIV1)
810
Page 273
7455
For the transgressions of the people, not punisht by the Magistrate, the Prince is often changed.
For the transgressions of the people, not punished by the Magistrate, the Prince is often changed.
p-acp dt n2 pp-f dt n1, xx vvn p-acp dt n1, dt n1 vbz av vvn.
(39) sermon (DIV1)
810
Page 273
7456
Iustice and Mercie are the Kings keepers; Salomon saith that too. To pervert them, is to corrupt his keepers, to betray him. To his Countrie.
justice and Mercy Are the Kings keepers; Solomon Says that too. To pervert them, is to corrupt his keepers, to betray him. To his Country.
ng1 cc n1 vbr dt ng1 n2; np1 vvz cst av. p-acp vvi pno32, vbz pc-acp vvi po31 n2, pc-acp vvi pno31. p-acp po31 n1.
(39) sermon (DIV1)
810
Page 273
7457
For because of unrighteousnesse, Kingdomes are translated, De gente in gentem. Israel was into Ashur, and Iudah into Babylon. What a plague was in Israel, for the whoredome of the men with the daughters of Moab, till Phincas stood up,
For Because of unrighteousness, Kingdoms Are translated, De Gente in gentem. Israel was into Ashur, and Iudah into Babylon. What a plague was in Israel, for the whoredom of the men with the daughters of Moab, till Phincas stood up,
p-acp c-acp pp-f n1, n2 vbr vvn, fw-fr fw-la p-acp fw-la. np1 vbds p-acp np1, cc np1 p-acp np1. q-crq dt n1 vbds p-acp np1, p-acp dt n1 pp-f dt n2 p-acp dt n2 pp-f np1, p-acp fw-la vvn a-acp,
(39) sermon (DIV1)
810
Page 273
7458
and executed? To his soule; Bribes are the devills baites; and his hooke is hid under them.
and executed? To his soul; Bribes Are the Devils baits; and his hook is hid under them.
cc vvn? p-acp po31 n1; n2 vbr dt ng1 n2; cc po31 n1 vbz vvn p-acp pno32.
(39) sermon (DIV1)
810
Page 273
7459
The Iudge seazeth on the gift; Sathan seazeth on his soule.
The Judge seizeth on the gift; Sathan seizeth on his soul.
dt n1 vvz p-acp dt n1; np1 vvz p-acp po31 n1.
(39) sermon (DIV1)
810
Page 273
7460
The Iewes, the Rabbins give a Caveat to the Iudge that there is a sword betweene his thighes,
The Iewes, the Rabbis give a Caveat to the Judge that there is a sword between his thighs,
dt np2, dt n2 vvb dt n1 p-acp dt n1 cst pc-acp vbz dt n1 p-acp po31 n2,
(39) sermon (DIV1)
810
Page 273
7461
and hell is open under him. Your businesse bids me end. God the righteous Iudge, guide your Spirits with his;
and hell is open under him. Your business bids me end. God the righteous Judge, guide your Spirits with his;
cc n1 vbz j p-acp pno31. po22 n1 vvz pno11 n1. np1 dt j n1, vvb po22 n2 p-acp png31;
(39) sermon (DIV1)
810
Page 273
7462
that when the Iudge shall come, that must judge all, you that now judge men, may then judge Angells.
that when the Judge shall come, that must judge all, you that now judge men, may then judge Angels.
cst c-crq dt n1 vmb vvi, cst vmb vvi d, pn22 cst av vvb n2, vmb av vvi n2.
(39) sermon (DIV1)
810
Page 273
7463
Vnto him, God Almightie, Father, Sonne, and holy Ghost. &c. Beati, qui ex equuntur Iustum justè.
Unto him, God Almighty, Father, Son, and holy Ghost. etc. Beati, qui ex equuntur Iustum justè.
p-acp pno31, np1 j-jn, n1, n1, cc j n1. av np1, fw-la fw-la fw-la fw-la fw-fr.
(39) sermon (DIV1)
810
Page 273
7464
SERMONS PREACHED AT THE SESSIONS.
SERMONS PREACHED AT THE SESSIONS.
n2 vvn p-acp dt n2.
(40) sermon (DIV1)
811
Page 274
7465
The second Sermon. 2 CHRON. 19. 6. And hee sayd unto the Judges, See what yee doe:
The second Sermon. 2 CHRONICLES. 19. 6. And he said unto the Judges, See what ye do:
dt ord n1. crd np1. crd crd cc pns31 vvd p-acp dt n2, vvb r-crq pn22 vdb:
(40) sermon (DIV1)
811
Page 274
7466
for yee execute not the judgements of Man, but of God.
for ye execute not the Judgments of Man, but of God.
c-acp pn22 vvb xx dt n2 pp-f n1, cc-acp pp-f np1.
(40) sermon (DIV1)
811
Page 274
7467
IT is a Kings caveat, Hee sayd, twas King Iehosaphat. A Kings caveat to his Commissioners, Hee sayd unto the Iudges.
IT is a Kings caveat, He said, it King Jehoshaphat. A Kings caveat to his Commissioners, He said unto the Judges.
pn31 vbz dt ng1 n1, pns31 vvd, pn31|vbds n1 np1. dt ng1 n1 p-acp po31 n2, pns31 vvd p-acp dt n2.
(40) sermon (DIV1)
812
Page 274
7627
sell not the things of God.
fell not the things of God.
vvb xx dt n2 pp-f np1.
(40) sermon (DIV1)
833
Page 280
7468
To be awefull, to bee eyefull in their office, See what yee doe. Because they are Gods delegates, for yee execute not the judgements of Man, but of God.
To be awful, to be eyefull in their office, See what ye do. Because they Are God's delegates, for ye execute not the Judgments of Man, but of God.
pc-acp vbi j, pc-acp vbi j p-acp po32 n1, vvb r-crq pn22 vdb. c-acp pns32 vbr n2 n2, p-acp pn22 vvb xx dt n2 pp-f n1, cc-acp pp-f np1.
(40) sermon (DIV1)
812
Page 274
7469
A speech worthy a King, worthy a righteous and religious King: for so Iosephus stiles him NONLATINALPHABET, both a just and godly King.
A speech worthy a King, worthy a righteous and religious King: for so Iosephus stile him, both a just and godly King.
dt n1 j dt n1, j dt j cc j n1: c-acp av np1 vvz pno31, d dt j cc j n1.
(40) sermon (DIV1)
812
Page 274
7470
the one is in the watch word, his care, that his Iudges should doe justice; the other in the reasons, his acknowledgement of himselfe to bee but Gods Surrogate.
the one is in the watch word, his care, that his Judges should do Justice; the other in the Reasons, his acknowledgement of himself to bee but God's Surrogate.
dt pi vbz p-acp dt n1 n1, po31 n1, cst po31 n2 vmd vdi n1; dt j-jn p-acp dt n2, po31 n1 pp-f px31 p-acp n1 p-acp n2 vvi.
(40) sermon (DIV1)
812
Page 274
7471
The first clause, though but circumstance, would not yet be balkt. Hee sayd unto the Iudges.
The First clause, though but circumstance, would not yet be balked. He said unto the Judges.
dt ord n1, cs p-acp n1, vmd xx av vbi vvn. pns31 vvd p-acp dt n2.
(40) sermon (DIV1)
813
Page 274
7472
All Kings wish not alike the peoples wealth. To see wrong righted, innocencie protected, vice punished, is not every Princes studie.
All Kings wish not alike the peoples wealth. To see wrong righted, innocence protected, vice punished, is not every Princes study.
d n2 vvb xx av-j dt ng1 n1. p-acp vvi n-jn vvn, n1 vvn, n1 vvn, vbz xx d ng1 n1.
(40) sermon (DIV1)
813
Page 274
7473
That probitie and piety flourish in the land, id populus curet scilicet, let the people looke to that.
That probity and piety flourish in the land, id populus curet scilicet, let the people look to that.
cst np1-n cc n1 vvi p-acp dt n1, fw-la fw-la fw-la fw-la, vvb dt n1 vvb p-acp d.
(40) sermon (DIV1)
813
Page 274
7474
Caesar like Gallio in the Acts, cares for no such things. Let Princes ply their pleasures.Caesar like Gallio in the Acts, Cares for no such things. Let Princes ply their pleasures.
np1 av-j np1 p-acp dt n2, vvz p-acp dx d n2. vvb n2 vvi po32 n2.
(40) sermon (DIV1)
813
Page 274
7475
Wherefore should Soveraigntie be dis-easd for the comminaltie? Worthy Iehosaphat is a precedent for Princes, zealous of the peace and prosperitie of his subjects.
Wherefore should Sovereignty be diseased for the commonalty? Worthy Jehoshaphat is a precedent for Princes, zealous of the peace and Prosperity of his subject's.
q-crq vmd n1 vbi j p-acp dt n1? j np1 vbz dt n1 p-acp n2, j pp-f dt n1 cc n1 pp-f po31 n2-jn.
(40) sermon (DIV1)
813
Page 274
7476
Hee rides throughout his Realme, sets Iudges in each City, and gives a charge to every Iudge. My Text mentions no more. But hee did more.
He rides throughout his Realm, sets Judges in each city, and gives a charge to every Judge. My Text mentions no more. But he did more.
pns31 vvz p-acp po31 n1, vvz n2 p-acp d n1, cc vvz dt n1 p-acp d n1. po11 n1 n2 av-dx av-dc. p-acp pns31 vdd n1.
(40) sermon (DIV1)
813
Page 274
7477
Hee provides for the promoting not of Iustice onely, but Religion too.
He provides for the promoting not of justice only, but Religion too.
pns31 vvz p-acp dt j-vvg xx pp-f n1 av-j, cc-acp n1 av.
(40) sermon (DIV1)
813
Page 274
7478
To the Priests and Levites he also gives a charge, vers. 9. stild therefore by Iosephus very deservedly, a just and godly King, carefull both of Church and Common-wealth.
To the Priests and Levites he also gives a charge, vers. 9. styled Therefore by Iosephus very deservedly, a just and godly King, careful both of Church and Commonwealth.
p-acp dt n2 cc np2 pns31 av vvz dt n1, fw-la. crd vvn av p-acp np1 av av-vvn, dt j cc j n1, j av-d pp-f n1 cc n1.
(40) sermon (DIV1)
813
Page 274
7479
A point worthy prosecution in some other audience; tis unseasonable here; come to the next, the Caveat.
A point worthy prosecution in Some other audience; this unseasonable Here; come to the next, the Caveat.
dt n1 j n1 p-acp d j-jn n1; pn31|vbz j av; vvb p-acp dt ord, dt n1.
(40) sermon (DIV1)
813
Page 275
7480
Kings spend not lightly speech in vaine. When Caesar saith ought, what subject listens not? especially hee to whom hee speakes;
Kings spend not lightly speech in vain. When Caesar Says ought, what Subject listens not? especially he to whom he speaks;
n2 vvb xx av-j n1 p-acp j. c-crq np1 vvz pi, r-crq n-jn vvz xx? av-j pns31 p-acp ro-crq pns31 vvz;
(40) sermon (DIV1)
814
Page 275
7481
and more, beginning with a monitorie terme. Hee sayd unto the Iudges, which are you. And his first word is Cavete, looke and beware, vestra res agitur:
and more, beginning with a monitory term. He said unto the Judges, which Are you. And his First word is Beware, look and beware, Vestra Rest agitur:
cc av-dc, vvg p-acp dt j n1. pns31 vvd p-acp dt n2, r-crq vbr pn22. cc po31 ord n1 vbz j, vvb cc vvi, fw-es fw-la fw-la:
(40) sermon (DIV1)
814
Page 275
7482
This day is this Scripture fulfilled in your eares. This day is this Scripture fulfilled in your ears.
d n1 vbz d n1 vvn p-acp po22 n2.
(40) sermon (DIV1)
814
Page 275
7483
King Iames comes not behinde Iehosaphat. Hee hath given his charge, both to his Iudges and his Priests.
King James comes not behind Jehoshaphat. He hath given his charge, both to his Judges and his Priests.
n1 np1 vvz xx p-acp np1. pns31 vhz vvn po31 n1, av-d p-acp po31 n2 cc po31 n2.
(40) sermon (DIV1)
814
Page 275
7484
For care of Iustice and Religion Iudah was not more happy then our Land. Heare O yee Iudges: the King speakes to you.
For care of justice and Religion Iudah was not more happy then our Land. Hear Oh ye Judges: the King speaks to you.
p-acp n1 pp-f n1 cc n1 np1 vbds xx av-dc j cs po12 n1 vvb uh pn22 n2: dt n1 vvz p-acp pn22.
(40) sermon (DIV1)
814
Page 275
7485
Videte quid faciatis, See what yee doe. [ See, to a Iudge? A Iudge, a just Iudge is pictured without eyes.Videte quid faciatis, See what ye do. [ See, to a Judge? A Judge, a just Judge is pictured without eyes.
fw-la fw-la fw-la, vvb r-crq pn22 vdb. [ vvb, p-acp dt n1? dt n1, dt j n1 vbz vvn p-acp n2.
(40) sermon (DIV1)
814
Page 275
7486
How should hee see? Or say hee have eyes; yet the Athenian Iudges, the justest upon earth, judg'd ever in the night;
How should he see? Or say he have eyes; yet the Athenian Judges, the Justest upon earth, judged ever in the night;
q-crq vmd pns31 vvi? cc vvb pns31 vhb n2; av dt jp n2, dt js p-acp n1, vvn av p-acp dt n1;
(40) sermon (DIV1)
814
Page 275
7488
] Authority is a tempter, judicature a function, subject to many falles. The charge needs a videte, See what yee doe.
] authority is a tempter, judicature a function, Subject to many falls. The charge needs a Videte, See what ye do.
] n1 vbz dt n1, n1 dt n1, j-jn p-acp d n2. dt n1 vvz dt fw-la, vvb r-crq pn22 vdb.
(40) sermon (DIV1)
814
Page 275
7489
You give long charges to the inquest; tis fit. This to you is short.
You give long charges to the inquest; this fit. This to you is short.
pn22 vvb av-j n2 p-acp dt n1; pn31|vbz j. np1 p-acp pn22 vbz j.
(40) sermon (DIV1)
815
Page 275
7490
Few words, tria sunt omnia. Kings know to whom they speake, verbum sapienti: See what yee doe.
Few words, tria sunt omnia. Kings know to whom they speak, verbum sapienti: See what ye do.
np1 n2, fw-la fw-la fw-la. n2 vvb p-acp ro-crq pns32 vvb, fw-la fw-la: vvb r-crq pn22 vdb.
(40) sermon (DIV1)
815
Page 275
7491
Which lest the brevity breede obscuritie, that all may understand, let one Scripture glosse another.
Which lest the brevity breed obscurity, that all may understand, let one Scripture gloss Another.
r-crq vvd dt n1 vvi n1, cst d vmb vvi, vvb crd n1 n1 j-jn.
(40) sermon (DIV1)
815
Page 275
7492
What better interpretour of Gods meaning, then Gods selfe? Moses charge in Deuteronomie to the Iudges there, is a just commentary to the Kings here, Deut. 16. 18, 19. first in the affirmative.
What better Interpreter of God's meaning, then God's self? Moses charge in Deuteronomy to the Judges there, is a just commentary to the Kings Here, Deuteronomy 16. 18, 19. First in the affirmative.
q-crq jc n1 pp-f npg1 n1, cs npg1 n1? np1 vvb p-acp np1 p-acp dt n2 a-acp, vbz dt j n1 p-acp dt n2 av, np1 crd crd, crd ord p-acp dt j.
(40) sermon (DIV1)
815
Page 275
7493
They shall judge the people with righteous judgement. But thats but a vide ut feceris, See, that you doe it.They shall judge the people with righteous judgement. But thats but a vide ut feceris, See, that you do it.
pns32 vmb vvi dt n1 p-acp j n1. cc-acp d|vbz p-acp dt fw-la fw-la fw-la, vvb, cst pn22 vdb pn31.
(40) sermon (DIV1)
815
Page 275
7494
The phrase here implyes more, even a vide ne feceris, as the Angel sayd to Iohn, see you doe it not.
The phrase Here Implies more, even a vide ne feceris, as the Angel said to John, see you do it not.
dt n1 av vvz av-dc, av dt fw-la fw-fr fw-la, p-acp dt n1 vvd p-acp np1, vvb pn22 vdb pn31 xx.
(40) sermon (DIV1)
815
Page 275
7495
Moses charge hath that too, the negative too, wrest not the Law; respect not persons; take no gifts. Moses charge hath that too, the negative too, wrest not the Law; respect not Persons; take no Gifts.
np1 n1 vhz d av, dt j-jn av, vvb xx dt n1; vvb xx n2; vvb dx n2.
(40) sermon (DIV1)
815
Page 275
7496
This charge is chargd with these particulars; they are all summ'd up in this briefe. I will discharge it with your patience; but in breefe too;
This charge is charged with these particulars; they Are all summed up in this brief. I will discharge it with your patience; but in brief too;
d n1 vbz vvn p-acp d n2-j; pns32 vbr d vvd a-acp p-acp d n1. pns11 vmb vvi pn31 p-acp po22 n1; cc-acp p-acp j av;
(40) sermon (DIV1)
815
Page 275
7497
I will but touth the severalls.
I will but Truth the severals.
pns11 vmb cc-acp n1 dt n2-j.
(40) sermon (DIV1)
815
Page 275
7498
First for the affirmative, that bids you judge the people with just judgement. Two things enjoyned in it, execution and integrity.
First for the affirmative, that bids you judge the people with just judgement. Two things enjoined in it, execution and integrity.
ord p-acp dt j, cst vvz pn22 vvb dt n1 p-acp j n1. crd n2 vvn p-acp pn31, n1 cc n1.
(40) sermon (DIV1)
816
Page 275
7499
The first, an act so necessary, that without it civill societies could not subsist. What say I civill? the savages themselves would perish, but for it.
The First, an act so necessary, that without it civil societies could not subsist. What say I civil? the savages themselves would perish, but for it.
dt ord, dt n1 av j, cst p-acp pn31 j n2 vmd xx vvi. q-crq vvb pns11 j? dt n2-jn px32 vmd vvi, cc-acp c-acp pn31.
(40) sermon (DIV1)
816
Page 275
7500
Men would be metamorphisd into wilde beasts; and every one would worry, and devoure another. The lawes have a videte quid faciatis too. They charge the people; the King charges the Iudges.
Men would be metamorphisd into wild beasts; and every one would worry, and devour Another. The laws have a Videte quid faciatis too. They charge the people; the King charges the Judges.
np1 vmd vbi vvn p-acp j n2; cc d pi vmd vvi, cc vvi j-jn. dt n2 vhb dt fw-la fw-la fw-la av. pns32 vvb dt n1; dt n1 vvz dt n2.
(40) sermon (DIV1)
816
Page 275
7501
They bid the people see to vertuous conversation; hee bids the Iudge see to righteous execution.
They bid the people see to virtuous Conversation; he bids the Judge see to righteous execution.
pns32 vvb dt n1 vvb p-acp j n1; pns31 vvz dt n1 vvb p-acp j n1.
(40) sermon (DIV1)
816
Page 275
7502
Yea the Iudge has his videte quid faciatis too. Hee charges the Inquest. But judgement must succeede inquirie.
Yea the Judge has his Videte quid faciatis too. He charges the Inquest. But judgement must succeed inquiry.
uh dt n1 vhz po31 fw-la fw-la fw-la av. pns31 vvz dt n1. p-acp n1 vmb vvi n1.
(40) sermon (DIV1)
816
Page 275
7503
Tis vaine to search out sinne, and not to censure it.
This vain to search out sin, and not to censure it.
pn31|vbz j pc-acp vvi av n1, cc xx pc-acp vvi pn31.
(40) sermon (DIV1)
816
Page 275
7504
Nature has given the body hands as well as eyes, and as many hands as eyes.
Nature has given the body hands as well as eyes, and as many hands as eyes.
n1 vhz vvn dt n1 n2 c-acp av c-acp n2, cc c-acp d n2 c-acp n2.
(40) sermon (DIV1)
816
Page 275
7505
They of the inquest are the Kings eyes, to spie out malefactours. The Iudges are his hands to draw forth his sword at them.
They of the inquest Are the Kings eyes, to spy out malefactors. The Judges Are his hands to draw forth his sword At them.
pns32 pp-f dt n1 vbr dt ng1 n2, pc-acp vvi av n2. dt n2 vbr po31 n2 pc-acp vvi av po31 n1 p-acp pno32.
(40) sermon (DIV1)
816
Page 275
7506
What bootes their inquisition without your execution? vice will not feare the eye, if it doe not feele the hand.
What boots their inquisition without your execution? vice will not Fear the eye, if it do not feel the hand.
q-crq vvz po32 n1 p-acp po22 n1? n1 vmb xx vvi dt n1, cs pn31 vdb xx vvi dt n1.
(40) sermon (DIV1)
816
Page 275
7507
It is not sight, but sentence, that awes sinne. The Rabbins have a proverbe NONLATINALPHABET Transgressours need a Session house. The lawes suffice them not;
It is not sighed, but sentence, that awes sin. The Rabbis have a proverb Transgressors need a Session house. The laws suffice them not;
pn31 vbz xx n1, cc-acp n1, cst vvz n1. dt n2 vhb dt n1 n2 vvb dt n1 n1. dt n2 vvb pno32 xx;
(40) sermon (DIV1)
816
Page 275
7508
there must be Magistrates to execute the Lawes. Nay the lists of Law increase the lusts of men.
there must be Magistrates to execute the Laws. Nay the lists of Law increase the Lustiest of men.
pc-acp vmb vbi n2 pc-acp vvi dt n2. uh-x dt n2 pp-f n1 vvi dt n2 pp-f n2.
(40) sermon (DIV1)
816
Page 276
7509
Nitimur in vetitum. Bad manners occasion the making of good lawes: but good lawes occasion the increasing of bad manners.Nitimur in vetitum. bade manners occasion the making of good laws: but good laws occasion the increasing of bad manners.
fw-la p-acp fw-la. vvd n2 n1 dt n-vvg pp-f j n2: cc-acp j n2 n1 dt n-vvg pp-f j n2.
(40) sermon (DIV1)
816
Page 276
7510
That unlesse justice doe inflict the paine, as well as wisedome did exact the law; vice growes the grosser by prohibition;
That unless Justice do inflict the pain, as well as Wisdom did exact the law; vice grows the grosser by prohibition;
cst cs n1 vdb vvi dt n1, c-acp av c-acp n1 vdd vvi dt n1; n1 vvz dt jc p-acp n1;
(40) sermon (DIV1)
816
Page 276
7511
and (as S. Paul speaketh in another sense) sinne by the law growes out of measure sinfull.
and (as S. Paul speaks in Another sense) sin by the law grows out of measure sinful.
cc (c-acp np1 np1 vvz p-acp j-jn n1) n1 p-acp dt n1 vvz av pp-f n1 j.
(40) sermon (DIV1)
816
Page 276
7512
Where there wants execution, there wants not transgression. Impunitie encourages to all licentiousnesse; not to light slippes onely, but to grand enormities.
Where there Wants execution, there Wants not Transgression. Impunity encourages to all licentiousness; not to Light slips only, but to grand enormities.
c-crq pc-acp vvz n1, a-acp vvz xx n1. n1 vvz p-acp d n1; xx p-acp n1 vvz av-j, cc-acp p-acp j n2.
(40) sermon (DIV1)
817
Page 276
7513
Indulgence begets not onely negligence, but is (as Bernard titles it) matrix insolentiae, nutrix impudentiae, both breeder and feeder of brasen-browed wickednesse.
Indulgence begets not only negligence, but is (as Bernard titles it) matrix insolentiae, nutrix impudentiae, both breeder and feeder of brasen-browed wickedness.
n1 vvz xx av-j n1, cc-acp vbz (c-acp np1 n2 pn31) fw-la fw-la, fw-la fw-la, d n1 cc n1 pp-f j n1.
(40) sermon (DIV1)
817
Page 276
7514
Onely execution is the lawes life. The law without the Iudge is but a dead letter.
Only execution is the laws life. The law without the Judge is but a dead Letter.
j n1 vbz dt ng1 n1. dt n1 p-acp dt n1 vbz p-acp dt j n1.
(40) sermon (DIV1)
817
Page 276
7515
The Law, the Anima, the soule of Common-wealths; the magistrate and judge, Anima animae the soule of that soule, hee animates the Law;
The Law, the Anima, the soul of Commonwealths; the magistrate and judge, Anima Spirits the soul of that soul, he animates the Law;
dt n1, dt fw-la, dt n1 pp-f n2; dt n1 cc n1, fw-la fw-la dt n1 pp-f d n1, pns31 vvz dt n1;
(40) sermon (DIV1)
817
Page 276
7516
who is therefore cald by Nazianzen, NONLATINALPHABET, the living Law.
who is Therefore called by Nazianzen,, the living Law.
r-crq vbz av vvn p-acp np1,, dt j-vvg n1.
(40) sermon (DIV1)
817
Page 276
7517
Rape, Robberie, Idolatrie, were rife sometimes in Israel; But when, non erat Rex, there was no King in Israel, no Iudge for execution.
Rape, Robbery, Idolatry, were rife sometime in Israel; But when, non erat Rex, there was no King in Israel, no Judge for execution.
n1, n1, n1, vbdr av-j av p-acp np1; cc-acp c-crq, fw-fr fw-la fw-la, pc-acp vbds dx n1 p-acp np1, dx n1 p-acp n1.
(40) sermon (DIV1)
817
Page 276
7518
The awe of the Law is small, where is no Magistrate. And where one is, it is not great, if he punish not offenders.
The awe of the Law is small, where is no Magistrate. And where one is, it is not great, if he Punish not offenders.
dt n1 pp-f dt n1 vbz j, q-crq vbz dx n1. cc c-crq pi vbz, pn31 vbz xx j, cs pns31 vvb xx n2.
(40) sermon (DIV1)
817
Page 276
7519
Saint Paul saith, hee carries not the Sword in vaine. Surely he does, if he execute not justice.
Saint Paul Says, he carries not the Sword in vain. Surely he does, if he execute not Justice.
n1 np1 vvz, pns31 vvz xx dt n1 p-acp j. av-j pns31 vdz, cs pns31 vvb xx n1.
(40) sermon (DIV1)
817
Page 276
7520
Shall I with your favours, yee grave and reverend Iustices, aske you but one question? Why murther and robbery are more rare;
Shall I with your favours, ye grave and reverend Justices, ask you but one question? Why murder and robbery Are more rare;
vmb pns11 p-acp po22 n2, pn22 j cc j-jn n2, vvb pn22 p-acp crd n1? q-crq n1 cc n1 vbr av-dc j;
(40) sermon (DIV1)
818
Page 276
7521
drunkennesse and whoredome, and prophanation of the Lords day, every towne full of them;
Drunkenness and whoredom, and profanation of the lords day, every town full of them;
n1 cc n1, cc n1 pp-f dt n2 n1, d n1 j pp-f pno32;
(40) sermon (DIV1)
818
Page 276
7522
nay not a house not tainted at least with one of them? The cause is evident, due execution in the former, non-execution in the latter.
nay not a house not tainted At least with one of them? The cause is evident, due execution in the former, nonexecution in the latter.
uh-x xx dt n1 xx vvn p-acp ds p-acp crd pp-f pno32? dt n1 vbz j, j-jn n1 p-acp dt j, n1 p-acp dt d.
(40) sermon (DIV1)
818
Page 276
7523
The points behinde stint mee in this; the womans speech to Philip of Macedon shall end it;
The points behind stint me in this; the woman's speech to Philip of Macedon shall end it;
dt n2 p-acp vvi pno11 p-acp d; dt ng1 n1 p-acp vvi pp-f np1 vmb vvi pn31;
(40) sermon (DIV1)
818
Page 276
7524
when shee beseeching him to right her wrong, he answered, Nolo, he would not: Noli ergò regnare, why (saith shee) then be not a King.
when she beseeching him to right her wrong, he answered, Nolo, he would not: Noli ergò Reign, why (Says she) then be not a King.
c-crq pns31 vvg pno31 pc-acp vvi po31 n-jn, pns31 vvd, fw-la, pns31 vmd xx: fw-la fw-la fw-la, uh-crq (vvz pns31) cs vbb xx dt n1.
(40) sermon (DIV1)
818
Page 276
7525
Wilt thou not doe justice? why, then be not a Iudge. So the wise man bids, seeke not to be made a Iudge;
Wilt thou not doe Justice? why, then be not a Judge. So the wise man bids, seek not to be made a Judge;
vm2 pns21 xx n1 n1? uh-crq, av vbb xx dt n1. np1 dt j n1 vvz, vvb xx pc-acp vbi vvn dt n1;
(40) sermon (DIV1)
818
Page 276
7526
but if thou be one, execute thy office. The next point is integrity:
but if thou be one, execute thy office. The next point is integrity:
cc-acp cs pns21 vbb crd, vvb po21 n1. dt ord n1 vbz n1:
(40) sermon (DIV1)
818
Page 276
7527
Moses charge, glosse to this, bids judicare justè, you must execute the Lawes, but righteously. There is a judge that will pardon Ravens,Moses charge, gloss to this, bids judicare justè, you must execute the Laws, but righteously. There is a judge that will pardon Ravens,
np1 n1, n1 p-acp d, vvz fw-la fw-fr, pn22 vmb vvi dt n2, cc-acp av-j. pc-acp vbz dt n1 cst vmb vvi n2,
(40) sermon (DIV1)
819
Page 276
7528
and censure Doves, loose Barabbas, and bind Christ. This is not execution, but persecution. That will give the widdowes house to the oppressour, the Orphanes field to the incroacher.
and censure Dove, lose Barabbas, and bind christ. This is not execution, but persecution. That will give the widow's house to the oppressor, the Orphans field to the Encroacher.
cc vvi n2, j np1, cc vvb np1. d vbz xx n1, cc-acp n1. cst vmb vvi dt ng1 n1 p-acp dt n1, dt n2 n1 p-acp dt n1.
(40) sermon (DIV1)
819
Page 276
7529
This is not NONLATINALPHABET which Moses craves, two termes, judgement and righteousnesse. This is neither. Tis (as Esay playeth with the words) not NONLATINALPHABET but NONLATINALPHABET not judgement, but oppression:
This is not which Moses craves, two terms, judgement and righteousness. This is neither. This (as Isaiah plays with the words) not but not judgement, but oppression:
d vbz xx r-crq np1 vvz, crd n2, n1 cc n1. d vbz d. pn31|vbz (p-acp np1 vvz p-acp dt n2) xx p-acp xx n1, cc-acp n1:
(40) sermon (DIV1)
819
Page 276
7530
not NONLATINALPHABET but NONLATINALPHABET not righteousnesse, but a cry; a cry will pierce the heavens, and God will judge that judge.not but not righteousness, but a cry; a cry will pierce the heavens, and God will judge that judge.
xx p-acp xx n1, cc-acp dt n1; dt n1 vmb vvi dt n2, cc np1 vmb vvi d n1.
(40) sermon (DIV1)
819
Page 276
7531
Hee shall heare a Maledictus, not from the Priest onely, and all the people say Amen to it;
He shall hear a Maledictus, not from the Priest only, and all the people say Amen to it;
pns31 vmb vvi dt np1, xx p-acp dt n1 av-j, cc d dt n1 vvb uh-n p-acp pn31;
(40) sermon (DIV1)
819
Page 276
7532
but from Christs selfe also at the resurrection, Ite maledicti, Depart from me yee cursed.
but from Christ self also At the resurrection, Item Maledicti, Depart from me ye cursed.
cc-acp p-acp npg1 n1 av p-acp dt n1, n1 fw-la, vvb p-acp pno11 pn22 vvd.
(40) sermon (DIV1)
819
Page 276
7533
Salomon askes, Cui vae, to whom belongs a woe? Esay answers him, vae vocantibus, to them that call good evill, evill good. Solomon asks, Cui vae, to whom belongs a woe? Isaiah answers him, vae vocantibus, to them that call good evil, evil good.
np1 vvz, fw-la fw-la, p-acp ro-crq vvz dt n1? np1 vvz pno31, fw-la fw-la, p-acp pno32 cst vvb j n-jn, j-jn j.
(40) sermon (DIV1)
819
Page 276
7534
Woes and Anathemaes waiting on Thrones and Consistories, that judge unjustly, the charge needs a videte, videte quid faciatis, Take heed what yee doe.
Woes and Anathemas waiting on Thrones and Consistories, that judge unjustly, the charge needs a Videte, Videte quid faciatis, Take heed what ye do.
n2 cc np1 vvg p-acp n2 cc n2, cst vvb av-j, dt n1 vvz dt fw-la, fw-la fw-la fw-la, vvb n1 r-crq pn22 vdb.
(40) sermon (DIV1)
819
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7535
The Negatives are next, as naturall to the charge, as the affirmatives, and as needfull to be noted in these times.
The Negatives Are next, as natural to the charge, as the affirmatives, and as needful to be noted in these times.
dt n2-jn vbr ord, c-acp j p-acp dt n1, c-acp dt n2-j, cc p-acp j pc-acp vbi vvn p-acp d n2.
(40) sermon (DIV1)
820
Page 277
7536
Wrest not the Law. Respect not Persons. Take no gifts. Wrest not the Law. Respect not Persons. Take no Gifts.
vvb xx dt n1. n1 xx n2. vvb dx n2.
(40) sermon (DIV1)
820
Page 277
7537
He that with the Ruler in the Gospell can say, can truely say, hec omnia custodivi, hee hath observed all these;
He that with the Ruler in the Gospel can say, can truly say, hec omnia custodivi, he hath observed all these;
pns31 cst p-acp dt n1 p-acp dt n1 vmb vvi, vmb av-j vvi, fw-la fw-la fw-la, pns31 vhz vvn d d;
(40) sermon (DIV1)
820
Page 277
7538
when the Sonne of Man shall sit in his Throne of Majesty, Hee shall also sit upon a Throne,
when the Son of Man shall fit in his Throne of Majesty, He shall also fit upon a Throne,
c-crq dt n1 pp-f n1 vmb vvi p-acp po31 n1 pp-f n1, pns31 vmb av vvi p-acp dt n1,
(40) sermon (DIV1)
820
Page 277
7539
and judge the twelve tribes of Israel. and judge the twelve tribes of Israel.
cc vvi dt crd n2 pp-f np1.
(40) sermon (DIV1)
820
Page 277
7540
For the first, Wrest not the Law; Iudices be juris indices they must Ius dicere, thence is their name, they must say the Iust Law, both say it, and doe it.
For the First, Wrest not the Law; Judges be Juris indices they must Just dicere, thence is their name, they must say the Just Law, both say it, and do it.
p-acp dt ord, vvb xx dt n1; n2 vbb fw-la fw-la pns32 vmb np1 fw-la, av vbz po32 n1, pns32 vmb vvi dt j n1, d vvb pn31, cc vdb pn31.
(40) sermon (DIV1)
821
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7541
Ius wrested it not Ius, but vis; the letters transposed, and justice perverted.Just wrested it not Just, but vis; the letters transposed, and Justice perverted.
np1 vvd pn31 xx np1, p-acp fw-fr; dt n2 vvn, cc n1 vvn.
(40) sermon (DIV1)
821
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7542
There are two Treachers against Truth, Tertullian saith, Corruptor Stylus, & Adulter Sensus, to forge the Text, or to force the Sense. Hereticks do both.
There Are two Treachers against Truth, Tertullian Says, Corruptor Stylus, & Adulter Sensus, to forge the Text, or to force the Sense. Heretics do both.
pc-acp vbr crd n2 p-acp n1, np1 vvz, n1 np1, cc fw-la fw-la, pc-acp vvi dt n1, cc pc-acp vvi dt n1. n2 vdb av-d.
(40) sermon (DIV1)
821
Page 277
7543
A Iudge cannot well do the one. The words of the Law are hardly altered, but soone misconstered.
A Judge cannot well do the one. The words of the Law Are hardly altered, but soon misconstered.
dt n1 vmbx av vdb dt crd. dt n2 pp-f dt n1 vbr av vvn, cc-acp av vvn.
(40) sermon (DIV1)
821
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7544
And this, Tertullian termes adultery, adulter sensus. The Iudge, which should be aequus, is moechus by that act.
And this, Tertullian terms adultery, adulter sensus. The Judge, which should be aequus, is moechus by that act.
cc d, np1 n2 n1, fw-la fw-la. dt n1, r-crq vmd vbi fw-la, vbz fw-la p-acp d n1.
(40) sermon (DIV1)
821
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7545
Tertullian is too milde, tis Rape. Iustice is a Virgin; to force the Law, is to ravish her.Tertullian is too mild, this Rape. justice is a Virgae; to force the Law, is to ravish her.
np1 vbz av j, pn31|vbz n1. n1 vbz dt n1; pc-acp vvi dt n1, vbz pc-acp vvi pno31.
(40) sermon (DIV1)
821
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7546
Tis more, tis incest too, incestuous rape. Iudges are the Fathers of the Law; they force their Daughter, when they wrest the Law.
This more, this Incest too, incestuous rape. Judges Are the Father's of the Law; they force their Daughter, when they wrest the Law.
pn31|vbz dc, pn31|vbz n1 av, j n1. ng1 vbr dt n2 pp-f dt n1; pns32 vvb po32 n1, c-crq pns32 vvb dt n1.
(40) sermon (DIV1)
821
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7547
Saint Paul saith, they sit to Iudge NONLATINALPHABET, juxta legem, according to the Law. The wrester of it doth not so.
Saint Paul Says, they fit to Judge, juxta legem, according to the Law. The wrester of it does not so.
n1 np1 vvz, pns32 vvb pc-acp vvi, fw-la fw-la, vvg p-acp dt n1. dt n1 pp-f pn31 vdz xx av.
(40) sermon (DIV1)
821
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7548
He judges not juxta, but either citra or ultra, or contra, which is worse. He ties the witnesse titely to the truth:
He judges not juxta, but either citra or ultra, or contra, which is Worse. He ties the witness titely to the truth:
pns31 vvz xx n1, p-acp d n1 cc fw-la, cc fw-la, r-crq vbz jc. pns31 vvz dt n1 av-j p-acp dt n1:
(40) sermon (DIV1)
821
Page 277
7549
he must say it, all it, nought but it. But himselfe will haply deale loosely with the Law, leave something out, put something in;
he must say it, all it, nought but it. But himself will haply deal loosely with the Law, leave something out, put something in;
pns31 vmb vvi pn31, d pn31, pix cc-acp pn31. p-acp px31 vmb av vvi av-j p-acp dt n1, vvb pi av, vvb pi a-acp;
(40) sermon (DIV1)
821
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7550
nay haply quite crosse it, wrest the words even to a contrary sense: Statuimus, i. Abrogamus, saith the Canonist. Romano, i. Constantinopolitano: white, i. Blacke; London, i. Yorke. He is the Lawes interpreter;
nay haply quite cross it, wrest the words even to a contrary sense: Statuimus, i. Abrogamus, Says the Canonist. Romano, i. Constantinopolitan: white, i. Black; London, i. York. He is the Laws interpreter;
uh-x av av vvi pn31, vvb dt n2 av p-acp dt j-jn n1: fw-la, uh. np1, vvz dt n1. np1, uh. np1: j-jn, sy. j-jn; np1, uh. np1. pns31 vbz dt ng1 n1;
(40) sermon (DIV1)
821
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7551
he must not make it speake, but what it meanes. The Law is the heart, the Iudge is the Mouth.
he must not make it speak, but what it means. The Law is the heart, the Judge is the Mouth.
pns31 vmb xx vvi pn31 vvi, cc-acp r-crq pn31 vvz. dt n1 vbz dt n1, dt n1 vbz dt n1.
(40) sermon (DIV1)
822
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7552
If he speake one thing, when it meanes another; he makes the Law a Iesuite, to have a mentall Reservation.
If he speak one thing, when it means Another; he makes the Law a Iesuite, to have a mental Reservation.
cs pns31 vvb pi n1, c-crq pn31 vvz j-jn; pns31 vvz dt n1 dt np1, pc-acp vhi dt j n1.
(40) sermon (DIV1)
822
Page 277
7553
Traitours are rackt, to force them to confesse truth. The Law should not be rackt, to force it to speake falsehood.
Traitors Are racked, to force them to confess truth. The Law should not be racked, to force it to speak falsehood.
n2 vbr vvn, pc-acp vvi pno32 pc-acp vvi n1. dt n1 vmd xx vbi vvn, pc-acp vvi pn31 pc-acp vvi n1.
(40) sermon (DIV1)
822
Page 277
7554
Scepters borne by Kings, and the Mases of all Magistrates, are all straight, Emblemes of Iustice. The Iudge, that wrests the Law, crookes the Kings Scepter.
Sceptres born by Kings, and the Mazes of all Magistrates, Are all straight, Emblems of Justice The Judge, that wrists the Law, crooks the Kings Sceptre.
n2 vvn p-acp n2, cc dt n2 pp-f d n2, vbr d av, n2 pp-f n1 dt n1, cst vvz dt n1, n2 dt ng1 n1.
(40) sermon (DIV1)
822
Page 277
7555
He makes the Kings Lawes, like the Popes Canons, Plumbeos & Cereos, as Budaeus termeth them, waxen and leaden lawes, to bend and bowe, and be pliable every way. The Iudge condemnes the forger:
He makes the Kings Laws, like the Popes Canonas, Plumbeos & Cereos, as Budaeus termeth them, waxed and leaden laws, to bend and bow, and be pliable every Way. The Judge condemns the forger:
pns31 vvz dt ng1 n2, av-j dt ng1 n2, np1 cc npg1, p-acp np1 vvz pno32, j cc j n2, pc-acp vvi cc n1, cc vbi j d n1. dt n1 vvz dt n1:
(40) sermon (DIV1)
822
Page 277
7556
but this is forgery in the Iudge. Tis not my Censure;
but this is forgery in the Judge. This not my Censure;
cc-acp d vbz n1 p-acp dt n1. pn31|vbz xx po11 n1;
(40) sermon (DIV1)
822
Page 277
7557
tis a Kings, Psalme 94. 20. The throne of iniquity forgeth wrong for a Law, that is, worketh wrong upon the Law;
this a Kings, Psalm 94. 20. The throne of iniquity forgeth wrong for a Law, that is, works wrong upon the Law;
pn31|vbz dt n2, n1 crd crd dt n1 pp-f n1 vvz j-jn p-acp dt n1, cst vbz, vvz j-jn p-acp dt n1;
(40) sermon (DIV1)
822
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7558
that is, forceth the Sense of it, to warrant injustice.
that is, forceth the Sense of it, to warrant injustice.
d vbz, vvz dt n1 pp-f pn31, pc-acp vvi n1.
(40) sermon (DIV1)
822
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7559
[ To end this, Iohn Baptist said, in the Gospels dayes, Crooked things should be made straight.
[ To end this, John Baptist said, in the Gospels days, Crooked things should be made straight.
[ pc-acp vvi d, np1 np1 vvd, p-acp dt ng1 n2, j n2 vmd vbi vvn av.
(40) sermon (DIV1)
822
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7560
But the perverse Iudge makes a Straight thing Crooked. Enough of this. ] The second Prohibitive couched in this Caveat is, Thou shalt respect no persons.
But the perverse Judge makes a Straight thing Crooked. Enough of this. ] The second Prohibitive couched in this Caveat is, Thou shalt respect no Persons.
p-acp dt j n1 vvz dt j n1 j. av-d pp-f d. ] dt ord n-jn vvn p-acp d n1 vbz, pns21 vm2 vvi dx n2.
(40) sermon (DIV1)
822
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7561
There is a due respect of persons, in Offices of honour, and in overtures of love.
There is a due respect of Persons, in Offices of honour, and in overtures of love.
pc-acp vbz dt j-jn n1 pp-f n2, p-acp n2 pp-f n1, cc p-acp n2 pp-f n1.
(40) sermon (DIV1)
823
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7562
To the Person of the aged, my Parent, or the Magistrate, I must doe reverence: more then to others.
To the Person of the aged, my Parent, or the Magistrate, I must do Reverence: more then to Others.
p-acp dt n1 pp-f dt j-vvn, po11 n1, cc dt n1, pns11 vmb vdi n1: av-dc cs p-acp n2-jn.
(40) sermon (DIV1)
823
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7563
To the person of the Poore, my Kinsman, or my Friend, I must show kindnesse, rather then to others.
To the person of the Poor, my Kinsman, or my Friend, I must show kindness, rather then to Others.
p-acp dt n1 pp-f dt j, po11 n1, cc po11 n1, pns11 vmb vvi n1, av av p-acp n2-jn.
(40) sermon (DIV1)
823
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7564
This respect Nature craves, Nurture too, Scripture too. But Moses meanes in judgment. The Court and Consistory must know no person. Elsewhere thou maist;
This respect Nature craves, Nurture too, Scripture too. But Moses means in judgement. The Court and Consistory must know no person. Elsewhere thou Mayest;
d n1 n1 vvz, n1 av, n1 av. p-acp np1 n2 p-acp n1. dt n1 cc n1 vmb vvi dx n1. av pns21 vm2;
(40) sermon (DIV1)
823
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7565
but thou must not in the Gate. Tis spight, or feare, or favour workes this injustice.
but thou must not in the Gate. This spite, or Fear, or favour works this injustice.
cc-acp pns21 vmb xx p-acp dt n1. pn31|vbz n1, cc n1, cc n1 vvz d n1.
(40) sermon (DIV1)
823
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7566
For the first, Spight will nere doe right. Will I acquit him whom I hate? His cause is just; but he is mine enemy;
For the First, Spite will never do right. Will I acquit him whom I hate? His cause is just; but he is mine enemy;
p-acp dt ord, n1 vmb av-x vdb vvi. n1 pns11 vvi pno31 ro-crq pns11 vvb? po31 n1 vbz j; cc-acp pns31 vbz po11 n1;
(40) sermon (DIV1)
824
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7567
I will now be avenged on him.
I will now be avenged on him.
pns11 vmb av vbi vvn p-acp pno31.
(40) sermon (DIV1)
824
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7568
Iustice will object, what evill hath he done? But malice for all that, will cry, Let him be crucified. For the second:
justice will Object, what evil hath he done? But malice for all that, will cry, Let him be Crucified. For the second:
ng1 vmb vvi, r-crq n-jn vhz pns31 vdn? p-acp n1 p-acp d d, vmb vvi, vvb pno31 vbi vvn. p-acp dt ord:
(40) sermon (DIV1)
824
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7569
pusillanimity an absurd infirmity in a Iudge.
pusillanimity an absurd infirmity in a Judge.
n1 dt j n1 p-acp dt n1.
(40) sermon (DIV1)
825
Page 278
7570
Iethro will have Magistrates to be men of courage, Exod. 18. NONLATINALPHABET, strenuous and undaunted, not to be afraid of frownes, not from the strongest foreheads.Jethro will have Magistrates to be men of courage, Exod 18., strenuous and undaunted, not to be afraid of frowns, not from the Strongest foreheads.
np1 vmb vhi n2 pc-acp vbi n2 pp-f n1, np1 crd, j cc j, xx pc-acp vbi j pp-f n2, xx p-acp dt js n2.
(40) sermon (DIV1)
825
Page 278
7571
Gods selfe forbids a Iudge to feare, to feare the face of man, because the throne is Gods. Hath a great man a bad matter before a timorous Iudge? First he will take no cognition of the cause, if he can decline it.
God's self forbids a Judge to Fear, to Fear the face of man, Because the throne is God's Hath a great man a bad matter before a timorous Judge? First he will take no cognition of the cause, if he can decline it.
npg1 n1 vvz dt n1 pc-acp vvi, pc-acp vvi dt n1 pp-f n1, c-acp dt n1 vbz n2 vhz dt j n1 dt j n1 p-acp dt j n1? ord pns31 vmb vvi dx n1 pp-f dt n1, cs pns31 vmb vvi pn31.
(40) sermon (DIV1)
825
Page 278
7572
If not, yet he will use all dilatory courses, to weary the Complainer. If needes he must give sentence;
If not, yet he will use all dilatory courses, to weary the Complainer. If needs he must give sentence;
cs xx, av pns31 vmb vvi d j n2, pc-acp vvi dt n1. cs av pns31 vmb vvi n1;
(40) sermon (DIV1)
825
Page 278
7573
Widdowes and Orphans, the booty of the mighty, must hold the Iudge excused; he will not incurre displeasure for their sakes.
Widow's and Orphans, the booty of the mighty, must hold the Judge excused; he will not incur displeasure for their sakes.
ng1 cc n2, dt n1 pp-f dt j, vmb vvi dt n1 vvn; pns31 vmb xx vvi n1 p-acp po32 n2.
(40) sermon (DIV1)
825
Page 278
7574
Nay Naboth shall be stoned, rather then Iesabel shall be displeased.
Nay Naboth shall be stoned, rather then Jezebel shall be displeased.
uh-x np1 vmb vbi vvn, av-c cs np1 vmb vbi vvn.
(40) sermon (DIV1)
825
Page 278
7575
Christ shall rather dye, then Pilate offend Caesar. Well fare those Catholicke Bishops, who charged by the Arian Emperour to condemne Athanasius, both without witnesse,
christ shall rather die, then Pilate offend Caesar. Well fare those Catholic Bishops, who charged by the Arian Emperor to condemn Athanasius, both without witness,
np1 vmb av-c vvi, av np1 vvb np1. av vvb d jp n2, r-crq vvd p-acp dt np1 n1 pc-acp vvi np1, d p-acp n1,
(40) sermon (DIV1)
825
Page 278
7576
and unheard onely propter me, upon the Emperours word, would rather hazard their states, then doe injustice.
and unheard only propter me, upon the emperors word, would rather hazard their states, then do injustice.
cc j j fw-la pno11, p-acp dt ng1 n1, vmd av-c vvi po32 n2, av vdb n1.
(40) sermon (DIV1)
825
Page 278
7577
No propter me, though nere so mighty; must scare the Iudge from executing right.
No propter me, though never so mighty; must scare the Judge from executing right.
uh-dx fw-la pno11, c-acp av-x av j; vmb vvi dt n1 p-acp vvg j-jn.
(40) sermon (DIV1)
825
Page 278
7578
For it is the will and warrant too of the Almighty. Fiat Iustitia, & ruat Mundus;
For it is the will and warrant too of the Almighty. Fiat Iustitia, & ruat World;
p-acp pn31 vbz dt n1 cc vvi av pp-f dt j-jn. n1 fw-la, cc j np1;
(40) sermon (DIV1)
825
Page 278
7579
doe Iustice, doe it with a sound heart: let the world fall on thee, it will not bruise thee. For the third.
do justice, do it with a found heart: let the world fallen on thee, it will not bruise thee. For the third.
vdb n1, vdb pn31 p-acp dt j n1: vvb dt n1 vvb p-acp pno21, pn31 vmb xx vvi pno21. p-acp dt ord.
(40) sermon (DIV1)
825
Page 278
7580
A Iudge ought not be mov'd either Odio or Studio, as not to cast his Foe,
A Judge ought not be moved either Odio or Study, as not to cast his Foe,
dt n1 vmd xx vbi vvn d fw-la cc vvb, c-acp xx pc-acp vvi po31 n1,
(40) sermon (DIV1)
826
Page 278
7581
if he be innocent, so not to quit his friend, if he be guilty. Amicus Plato, magis amica veritas.
if he be innocent, so not to quit his friend, if he be guilty. Amicus Plato, magis amica veritas.
cs pns31 vbb j-jn, av xx pc-acp vvi po31 n1, cs pns31 vbb j. np1 np1, fw-la fw-la fw-la.
(40) sermon (DIV1)
826
Page 278
7582
My dearest friend, my nearest kinsmen, are not so deare, or neare to me, as Iustice,
My dearest friend, my nearest kinsmen, Are not so deer, or near to me, as justice,
po11 js-jn n1, po11 js n2, vbr xx av j-jn, cc av-j p-acp pno11, c-acp n1,
(40) sermon (DIV1)
826
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7583
as my Country, as my King. I owe my kinsman and my friend, my love: but I owe love, and Loyalty, and Allegeance unto these.
as my Country, as my King. I owe my kinsman and my friend, my love: but I owe love, and Loyalty, and Allegiance unto these.
c-acp po11 n1, c-acp po11 n1. pns11 vvb po11 n1 cc po11 n1, po11 n1: cc-acp pns11 vvb n1, cc n1, cc n1 p-acp d.
(40) sermon (DIV1)
826
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7584
Let the Christian Magistrate heare the heathen Oratour, exuat personam Iudicis, qui induit Amici, the Affection of a Friend, fits not the function of a Iudge.
Let the Christian Magistrate hear the heathen Orator, Exult Personam Judges, qui induit Friends, the Affection of a Friend, fits not the function of a Judge.
vvb dt njp n1 vvi dt j-jn n1, fw-la fw-la np1, fw-fr n1 np1, dt n1 pp-f dt n1, vvz xx dt n1 pp-f dt n1.
(40) sermon (DIV1)
826
Page 278
7585
He must say with Levi to his Brethren, to his Parents, yea even unto his Children, Nescio vos, I know you not, Deut. 33. All partiality is flat iniquity.
He must say with Levi to his Brothers, to his Parents, yea even unto his Children, Nescio vos, I know you not, Deuteronomy 33. All partiality is flat iniquity.
pns31 vmb vvi p-acp np1 p-acp po31 n2, p-acp po31 n2, uh av p-acp po31 n2, fw-la fw-fr, pns11 vvb pn22 xx, np1 crd av-d n1 vbz j n1.
(40) sermon (DIV1)
826
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7586
The Iudge may show no favour, no not to the Poore. Pity him thou maist, thou must, but not NONLATINALPHABET:
The Judge may show no favour, no not to the Poor. Pity him thou Mayest, thou must, but not:
dt n1 vmb vvi dx n1, uh-dx xx p-acp dt j. n1 pno31 pns21 vm2, pns21 vmb, cc-acp xx:
(40) sermon (DIV1)
826
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7587
in his cause, thou must not pitty him.
in his cause, thou must not pity him.
p-acp po31 n1, pns21 vmb xx vvi pno31.
(40) sermon (DIV1)
826
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7588
Exod. 23. 3. For Mala causa est, que requirit misericordiam, the matter is naught that hath need of mercy.Exod 23. 3. For Mala causa est, que Requires misericordiam, the matter is nought that hath need of mercy.
np1 crd crd p-acp fw-la fw-la fw-la, fw-fr fw-fr fw-la, dt n1 vbz pix cst vhz n1 pp-f n1.
(40) sermon (DIV1)
826
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7589
The last Prohibitive forbids bribery, the bane, maine bane of Iustice. Malice, partiality, pusillanimity, all biassers of Iudgement.
The last Prohibitive forbids bribery, the bane, main bane of Justice Malice, partiality, pusillanimity, all biassers of Judgement.
dt ord n-jn vvz n1, dt n1, j n1 pp-f n1 n1, n1, n1, d n2 pp-f n1.
(40) sermon (DIV1)
827
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7590
But this the devils speciall wrinch above the rest, to wrest all right. Feare and Favour were charmes both, but the charmes of flesh and blood.
But this the Devils special wrinch above the rest, to wrest all right. fear and Favour were charms both, but the charms of Flesh and blood.
p-acp d dt n2 j n1 p-acp dt n1, pc-acp vvi d n-jn. n1 cc n1 vbdr n2 av-d, cc-acp dt n2 pp-f n1 cc n1.
(40) sermon (DIV1)
827
Page 278
7591
But a bribe is a spell, a spell from hell; it bindes faster then they both.
But a bribe is a spell, a spell from hell; it binds faster then they both.
p-acp dt n1 vbz dt n1, dt n1 p-acp n1; pn31 vvz jc cs pns32 d.
(40) sermon (DIV1)
827
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7592
Resolution haply may conquer feare, and Religion often masters Love: But filthy lucre, not Right, not Reason, not Reputation, not Religion can loosen it.
Resolution haply may conquer Fear, and Religion often Masters Love: But filthy lucre, not Right, not Reason, not Reputation, not Religion can loosen it.
n1 av vmb vvi n1, cc n1 av vvz n1: cc-acp j n1, xx j-jn, xx n1, xx n1, xx n1 vmb vvi pn31.
(40) sermon (DIV1)
827
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7593
Prosopoleptes, an accepter of Persons will sometimes doe Iustice; Affection will be checkt. But Doroleptes an accepter of gifts;Prosopoleptes, an accepter of Persons will sometime do justice; Affection will be checked. But Doroleptes an accepter of Gifts;
np1, dt n1 pp-f n2 vmb av vdi n1; n1 vmb vbi vvn. p-acp np1 dt n1 pp-f n2;
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will nere doe Iustice, Corruption will not yeeld. A Iudge should not be mooved either Minis or Donis, with Threates or Gifts;
will never do justice, Corruption will not yield. A Judge should not be moved either Minis or Donis, with Treats or Gifts;
vmb av-x vdi n1, n1 vmb xx vvi. dt n1 vmd xx vbi vvn d np1 cc fw-la, p-acp vvz cc n2;
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and many a Magistrate contemnes the one in magnanimity.
and many a Magistrate contemnes the one in magnanimity.
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But imitantur hamos Dona — Gifts are Sathans hookes, dura ut Infernus, they hold like Hell. Beware of bribes all Iudges.
But imitantur hamos Dona — Gifts Are Satan's hooks, dura ut Infernus, they hold like Hell. Beware of Bribes all Judges.
p-acp fw-la n2 n1 — n2 vbr npg1 n2, fw-la fw-la np1, pns32 vvb av-j n1. vvb pp-f n2 d n2.
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Gifts are called blessings in the Scripture phrase. But the Scripture curseth them unto the Iudge.
Gifts Are called blessings in the Scripture phrase. But the Scripture Curseth them unto the Judge.
n2 vbr vvn n2 p-acp dt n1 n1. p-acp dt n1 vvz pno32 p-acp dt n1.
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He is (saith Solomon ) Gods abomination, the peoples execration;
He is (Says Solomon) God's abomination, the peoples execration;
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both accurst of God and Man. Fire (saith Eliphaz shall devoure the house of bribes, Gods fire, Iob 15. 34. To close up this second Clause;
both accursed of God and Man. Fire (Says Eliphaz shall devour the house of Bribes, God's fire, Job 15. 34. To close up this second Clause;
d vvn pp-f np1 cc n1 n1 (vvz np1 vmb vvi dt n1 pp-f n2, n2 n1, np1 crd crd p-acp av-j a-acp d ord n1;
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the Wise man bids, Seeke not to be made a Magistrate. But if thou be one: execute thine office.
the Wise man bids, Seek not to be made a Magistrate. But if thou be one: execute thine office.
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Nor execute it onely, but use Iustice too. Moses bad Iudge righteously. Else art thou but a meere usurper.
Nor execute it only, but use justice too. Moses bad Judge righteously. Else art thou but a mere usurper.
ccx vvi pn31 av-j, cc-acp vvb n1 av. np1 j n1 av-j. av vb2r pns21 p-acp dt j n1.
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For Quod juste non tractas, jure non tenes, Augustine, thou holdest thy place unjustly, if thou performe it not uprightly. So much for the Caveat.
For Quod just non tractas, jure non tenes, Augustine, thou holdest thy place unjustly, if thou perform it not uprightly. So much for the Caveat.
p-acp vvd j fw-la fw-la, fw-la fw-fr fw-la, np1, pns21 vv2 po21 n1 av-j, cs pns21 vvb pn31 xx av-j. av av-d c-acp dt n1.
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The Reason yet remaines, For you execute the Iudgments of God, not of Man. Kings Causes aske good care, great consideration.
The Reason yet remains, For you execute the Judgments of God, not of Man. Kings Causes ask good care, great consideration.
dt n1 av vvz, p-acp pn22 vvb dt n2 pp-f np1, xx pp-f n1 n2 n2 vvb j n1, j n1.
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Hee that will manage them, must videre quid faciat, looke well, what he does. But Iudgement is Gods businesse, not the Kings;
He that will manage them, must To see quid Faciat, look well, what he does. But Judgement is God's business, not the Kings;
pns31 cst vmb vvi pno32, vmb fw-la fw-la n1, vvb av, r-crq pns31 vdz. p-acp n1 vbz npg1 n1, xx dt n2;
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not Mans, but Gods. Cald I this Clause, a Reason? or Treason rather? to deny Iudicature to be the Kings, Princes to be Iudges.
not men, but God's Called I this Clause, a Reason? or Treason rather? to deny Judicature to be the Kings, Princes to be Judges.
xx n2, cc-acp n2 vvn pns11 d n1, dt n1? cc n1 av-c? pc-acp vvi n1 pc-acp vbi dt n2, n2 pc-acp vbi n2.
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Tis well a King he saith it. But negatives are taken sometimes comparatively. God will have Mercy and not Sacrifice, i. rather then Sacrifice. He refuseth not Sacrifice;
This well a King he Says it. But negatives Are taken sometime comparatively. God will have Mercy and not Sacrifice, i. rather then Sacrifice. He Refuseth not Sacrifice;
pn31|vbz av dt n1 pns31 vvz pn31. p-acp n2-jn vbr vvn av av-j. np1 vmb vhi n1 cc xx n1, uh. av-c av n1. pns31 vvz xx n1;
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but he preferres Mercy before it.
but he prefers Mercy before it.
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The Iudgements which you execute, are not mans, but Gods, i. not mans so much as Gods. They are both Gods and mans; Gods and the Kings too; but principally Gods: the Kings, but under God. The Prince is Gods Leivetenant.
The Judgments which you execute, Are not men, but God's, i. not men so much as God's They Are both God's and men; God's and the Kings too; but principally God's: the Kings, but under God. The Prince is God's Lieutenant.
dt n2 r-crq pn22 vvb, vbr xx n2, cc-acp n2, sy. xx n2 av av-d c-acp n2 pns32 vbr d n2 cc ng1; n2 cc dt n2 av; cc-acp av-jn n2: dt n2, cc-acp p-acp np1. dt n1 vbz npg1 n1.
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Popes say, they are Christs Vicars.
Popes say, they Are Christ Vicars.
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Surely Kings are, Vicarii Dei, Gods Vicegerents, and Popes have sometimes cald them so, Eleutherius did a King of our Land. God cals the Throne his Throne.
Surely Kings Are, Vicarii Dei, God's Vicegerents, and Popes have sometime called them so, Eleutherius did a King of our Land. God calls the Throne his Throne.
np1 n2 vbr, fw-la fw-la, n2 n2, cc n2 vhb av vvn pno32 av, np1 vdd dt n1 pp-f po12 n1 np1 vvz dt n1 po31 n1.
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It is the Kings, but under him. Tis Per me Reges regnant; but Pro me is true too.
It is the Kings, but under him. This Per me Reges regnant; but Pro me is true too.
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Not by God onely, but for God also doe Kings raigne, they governe in his stead. Their People are Gods People;
Not by God only, but for God also do Kings Reign, they govern in his stead. Their People Are God's People;
xx p-acp np1 av-j, cc-acp p-acp np1 av vdb n2 vvi, pns32 vvb p-acp po31 n1. po32 n1 vbr ng1 n1;
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Gods selfe cals them His. Astraea, i. Iustice, feignd by Poets to be Ioves daughter. Revenge, one part of execution, it is Gods. Vengeance is mine, saith God. All Caesars, Gods Substitutes. Government Gods Ordinance; the Magistrate Gods Minister.
God's self calls them His. Astraea, i. justice, feigned by Poets to be Ioves daughter. Revenge, one part of execution, it is God's Vengeance is mine, Says God. All Caesars, God's Substitutes. Government God's Ordinance; the Magistrate God's Minister.
npg1 n1 vvz pno32 np1 np1, uh. n1, vvn p-acp n2 pc-acp vbi npg1 n1. n1, crd n1 pp-f n1, pn31 vbz n2 n1 vbz png11, vvz np1. av-d npg1, n2 n2. n1 npg1 n1; dt n1 npg1 n1.
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Princes therefore, and all Iudges, cald in Scripture Gods, even by Gods selfe, Ego dixi, Dii estis, I said, ye are Gods.
Princes Therefore, and all Judges, called in Scripture God's, even by God's self, Ego I have said, Gods Ye are, I said, you Are God's
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Good cause then have all Magistrates to see unto their Charge, to eye their actions well.
Good cause then have all Magistrates to see unto their Charge, to eye their actions well.
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To see, first, ut faciant, that they Execute judgement, the first thing in the Glosse,
To see, First, ut faciant, that they Execute judgement, the First thing in the Gloss,
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and exprest in the next verse, ut faciatis, as Iunius turnes it, that they doe it: that they doe it diligently, the vulgar Latine Text. It is Gods Worke;
and expressed in the next verse, ut faciatis, as Iunius turns it, that they do it: that they do it diligently, the Vulgar Latin Text. It is God's Work;
cc vvn p-acp dt ord n1, fw-la fw-la, p-acp np1 vvz pn31, cst pns32 vdb pn31: cst pns32 vdb pn31 av-j, dt j jp np1 pn31 vbz ng1 n1;
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and the Prophet accurseth him, that doth the worke of the Lord negligently. Next that they doe it righteously.
and the Prophet accurseth him, that does the work of the Lord negligently. Next that they do it righteously.
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For Gods judgement is NONLATINALPHABET, just judgement. Saint Pauls terme. And so the King saith here, that with God is none iniquity.
For God's judgement is, just judgement. Saint Paul's term. And so the King Says Here, that with God is none iniquity.
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Then to see, ne faciant, that they doe not.
Then to see, ne faciant, that they do not.
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Namely not, Wrest the Law. For it is Gods Text. Poets can say, NONLATINALPHABET, the Lawes come from God.
Namely not, Wrest the Law. For it is God's Text. Poets can say,, the Laws come from God.
av xx, vvb dt n1. p-acp pn31 vbz npg1 np1 ng1 vmb vvi,, dt n2 vvb p-acp np1.
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Not Scriptures onely, but the Lawes also are the Lords. Men make them, but God guides them. They are Gods:
Not Scriptures only, but the Laws also Are the lords. Men make them, but God guides them. They Are God's:
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he wrongs God, that wrests them.
he wrongs God, that wrists them.
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Neither Respect Persons, nor Receive Gifts. For the next verse tels you, God doth neither. Feares an inferiour Magistrate, any mans offence, the displeasure of the mighty? Iudgement is the Almighties. He can ward him from their wrath:
Neither Respect Persons, nor Receive Gifts. For the next verse tells you, God does neither. Fears an inferior Magistrate, any men offence, the displeasure of the mighty? Judgement is the Almighty's. He can ward him from their wrath:
av-dx n1 n2, ccx vvb n2. p-acp dt ord n1 vvz pn22, np1 vdz d. n2 dt j-jn n1, d ng1 n1, dt n1 pp-f dt j? n1 vbz dt ng1-jn. pns31 vmb vvi pno31 p-acp po32 n1:
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at least he will reward him for his uprightnesse.
At lest he will reward him for his uprightness.
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Gods selfe bids, feare not Deut. 1. 17. And addes this very argument, Quia Domini Iudicium est. Feare not the face of Man; because the Cause is Gods. Take not Gifts. Iudgement is Gods;
God's self bids, Fear not Deuteronomy 1. 17. And adds this very argument, Quia Domini Iudicium est. fear not the face of Man; Because the Cause is God's Take not Gifts. Judgement is God's;
npg1 n1 vvz, vvb xx np1 crd crd np1 vvz d j n1, fw-la fw-la fw-la fw-la. n1 xx dt n1 pp-f n1; c-acp dt n1 vbz ng1 vvb xx n2. n1 vbz npg1;
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For the whole execution of the Office of the Magistrate, remember still that the businesse is Gods:
For the Whole execution of the Office of the Magistrate, Remember still that the business is God's:
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[ Himselfe sits among you, David saith, in your assemblies. The King bids in the next verse, let Gods feare be upon you;
[ Himself sits among you, David Says, in your assemblies. The King bids in the next verse, let God's Fear be upon you;
[ px31 vvz p-acp pn22, np1 vvz, p-acp po22 n2. dt n1 vvz p-acp dt ord n1, vvb npg1 n1 vbb p-acp pn22;
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not Pavor dominorum, but Pavor Domini, the feare, not of Lords, who are men, but of the Lord, who is God.
not Pavor Dominorum, but Pavor Domini, the Fear, not of lords, who Are men, but of the Lord, who is God.
xx np1 fw-la, p-acp np1 fw-la, dt n1, xx pp-f n2, r-crq vbr n2, cc-acp pp-f dt n1, r-crq vbz np1.
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See you therefore, what ye doe: for he seeth all your doings.See you Therefore, what you do: for he sees all your doings.
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Tis not the Kings wrong onely, but Gods dishonour too, if either you doe not justice, or doe it unsincerely.
This not the Kings wrong only, but God's dishonour too, if either you do not Justice, or do it unsincerely.
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] The Lord blesse you in his businesse, direct you by his Spirit, rule you with his feare,
] The Lord bless you in his business, Direct you by his Spirit, Rule you with his Fear,
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and reward you with his Crowne, in the day of the great Session of that righteous Iudge Christ Iesus. Cui cum Patre, &c.
and reward you with his Crown, in the day of the great Session of that righteous Judge christ Iesus. Cui cum Patre, etc.
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SERMONS PREACHED VPON SEVERALL OCCASIONS. The first Sermon. GEN. 3. 15. It shall bruise thy Head, and thou shalt bruise his Heele. MY Text hath two members;
SERMONS PREACHED UPON SEVERAL OCCASIONS. The First Sermon. GEN. 3. 15. It shall bruise thy Head, and thou shalt bruise his Heel. MY Text hath two members;
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and each member hath three termes; and the termes alike in both, persons act, and object.
and each member hath three terms; and the terms alike in both, Persons act, and Object.
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Persons, the Serpent, and the womans seede. Act, to bruise. Object, Head and Heele. The same persons in both;
Persons, the Serpent, and the woman's seed. Act, to bruise. Object, Head and Heel. The same Persons in both;
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but active in the one, and passive in the other: disposd (as Schollers speake) NONLATINALPHABET, ex diametro, by crosse opposition.
but active in the one, and passive in the other: disposed (as Scholars speak), ex Diameter, by cross opposition.
cc-acp j p-acp dt pi, cc j p-acp dt n-jn: vvn (c-acp n2 vvb), fw-la fw-la, p-acp j n1.
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The womans Seede, and the Serpent, Bruisers both;
The woman's Seed, and the Serpent, Bruisers both;
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They of his Head, Hee of their Heele. It shall bruise thy head, and thou shalt bruise his heele.
They of his Head, He of their Heel. It shall bruise thy head, and thou shalt bruise his heel.
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Tis a part of the curse, which God cast upon the Serpent, for tempting our first parents.
This a part of the curse, which God cast upon the Serpent, for tempting our First Parents.
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The curse threefold, Hee shall goe upon his belly; Dust shall be his meate; and man shall bruise his head.
The curse threefold, He shall go upon his belly; Dust shall be his meat; and man shall bruise his head.
dt n1 j, pns31 vmb vvi p-acp po31 n1; n1 vmb vbi po31 n1; cc n1 vmb vvi po31 n1.
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My Text is the last, containing the mutuall hostilitie betweene them; Man shall bruise his head, and he shall bruise mans heele.
My Text is the last, containing the mutual hostility between them; Man shall bruise his head, and he shall bruise men heel.
po11 n1 vbz dt ord, vvg dt j n1 p-acp pno32; n1 vmb vvi po31 n1, cc pns31 vmb vvi ng1 n1.
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Some Scriptures have two senses, Literall and Mysticall: this hath. The literall is the naturall antipathie betweene them. Each hates the other;
some Scriptures have two Senses, Literal and Mystical: this hath. The literal is the natural antipathy between them. Each hates the other;
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& quem quis { que } odit, periisse expetit, each workes his utmost to destroy the other.& Whom quis { que } odit, periisse expetit, each works his utmost to destroy the other.
cc fw-la fw-la { fw-fr } fw-la, fw-la fw-fr, d vvz po31 j pc-acp vvi dt n-jn.
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The Serpent being Reptile, a creeping creature, can but hurt the heele.
The Serpent being Reptile, a creeping creature, can but hurt the heel.
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But man, observing, that though he cut the Serpent in the middes, yet the parts will meete againe,
But man, observing, that though he Cut the Serpent in the mids, yet the parts will meet again,
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and hee will live, strikes at the head. That literall sense little skills us. Tis the mystery is my Theme, the duell betweene the divell and mankind.
and he will live, strikes At the head. That literal sense little skills us. This the mystery is my Theme, the duel between the Devil and mankind.
cc pns31 vmb vvi, vvz p-acp dt n1. cst j n1 av-j vvz pno12. pn31|vbz dt n1 vbz po11 n1, dt n1 p-acp dt n1 cc n1.
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They are the strong mans weapons in the eleventh of Luke; and Christ hath disarmed him.
They Are the strong men weapons in the eleventh of Lycia; and christ hath disarmed him.
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The Serpent is the type, the figure of the devill: tis Sathan is here meant. Sathan, of all the creatures chose to enter into it, to tempt the man:
The Serpent is the type, the figure of the Devil: this Sathan is Here meant. Sathan, of all the creatures chosen to enter into it, to tempt the man:
dt n1 vbz dt n1, dt n1 pp-f dt n1: pn31|vbz np1 vbz av vvn. np1, pp-f d dt n2 vvd pc-acp vvi p-acp pn31, pc-acp vvi dt n1:
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and therefore of all the creatures hee is cald a Serpent most, throughout the Scriptures.
and Therefore of all the creatures he is called a Serpent most, throughout the Scriptures.
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Esay calls him so, Paul does, Iohn does in the Apocalypse, and what is Sathanas, but Serpens apostata, Iustin Martyr saith,Isaiah calls him so, Paul does, John does in the Apocalypse, and what is Sathanas, but Serpens apostata, Justin Martyr Says,
np1 vvz pno31 av, np1 vdz, np1 vdz p-acp dt np1, cc r-crq vbz np1, p-acp vvz fw-la, np1 n1 vvz,
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and wicked men, termd here his seede, cald Serpents too.
and wicked men, termed Here his seed, called Serpents too.
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7653
The Pharisees are, even by Christs selfe, Matth. 23. 33. Tis fit the Sire surname the sonne,
The Pharisees Are, even by Christ self, Matthew 23. 33. This fit the Sire surname the son,
dt np2 vbr, av p-acp npg1 n1, np1 crd crd pn31|vbz j dt n1 n1 dt n1,
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like in nature, and therefore in name too; subtill and poysonous, to deceive, and to destroy.
like in nature, and Therefore in name too; subtle and poisonous, to deceive, and to destroy.
av-j p-acp n1, cc av p-acp n1 av; j cc j, pc-acp vvi, cc pc-acp vvi.
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Sathan their father, vos ex patre Diabolo, Ioh. 8. 44. They his sonnes, Fili diaboli, Paul calls Elymas so, Act. 13. His sonnes, and therefore Serpents.
Sathan their father, vos ex patre Diabolo, John 8. 44. They his Sons, Fili Diaboli, Paul calls Elymas so, Act. 13. His Sons, and Therefore Serpents.
np1 po32 n1, fw-fr fw-la fw-la fw-la, np1 crd crd pns32 po31 n2, zz fw-la, np1 vvz np1 av, n1 crd po31 n2, cc av n2.
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Before I descend to the particular termes, because the Text is darke, I paraphrase it thus:
Before I descend to the particular terms, Because the Text is dark, I Paraphrase it thus:
c-acp pns11 vvb p-acp dt j n2, c-acp dt n1 vbz j, pns11 n1 pn31 av:
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It, i. Christ, and man his members; shall bruise, i. shall vanquish and keepe under; thy head, i. the power of Sathan, i. sinne and death.It, i. christ, and man his members; shall bruise, i. shall vanquish and keep under; thy head, i. the power of Sathan, i. sin and death.
pn31, uh. np1, cc n1 po31 n2; vmb vvi, uh. vmb vvi cc vvi p-acp; po21 n1, uh. dt n1 pp-f np1, sy. n1 cc n1.
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And thou, i. Sathan, and men his members; shalt bruise, i. shall tempt and vex; his Heele, i. partly Christs weaker part, his manhood;And thou, i. Sathan, and men his members; shalt bruise, i. shall tempt and vex; his Heel, i. partly Christ Weaker part, his manhood;
cc pns21, uh. np1, cc n2 po31 n2; vm2 vvi, uh. vmb vvi cc vvi; po31 n1, uh. av npg1 jc n1, po31 n1;
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partly mans weaker part, the Flesh.
partly men Weaker part, the Flesh.
av n2 jc n1, dt n1.
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This is the secret sense of this mysticall Allegory. It is the NONLATINALPHABET, the implacable enmitie, the deadly feud betwixt Christ and Sathan; Sathans seed, and the Saints;
This is the secret sense of this mystical Allegory. It is the, the implacable enmity, the deadly feud betwixt christ and Sathan; Satan's seed, and the Saints;
d vbz dt j-jn n1 pp-f d j n1. pn31 vbz dt, dt j n1, dt j n1 p-acp np1 cc np1; npg1 n1, cc dt n2;
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yea in a mans owne selfe, the Spirit, and the old Adam. Now of the words in order.
yea in a men own self, the Spirit, and the old Adam. Now of the words in order.
uh p-acp dt ng1 d n1, dt n1, cc dt j np1. av pp-f dt n2 p-acp n1.
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It, is a relative note, lookes backe at somewhat went before, the womans Seede. Not all.It, is a relative note, looks back At somewhat went before, the woman's Seed. Not all.
pn31, vbz dt j n1, vvz av p-acp av vvd a-acp, dt ng1 n1. xx d.
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Cain was the womans Seed, her first Seed: Hee is not It. For he was not her seede onely, but the Serpents too. All wicked men are so. Christ calls Sathan, their father.Cain was the woman's Seed, her First Seed: He is not It. For he was not her seed only, but the Serpents too. All wicked men Are so. christ calls Sathan, their father.
np1 vbds dt ng1 n1, po31 ord n1: pns31 vbz xx np1 c-acp pns31 vbds xx po31 n1 av-j, cc-acp dt n2 av. av-d j n2 vbr av. np1 vvz np1, po32 n1.
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They are womens sonnes carnally, but spiritually his. God saith, the womans Seede; but meanes such as are Gods Seede too. All righteous men are so.
They Are women's Sons carnally, but spiritually his. God Says, the woman's Seed; but means such as Are God's Seed too. All righteous men Are so.
pns32 vbr ng2 n2 av-j, cc-acp av-j png31. np1 vvz, dt ng1 n1; cc-acp vvz d c-acp vbr n2 n1 av. av-d j n2 vbr av.
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They are borne of God, Saint John saith. Christ is meant mainly; then those that are Christs.
They Are born of God, Saint John Says. christ is meant mainly; then those that Are Christ.
pns32 vbr vvn pp-f np1, n1 np1 vvz. np1 vbz vvn av-j; av d cst vbr npg1.
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Hee shall doe it himselfe, NONLATINALPHABET, Peter saith; and wee in him, NONLATINALPHABET, in him, and by him, NONLATINALPHABET, Paul hath both. First for Christ;
He shall do it himself,, Peter Says; and we in him,, in him, and by him,, Paul hath both. First for christ;
pns31 vmb vdi pn31 px31,, np1 vvz; cc pns12 p-acp pno31,, p-acp pno31, cc p-acp pno31,, np1 vhz av-d. ord p-acp np1;
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this very terme here, NONLATINALPHABET Esay 53. the Prophet five times applies to Christ.
this very term Here, Isaiah 53. the Prophet five times Applies to christ.
d j n1 av, np1 crd dt n1 crd n2 vvz p-acp np1.
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It must be Schiloh, old Iacobs word, qui mittendus est, one whom God should send of purpose.
It must be Shiloh, old Iacobs word, qui mittendus est, one whom God should send of purpose.
pn31 vmb vbi np1, j npg1 n1, fw-la fw-la fw-la, pi r-crq np1 vmd vvi pp-f n1.
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7669
It must bee the Messias, qui ungendus est, Gods Christ, his annointed, King over Gods Israel; to put downe all power, whatsoever the usurping Prince of this world should arme against his people.
It must be the Messias, qui ungendus est, God's christ, his anointed, King over God's Israel; to put down all power, whatsoever the usurping Prince of this world should arm against his people.
pn31 vmb vbi dt np1, fw-la fw-la fw-la, n2 np1, po31 vvn, n1 p-acp npg1 np1; pc-acp vvi a-acp d n1, r-crq dt j-vvg n1 pp-f d n1 vmd vvi p-acp po31 n1.
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7670
It must be hee, that (as Paul speakes) should lead captivitie captive. It must be Michael, must fight against the Dragon; Michael, that is, who is as God;
It must be he, that (as Paul speaks) should led captivity captive. It must be Michael, must fight against the Dragon; Michael, that is, who is as God;
pn31 vmb vbi pns31, cst (c-acp np1 vvz) vmd vvi n1 j-jn. pn31 vmb vbi np1, vmb vvi p-acp dt n1; np1, cst vbz, r-crq vbz p-acp np1;
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that is Christ, and therefore the terme here NONLATINALPHABET is reckoned by the Rabbins amongst the names of God, Esay 43. 8. NONLATINALPHABET Gods selfe saith, tis his name.
that is christ, and Therefore the term Here is reckoned by the Rabbis among the names of God, Isaiah 43. 8. God's self Says, this his name.
d vbz np1, cc av dt n1 av vbz vvn p-acp dt n2 p-acp dt n2 pp-f np1, np1 crd crd npg1 n1 vvz, pn31|vbz po31 n1.
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It must be God, must bruise the Serpents head. Man cannot, meere man. Man can, and does;
It must be God, must bruise the Serpents head. Man cannot, mere man. Man can, and does;
pn31 vmb vbi np1, vmb vvi dt ng1 n1. n1 vmbx, j n1. n1 vmb, cc vdz;
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but tis NONLATINALPHABET, in him and by him.
but this, in him and by him.
cc-acp pn31|vbz, p-acp pno31 cc p-acp pno31.
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Sathans power being sinne and death, hee that will bruise them, must bee free from both, subject to neither. Christ was so onely. Hee dyed indeed; but not for sinne:
Satan's power being sin and death, he that will bruise them, must be free from both, Subject to neither. christ was so only. He died indeed; but not for sin:
npg1 n1 vbg n1 cc n1, pns31 cst vmb vvi pno32, vmb vbi j p-acp d, j-jn p-acp dx. np1 vbds av av-j. pns31 vvd av; cc-acp xx p-acp n1:
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for sinne, but our sinne, not his owne. For hee had none.
for sin, but our sin, not his own. For he had none.
p-acp n1, cc-acp po12 n1, xx po31 d. p-acp pns31 vhd pix.
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Paul saith, hee knew none; Peter saith, NONLATINALPHABET, hee did none. Christ is the NONLATINALPHABET in the Gospel.Paul Says, he knew none; Peter Says,, he did none. christ is the in the Gospel.
np1 vvz, pns31 vvd pix; np1 vvz,, pns31 vdd pix. np1 vbz dt p-acp dt n1.
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Sathan is the strong and armed man. But Christ is stronger then hee, and disarmes him.
Sathan is the strong and armed man. But christ is Stronger then he, and disarms him.
np1 vbz dt j cc j-vvn n1. p-acp np1 vbz jc cs pns31, cc vvz pno31.
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Hee is the NONLATINALPHABET the onely It, can quell the Serpent. Nature is powerfull; but tis not It. The Law strong too;
He is the the only It, can quell the Serpent. Nature is powerful; but this not It. The Law strong too;
pns31 vbz dt dt j pn31, vmb vvi dt n1. n1 vbz j; cc-acp pn31|vbz xx np1 dt n1 j av;
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but tis not It. Nothing is It, but Christ.
but this not It. Nothing is It, but christ.
cc-acp pn31|vbz xx np1 np1 vbz pn31, p-acp np1.
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838
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7680
Non est, nomen aliud, Peter saith, theres none other name under heaven, by which we may be saved; none other name, i. none other thing.Non est, Nome Aliud, Peter Says, theres none other name under heaven, by which we may be saved; none other name, i. none other thing.
fw-fr fw-la, fw-la vvn, np1 vvz, pc-acp|vbz pix j-jn n1 p-acp n1, p-acp r-crq pns12 vmb vbi vvn; pix j-jn n1, uh. pi j-jn n1.
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7681
Secondly for our selves, many men are meant too, righteous men, all beleevers, true beleevers, the whole Church.
Secondly for our selves, many men Are meant too, righteous men, all believers, true believers, the Whole Church.
ord p-acp po12 n2, d n2 vbr vvn av, j n2, d n2, j n2, dt j-jn n1.
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For it is a body mysticall; Christ the head of it; all beleevers the members. Abraham and David, hands in that body, Paul and Peter other parts.
For it is a body mystical; christ the head of it; all believers the members. Abraham and David, hands in that body, Paul and Peter other parts.
p-acp pn31 vbz dt n1 j; np1 dt n1 pp-f pn31; d n2 dt n2. np1 cc np1, n2 p-acp d n1, np1 cc np1 j-jn n2.
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839
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7683
God make me a Heele in it; I shall be happy. David would not scorne to bee a Dore-keeper in Gods house:
God make me a Heel in it; I shall be happy. David would not scorn to be a Doorkeeper in God's house:
np1 vvb pno11 dt n1 p-acp pn31; pns11 vmb vbi j. np1 vmd xx vvi pc-acp vbi dt n1 p-acp npg1 n1:
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nor must I, thou, any man, to be a Heele in that body, whereof Christ is the head.
nor must I, thou, any man, to be a Heel in that body, whereof christ is the head.
ccx vmb pns11, pns21, d n1, pc-acp vbi dt n1 p-acp d n1, c-crq np1 vbz dt n1.
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7685
Comfortable to bee any officer in Gods house; honourable to bee any member in Christs body.
Comfortable to be any officer in God's house; honourable to be any member in Christ body.
j pc-acp vbi d n1 p-acp npg1 n1; j pc-acp vbi d n1 p-acp npg1 n1.
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7686
Of this body every member hath an Interest in this It. Not onely Michaels selfe,
Of this body every member hath an Interest in this It. Not only Michaels self,
pp-f d n1 d n1 vhz dt n1 p-acp d np1 xx av-j npg1 n1,
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but his Angels also fought against the Dragon. Those Angels are not onely Princes and Preachers, the zealous Magistrate and Minister, the one by the sword, the other by the word, to beat and batter sinne, the great Sultan of Sathan:
but his Angels also fought against the Dragon. Those Angels Are not only Princes and Preachers, the zealous Magistrate and Minister, the one by the sword, the other by the word, to beatrice and batter sin, the great Sultan of Sathan:
cc-acp po31 n2 av vvd p-acp dt n1. d n2 vbr xx av-j n2 cc n2, dt j n1 cc n1, dt pi p-acp dt n1, dt j-jn p-acp dt n1, pc-acp vvi cc vvi n1, dt j n1 pp-f np1:
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7945
But man to be as God, deserves the scorne of God; and is odious to man too.
But man to be as God, deserves the scorn of God; and is odious to man too.
p-acp n1 pc-acp vbi p-acp np1, vvz dt n1 pp-f np1; cc vbz j p-acp n1 av.
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but even every Christian, every faithfull Christian, by the assistance of Christs spirit, to fight against the Flesh, to crucifie the lusts, which are the power of darknesse,
but even every Christian, every faithful Christian, by the assistance of Christ Spirit, to fight against the Flesh, to crucify the Lustiest, which Are the power of darkness,
cc-acp av d njp, d j njp, p-acp dt n1 pp-f npg1 n1, pc-acp vvi p-acp dt n1, pc-acp vvi dt n2, r-crq vbr dt n1 pp-f n1,
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7689
and cald by the Apostle, Angelus Sathanae, even the devills angels, and the Serpents Seede. Here will some Romanists wrangle, and say, I wring the Text, I reade not right.
and called by the Apostle, Angelus Sathanae, even the Devils Angels, and the Serpents Seed. Here will Some Romanists wrangle, and say, I wring the Text, I read not right.
cc vvd p-acp dt n1, np1 fw-la, av dt ng1 n2, cc dt ng1 n1. av vmb d np1 vvi, cc vvi, pns11 vvb dt n1, pns11 vvb xx j-jn.
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839
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7690
Tis not Ipsum, It: Tis Ipsa, Shee. The vulgar Latine hath it so, which the councill of Trent makes onely authenticall.
This not Ipsum, It: This Ipsa, She. The Vulgar Latin hath it so, which the council of Trent makes only authentical.
pn31|vbz xx fw-la, pn31: pn31|vbz fw-la, pns31. dt j jp vhz pn31 av, r-crq dt n1 pp-f np1 vvz av-j j.
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840
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7691
Both Greeke and Hebrew, Septuagints, and originall reade it Masculine, and all Translations saving that. That skills not. Its their Oracle.
Both Greek and Hebrew, Septuagints, and original read it Masculine, and all Translations Saving that. That skills not. Its their Oracle.
av-d jp cc njp, vvz, cc n-jn vvb pn31 j, cc d n2 vvg d. cst vvz xx. pn31|vbz po32 n1.
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840
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Tis ( shee ) must bruise the Serpents head. All expositours say, Hee, as meaning Christ.
This (she) must bruise the Serpents head. All expositors say, He, as meaning christ.
pn31|vbz (pns31) vmb vvi dt ng1 n1. av-d n2 vvb, pns31, p-acp n1 np1.
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840
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But they turne easily Hee into Shee. But what shee? Christs Mother; Mary, not Christ.
But they turn Easily He into Shee. But what she? Christ Mother; Marry, not christ.
p-acp pns32 vvb av-j pns31 p-acp np1. p-acp r-crq pns31? npg1 n1; vvi, xx np1.
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7694
Saint Bernard more devout, then learned, fathers that absurditie. That blessed woman tis not fit wee disgrace.
Saint Bernard more devout, then learned, Father's that absurdity. That blessed woman this not fit we disgrace.
n1 np1 av-dc j, av j, n2 cst n1. cst j-vvn n1 pn31|vbz xx j pns12 vvb.
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840
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7695
But Peter must not be robd, to inrich Paul: much lesse Christ doshonourd, to honour Mary. Tis Partus Mariae, not Maries selfe,
But Peter must not be robbed, to enrich Paul: much less christ doshonourd, to honour Marry. This Partus Mary, not Mary's self,
p-acp np1 vmb xx vbi vvn, pc-acp vvi np1: av-d av-dc np1 vvn, pc-acp vvi vvi. pn31|vbz fw-la np1, xx npg1 n1,
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840
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7696
but Maries seede, old Irenaeus saith.
but Mary's seed, old Irnaeus Says.
cc-acp npg1 n1, j np1 vvz.
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7697
Themselves say, Gregory doth de Valentia, that it is the Catholick Churches doctrine, that it was the Virgins Sonne should breake the Serpents head.
Themselves say, Gregory does de Valentia, that it is the Catholic Churches Doctrine, that it was the Virgins Son should break the Serpents head.
px32 vvb, np1 vdz fw-fr np1, cst pn31 vbz dt njp n2 n1, cst pn31 vbds dt ng1 n1 vmd vvi dt ng1 n1.
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840
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7698
As for the Translation, as authenticall as the Tridentine Concill hath decreed it, some of themselves doubt not to call it false here.
As for the translation, as authentical as the Tridentine Council hath decreed it, Some of themselves doubt not to call it false Here.
p-acp p-acp dt n1, c-acp j c-acp dt np1 n1 vhz vvn pn31, d pp-f px32 vvi xx pc-acp vvi pn31 j av.
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840
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7699
Francis Georg the Minorite doth in his Problemes.Francis George the Minorite does in his Problems.
np1 np1 dt n1 vdz p-acp po31 n2.
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7700
Tis meant no more of Mary, then of other holy women, of Lois, of Lydia, of Hannah, of Elizabeth. Nay tis meant no more of women, then of men.
This meant no more of Marry, then of other holy women, of Lois, of Lydia, of Hannah, of Elizabeth. Nay this meant no more of women, then of men.
pn31|vbz vvn dx dc pp-f uh, av pp-f j-jn j n2, pp-f fw-fr, pp-f np1, pp-f np1, pp-f np1. uh pn31|vbz vvn dx dc pp-f n2, av pp-f n2.
(41) sermon (DIV1)
841
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7701
If Sexe have any priviledge, it is the Male: for the Pronoune is Masculine. But all men, all women, too weak for this worke. Surely man shall doe it; but not meere man;
If Sex have any privilege, it is the Male: for the Pronoun is Masculine. But all men, all women, too weak for this work. Surely man shall do it; but not mere man;
cs n1 vhb d n1, pn31 vbz dt n-jn: c-acp dt vvb vbz j. p-acp d n2, d n2, av j c-acp d n1. np1 n1 vmb vdi pn31; cc-acp xx j n1;
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7702
but NONLATINALPHABET, one both God and man; the Sonne of man, but yet the Sonne of God;
but, one both God and man; the Son of man, but yet the Son of God;
cc-acp, crd d np1 cc n1; dt n1 pp-f n1, cc-acp av dt n1 pp-f np1;
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841
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7703
who should call Mary mother, but God Father. Christ onely of himselfe; and then man through Christ.
who should call Marry mother, but God Father. christ only of himself; and then man through christ.
r-crq vmd vvi vvi n1, cc-acp np1 n1. np1 av-j pp-f px31; cc av n1 p-acp np1.
(41) sermon (DIV1)
841
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7704
Man and woman all good men and women, not our Lady only, (though she principally in regard of her happy birth) but all through Christ.
Man and woman all good men and women, not our Lady only, (though she principally in regard of her happy birth) but all through christ.
n1 cc n1 d j n2 cc n2, xx po12 n1 av-j, (cs pns31 av-j p-acp n1 pp-f po31 j n1) p-acp d p-acp np1.
(41) sermon (DIV1)
841
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7705
S. Paul faith, the victory is through our Lord Iesus Christ. Leave the Agent; heare the Act. The Serpents head, i. the strength of Sathan in sinne and death, the womans Seede (God saith) shall bruise. So is the last Translation.
S. Paul faith, the victory is through our Lord Iesus christ. Leave the Agent; hear the Act. The Serpents head, i. the strength of Sathan in sin and death, the woman's Seed (God Says) shall bruise. So is the last translation.
np1 np1 n1, dt n1 vbz p-acp po12 n1 np1 np1. vvb dt n1; vvb dt n1 dt ng1 n1, uh. dt n1 pp-f np1 p-acp n1 cc n1, dt ng1 n1 (np1 vvz) vmb vvi. av vbz dt ord n1.
(41) sermon (DIV1)
841
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7706
The Geneva hath, shall breake. The terme in both members is one in the originall.
The Geneva hath, shall break. The term in both members is one in the original.
dt np1 vhz, vmb vvi. dt n1 p-acp d n2 vbz pi p-acp dt n-jn.
(41) sermon (DIV1)
842
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7707
Why should Man varie words, where God doth not? Haply they thought bruising, too lanke a word, too shranke to expresse Christs peremptorie power.
Why should Man vary words, where God does not? Haply they Thought bruising, too lank a word, too shrank to express Christ peremptory power.
q-crq vmd n1 vvi n2, c-crq np1 vdz xx? av pns32 vvd vvg, av j dt n1, av vvd pc-acp vvi npg1 j n1.
(41) sermon (DIV1)
842
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7708
Breaking, would doe it more fully, more powerfully. But weigh the Object with the Act. It is the Head; thats worse hurt, bruisd, then broken. And tis a Serpents head.
Breaking, would do it more Fully, more powerfully. But weigh the Object with the Act. It is the Head; thats Worse hurt, Bruised, then broken. And this a Serpents head.
vvg, vmd vdi pn31 av-dc av-j, av-dc av-j. p-acp vvi dt n1 p-acp dt n1 pn31 vbz dt n1; d|vbz jc vvn, j-vvn, av vvn. cc pn31|vbz dt n2 n1.
(41) sermon (DIV1)
842
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7709
To break it, is improper phrase: farre more kind and naturall, to bruise. This Act, because the Agent was twofold, Christ, and his members; first lay it to Christ.
To break it, is improper phrase: Far more kind and natural, to bruise. This Act, Because the Agent was twofold, christ, and his members; First lay it to christ.
p-acp n1 pn31, vbz j n1: av-j av-dc j cc j, pc-acp vvi. d n1, c-acp dt n1 vbds j, np1, cc po31 n2; ord vvd pn31 p-acp np1.
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Sinne, if you please, the Sinciput of Sathans head, see that bruisd first.
Sin, if you please, the Sinciput of Satan's head, see that Bruised First.
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Shall I say with Paul, Christ hath washt it, he hath cleansd it? That sounds absurdly, Christ to wash Sathans head. Thats worse then Peters feete.
Shall I say with Paul, christ hath washed it, he hath cleansd it? That sounds absurdly, christ to wash Satan's head. Thats Worse then Peter's feet.
vmb pns11 vvi p-acp np1, np1 vhz vvn pn31, pns31 vhz vvn pn31? cst vvz av-j, np1 pc-acp vvi npg1 n1. d|vbz jc cs npg1 n2.
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But Metaphors will not ever match. Thinke sinne a NONLATINALPHABET, a filth, Saint Iames his terme; an NONLATINALPHABET, uncleannesse, Pauls terme often.
But Metaphors will not ever match. Think sin a, a filth, Saint James his term; an, uncleanness, Paul's term often.
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Mans soule was soild with it. Christs blood hath cleansd it, washt it out. Sinne a spot, a foule one; a Staine, a deepe one;
men soul was soiled with it. Christ blood hath cleansd it, washed it out. Sin a spot, a foul one; a Stain, a deep one;
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delevit, Peters terme, Christ hath spungd it, scourd it out. An humour, a right peccant humour;delevit, Peter's term, christ hath spungd it, scourd it out. an humour, a right peccant humour;
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Christ hath purgd it, Pauls terme too. The Devills worke in us; Christ hath dissolvd it.
christ hath purged it, Paul's term too. The Devils work in us; christ hath dissolved it.
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The Devills worke? the Devills wound, a deadly wound; Christ hath heald it.
The Devils work? the Devils wound, a deadly wound; christ hath healed it.
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Sathans obligation, our hand and seale to it, Paul calls it our Chirographum; hee meant to show it,
Satan's obligation, our hand and seal to it, Paul calls it our Chirographum; he meant to show it,
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and to sue it at the day of judgement: Christ hath crost and canceld it NONLATINALPHABET, defaced it.
and to sue it At the day of judgement: christ hath crossed and canceled it, defaced it.
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Hee hath done more, tooke it up with him at his passion, and naild it to the Crosse, Col. 2. 14. Nay sustulit de medio, Pauls phrase there, utterly abolisht it.
He hath done more, took it up with him At his passion, and nailed it to the Cross, Col. 2. 14. Nay sustulit de medio, Paul's phrase there, utterly abolished it.
pns31 vhz vdn av-dc, vvd pn31 a-acp p-acp pno31 p-acp po31 n1, cc vvn pn31 p-acp dt n1, np1 crd crd uh-x fw-la fw-la fw-la, npg1 vvb a-acp, av-j vvn pn31.
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What can I say more? Iohn saith it too;
What can I say more? John Says it too;
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both the Baptist, and Evangelist, the sinnes of the world, sustulit, Gods Lambe hath taken them away.
both the Baptist, and Evangelist, the Sins of the world, sustulit, God's Lamb hath taken them away.
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Now for the Occipitium, the hinder part of the Serpents Head, thats death, Christ bruised that too, NONLATINALPHABET, Iustin Martyrs terme, death done to death.
Now for the Occipitium, the hinder part of the Serpents Head, thats death, christ Bruised that too,, Justin Martyrs term, death done to death.
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Christ cries in the Prophet, Ero mors tua O mors, O death, I will be thy death, Ose. 13. Christ there but threatens it.
christ cries in the Prophet, Ero mors tua O mors, Oh death, I will be thy death, Ose. 13. christ there but threatens it.
np1 vvz p-acp dt n1, np1 fw-la fw-la fw-la fw-la, uh n1, pns11 vmb vbi po21 n1, np1 crd np1 a-acp p-acp vvz pn31.
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Hee performd it at his Passion. By his death he loosed the sorrowes of death, Saint Peter saith; or rather by his Rising. Death is indeede still; thats but dissolution;
He performed it At his Passion. By his death he loosed the sorrows of death, Faint Peter Says; or rather by his Rising. Death is indeed still; thats but dissolution;
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thats but a leape to life. But damnation, the right death, and right sorrowes of death. Christ hath loosed them.
thats but a leap to life. But damnation, the right death, and right sorrows of death. christ hath loosed them.
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The first foote Christ set on ground, rising from Grave, trode on the Serpents Head so hard, that it bruised it, brake it, chrusht it in peeces. Leave we Christ; come to his members.
The First foot christ Set on ground, rising from Grave, trodden on the Serpents Head so hard, that it Bruised it, brake it, chrusht it in Pieces. Leave we christ; come to his members.
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Christ well might bee too hard for Sathan; hee was God.
christ well might be too hard for Sathan; he was God.
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For him to bruise his head, an easie Act. But how shall man, weake man doe it? This was answered before, man as Christs member, assisted by Christs Spirit, shall doe it too. First for sinne;
For him to bruise his head, an easy Act. But how shall man, weak man do it? This was answered before, man as Christ member, assisted by Christ Spirit, shall do it too. First for sin;
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the regenerate man crucifies the flesh, Paul saith, mortifies the lusts of it; doth with Paul, NONLATINALPHABET, beate it blacke and blew, batter the face of it;
the regenerate man Crucifies the Flesh, Paul Says, Mortifies the Lustiest of it; does with Paul,, beat it black and blue, batter the face of it;
dt j-vvn n1 vvz dt n1, np1 vvz, vvz dt n2 pp-f pn31; vdz p-acp np1,, vvb pn31 j-jn cc j-jn, vvb dt n1 pp-f pn31;
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doth NONLATINALPHABET, keepe it downe, and under like a Servant, in subjection;
does, keep it down, and under like a Servant, in subjection;
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doth NONLATINALPHABET, Saint Iames his terme, put a bit into the mouth of it, bridle and curble it;
does, Saint James his term, put a bit into the Mouth of it, bridle and curble it;
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pi•son and fetter, and hamper the lusts of it. For death; the righteous man dreads it not, but tramples on it too;
pi•son and fetter, and hamper the Lustiest of it. For death; the righteous man dreads it not, but tramples on it too;
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and in assured hope of happy resurrection, beares a part with the Apostle in that song of triumph, O death where is thy sting, O hell where is thy victory? Leave the Act, heare the Object.
and in assured hope of happy resurrection, bears a part with the Apostle in that song of triumph, Oh death where is thy sting, Oh hell where is thy victory? Leave the Act, hear the Object.
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It is the Head: of which to speake a part, is but actum agere. Wee have seene it sufficiently in the second terme. The devill hath no head: for he is a spirit.
It is the Head: of which to speak a part, is but Acts agere. we have seen it sufficiently in the second term. The Devil hath no head: for he is a Spirit.
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The Serpent hath, into which Sathan here entred. And because the poison is in it, and all his power is in his poyson:
The Serpent hath, into which Sathan Here entered. And Because the poison is in it, and all his power is in his poison:
dt n1 vhz, p-acp r-crq np1 av vvd. cc c-acp dt n1 vbz p-acp pn31, cc d po31 n1 vbz p-acp po31 n1:
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God by the Serpents Head, meanes here the devills power. Sinne is of the devill, 1 Ioh. 3. Death is too.
God by the Serpents Head, means Here the Devils power. Sin is of the Devil, 1 John 3. Death is too.
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Paul saith, it came by man. 1 Cor. 15. but caused by the devill. Sinne and death, the devills Twinnes, both borne at once, Sathans brattes both.Paul Says, it Come by man. 1 Cor. 15. but caused by the Devil. Sin and death, the Devils Twins, both born At once, Satan's brattes both.
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(41) sermon (DIV1)
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All Sathans power is Apoc. 6. 8. a Horse, a Rider, and a Follower. The horse is Sinne, the rider Death, the follower Hell.
All Satan's power is Apocalypse 6. 8. a Horse, a Rider, and a Follower. The horse is Sin, the rider Death, the follower Hell.
av-d npg1 n1 vbz np1 crd crd dt n1, dt n1, cc dt n1. dt n1 vbz n1, dt n1 n1, dt n1 n1.
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Th•se are the Dragons Head, both Head and Hornes. So some paint Sathan: and tis no bad Hieroglyphicke, to signifie his strength in Sinne and Death.
Th•se Are the Dragons Head, both Head and Horns. So Some paint Sathan: and this no bad Hieroglyphe, to signify his strength in Sin and Death.
j vbr dt ng1 n1, d n1 cc ng1. av d vvb np1: cc pn31|vbz dx j j, pc-acp vvi po31 n1 p-acp n1 cc n1.
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By which two he hath gored and wounded all the world. Even Christs selfe with the one;
By which two he hath gored and wounded all the world. Even Christ self with the one;
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Sinne would not enter, but Death did. But both these hornes you have heard, how Christ hath broken.
Sin would not enter, but Death did. But both these horns you have herd, how christ hath broken.
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Sinne, Death, and Hell, all three the Serpents Head; Christ hath crush't them all. Sinne, thats NONLATINALPHABET, Paul saith, abolish't. Death, thats NONLATINALPHABET, Iustin saith, done to death.
Sin, Death, and Hell, all three the Serpents Head; christ hath crushed them all. Sin, thats, Paul Says, abolished. Death, thats, Justin Says, done to death.
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(41) sermon (DIV1)
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And Hell call'd Abaddon, thats destruction, he hath destroied that too. Death, Sinne, Hell, three Captivities Christ hath led them all captive.
And Hell called Abaddon, thats destruction, he hath destroyed that too. Death, Sin, Hell, three Captivities christ hath led them all captive.
cc n1 vvn np1, d|vbz n1, pns31 vhz vvn d av. n1, n1, n1, crd n2 np1 vhz vvn pno32 d n-jn.
(41) sermon (DIV1)
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They are Sathans power, Acts 26. 18. and Christ hath disabled him. The Malleus, the Hammer of the whole earth ( Ieremie meanes it of Babylon;
They Are Satan's power, Acts 26. 18. and christ hath disabled him. The Malleus, the Hammer of the Whole earth (Ieremie means it of Babylon;
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(41) sermon (DIV1)
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Saint Austin turnes it to Sathan) Sathan the bruiser of the whole earth, Contritus est, is bruised himselfe by Christ.
Saint Austin turns it to Sathan) Sathan the bruiser of the Whole earth, Contritus est, is Bruised himself by christ.
n1 np1 vvz pn31 p-acp np1) np1 dt n1 pp-f dt j-jn n1, np1 fw-la, vbz vvn px31 p-acp np1.
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The womans seed hath bruised the Serpents Head. Its the first branch of my Text: See now the second. The termes are turned;
The woman's seed hath Bruised the Serpents Head. Its the First branch of my Text: See now the second. The terms Are turned;
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(41) sermon (DIV1)
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Sathan suffered before, here he is the Agent, Thou, that is, the Devill: he is the Bruiser now.
Sathan suffered before, Here he is the Agent, Thou, that is, the devil: he is the Bruiser now.
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(41) sermon (DIV1)
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He and his shall bruise the heele of Christ and His: He, that is, Sathans selfe,He and his shall bruise the heel of christ and His: He, that is, Satan's self,
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(41) sermon (DIV1)
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and his, the Serpents seed, Vipers broode, Iohn Baptist calls them.
and his, the Serpents seed, Vipers brood, John Baptist calls them.
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(41) sermon (DIV1)
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He is the NONLATINALPHABET, Christs terme in the Parable, the envious man, the enemy, the malicer of man; the old enemie.
He is the, Christ term in the Parable, the envious man, the enemy, the malicer of man; the old enemy.
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Man no sooner made, but he maligned him; some say the first day. He is NONLATINALPHABET, Saint Peters terme, the Adversary, NONLATINALPHABET, Basils terme, Mans hater:
Man no sooner made, but he maligned him; Some say the First day. He is, Saint Peter's term, the Adversary,, Basils term, men hater:
n1 av-dx av-c vvn, cc-acp pns31 vvd pno31; d vvb dt ord n1. pns31 vbz, n1 npg1 vvb, dt n1,, npg1 vvb, ng1 n1:
(41) sermon (DIV1)
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called therefore Sathan, that signifies so:
called Therefore Sathan, that signifies so:
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NONLATINALPHABET, Origens terme, mans profest opposite, NONLATINALPHABET, all the Apostles terme, a slanderer, a sycophant, NONLATINALPHABET, Philoes terme, a Darter at the Saints.
, Origens term, men professed opposite,, all the Apostles term, a slanderer, a sycophant,, Philoes term, a Darter At the Saints.
, np1 n1, ng1 vvn j-jn,, d dt n2 vvb, dt n1, dt n1,, npg1 vvb, dt np1 p-acp dt n2.
(41) sermon (DIV1)
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His seed Saint-haters too, wicked men, homo homini Lupus, Wolues, worriers of wen, worse than Wolues, — Saevis inter se convenit versis.
His seed Saint-haters too, wicked men, homo Homini Lupus, Wolves, worriers of wen, Worse than Wolves, — Saevis inter se convenit versis.
po31 n1 n2 av, j n2, fw-la fw-la np1, n2, n2 pp-f n1, av-jc cs n2, — fw-la fw-la fw-la fw-la fw-la.
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Beasts of one kind devoure not one another. These doe, NONLATINALPHABET, Men, eaters of men.
Beasts of one kind devour not one Another. These do,, Men, eaters of men.
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Cain Abels killer, Esau Iacobs hater, Ismael Isaacs mocker, Schimei Davids curser, Herod Iohns beheader, Iudas Christs betraier. As God hath his Church; so Sathan hath his Synagogue;Cain Abel's killer, Esau Iacobs hater, Ishmael Isaacs mocker, Shimei Davids curser, Herod Iohns beheader, Iudas Christ betrayer. As God hath his Church; so Sathan hath his Synagogue;
np1 npg1 n1, np1 npg1 n1, np1 npg1 n1, np1 npg1 n1, np1 npg1 n1, np1 npg1 n1. p-acp np1 vhz po31 n1; av np1 vhz po31 n1;
(41) sermon (DIV1)
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it is twise in the Apocalypse, ever opposing, and oppugning, and oppressing Gods God children. You have the Persons; here the Act. Tis bruising too.
it is twice in the Apocalypse, ever opposing, and Oppugning, and oppressing God's God children. You have the Persons; Here the Act. This bruising too.
pn31 vbz av p-acp dt np1, av vvg, cc vvg, cc vvg n2 np1 n2. pn22 vhb dt n2; av dt n1 pn31|vbz vvg av.
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Christs selfe was bruised by Sathan, attritus est, saith Esay 53. not toucht onely, one terme there, NONLATINALPHABET but smitten; not that softly,
Christ self was Bruised by Sathan, attritus est, Says Isaiah 53. not touched only, one term there, but smitten; not that softly,
npg1 n1 vbds vvn p-acp np1, fw-la fw-la, vvz np1 crd xx vvn av-j, crd n1 a-acp, p-acp vvn; xx d av-j,
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7760
but wounded, the Prophet goes gradatim. I should but trouble you with the Hebrew termes. The bruise seene by the blewnesse;
but wounded, the Prophet Goes gradatim. I should but trouble you with the Hebrew terms. The bruise seen by the blueness;
cc-acp vvn, dt n1 vvz av. pns11 vmd cc-acp vvi pn22 p-acp dt njp n2. dt n1 vvn p-acp dt n1;
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thats there too, Cujus vibice sanati sumus. Gessed by the paine, the matchlesse paine.
thats there too, Cujus vibice sanati sumus. Guessed by the pain, the matchless pain.
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As Vnctus prae consortibus, Psa. 45. so punctus too, prickt and stung by the Serpent, more than ere was any man.
As Unctus Prae consortibus, Psa. 45. so punctus too, pricked and stung by the Serpent, more than ere was any man.
p-acp fw-la fw-la fw-la, np1 crd av n1 av, vvd cc vvn p-acp dt n1, av-dc cs a-acp vbds d n1.
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See, if any sorrow were ever like to mine, Christ cries in the Prophet.See, if any sorrow were ever like to mine, christ cries in the Prophet.
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And Christ tells Peter, his feete onely neede washing. His hands and head needed not; they were cleane.
And christ tells Peter, his feet only need washing. His hands and head needed not; they were clean.
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(41) sermon (DIV1)
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7764
So extreame, that it strained from his face, droppes of bloud in the garden, and wrested from his mouth that strong crie upon the Crosse, My God, my God,
So extreme, that it strained from his face, drops of blood in the garden, and wrested from his Mouth that strong cry upon the Cross, My God, my God,
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why hast thou forsaken men? Quid nobis, & tibi, What have wee to doe with thee? Cried the Feends in the possessed? Indeed one would thinke, the devill should not dare to have to doe with Christ. But hee durst;why hast thou forsaken men? Quid nobis, & tibi, What have we to do with thee? Cried the Fiends in the possessed? Indeed one would think, the Devil should not Dare to have to do with christ. But he durst;
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not by his Agents onely, as in his Passion; but personally once, hand to hand. The Serpent assaulted him, bit at his heele thrice. But his teeth entred not.
not by his Agents only, as in his Passion; but personally once, hand to hand. The Serpent assaulted him, bit At his heel thrice. But his teeth entered not.
xx p-acp po31 n2 av-j, c-acp p-acp po31 n1; cc-acp av-j a-acp, n1 p-acp n1. dt n1 vvn pno31, vvd p-acp po31 n1 av. p-acp po31 n2 vvd xx.
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Christ was shod with the preparation, not of the Gospell, as Paul bids, but of the Law, which is all one, too tough a lether for the devills teeth.
christ was shod with the preparation, not of the Gospel, as Paul bids, but of the Law, which is all one, too tough a leather for the Devils teeth.
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Christs Church, Gods children, Sathan bruises too. God saith here, but the womans seede. But the womans selfe Sathan bruised too;
Christ Church, God's children, Sathan bruises too. God Says Here, but the woman's seed. But the woman's self Sathan Bruised too;
npg1 n1, npg1 n2, np1 n2 av. np1 vvz av, cc-acp dt ng1 n1. p-acp dt ng1 n1 np1 vvd av;
(41) sermon (DIV1)
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Eve, the first woman, Adam the first man: Such a bruise, as all their children have halted on't ever since. Sinne is the Serpents tooth; it bites us.Eve, the First woman, Adam the First man: Such a bruise, as all their children have halted oned ever since. Sin is the Serpents tooth; it bites us.
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(41) sermon (DIV1)
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Our owne lust, the devills fist; it buffets us. Tis Pauls terme, who calls it Sathans messenger.
Our own lust, the Devils fist; it buffets us. This Paul's term, who calls it Satan's Messenger.
np1 d n1, dt ng1 n1; pn31 vvz pno12. pn31|vbz npg1 vvb, r-crq vvz pn31 npg1 n1.
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David felt his fist in the matter of Vrias, and in numbring his people.David felt his fist in the matter of Vrias, and in numbering his people.
np1 vvd po31 n1 p-acp dt n1 pp-f np1, cc p-acp vvg po31 n1.
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Tis said expresly, Sathan incited him, 1 Chro. 21. Peter felt the stroke so strong, that it fetcht water out of his eyes.
This said expressly, Sathan incited him, 1 Chro 21. Peter felt the stroke so strong, that it fetched water out of his eyes.
pn31|vbz vvn av-j, np1 vvn pno31, crd np1 crd np1 vvd dt n1 av j, cst pn31 vvd n1 av pp-f po31 n2.
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Paul felt it so strong too, that it made him crie Infelix ego. The Crosse the devills flaile;Paul felt it so strong too, that it made him cry Infelix ego. The Cross the Devils flail;
np1 vvd pn31 av j av, cst pn31 vvd pno31 vvi fw-la fw-la. dt j dt ng1 n1;
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is it not called tribulation, i. threshing? With it he beateth and bruiseth Gods people. It is the devills Fanne;
is it not called tribulation, i. threshing? With it he beats and bruiseth God's people. It is the Devils Fan;
vbz pn31 xx vvn n1, sy. vvg? p-acp pn31 pns31 vvz cc vvz npg1 n1. pn31 vbz dt n2 vvb;
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hee winnowes us tis Christs terme, i. shakes and tosses us.
he winnows us this Christ term, i. shakes and tosses us.
pns31 vvz pno12 pn31|vbz npg1 n1, sy. vvz cc vvz pno12.
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In a word, he is the Presser, the Crusher, the Galler, the Grinder, the Wounder of the godly.
In a word, he is the Presser, the Crusher, the Galler, the Grinder, the Wonder of the godly.
p-acp dt n1, pns31 vbz dt zz, dt np1, dt np1, dt np1, dt n1 pp-f dt j.
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Like the womans daughter in the Gospell, they are vexed, they are miserably vexed of the devill. Thats for Sathans selfe.
Like the woman's daughter in the Gospel, they Are vexed, they Are miserably vexed of the Devil. Thats for Satan's self.
j dt ng1 n1 p-acp dt n1, pns32 vbr vvn, pns32 vbr av-j vvn pp-f dt n1. d|vbz p-acp npg1 n1.
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Now for his seed, wicked men, Serpentine broode, their tongue full of poyson, Saint Iames saith; Adders poyson, David saith. They hisse like them; they sting like them.
Now for his seed, wicked men, Serpentine brood, their tongue full of poison, Saint James Says; Adders poison, David Says. They hiss like them; they sting like them.
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Priests and Elders called Christ a Glutton, a Deceiver, a Samaritane, and said, he had a devill. Theres their hisse.
Priests and Elders called christ a Glutton, a Deceiver, a Samaritan, and said, he had a Devil. Theres their hiss.
ng1 cc n2-jn vvn np1 dt n1, dt n1, dt np1, cc vvd, pns31 vhd dt n1. pc-acp|vbz po32 n1.
(41) sermon (DIV1)
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They and Pilat, take, bind, scourge, and crucifie him. Theres their sting. So they doe Christs members.
They and Pilat, take, bind, scourge, and crucify him. Theres their sting. So they do Christ members.
pns32 cc zz, vvb, vvb, n1, cc vvi pno31. pc-acp|vbz po32 n1. av pns32 vdb npg1 n2.
(41) sermon (DIV1)
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To end this, the Sunne is not safe, nor the Moone, but are eclipsed, if they come but neere the Dragons taile.
To end this, the Sun is not safe, nor the Moon, but Are eclipsed, if they come but near the Dragons tail.
p-acp n1 d, dt n1 vbz xx j, ccx dt n1, cc-acp vbr vvn, cs pns32 vvb p-acp av-j dt ng1 n1.
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Christ was his Head, and his hands the holy Ghost.
christ was his Head, and his hands the holy Ghost.
np1 vbds po31 n1, cc po31 n2 dt j n1.
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Reason loathes it, Eare abhorres it.
Reason Loathes it, Ear abhors it.
n1 vvz pn31, n1 vvz pn31.
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His taile so strong, that it drew downe the third part of the starres, Apoc. 12. His power not in his mouth onely, to bite;
His tail so strong, that it drew down the third part of the Stars, Apocalypse 12. His power not in his Mouth only, to bite;
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but in his taile too, to sting; retrò timencus, as one saith of the Scorpion.
but in his tail too, to sting; retrò timencus, as one Says of the Scorpion.
cc-acp p-acp po31 n1 av, pc-acp vvi; fw-la fw-la, c-acp pi vvz pp-f dt n1.
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Yet rests the Object of this Act, the Heele: its the heele of my Text. Christs Act,
Yet rests the Object of this Act, the Heel: its the heel of my Text. Christ Act,
av vvz dt n1 pp-f d n1, dt n1: vbz dt n1 pp-f po11 np1 npg1 n1,
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and Sathans was the same, twas bruising both. But theres great oddes in the Object. A capite ad calcem. Twas Sathans Head;
and Satan's was the same, it bruising both. But theres great odds in the Object. A capite ad calcem. It Satan's Head;
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tis but Christs Heele. A bruise may be painfull in the heele; but happly mortall in the head.
this but Christ Heel. A bruise may be painful in the heel; but haply Mortal in the head.
pn31|vbz p-acp npg1 n1. dt n1 vmb vbi j p-acp dt n1; cc-acp av j-jn p-acp dt n1.
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Christ and his followers bruised by Sathan and his instruments, but in the heele. Great is the devills might, and malice both, both his might, and his spight.
christ and his followers Bruised by Sathan and his Instruments, but in the heel. Great is the Devils might, and malice both, both his might, and his spite.
np1 cc po31 n2 vvn p-acp np1 cc po31 n2, cc-acp p-acp dt n1. j vbz dt ng1 n1, cc n1 av-d, d po31 n1, cc po31 n1.
(41) sermon (DIV1)
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But God hath him in a tie, and his furie is confin'd. Paul stiles him Prince of the Aire;
But God hath him in a tie, and his fury is confined. Paul stile him Prince of the Air;
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he fights aloft, threatens our heads: but they are healed with the Helmet of salvation. If he will hurt;
he fights aloft, threatens our Heads: but they Are healed with the Helmet of salvation. If he will hurt;
pns31 vvz av, vvz po12 n2: cc-acp pns32 vbr vvn p-acp dt n1 pp-f n1. cs pns31 vmb vvi;
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he must stoope, turne Serpent, and be content to bruise the heele. Thats Sathans worst and most, his utmost.
he must stoop, turn Serpent, and be content to bruise the heel. Thats Satan's worst and most, his utmost.
pns31 vmb vvi, vvb n1, cc vbi j pc-acp vvi dt n1. d|vbz npg1 av-js cc ds, po31 j.
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His power is but as God permits:
His power is but as God permits:
po31 n1 vbz cc-acp c-acp np1 vvz:
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who saith to Sathan, as he did unto the sea, Hitherto thou shalt come; but goe no further, not ultra crepidam. He put Iob in his hands, but with a but.
who Says to Sathan, as he did unto the sea, Hitherto thou shalt come; but go no further, not ultra crepidam. He put Job in his hands, but with a but.
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(41) sermon (DIV1)
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Have power over his goods, servants, and children; but touch not his person. And againe, have power over his body; but touch not his life. Bruise the womans seed; but the heele onely.
Have power over his goods, Servants, and children; but touch not his person. And again, have power over his body; but touch not his life. Bruise the woman's seed; but the heel only.
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First, for Christs selfe, how Sathan bruised him, you have heard, stung him even to death.
First, for Christ self, how Sathan Bruised him, you have herd, stung him even to death.
ord, p-acp npg1 n1, c-crq np1 vvd pno31, pn22 vhb vvn, vvd pno31 av p-acp n1.
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I said before, Christ crucified sinne, sustulit, tooke it up to the Crosse with him. But so did Sathan crucifie Christ too. Not his heele onely.
I said before, christ Crucified sin, sustulit, took it up to the Cross with him. But so did Sathan crucify christ too. Not his heel only.
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There were three nailes, as you may see in every Crucifixe. But one was bestowed upon his feete, driven through them both. His hands were nailed too.
There were three nails, as you may see in every Crucifix. But one was bestowed upon his feet, driven through them both. His hands were nailed too.
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(41) sermon (DIV1)
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Foderunt, saith David, they pierced my hands, and my feete. They did more; they pierced his side too.Foderunt, Says David, they pierced my hands, and my feet. They did more; they pierced his side too.
fw-la, vvz np1, pns32 vvd po11 n2, cc po11 n2. pns32 vdd n1; pns32 vvd po31 n1 av.
(41) sermon (DIV1)
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But Christs whole Humanitie was but as his heele, the lower part of Christ. Secondly for Christs members;
But Christ Whole Humanity was but as his heel, the lower part of christ. Secondly for Christ members;
p-acp npg1 j-jn n1 vbds cc-acp c-acp po31 n1, dt jc n1 pp-f np1. ord p-acp npg1 n2;
(41) sermon (DIV1)
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the Serpents bruising of our heele, is partly his externall infesting of our bodies by the malice of the world,
the Serpents bruising of our heel, is partly his external infesting of our bodies by the malice of the world,
dt n2 vvg pp-f po12 n1, vbz av po31 j n-vvg pp-f po12 n2 p-acp dt n1 pp-f dt n1,
(41) sermon (DIV1)
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and partly his internall assaulting of our soules by the lusts of our flesh. Our heele is the old Adam, our unregenerate part; to which much fowlenesse growes;
and partly his internal assaulting of our Souls by the Lustiest of our Flesh. Our heel is the old Adam, our unregenerate part; to which much fowlenesse grows;
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(41) sermon (DIV1)
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it is so neere the ground. Paul bids, looke to our feete, when we come into Gods house.
it is so near the ground. Paul bids, look to our feet, when we come into God's house.
pn31 vbz av av-j dt n1. np1 vvz, vvb p-acp po12 n2, c-crq pns12 vvb p-acp npg1 n1.
(41) sermon (DIV1)
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In calcaneo quisque labitur, Aug. Tis at the heele, that a man slippes, tis the foote that trippes, and stumbles.In calcaneo Quisque labitur, Aug. This At the heel, that a man slips, this the foot that trips, and stumbles.
p-acp fw-la fw-la fw-la, np1 pn31|vbz p-acp dt n1, cst dt n1 vvz, pn31|vbz dt n1 cst vvz, cc vvz.
(41) sermon (DIV1)
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David is affraid of the iniquity of his heeles, Psal. 49. The Spirit is the head in the regenerate man;David is afraid of the iniquity of his heals, Psalm 49. The Spirit is the head in the regenerate man;
np1 vbz j pp-f dt n1 pp-f po31 n2, np1 crd dt n1 vbz dt n1 p-acp dt j-vvn n1;
(41) sermon (DIV1)
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the flesh the taile and heele, dagled with the durt of every sinne:
the Flesh the tail and heel, dagled with the dirt of every sin:
dt n1 dt n1 cc n1, vvd p-acp dt n1 pp-f d n1:
(41) sermon (DIV1)
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the law of the members kicking against the law of the minde, treading under foote the pearles of Gods Word. The devill would devoure;
the law of the members kicking against the law of the mind, treading under foot the Pearls of God's Word. The Devil would devour;
dt n1 pp-f dt n2 vvg p-acp dt n1 pp-f dt n1, vvg p-acp n1 dt n2 pp-f npg1 n1. dt n1 vmd vvi;
(41) sermon (DIV1)
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S. Peter saith, he seekes that, Quaerit, quem devoret; and he doth many. But Christs members he doth not, cannot; bruises them onely.
S. Peter Says, he seeks that, Query, Whom devoret; and he does many. But Christ members he does not, cannot; bruises them only.
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(41) sermon (DIV1)
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He winnowes them, Christs terme, shakes and tosses them. Saint Iohn saith, Non tangit, he toucheth them not.
He winnows them, Christ term, shakes and tosses them. Saint John Says, Non tangit, he touches them not.
pns31 vvz pno32, npg1 n1, vvz cc vvz pno32. n1 np1 vvz, fw-fr fw-fr, pns31 vvz pno32 xx.
(41) sermon (DIV1)
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7810
Surely he doth, both tangit & angit, both touch and tease them. He did Iob, he doth all men, both outwardly by affliction, and inwardly by tentation.
Surely he does, both tangit & angit, both touch and tease them. He did Job, he does all men, both outwardly by affliction, and inwardly by tentation.
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(41) sermon (DIV1)
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But Saint Iohn meanes, and the note is in the Margin, out of Calvin, Lethali vulnere, he doth not touch them with a mortall wound.
But Saint John means, and the note is in the Margin, out of calvin, Lethali vulnere, he does not touch them with a Mortal wound.
p-acp n1 np1 n2, cc dt n1 vbz p-acp dt n1, av pp-f np1, fw-la fw-la, pns31 vdz xx vvi pno32 p-acp dt j-jn n1.
(41) sermon (DIV1)
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The hurt is onely in the heele; thats farre from the heart; where the life lies.
The hurt is only in the heel; thats Far from the heart; where the life lies.
dt n1 vbz av-j p-acp dt n1; d|vbz j p-acp dt n1; c-crq dt n1 vvz.
(41) sermon (DIV1)
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Nay, Iahns selfe saith in the Apoc. Chap. 13. he shall conquer them, NONLATINALPHABET, vers. 7. he shall Kill them, ver. 15. But the note is good there too; their bodies, not their soules.
Nay, Iahns self Says in the Apocalypse Chap. 13. he shall conquer them,, vers. 7. he shall Kill them, ver. 15. But the note is good there too; their bodies, not their Souls.
uh-x, av n1 vvz p-acp dt np1 np1 crd pns31 vmb vvi pno32,, fw-la. crd pns31 vmb vvi pno32, fw-la. crd p-acp dt n1 vbz j a-acp av; po32 n2, xx po32 n2.
(41) sermon (DIV1)
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The bodie compared with the soule is but the heele. I say, the devill bruiseth us, both by sinne, but not totally;
The body compared with the soul is but the heel. I say, the Devil bruiseth us, both by sin, but not totally;
dt n1 vvn p-acp dt n1 vbz p-acp dt n1. pns11 vvb, dt n1 vvz pno12, av-d p-acp n1, cc-acp xx av-j;
(41) sermon (DIV1)
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7815
and by affliction, but not mortally. Not totally by sinne; for tempt the flesh he may; but the Spirit is NONLATINALPHABET.
and by affliction, but not mortally. Not totally by sin; for tempt the Flesh he may; but the Spirit is.
cc p-acp n1, cc-acp xx j-jn. xx av-j p-acp n1; p-acp vvi dt n1 pns31 vmb; cc-acp dt n1 vbz.
(41) sermon (DIV1)
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will not, can not be tempted; if God abide with it who is not tempted, Saint Iames saith. No nor finally; for we stumble, but recover; we fall, but rise againe: we fall and that fearefully;
will not, can not be tempted; if God abide with it who is not tempted, Saint James Says. No nor finally; for we Stumble, but recover; we fallen, but rise again: we fallen and that fearfully;
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(41) sermon (DIV1)
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7817
Sathan may foulely foile the best.
Sathan may foully foil the best.
np1 vmb av-j vvi dt js.
(41) sermon (DIV1)
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7818
Looke on David and Peter. But grace lets them not lie long, reaches her hand to them, to lift them up againe. Not totally by affliction.
Look on David and Peter. But grace lets them not lie long, reaches her hand to them, to lift them up again. Not totally by affliction.
n1 p-acp np1 cc np1. p-acp n1 vvz pno32 xx vvi av-j, vvz po31 n1 p-acp pno32, pc-acp vvi pno32 a-acp av. xx av-j p-acp n1.
(41) sermon (DIV1)
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For though he kills us, wee live still. Tis but the first death that Gods children die;
For though he kills us, we live still. This but the First death that God's children die;
p-acp cs pns31 vvz pno12, pns12 vvb av. pn31|vbz p-acp dt ord n1 cst ng1 n2 vvb;
(41) sermon (DIV1)
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7820
no death indeed to them, tis hut a dissolution. The second death, i. damnation, the right death, the righteous die not that.
no death indeed to them, this hut a dissolution. The second death, i. damnation, the right death, the righteous die not that.
dx n1 av p-acp pno32, pn31|vbz vvn dt n1. dt ord n1, sy. n1, dt j-jn n1, dt j vvb xx d.
(41) sermon (DIV1)
856
Page 288
7821
To conclude, beware how thou walkest; David saith the devill Observat calcaneum, watches thy heeles. Goe not bare-footed, as some Popish Friers doe;
To conclude, beware how thou walkest; David Says the Devil Observation calcaneum, watches thy heals. Go not barefooted, as Some Popish Friars do;
pc-acp vvi, vvb c-crq pns21 vv2; np1 vvz dt n1 fw-la fw-la, vvz po21 n2. vvb xx j, c-acp d j n2 vdb;
(41) sermon (DIV1)
857
Page 288
7822
but be shodde (as Paul bids) with the preparation of the Gospell. So the Serpent shall not bite thee.
but be shod (as Paul bids) with the preparation of the Gospel. So the Serpent shall not bite thee.
cc-acp vbb j (c-acp np1 vvz) p-acp dt n1 pp-f dt n1. av dt n1 vmb xx vvi pno21.
(41) sermon (DIV1)
857
Page 288
7823
Let the devill the NONLATINALPHABET, as Philo before called him, the Darter, let him shoote his dartes, his fiery darts at thee;
Let the Devil the, as Philo before called him, the Darter, let him shoot his darts, his fiery darts At thee;
vvb dt n1 dt, c-acp np1 a-acp vvd pno31, dt np1, vvb pno31 vvi po31 n2, po31 j n2 p-acp pno21;
(41) sermon (DIV1)
857
Page 288
7824
thy shield of faith shall quench them.
thy shield of faith shall quench them.
po21 n1 pp-f n1 vmb vvi pno32.
(41) sermon (DIV1)
857
Page 288
7825
A SERMON PREACHED ON GENESIS. The second Sermon. GEN. 3. 22. Behold, the Man is become like one of Vs. TIs Gods disdaine of man, of mans presumption, his aspiring spirit, to be Gods equall, Peere to God.
A SERMON PREACHED ON GENESIS. The second Sermon. GEN. 3. 22. Behold, the Man is become like one of Us This God's disdain of man, of men presumption, his aspiring Spirit, to be God's equal, Peer to God.
dt n1 vvn p-acp n1. dt ord n1. np1. crd crd vvb, dt n1 vbz vvn av-j crd pp-f pno12 d ng1 n1 pp-f n1, pp-f ng1 n1, po31 j-vvg n1, pc-acp vbi npg1 j-jn, n1 p-acp np1.
(42) sermon (DIV1)
857
Page 289
7826
Tis by way of Ironie: tis not Asseveranter, meant in sad sooth, but mockingly.
This by Way of Irony: this not Asseveranter, meant in sad sooth, but mockingly.
pn31|vbz p-acp n1 pp-f n1: pn31|vbz xx np1, vvd p-acp j n1, cc-acp j.
(42) sermon (DIV1)
858
Page 289
7827
Man double mockt, (pride well deserves it) first deluded by Sathan, now derided by God.
Man double mocked, (pride well deserves it) First deluded by Sathan, now derided by God.
n1 j-jn vvn, (n1 av vvz pn31) ord vvn p-acp np1, av vvn p-acp np1.
(42) sermon (DIV1)
858
Page 289
7828
The Serpents mockage malitious, you shall be as Gods, tempts and lyes: Gods but scorne onely, Man is become like us. Sathans meaning, Delusion; Gods Irrision, Saint Ambroses terme. Others expound this Scripture otherwise:
The Serpents mockage malicious, you shall be as God's, tempts and lies: God's but scorn only, Man is become like us. Satan's meaning, Delusion; God's Irrision, Saint Ambrose term. Others expound this Scripture otherwise:
dt ng1 n1 j, pn22 vmb vbi c-acp n2, vvz cc vvz: n2 p-acp n1 av-j, n1 vbz vvn av-j pno12. npg1 n1, n1; npg1 n1, n1 n2 vvb. ng2-jn vvb d n1 av:
(42) sermon (DIV1)
858
Page 289
7829
but I follow the sense thats most receivd.
but I follow the sense thats most received.
cc-acp pns11 vvb dt n1 d|vbz av-ds vvn.
(42) sermon (DIV1)
858
Page 289
7830
This Ironie of Gods, to propine mans pride the more to Gods contempt, is prefac't with an Ecce, Behold, saith God.
This Irony of God's, to propine men pride the more to God's contempt, is prefaced with an Ecce, Behold, Says God.
d n1 pp-f n2, p-acp n1 ng1 n1 dt av-dc p-acp npg1 n1, vbz j p-acp dt fw-la, vvb, vvz np1.
(42) sermon (DIV1)
858
Page 289
7831
There are sundry sorts of Ecce's in Scripture. There is Ecce Annuntiantis, the Angels Ecce to Mary, Behold thou shalt conceive.
There Are sundry sorts of Ecce's in Scripture. There is Ecce Annuntiantis, the Angels Ecce to Marry, Behold thou shalt conceive.
pc-acp vbr j n2 pp-f npg1 p-acp n1. pc-acp vbz fw-la fw-la, dt n2 fw-la p-acp uh, vvb pns21 vm2 vvi.
(42) sermon (DIV1)
859
Page 289
7832
And there is Ecce Indicantis, Iohn Baptists Ecce, pointing at Christ, Behold the Lamb of God, and there is Ecce Admirantis, and some moe, many moe, not skilling now.
And there is Ecce Indicantis, John Baptists Ecce, pointing At christ, Behold the Lamb of God, and there is Ecce Admirantis, and Some more, many more, not skilling now.
cc pc-acp vbz fw-la np1, np1 np1 fw-la, vvg p-acp np1, vvb dt n1 pp-f np1, cc pc-acp vbz fw-la fw-la, cc d dc, d dc, xx j-vvg av.
(42) sermon (DIV1)
859
Page 289
7833
This is Irridentis, Behold the man.
This is Irridentis, Behold the man.
d vbz npg1, vvb dt n1.
(42) sermon (DIV1)
859
Page 289
7834
Pilat parallels it, Ecce Homo too, Irridens utique dixit, saith Saint Ambrose, meant meerely to scorne him. Tis but a particle;Pilat parallels it, Ecce Homo too, Irridens Utique dixit, Says Saint Ambrose, meant merely to scorn him. This but a particle;
np1 vvz pn31, fw-la fw-la av, n2 j fw-la, vvz n1 np1, vvd av-j pc-acp vvi pno31. pn31|vbz p-acp dt n1;
(42) sermon (DIV1)
859
Page 289
7835
yet not idle, specially in Gods mouth. Tis fit wee waigh the lightest word God speakes; though but one bare syllable:
yet not idle, specially in God's Mouth. This fit we weigh the Lightest word God speaks; though but one bore syllable:
av xx j, av-j p-acp npg1 n1. pn31|vbz j pns12 vvb dt js n1 np1 vvz; cs p-acp crd j n1:
(42) sermon (DIV1)
859
Page 289
7836
this is no more in the originall. A word, that well accommodates the case here. Pride well deserves to be usherd with an Ecce. For it affects gazing and wonderment.
this is no more in the original. A word, that well accommodates the case Here. Pride well deserves to be usherd with an Ecce. For it affects gazing and wonderment.
d vbz dx dc p-acp dt n-jn. dt n1, cst av vvz dt n1 av. n1 av vvz pc-acp vbi vvn p-acp dt fw-la. p-acp pn31 vvz vvg cc n1.
(42) sermon (DIV1)
859
Page 289
7837
The proud man thinkes, he is Homo spectabilis; greeves, if he be not lookt at: doth all things (Christ saith) NONLATINALPHABET, to be seene of men.
The proud man thinks, he is Homo spectabilis; grieves, if he be not looked At: does all things (christ Says), to be seen of men.
dt j n1 vvz, pns31 vbz fw-la fw-la; vvz, cs pns31 vbb xx vvn p-acp: vdz d n2 (np1 vvz), pc-acp vbi vvn pp-f n2.
(42) sermon (DIV1)
860
Page 290
7838
Pride will be conspicuous, will — digito monstrari, & dicier, Hic est, loves to be pointed at, to heare Ecce Homo, behold, yonder is the man.
Pride will be conspicuous, will — digito monstrari, & dicier, Hic est, loves to be pointed At, to hear Ecce Homo, behold, yonder is the man.
n1 vmb vbi j, n1 — fw-la fw-la, cc n1, fw-la fw-la, vvz pc-acp vbi vvn p-acp, pc-acp vvi fw-la fw-la, vvb, d vbz dt n1.
(42) sermon (DIV1)
860
Page 290
7839
God therefore justly here makes proud man a NONLATINALPHABET, a spectacle, not to man, and Angels onely,
God Therefore justly Here makes proud man a, a spectacle, not to man, and Angels only,
np1 av av-j av vvz j n1 dt, dt n1, xx p-acp n1, cc n2 av-j,
(42) sermon (DIV1)
860
Page 290
7840
as Saint Paul speakes in another case; but even to Gods selfe too:
as Saint Paul speaks in Another case; but even to God's self too:
c-acp n1 np1 vvz p-acp j-jn n1; cc-acp av p-acp ng1 n1 av:
(42) sermon (DIV1)
860
Page 290
7841
calls (as it were) to all the persons of the Trinitie, to looke on him:
calls (as it were) to all the Persons of the Trinity, to look on him:
n2 (c-acp pn31 vbdr) p-acp d dt n2 pp-f dt np1, pc-acp vvi p-acp pno31:
(42) sermon (DIV1)
860
Page 290
7842
but with scorne, as the people doe at every proud man, man or woman.
but with scorn, as the people do At every proud man, man or woman.
cc-acp p-acp n1, c-acp dt n1 vdb p-acp d j n1, n1 cc n1.
(42) sermon (DIV1)
860
Page 290
7843
They are NONLATINALPHABET, Saint Pauls terme too, made a gazing-stocke: but Opprobriis, as it is there, with scoffes and scornes; a gazing-stocke, but a laughing-stock.
They Are, Saint Paul's term too, made a gazingstock: but Opprobriis, as it is there, with scoffs and scorns; a gazingstock, but a laughingstock.
pns32 vbr, n1 npg1 vvb av, vvd dt n1: p-acp np1, c-acp pn31 vbz a-acp, p-acp n2 cc n2; dt n1, cc-acp dt n1.
(42) sermon (DIV1)
860
Page 290
7844
Behold saith God, behold the man. Behold Says God, behold the man.
vvb vvz np1, vvb dt n1.
(42) sermon (DIV1)
860
Page 290
7845
Behold? Who must behold? God speakes the Ecce to himselfe, one Person of the Trinity to another;Behold? Who must behold? God speaks the Ecce to himself, one Person of the Trinity to Another;
vvb? q-crq vmb vvi? np1 vvz dt fw-la p-acp px31, crd n1 pp-f dt np1 p-acp j-jn;
(42) sermon (DIV1)
861
Page 290
7846
Behold, man is become like one of us. Behold, man is become like one of us.
vvb, n1 vbz vvn av-j crd pp-f pno12.
(42) sermon (DIV1)
861
Page 290
7847
Yet Moses recording it, meant man should behold too. Two things the Text bids us Behold;
Yet Moses recording it, meant man should behold too. Two things the Text bids us Behold;
av np1 vvg pn31, vvd n1 vmd vvi av. crd n2 dt n1 vvz pno12 vvb;
(42) sermon (DIV1)
861
Page 290
7848
Gods scorne at mans pride, and Mans lust to be like God. The one in the forme of the speech, the other in the matter.
God's scorn At men pride, and men lust to be like God. The one in the Form of the speech, the other in the matter.
n2 vvb p-acp ng1 n1, cc ng1 n1 pc-acp vbi j np1. dt crd p-acp dt n1 pp-f dt n1, dt j-jn p-acp dt n1.
(42) sermon (DIV1)
861
Page 290
7849
For the first, the malicious Manichee consters the speech in earnest.
For the First, the malicious Manichee consters the speech in earnest.
p-acp dt ord, dt j np1 zz dt n1 p-acp n1.
(42) sermon (DIV1)
862
Page 290
7850
But Saint Austin answers him, that tis no affirmation, but a meere exprobration, if the Reader be doctus pronuntiator, not indoctus calumniator, tom. 6. col.
But Saint Austin answers him, that this not affirmation, but a mere exprobration, if the Reader be doctus pronuntiator, not indoctus calumniator, tom. 6. col.
p-acp n1 np1 vvz pno31, cst pn31|vbz xx n1, cc-acp dt j n1, cs dt n1 vbb fw-la n1, xx fw-la n1, n1. crd fw-fr.
(42) sermon (DIV1)
862
Page 290
7851
5 95. The Accent of the speech shewes it to be an Ironie, a speech of scorne.
5 95. The Accent of the speech shows it to be an Irony, a speech of scorn.
crd crd dt n1 pp-f dt n1 vvz pn31 pc-acp vbi dt n1, dt n1 pp-f n1.
(42) sermon (DIV1)
862
Page 290
7852
For else it were not true, were it not Ironicall. Man to be like God, as one of the Persons of the Deitie, were impious blasphemie in a mans mouth.
For Else it were not true, were it not Ironical. Man to be like God, as one of the Persons of the Deity, were impious blasphemy in a men Mouth.
p-acp av pn31 vbdr xx j, vbdr pn31 xx j. n1 pc-acp vbi j np1, c-acp pi pp-f dt n2 pp-f dt n1, vbdr j n1 p-acp dt ng1 n1.
(42) sermon (DIV1)
862
Page 290
7853
Meant simplie without Figure, it is false, and tis impossible, that God should lye, Saint Paul saith.
Meant simply without Figure, it is false, and this impossible, that God should lie, Saint Paul Says.
vvd av-j p-acp n1, pn31 vbz j, cc pn31|vbz j, cst np1 vmd vvi, n1 np1 vvz.
(42) sermon (DIV1)
862
Page 290
7854
But tis an Ironie. A figure which I mervaile, that the Iesuits never markt.
But this an Irony. A figure which I marvel, that the Iesuits never marked.
p-acp pn31|vbz dt n1. dt n1 r-crq pns11 vvb, cst dt np2 av-x vvn.
(42) sermon (DIV1)
862
Page 290
7855
It would palliate their perjuries farre better then Equivocation. Faine would they defend their false equivocations by precedents in Scripture, by examples of Patriarks, Prophets, Apostles, Angels, Christs selfe.
It would palliate their perjuries Far better then Equivocation. Fain would they defend their false equivocations by precedents in Scripture, by Examples of Patriarchs, prophets, Apostles, Angels, Christ self.
pn31 vmd vvi po32 n2 av-j jc cs n1. av-j vmd pns32 vvi po32 j n2 p-acp n2 p-acp n1, p-acp n2 pp-f n2, n2, n2, n2, npg1 n1.
(42) sermon (DIV1)
862
Page 290
7856
But their instances are straind and idle.
But their instances Are strained and idle.
p-acp po32 n2 vbr vvn cc j.
(42) sermon (DIV1)
862
Page 290
7857
But Ironies in Scripture are frequent and plaine, and used by Gods owne selfe, not by man onely, and Angels.
But Ironies in Scripture Are frequent and plain, and used by God's own self, not by man only, and Angels.
p-acp n2 p-acp n1 vbr j cc j, cc vvd p-acp n2 d n1, xx p-acp n1 av-j, cc n2.
(42) sermon (DIV1)
862
Page 290
7858
By Salomon to the licentious young man, rejoyce, walke on in the wayes of thy Heart,
By Solomon to the licentious young man, rejoice, walk on in the ways of thy Heart,
p-acp np1 p-acp dt j j n1, vvb, vvb a-acp p-acp dt n2 pp-f po21 n1,
(42) sermon (DIV1)
862
Page 290
7859
and the lusts of thine eyes. and the Lustiest of thine eyes.
cc dt n2 pp-f po21 n2.
(42) sermon (DIV1)
862
Page 290
7860
And to the sluggard, yet a little sleepe. By Micaiah to Ahab, Goe up and prosper.
And to the sluggard, yet a little sleep. By Micaiah to Ahab, Go up and prosper.
cc p-acp dt n1, av dt j n1. p-acp np1 p-acp np1, vvb a-acp cc vvi.
(42) sermon (DIV1)
862
Page 290
7861
By Elias to Baals Priests, Cry aloud; for hee is a God. By an Angel, Hee that is filthy, let him be filthy still.
By Elias to Baal's Priests, Cry aloud; for he is a God. By an Angel, He that is filthy, let him be filthy still.
p-acp np1 p-acp npg1 n2, vvb av; c-acp pns31 vbz dt np1. p-acp dt n1, pns31 cst vbz j, vvb pno31 vbi j av.
(42) sermon (DIV1)
862
Page 290
7862
By Saint Paul, Condonate mihi hanc injuriam. By Christ to the Pharisees, Fulfill you also the measure of your Fathers;
By Saint Paul, Condonate mihi hanc Injuriam. By christ to the Pharisees, Fulfil you also the measure of your Father's;
p-acp n1 np1, fw-it fw-la fw-la fw-la. p-acp np1 p-acp dt np2, vvb pn22 av dt n1 pp-f po22 n2;
(42) sermon (DIV1)
862
Page 290
7863
and in the eleventh of Zacharie, a goodly price, Christs too.
and in the eleventh of Zacharias, a goodly price, Christ too.
cc p-acp dt ord pp-f np1, dt j n1, npg1 av.
(42) sermon (DIV1)
862
Page 290
7883
Great oddes betweene Angels and Vs. David saith, small, thou hast made him little lower then the Angels.
Great odds between Angels and Us David Says, small, thou hast made him little lower then the Angels.
j n2 p-acp n2 cc pno12 np1 vvz, j, pns21 vh2 vvn pno31 av-j av-jc cs dt n2.
(42) sermon (DIV1)
865
Page 291
8062
Paine will wrest a curse from a Saints mouth.
Pain will wrest a curse from a Saints Mouth.
n1 vmb vvi dt n1 p-acp dt ng1 n1.
(43) sermon (DIV1)
885
Page 299
7864
By Gods selfe, goe and cry to the Gods, Iud. 10. 14. and so here, Behold, &c. God loves the humble, scornes the proud, NONLATINALPHABET, Iames 4. 6. Englisht there, resists the proud. It meanes more, farre more, sets his armies against them, all his hoasts, Angels, men, brute creatures, all, scorners of pride.
By God's self, go and cry to the God's, Iud. 10. 14. and so Here, Behold, etc. God loves the humble, scorns the proud,, James 4. 6. Englished there, resists the proud. It means more, Far more, sets his armies against them, all his hosts, Angels, men, brutus creatures, all, Scorner's of pride.
p-acp ng1 n1, vvb cc vvi p-acp dt n2, np1 crd crd cc av av, vvb, av np1 vvz dt j, vvz dt j,, np1 crd crd vvn a-acp, vvz dt j. pn31 vvz av-dc, av-j av-dc, vvz po31 n2 p-acp pno32, d po31 n2, n2, n2, n1 n2, d, n2 pp-f n1.
(42) sermon (DIV1)
862
Page 290
7865
Himselfe, NONLATINALPHABET the Lord (saith David) will have them in derision. Hee scornes the scornefull, Salomon saith. Ridebo, subsannabo, Salomons termes too.
Himself, the Lord (Says David) will have them in derision. He scorns the scornful, Solomon Says. Ridebo, subsannabo, Solomon's terms too.
px31, dt n1 (vvz np1) vmb vhi pno32 p-acp n1. pns31 vvz dt j, np1 vvz. fw-la, fw-la, np1 n2 av.
(42) sermon (DIV1)
863
Page 290
7866
God will laugh at their distresse, mock at their destruction. God will laugh At their distress, mock At their destruction.
np1 vmb vvi p-acp po32 n1, vvb p-acp po32 n1.
(42) sermon (DIV1)
863
Page 291
7867
Thou O Lord (saith David) shalt laugh at them, Psal. 59. Let the fathers folly teach the sonnes wit, Adams pride derided, humble us.Thou Oh Lord (Says David) shalt laugh At them, Psalm 59. Let the Father's folly teach the Sons wit, Adams pride derided, humble us.
pns21 uh n1 (vvz np1) vm2 vvi p-acp pno32, np1 crd vvb dt ng1 n1 vvi dt ng1 n1, npg1 n1 vvn, vvb pno12.
(42) sermon (DIV1)
863
Page 291
7868
For this Ecce is not onely Insultantis, saith Saint Austin, of God insulting over him, but also Deterrentis, of God fraying Vs, from the like pride.
For this Ecce is not only Insultantis, Says Saint Austin, of God insulting over him, but also Deterrentis, of God fraying Us, from the like pride.
p-acp d fw-la vbz xx av-j np1, vvz n1 np1, pp-f np1 vvg p-acp pno31, cc-acp av np1, pp-f np1 vvg pno12, p-acp dt j n1.
(42) sermon (DIV1)
863
Page 291
7869
Enough of the fashion of the speech; see now the subject. Man is become like one of us;
Enough of the fashion of the speech; see now the Subject. Man is become like one of us;
av-d pp-f dt n1 pp-f dt n1; vvb av dt n-jn. n1 vbz vvn av-j crd pp-f pno12;
(42) sermon (DIV1)
863
Page 291
7870
that was Gods Ironie. Let goe the Trope; see what the sentence sounds in earnest.
that was God's Irony. Let go the Trope; see what the sentence sounds in earnest.
cst vbds npg1 n1. vvb vvi dt n1; vvb r-crq dt n1 vvz p-acp n1.
(42) sermon (DIV1)
864
Page 291
7871
Turne the tense (if you please) NONLATINALPHABET into NONLATINALPHABET reade not, Man is become, but would become like one of Vs;
Turn the tense (if you please) into read not, Man is become, but would become like one of Us;
vvb dt n1 (cs pn22 vvb) p-acp vvb xx, n1 vbz vvn, cc-acp vmd vvi av-j crd pp-f pno12;
(42) sermon (DIV1)
864
Page 291
7872
thats the sense in sad sooth.
thats the sense in sad sooth.
d|vbz dt n1 p-acp j n1.
(42) sermon (DIV1)
864
Page 291
7873
Man would bee like God. Three distinct particulars, considerable severally. Two persons compard, man and God; the comparison, equality.
Man would be like God. Three distinct particulars, considerable severally. Two Persons compared, man and God; the comparison, equality.
n1 vmd vbi av-j np1. crd j n2-j, j av-j. crd n2 vvn, n1 cc n1; dt n1, n1.
(42) sermon (DIV1)
864
Page 291
7874
Man would be Gods Sicut; he would be Gods Peere. Of these in order.
Man would be God's Sicut; he would be God's Peer. Of these in order.
n1 vmd vbi npg1 fw-la; pns31 vmd vbi npg1 n1. pp-f d p-acp n1.
(42) sermon (DIV1)
864
Page 291
7875
For the first, God proclaimes by the Prophet Quis sicut ego? who is like me? saith God, Esay 44. bruite creatures are all dumbe. Angels can speake: can, but dare not;
For the First, God proclaims by the Prophet Quis sicut ego? who is like me? Says God, Isaiah 44. bruit creatures Are all dumb. Angels can speak: can, but Dare not;
p-acp dt ord, np1 vvz p-acp dt n1 fw-la fw-la fw-la? q-crq vbz vvb pno11? vvz np1, np1 crd n1 n2 vbr d j. ng1 vmb vvi: vmb, cc-acp vvb xx;
(42) sermon (DIV1)
865
Page 291
7876
all are still at that question. Proud man steps forth, and answers, Ecce me, Hee will be as God.
all Are still At that question. Proud man steps forth, and answers, Ecce me, He will be as God.
d vbr av p-acp d n1. j n1 n2 av, cc n2, fw-la pno11, pns31 vmb vbi p-acp np1.
(42) sermon (DIV1)
865
Page 291
7877
Quis sicut, in Gods question meanes, Nemo sicut indeede.Quis sicut, in God's question means, Nemo sicut indeed.
fw-la fw-la, p-acp npg1 n1 n2, np1 fw-la av.
(42) sermon (DIV1)
865
Page 291
7878
Gods selfe expounds it so, Chap. 46. 9. NONLATINALPHABET not no Person onely, but no thing like God.
God's self expounds it so, Chap. 46. 9. not no Person only, but no thing like God.
npg1 n1 vvz pn31 av, np1 crd crd xx zz n1 av-j, cc-acp dx n1 vvb np1.
(42) sermon (DIV1)
865
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7879
O Homo, tu quis es, how shall man dare compare with God? Angels, that farre excell us men, whom if a man but sees, hee dies, dare not doe that.O Homo, tu quis es, how shall man Dare compare with God? Angels, that Far excel us men, whom if a man but sees, he die, Dare not do that.
fw-la fw-la, fw-la fw-la fw-la, q-crq vmb n1 vvb vvi p-acp np1? ng1, cst av-j vvi pno12 n2, ro-crq cs dt n1 cc-acp vvz, pns31 vvz, vvb xx vdi d.
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One once did, Lucifer; cryed in his pride, Ero similis Altissimo, would sit on Gods owne seat,
One once did, Lucifer; cried in his pride, Ero Similis Altissimo, would fit on God's own seat,
pi a-acp vdd, np1; vvd p-acp po31 n1, np1 fw-la fw-la, vmd vvi p-acp n2 d n1,
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and bee equall to the most Highest. That cost him deare.
and be equal to the most Highest. That cost him deer.
cc vbi j-jn p-acp dt av-ds js. cst vvd pno31 av-jn.
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Michael, Prince of Angels, to fray all creatures from that pride, beares Gods question in his name, Michael, that is, who is as God.Michael, Prince of Angels, to fray all creatures from that pride, bears God's question in his name, Michael, that is, who is as God.
np1, n1 pp-f n2, pc-acp vvi d n2 p-acp d n1, vvz npg1 n1 p-acp po31 n1, np1, cst vbz, r-crq vbz p-acp np1.
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But thats not meant of mans meere selfe, but of man by grace incorporate into Christ.
But thats not meant of men mere self, but of man by grace incorporate into christ.
cc-acp d|vbz xx vvn pp-f ng1 j n1, cc-acp pp-f n1 p-acp n1 vvi p-acp np1.
(42) sermon (DIV1)
865
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7885
Man of himselfe so meane, that David askes, What is man, that he should be visited of God, Psal. 8. What is he then, that he should be likned to God? [ Pindar hath the like question, NONLATINALPHABET, whats any man? Question and Answer both, NONLATINALPHABET;
Man of himself so mean, that David asks, What is man, that he should be visited of God, Psalm 8. What is he then, that he should be likened to God? [ Pindar hath the like question,, whats any man? Question and Answer both,;
n1 pp-f px31 av j, cst np1 vvz, q-crq vbz n1, cst pns31 vmd vbi vvn pp-f np1, np1 crd q-crq vbz pns31 av, cst pns31 vmd vbi vvn p-acp np1? [ zz vhz dt j n1,, q-crq|vbz d n1? n1 cc n1 av-d,;
(42) sermon (DIV1)
865
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7886
whats man? whats no man? whats no thing: Not NONLATINALPHABET onely, as Vlysses cald himselfe, but NONLATINALPHABET.
whats man? whats no man? whats no thing: Not only, as Ulysses called himself, but.
q-crq|vbz n1? q-crq|vbz dx n1? q-crq|vbz dx n1: xx av-j, c-acp npg1 vvn px31, cc-acp.
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865
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7887
Nos numerus sumus, saith Horace, wee are a number? wee are not. Wee are Ciphers.Nos Numerus sumus, Says Horace, we Are a number? we Are not. we Are Ciphers.
fw-la fw-la fw-la, vvz np1, pns12 vbr dt n1? pns12 vbr xx. pns12 vbr n2.
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NONLATINALPHABET, man is nothing, Basil. ] NONLATINALPHABET as nought, Esaies terme;
, man is nothing, Basil. ] as nought, Isaiah's term;
, n1 vbz pix, np1 ] c-acp pix, vvz vvb;
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nay NONLATINALPHABET lesse then nought, tis Esaies too, Esa. 40. 17. Man but a meere shadow, saith Iob; nay not so much,
nay less then nought, this Isaiah too, Isaiah 40. 17. Man but a mere shadow, Says Job; nay not so much,
uh-x dc cs pi, pn31|vbz npg1 av, np1 crd crd n1 p-acp dt j n1, vvz np1; uh xx av av-d,
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but NONLATINALPHABET, saith Pindarus, but the dreame onely of a shadow. The Greeke name makes man proud, cals him NONLATINALPHABET, bids him aspire, looke up.
but, Says Pindarus, but the dream only of a shadow. The Greek name makes man proud, calls him, bids him aspire, look up.
cc-acp, vvz np1, p-acp dt vvb av-j pp-f dt n1. dt jp n1 vvz n1 j, vvz pno31, vvz pno31 vvi, vvb a-acp.
(42) sermon (DIV1)
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7891
But the Hebrew and Latin humble him, bids him stoope, looke downe, Adam is earth,
But the Hebrew and Latin humble him, bids him stoop, look down, Adam is earth,
p-acp dt njp cc jp vvb pno31, vvz pno31 vvi, vvb a-acp, np1 vbz n1,
(42) sermon (DIV1)
866
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7892
and Homo ab Humo. Will hee be as God, that is but his footestoole? For the earth is no more;
and Homo ab Humo. Will he be as God, that is but his footstool? For the earth is no more;
cc fw-la fw-la fw-la. vmb pns31 vbi p-acp np1, cst vbz p-acp po31 n1? p-acp dt n1 vbz av-dx av-dc;
(42) sermon (DIV1)
866
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7893
Heaven Gods seate, earth his footestoole. Nay Greekes make man yet prouder, call him NONLATINALPHABET, a little world.
Heaven God's seat, earth his footstool. Nay Greeks make man yet Prouder, call him, a little world.
n1 npg1 n1, n1 po31 n1. uh njp2 vvb n1 av jc, vvb pno31, dt j n1.
(42) sermon (DIV1)
866
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7894
A world indeed, but as Saint Iames calls the Tongue, a world of wickednesse. The Scripture does him more right, calls him a Beast, Salomons terme;
A world indeed, but as Saint James calls the Tongue, a world of wickedness. The Scripture does him more right, calls him a Beast, Solomon's term;
dt n1 av, cc-acp c-acp n1 np1 vvz dt n1, dt n1 pp-f n1. dt n1 vdz pno31 av-dc av-jn, vvz pno31 dt n1, np1 n1;
(42) sermon (DIV1)
866
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7895
a worme, Davids; a Grashopper, Esaies; a faded leafe, drie stubble, Iob. The poorest of all the creatures;
a worm, Davids; a Grasshopper, Isaiah's; a faded leaf, dry stubble, Job The Poorest of all the creatures;
dt n1, np1; dt n1, n2; dt vvd n1, j n1, zz dt js pp-f d dt n2;
(42) sermon (DIV1)
866
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7896
faine to borrow his bread from the earth; his meat and raiment from the brute creatures.
feign to borrow his bred from the earth; his meat and raiment from the brutus creatures.
av-j pc-acp vvi po31 n1 p-acp dt n1; po31 n1 cc n1 p-acp dt n1 n2.
(42) sermon (DIV1)
866
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7897
To borrow his bread? nay to earne it, earne it hardly, with the sweat of his browes, God sayd, sayd truely, faine to plough, to sow, to reape, to thresh, to grinde for it, ere he get it.
To borrow his bred? nay to earn it, earn it hardly, with the sweat of his brows, God said, said truly, feign to plough, to sow, to reap, to thresh, to grind for it, ere he get it.
p-acp vvi po31 n1? uh-x p-acp vvi pn31, vvi pn31 av, p-acp dt n1 pp-f po31 n2, np1 vvd, vvd av-j, av-j pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi p-acp pn31, c-acp pns31 vvb pn31.
(42) sermon (DIV1)
866
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7898
God puts an article before his name;
God puts an article before his name;
np1 vvz dt n1 p-acp po31 n1;
(42) sermon (DIV1)
867
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meanes here Adam, and Eve: but to make it a Terminus Diminuens, prefixeth an Article, NONLATINALPHABET to make it an Appellative.
means Here Adam, and Eve: but to make it a Terminus Diminuens, prefixeth an Article, to make it an Appellative.
n2 av np1, cc n1: cc-acp pc-acp vvi pn31 dt np1 n2, vvz dt n1, pc-acp vvi pn31 dt j.
(42) sermon (DIV1)
867
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7900
Dedignation, and indignation, scorne and anger will not name a man, give him his owne name.
Dedignation, and Indignation, scorn and anger will not name a man, give him his own name.
n1, cc n1, n1 cc n1 vmb xx vvi dt n1, vvb pno31 po31 d n1.
(42) sermon (DIV1)
867
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7901
This sonne of Iemini, saith David of Shimei. David himselfe, but the sonne Ishai, in Nabals mouth.This son of Iemini, Says David of Shimei. David himself, but the son Jesse, in Nabals Mouth.
d n1 pp-f fw-la, vvz np1 pp-f np1. np1 px31, cc-acp dt n1 np1, p-acp npg1 n1.
(42) sermon (DIV1)
867
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7902
A better man then hee, but Maries Sonne, and the Carpenter, in the peoples mouth. This fellow with others.
A better man then he, but Mary's Son, and the Carpenter, in the peoples Mouth. This fellow with Others.
dt jc n1 cs pns31, cc-acp npg1 n1, cc dt n1, p-acp dt ng1 n1. d n1 p-acp n2-jn.
(42) sermon (DIV1)
867
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7903
Yea Peter can afford him no more, then God doth Adam here, I know not the man.
Yea Peter can afford him no more, then God does Adam Here, I know not the man.
uh np1 vmb vvi pno31 av-dx av-dc, cs np1 vdz np1 av, pns11 vvb xx dt n1.
(42) sermon (DIV1)
867
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7904
Iustly doth God disgrace them, that dishonour him. He that despiseth me, saith God to Heli, shall be despised.
Justly does God disgrace them, that dishonour him. He that despises me, Says God to Heli, shall be despised.
av-j vdz np1 vvi pno32, cst vvb pno31. pns31 cst vvz pno11, vvz np1 p-acp np1, vmb vbi vvn.
(42) sermon (DIV1)
867
Page 292
7905
God but serves Adam, as Eve had served him with Sathan. In her conference shee had forgot Gods name, calls him but God only; thats an Appellative. Iehovah was his name;
God but serves Adam, as Eve had served him with Sathan. In her conference she had forgotten God's name, calls him but God only; thats an Appellative. Jehovah was his name;
np1 cc-acp vvz np1, p-acp n1 vhd vvn pno31 p-acp np1. p-acp po31 n1 pns31 vhd vvn npg1 n1, vvz pno31 p-acp np1 av-j; d|vbz dt j. np1 vbds po31 n1;
(42) sermon (DIV1)
867
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7906
she might have put that to.
she might have put that to.
pns31 vmd vhi vvn cst p-acp.
(42) sermon (DIV1)
867
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7907
Moses throughout the Chapter calls him the Lord God. Elohim is a name imparted unto creatures, to Angels, and Magistrates.Moses throughout the Chapter calls him the Lord God. Elohim is a name imparted unto creatures, to Angels, and Magistrates.
np1 p-acp dt n1 vvz pno31 dt n1 np1. np1 vbz dt n1 vvn p-acp n2, p-acp n2, cc n2.
(42) sermon (DIV1)
867
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Iehovah is Gods proper name, Gods selfe saith, Esay 42. Articles honour sometimes, are put NONLATINALPHABET, as the Poet, the Philosopher: not so here; tis for disgrace;Jehovah is God's proper name, God's self Says, Isaiah 42. Articles honour sometime, Are put, as the Poet, the Philosopher: not so Here; this for disgrace;
np1 vbz ng1 j n1, ng1 n1 vvz, np1 crd n2 vvb av, vbr vvn, c-acp dt n1, dt n1: xx av av; pn31|vbz p-acp n1;
(42) sermon (DIV1)
867
Page 292
7909
as if he sayd, Behold this earthen thing, this clod of clay, is become like one of us.
as if he said, Behold this earthen thing, this clod of clay, is become like one of us.
c-acp cs pns31 vvd, vvb d j n1, d n1 pp-f n1, vbz vvn av-j crd pp-f pno12.
(42) sermon (DIV1)
867
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7910
Man Dust and Ashes, Abrams terme; Salomons word too good for him, Brutum, a beast, Lutum dung and durt;
Man Dust and Ashes, Abrams term; Solomon's word too good for him, Brutum, a beast, Lutum dung and dirt;
n1 n1 cc n2, npg1 vvb; np1 n1 av j c-acp pno31, fw-la, dt n1, fw-la n1 cc n1;
(42) sermon (DIV1)
868
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7911
was but the other day a lumpe of earth, is so still;
was but the other day a lump of earth, is so still;
vbds p-acp dt j-jn n1 dt n1 pp-f n1, vbz av av;
(42) sermon (DIV1)
868
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7912
put but the letter after, which God puts here before his name, make haadam, adamah, but base earth, senselesse, breathlesse, lifelesse, till God had fashioned him, made him flesh, given him soule.
put but the Letter After, which God puts Here before his name, make haadam, adamah, but base earth, senseless, breathless, Lifeless, till God had fashioned him, made him Flesh, given him soul.
vvb p-acp dt n1 a-acp, r-crq np1 vvz av p-acp po31 n1, vvb n1, uh, p-acp j n1, j, j, j, c-acp np1 vhd vvn pno31, vvd pno31 n1, vvn pno31 n1.
(42) sermon (DIV1)
868
Page 292
7913
Shall the Axe compare with him that workes with it, saith Esay, the staffe exalt it selfe, Shall the Axe compare with him that works with it, Says Isaiah, the staff exalt it self,
vmb dt n1 vvb p-acp pno31 cst vvz p-acp pn31, vvz np1, dt n1 vvi pn31 n1,
(42) sermon (DIV1)
868
Page 292
7914
as if it were not wood? Man, NONLATINALPHABET, Epictetus terme, poore silly man; NONLATINALPHABET, Antoninus terme, poore silly soule;as if it were not wood? Man,, Epictetus term, poor silly man;, Antoninus term, poor silly soul;
c-acp cs pn31 vbdr xx n1? n1,, np1 n1, j j n1;, np1 n1, j j n1;
(42) sermon (DIV1)
868
Page 292
7915
whose father is Carruption, saith Iob, and the wormes his sisters and kinswomen; loathsomenesse his beginning, rottennesse his end;
whose father is Carruption, Says Job, and the worms his Sisters and kinswomen; loathsomeness his beginning, rottenness his end;
rg-crq n1 vbz n1, vvz np1, cc dt n2 po31 n2 cc n2; n1 po31 n1, n1 po31 n1;
(42) sermon (DIV1)
868
Page 292
7916
this weake thing, base thing, no thing, contemptible man, to affect to bee as God,
this weak thing, base thing, no thing, contemptible man, to affect to be as God,
d j n1, j n1, dx n1, j n1, pc-acp vvi pc-acp vbi p-acp np1,
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868
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7917
well may God scorne his pride, all the persons of the Trinitie laugh at his ambition, cry in scornefull Ironie, Behold, man is become like one of us.
well may God scorn his pride, all the Persons of the Trinity laugh At his ambition, cry in scornful Irony, Behold, man is become like one of us.
av vmb np1 vvi po31 n1, d dt n2 pp-f dt np1 vvb p-acp po31 n1, vvb p-acp j n1, vvb, n1 vbz vvn av-j crd pp-f pno12.
(42) sermon (DIV1)
868
Page 292
7918
Come wee from man to God. Man, what he is, you see; heare what he would be.
Come we from man to God. Man, what he is, you see; hear what he would be.
vvb pns12 p-acp n1 p-acp np1. n1, r-crq pns31 vbz, pn22 vvb; vvb r-crq pns31 vmd vbi.
(42) sermon (DIV1)
869
Page 292
7919
Smoake, bubbles, sparkles, things waightlesse, worthlesse, yet mount aloft: man likened to all these. Earth it selfe, mans materiall, though the lowest Element, yet hath Hills higher then Clouds.
Smoke, bubbles, sparkles, things waightlesse, worthless, yet mount aloft: man likened to all these. Earth it self, men material, though the lowest Element, yet hath Hills higher then Clouds.
n1, n2, n2, n2 j, j, av vvb av: n1 vvn p-acp d d. n1 pn31 n1, ng1 j-jn, cs dt js n1, av vhz n2 jc cs n2.
(42) sermon (DIV1)
869
Page 292
7920
Sinne should verecundari, blush at the first, grow by degrees. Pride is impatient, will mount from Earth to Heaven at one skippe.
Sin should Verecundari, blush At the First, grow by Degrees. Pride is impatient, will mount from Earth to Heaven At one skip.
n1 vmd n2, vvb p-acp dt ord, vvb p-acp n2. n1 vbz j, vmb vvi p-acp n1 p-acp n1 p-acp crd vvi.
(42) sermon (DIV1)
869
Page 292
7921
Adam will be as one of us, aut Caesar, aut Nullus, a God, or nothing. Angells glorious creatures, cald Gods sonnes;Adam will be as one of us, Or Caesar, Or Nullus, a God, or nothing. Angels glorious creatures, called God's Sons;
np1 vmb vbi p-acp crd pp-f pno12, fw-la np1, fw-la fw-la, dt np1, cc pix. ng1 j n2, vvn npg1 n2;
(42) sermon (DIV1)
869
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7922
Gods owne name given them, cald Elohim oft in Scripture. Man will not bee like them, like Angels, any Angels:
God's own name given them, called Elohim oft in Scripture. Man will not be like them, like Angels, any Angels:
n2 d n1 vvn pno32, vvd vvi av p-acp n1. n1 vmb xx vbi av-j pno32, av-j n2, d n2:
(42) sermon (DIV1)
869
Page 292
7923
rankt into nine orders by some, Saint Paul seemes to cite foure of them, Powers, Principalities, Thrones, Dominions.
ranked into nine order by Some, Saint Paul seems to Cite foure of them, Powers, Principalities, Thrones, Dominions.
vvn p-acp crd n2 p-acp d, n1 np1 vvz pc-acp vvi crd pp-f pno32, n2, n2, n2, n2.
(42) sermon (DIV1)
869
Page 292
7924
Man will transcend them all, will be like God.
Man will transcend them all, will be like God.
n1 vmb vvi pno32 d, vmb vbi j np1.
(42) sermon (DIV1)
869
Page 292
7925
What's Gods proprietie, that man claimes not? Prayer is Gods onely, invoca me. King Darius in Daniel will have all petitions made to him.
What's God's propriety, that man claims not? Prayer is God's only, Invoke me. King Darius in daniel will have all petitions made to him.
q-crq|vbz ng1 n1, cst n1 vvz xx? n1 vbz npg1 av-j, fw-mi pno11. n1 npg1 p-acp np1 vmb vhi d n2 vvn p-acp pno31.
(42) sermon (DIV1)
870
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7926
Workes God wonders? So will Pharaohs Magitians.
Works God wonders? So will Pharaohs Magicians.
vvz np1 n2? av vmb np1 n2.
(42) sermon (DIV1)
870
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7927
Makes he worlds? The Serpent here bids Eve but eate the Apple, and she shall make a world, the Rabbins glosse.
Makes he world's? The Serpent Here bids Eve but eat the Apple, and she shall make a world, the Rabbis gloss.
vvz pns31 n2? dt n1 av vvz n1 p-acp vvi dt n1, cc pns31 vmb vvi dt n1, dt n2 n1.
(42) sermon (DIV1)
870
Page 293
7928
What a sort of men would be stiled Gods? Alexander would;
What a sort of men would be styled God's? Alexander would;
q-crq dt n1 pp-f n2 vmd vbi vvn n2? np1 vmd;
(42) sermon (DIV1)
870
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7929
Antiochus after him, Augustus after him, NONLATINALPHABET in Strabo. Edictum domini dei que nostri, saith Martial of Domitian. Meaner men than Emperours. Simon Magus was;Antiochus After him, Augustus After him, in Strabo. Edictum domini dei que Our, Says Martial of Domitian. Meaner men than emperors. Simon Magus was;
np1 p-acp pno31, npg1 p-acp pno31, p-acp np1. np1 fw-la fw-la fw-fr fw-la, vvz j pp-f np1. jc n2 cs n2. np1 np1 vbds;
(42) sermon (DIV1)
870
Page 293
7930
Romanes wrote on his Image, Simoni sancto Deo. He was therefore very moderate, that wrote to the Pope,Romans wrote on his Image, Simony sancto God He was Therefore very moderate, that wrote to the Pope,
njp2 vvd p-acp po31 n1, np1 fw-la np1 pns31 vbds av av j, cst vvd p-acp dt n1,
(42) sermon (DIV1)
870
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7931
but Paulo quinto Vice deo. [ Caligula would have Gods whole stile, be Deus Opt. Max. Sesostris of Egypt called NONLATINALPHABET, Gods title. He would Sathanize too.
but Paul quinto Vice God. [ Caligula would have God's Whole style, be Deus Opt. Max. Sesostris of Egypt called, God's title. He would Sathanize too.
cc-acp np1 fw-la fw-la fw-la. [ np1 vmd vhi n2 j-jn n1, vbb np1 np1 np1 np1 pp-f np1 vvn, ng1 n1. pns31 vmd vvi av.
(42) sermon (DIV1)
870
Page 293
7932
For that Sathan affects that name, Saint Paul shewes, calls him NONLATINALPHABET. Christ shewes, calls him the Prince of this world.
For that Sathan affects that name, Saint Paul shows, calls him. christ shows, calls him the Prince of this world.
p-acp cst np1 vvz d n1, n1 np1 vvz, vvz pno31. np1 vvz, vvz pno31 dt n1 pp-f d n1.
(42) sermon (DIV1)
870
Page 293
7933
Antiochus thought he could saile over mountaines, Senacharib drie up rivers with the soles of his feete.Antiochus Thought he could sail over Mountains, Senacharib dry up Rivers with the soles of his feet.
npg1 vvd pns31 vmd vvi p-acp n2, uh j a-acp n2 p-acp dt n2 pp-f po31 n2.
(42) sermon (DIV1)
870
Page 293
7934
Quod Iovi, hoc Regi licet, saith Licus in Seneca, what can God doe, that Kings can not?Quod Jovian, hoc King licet, Says Licus in Senecca, what can God do, that Kings can not?
fw-la fw-la, fw-la fw-la fw-la, vvz np1 p-acp np1, r-crq vmb np1 vdb, cst n2 vmb xx?
(42) sermon (DIV1)
870
Page 293
7935
There is, Gods like unto Men, Act. 14. 11. God may take mans shape, any creatures shape; may doe, hath done often;
There is, God's like unto Men, Act. 14. 11. God may take men shape, any creatures shape; may do, hath done often;
pc-acp vbz, n2 av-j p-acp n2, n1 crd crd np1 vmb vvi ng1 n1, d n2 n1; vmb vdi, vhz vdn av;
(42) sermon (DIV1)
871
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7936
appeared like a Man, like an Angell, like Fire, like cloven Tongues. All the Persons have at times.
appeared like a Man, like an Angel, like Fire, like cloven Tongues. All the Persons have At times.
vvd av-j dt n1, av-j dt n1, j n1, av-j j-vvn n2. av-d dt n2 vhb p-acp n2.
(42) sermon (DIV1)
871
Page 293
7937
Why should we doubt of God, when we heare the devill hath? Nay the second Person in Trinitie, not became as man only, but was man too;
Why should we doubt of God, when we hear the Devil hath? Nay the second Person in Trinity, not became as man only, but was man too;
q-crq vmd pns12 vvi pp-f np1, c-crq pns12 vvb dt n1 vhz? uh-x dt ord n1 p-acp np1, xx vvd p-acp n1 av-j, cc-acp vbds n1 av;
(42) sermon (DIV1)
871
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7938
tooke not mans shape, but his substance, mans body, soule and body both. But man, Gods creature, to become like God, to be as his Creatour;
took not men shape, but his substance, men body, soul and body both. But man, God's creature, to become like God, to be as his Creator;
vvd xx n2 vvi, cc-acp po31 n1, ng1 n1, n1 cc n1 av-d. p-acp n1, ng1 n1, pc-acp vvi av-j np1, pc-acp vbi p-acp po31 n1;
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thats such absurditie, such stupiditie, that the beasts might have said of Adam, Behold, the man is become like one of us.
thats such absurdity, such stupidity, that the beasts might have said of Adam, Behold, the man is become like one of us.
d|vbz d n1, d n1, cst dt n2 vmd vhi vvn pp-f np1, vvb, dt n1 vbz vvn av-j crd pp-f pno12.
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Yea and withall, such Ambition, such Luciferian pride, that the devills might cry, Ecce, Behold, man is become like one of us.
Yea and withal, such Ambition, such Luciferian pride, that the Devils might cry, Ecce, Behold, man is become like one of us.
uh cc av, d n1, d j n1, cst dt n2 vmd vvi, fw-la, vvb, n1 vbz vvn av-j crd pp-f pno12.
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For the Dragon and his Angells were the first, that fell into that follie. Nay one once indeed by pride turned beast.
For the Dragon and his Angels were the First, that fell into that folly. Nay one once indeed by pride turned beast.
p-acp dt n1 cc po31 n2 vbdr dt ord, cst vvd p-acp d n1. uh-x pi a-acp av p-acp n1 vvd n1.
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Proud Nebuchodonosor was driven from men, ate grasse as the Oxen; his haires grew like feathers, and his nailes like birds clawes.
Proud Nebuchadnezzar was driven from men, ate grass as the Oxen; his hairs grew like Feathers, and his nails like Birds claws.
j np1 vbds vvn p-acp n2, vvd n1 p-acp dt n2; po31 n2 vvd av-j n2, cc po31 n2 av-j n2 n2.
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Both Birds and Beasts might say of him, Behold this man is become like one of us;
Both Birds and Beasts might say of him, Behold this man is become like one of us;
av-d n2 cc n2 vmd vvi pp-f pno31, vvb d n1 vbz vvn av-j crd pp-f pno12;
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and Iudas by malice turned devill; Christ calls him so. The Feends might crie of him, Behold, this man is become like one of us.
and Iudas by malice turned Devil; christ calls him so. The Fiends might cry of him, Behold, this man is become like one of us.
cc np1 p-acp n1 vvd n1; np1 vvz pno31 av. dt n2 vmd vvi pp-f pno31, vvb, d n1 vbz vvn av-j crd pp-f pno12.
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But how saith God, Like one of us? Why not rather like us in generall? Man haply usurpes upon Gods generall Offices, common to all the Persons.
But how Says God, Like one of us? Why not rather like us in general? Man haply usurps upon God's general Offices, Common to all the Persons.
cc-acp q-crq vvz np1, av-j crd pp-f pno12? q-crq xx av-c vvb pno12 p-acp n1? n1 av vvz p-acp npg1 j n2, j p-acp d dt n2.
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But hath any sonne of Adam ever singled out any one Person apart, and sought to be like him? Some have, Epiphanius saith, Simon Magus made himselfe God the Father, Haer. 21. in Princ. And Montanus would be the holy Ghost:
But hath any son of Adam ever singled out any one Person apart, and sought to be like him? some have, Epiphanius Says, Simon Magus made himself God the Father, Haer 21. in Prince And Montanus would be the holy Ghost:
p-acp vhz d n1 pp-f np1 av vvd av d crd n1 av, cc vvd pc-acp vbi av-j pno31? d vhb, np1 vvz, np1 np1 vvd px31 np1 dt n1, np1 crd p-acp np1 cc np1 vmd vbi dt j n1:
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for his followers (as Eusebius writes) called him the Paraclete, i. the Comforter.
for his followers (as Eusebius writes) called him the Paraclete, i. the Comforter.
p-acp po31 n2 (c-acp np1 vvz) vvd pno31 dt np1, uh. dt n1.
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Twas Manicheus his madnesse too, Iewels Defence, Pag. 593. Nay, many have said, they have beene Christ, Christus hic, Christus illic:
It Manicheus his madness too, Jewels Defence, Page 593. Nay, many have said, they have been christ, Christus hic, Christus illic:
pn31|vbds np1 po31 n1 av, n2 n1, np1 crd uh-x, d vhb vvn, pns32 vhb vbn np1, fw-la fw-la, fw-la fw-la:
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Christs selfe foretells it, there should arise false Christs. To end this;
Christ self foretells it, there should arise false Christ. To end this;
npg1 n1 vvz pn31, pc-acp vmd vvi j npg1. pc-acp vvi d;
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shall I finde you a man, that turnes my Text, inverts the termes of it, makes God mans mockage? Vorstius, that denies, that God is infinite, confines him to place, saith he hath a body, with many moe like blasphemies, cries in effect, Ecce, Behold, God is become like one of us.
shall I find you a man, that turns my Text, inverts the terms of it, makes God men mockage? Vorstius, that Denies, that God is infinite, confines him to place, Says he hath a body, with many more like Blasphemies, cries in Effect, Ecce, Behold, God is become like one of us.
vmb pns11 vvi pn22 dt n1, cst vvz po11 n1, vvz dt n2 pp-f pn31, vvz n1 ng1 n1? np1, cst vvz, cst np1 vbz j, vvz pno31 p-acp n1, vvz pns31 vhz dt n1, p-acp d dc j n2, vvz p-acp n1, fw-la, vvb, np1 vbz vvn av-j crd pp-f pno12.
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Indeede Tertullian gives God a body.
Indeed Tertullian gives God a body.
av np1 vvz np1 dt n1.
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He is no warrant to Vorstius. For he was not Homo Ecclaesiae, Saint Hierome saith, a Doctor, but not Orthodox:
He is no warrant to Vorstius. For he was not Homo Ecclaesiae, Saint Jerome Says, a Doctor, but not Orthodox:
pns31 vbz dx n1 p-acp np1. c-acp pns31 vbds xx fw-la np1, n1 np1 vvz, dt n1, cc-acp xx n1:
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and yet he meant not neither so grossely, as the Vorstian. Leave wee the Persons compared: come to the Comparison.
and yet he meant not neither so grossly, as the Vorstian. Leave we the Persons compared: come to the Comparison.
cc av pns31 vvd xx av-d av av-j, c-acp dt jp. vvb pns12 dt n2 vvn: vvb p-acp dt n1.
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The Comparative Note is small, As one of us; but one syllable, scarce so much in the Originall;
The Comparative Note is small, As one of us; but one syllable, scarce so much in the Original;
dt j n1 vbz j, p-acp crd pp-f pno12; cc-acp crd n1, av-j av av-d p-acp dt j-jn;
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small in sound, great in sense; as one of us, makes man Gods equall. Comparisons are odious, we say: this is. There is lawfull comparison; compare with God, man may:
small in found, great in sense; as one of us, makes man God's equal. Comparisons Are odious, we say: this is. There is lawful comparison; compare with God, man may:
j p-acp n1, j p-acp n1; p-acp crd pp-f pno12, vvz n1 npg1 j-jn. n2 vbr j, pns12 vvb: d vbz. pc-acp vbz j n1; vvb p-acp np1, n1 vmb:
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some way, so we remember Iosuahs lesson, Da gloriam Deo, Give God the excellencie. Are we stronger than he? saith Saint Paul ▪ Man and God there compared; but God prefer'd.
Some Way, so we Remember Iosuahs Lesson, Dam gloriam God, Give God the excellency. are we Stronger than he? Says Saint Paul ▪ Man and God there compared; but God preferred.
d n1, av pns12 vvb npg1 n1, n1 fw-la fw-la, vvb np1 dt n1. vbr pns12 jc cs pns31? vvz n1 np1 ▪ n1 cc np1 a-acp vvn; cc-acp np1 vvd.
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Put man under and after God, compare and spare not. But Sicut is absurd betweene them two. Caesarve priorem, Pompeiusve parem.
Put man under and After God, compare and spare not. But Sicut is absurd between them two. Caesar priorem, Pompeius Parem.
vvb n1 p-acp cc a-acp np1, vvb cc vvb xx. p-acp fw-la vbz j p-acp pno32 crd. vvb fw-la, fw-la fw-la.
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— God suffers neither Superiour, nor Peere; vouchsafes man many lovely names, his Ioy, his Iewell, his Sonnes, his Saints; but not his Peeres.
— God suffers neither Superior, nor Peer; vouchsafes man many lovely names, his Joy, his Jewel, his Sons, his Saints; but not his Peers.
— np1 vvz dx j-jn, ccx n1; vvz n1 d j n2, po31 n1, po31 n1, po31 n2, po31 n2; cc-acp xx po31 n2.
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Yet finde I Abraham call'd Gods Friend, Saint Iames so stiles him, Gods selfe doth, Esay 41. and Friends are Peeres. They are meant properly.
Yet find I Abraham called God's Friend, Saint James so stile him, God's self does, Isaiah 41. and Friends Are Peers. They Are meant properly.
av vvb pns11 np1 vvd npg1 n1, n1 np1 av vvz pno31, ng1 n1 vdz, np1 crd cc n2 vbr n2. pns32 vbr vvn av-j.
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But Abraham is called so, Ob charitatem, not ob Paritatem, for the qualitie of his love, not for the equalitie of estate.
But Abraham is called so, Ob charitatem, not ob Paritatem, for the quality of his love, not for the equality of estate.
p-acp np1 vbz vvn av, fw-la fw-la, xx fw-la fw-la, p-acp dt n1 pp-f po31 n1, xx p-acp dt n1 pp-f n1.
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The Kings friend, Scripture hath oft; that is, his Companion, not his equall. Kings have no Peeres.
The Kings friend, Scripture hath oft; that is, his Companion, not his equal. Kings have no Peers.
dt ng1 n1, n1 vhz av; d vbz, po31 n1, xx po31 j-jn. ng1 vhb dx n2.
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Their Nobles are called Pares, but thats inter se, Peeres one to another, not to the King ▪ they are all his subjects.
Their Nobles Are called Pares, but thats inter se, Peers one to Another, not to the King ▪ they Are all his subject's.
po32 n2-j vbr vvn vvz, p-acp d|vbz fw-la fw-la, n2 crd p-acp n-jn, xx p-acp dt n1 ▪ pns32 vbr d po31 n2-jn.
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To be NONLATINALPHABET as one of us, as one of the three Persons, no man can but Christ, who was one of the three Persons.
To be as one of us, as one of the three Persons, no man can but christ, who was one of the three Persons.
pc-acp vbi p-acp crd pp-f pno12, p-acp crd pp-f dt crd n2, dx n1 vmb p-acp np1, r-crq vbds crd pp-f dt crd n2.
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Nay, why not Sicut too, in sober sense? What needs this Ironie? Man is indeed like God.
Nay, why not Sicut too, in Sobrium sense? What needs this Irony? Man is indeed like God.
uh, q-crq xx fw-la av, p-acp j n1? q-crq vvz d n1? n1 vbz av j np1.
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Moses saith it in sad sooth, In the Image of God created he them. Moses Says it in sad sooth, In the Image of God created he them.
np1 vvz pn31 p-acp j n1, p-acp dt n1 pp-f np1 vvd pns31 pno32.
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Gods selfe saith it too, saith it seriously, not NONLATINALPHABET one of them alone, all the Persons doe in deliberate consultation, Let us make man NONLATINALPHABET in our owne likenesse. Man is Gods Image:
God's self Says it too, Says it seriously, not one of them alone, all the Persons do in deliberate consultation, Let us make man in our own likeness. Man is God's Image:
npg1 n1 vvz pn31 av, vvz pn31 av-j, xx crd pp-f pno32 av-j, d dt n2 vdb p-acp j n1, vvb pno12 vvi n1 p-acp po12 d n1. n1 vbz npg1 n1:
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7969
Et omnis Imago similis est ei, cujus est imago, saith Saint Austin, Every image like him, whose image tis.Et omnis Imago Similis est ei, cujus est imago, Says Saint Austin, Every image like him, whose image this.
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, vvz n1 np1, d n1 av-j pno31, rg-crq n1 pn31|vbz.
(42) sermon (DIV1)
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Moses conjoynes Image and likenesse, Let us make man (saith God) in our Image, after our likenesse. Moses conjoins Image and likeness, Let us make man (Says God) in our Image, After our likeness.
np1 vvz n1 cc n1, vvb pno12 vvi n1 (vvz np1) p-acp po12 n1, p-acp po12 n1.
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7971
Imago, quisi Imitago, tis not an Image, if it be not like.Imago, quisi Imitago, this not an Image, if it be not like.
fw-la, n1 np1, pn31|vbz xx dt n1, cs pn31 vbb xx j.
(42) sermon (DIV1)
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7972
Indeed Man is not Gods Image, as Christ was Gods lively Image, Heb. 1. 3. The expresse Image of his Person.
Indeed Man is not God's Image, as christ was God's lively Image, Hebrew 1. 3. The express Image of his Person.
av n1 vbz xx npg1 n1, c-acp np1 vbds npg1 j n1, np1 crd crd dt j n1 pp-f po31 n1.
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7973
Christ was so, as his Sonne; not as Man, but as the Word.
christ was so, as his Son; not as Man, but as the Word.
np1 vbds av, c-acp po31 n1; xx p-acp n1, cc-acp c-acp dt n1.
(42) sermon (DIV1)
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7974
But yet man is Gods Image too, Saint Paul shewes how, In righteousnesse and true holinesse:
But yet man is God's Image too, Saint Paul shows how, In righteousness and true holiness:
p-acp av n1 vbz npg1 n1 av, n1 np1 vvz c-crq, p-acp n1 cc j n1:
(42) sermon (DIV1)
876
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7975
by which two NONLATINALPHABET & NONLATINALPHABET, audendum est dieere, saith Trismeg. one may say boldly, that Man is as God, earthly Man a mortall God.
by which two &, audendum est dieere, Says Trismegistus. one may say boldly, that Man is as God, earthly Man a Mortal God.
p-acp r-crq crd cc, fw-la fw-la n1, vvz n1. crd vmb vvi av-j, cst n1 vbz p-acp np1, j n1 dt j-jn np1.
(42) sermon (DIV1)
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7976
Vertues are Gods Characters, a Greeke Fathers terme. Even a Heathen could say, Pythagoras, that Gods Image was NONLATINALPHABET, doing that is good.
Virtues Are God's Characters, a Greek Father's term. Even a Heathen could say, Pythagoras, that God's Image was, doing that is good.
ng1 vbr npg1 n2, dt jp ng1 n1. np1 dt j-jn vmd vvi, np1, cst ng1 n1 vbds, vdg d vbz j.
(42) sermon (DIV1)
876
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7977
Man may be thus compared with God, God with Man, with any thing;
Man may be thus compared with God, God with Man, with any thing;
n1 vmb vbi av vvn p-acp np1, np1 p-acp n1, p-acp d n1;
(42) sermon (DIV1)
876
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7978
may be, is oft in Scripture, in simili, not in Pari, as Logitians speake, may be like in something, but not Peeres.
may be, is oft in Scripture, in simili, not in pair, as Logicians speak, may be like in something, but not Peers.
vmb vbi, vbz av p-acp n1, p-acp fw-la, xx p-acp np1, p-acp n2 vvb, vmb vbi j p-acp pi, cc-acp xx n2.
(42) sermon (DIV1)
876
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7979
Lucifers ( ero similis ) would not have beene censured, had he meant but so. Man may be, must be like to God.
Lucifer's (Ero Similis) would not have been censured, had he meant but so. Man may be, must be like to God.
ng1 (fw-la fw-la) vmd xx vhi vbn vvn, vhd pns31 vvn p-acp av. n1 vmb vbi, vmb vbi j p-acp np1.
(42) sermon (DIV1)
876
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7980
Saint Paul bids be Imitatores Dei, followers of God; Holy, as hee is: God commands that Sicut. Mercifull as he is; Christ bids that Sicut too.
Saint Paul bids be Imitators Dei, followers of God; Holy, as he is: God commands that Sicut. Merciful as he is; christ bids that Sicut too.
n1 np1 vvz vbb n2 fw-la, n2 pp-f np1; j, c-acp pns31 vbz: np1 vvz d fw-la. j c-acp pns31 vbz; np1 vvz cst fw-la av.
(42) sermon (DIV1)
876
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7981
In omni Imitabili, in truth, in goodnesse, in all Grace. Such Sicuts Gods censures not, scorne not man for them; but craves them, crownes them.In omni Imitabili, in truth, in Goodness, in all Grace. Such Such as God's censures not, scorn not man for them; but craves them, crowns them.
p-acp fw-la fw-la, p-acp n1, p-acp n1, p-acp d n1. d vvz n2 vvz xx, vvb xx n1 p-acp pno32; cc-acp vvz pno32, vvz pno32.
(42) sermon (DIV1)
876
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7982
But man will be NONLATINALPHABET, Homers terme, equall to God: Know, as much as He; Doe the same as he; Be as great as he.
But man will be, Homers term, equal to God: Know, as much as He; Doe the same as he; Be as great as he.
p-acp n1 vmb vbi, npg1 vvb, j-jn p-acp np1: vvb, c-acp d c-acp pns31; n1 dt d c-acp pns31; vbb p-acp j c-acp pns31.
(42) sermon (DIV1)
877
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7983
For knowledge, Moses saith, Secret things belong to God, revealed things to us.
For knowledge, Moses Says, Secret things belong to God, revealed things to us.
p-acp n1, np1 vvz, j-jn n2 vvb p-acp np1, vvd n2 p-acp pno12.
(42) sermon (DIV1)
877
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7984
But man will search into Gods secrets, set downe the day of Iudgement, define the just number of the Elect. Twas Adams itch here, to know both good and evill. For Act;
But man will search into God's secrets, Set down the day of Judgement, define the just number of the Elect. It Adams itch Here, to know both good and evil. For Act;
p-acp n1 vmb vvi p-acp ng1 n2-jn, vvd a-acp dt n1 pp-f n1, vvb dt j n1 pp-f dt np1 pn31|vbds npg1 vvb av, pc-acp vvi d j cc j-jn. p-acp n1;
(42) sermon (DIV1)
877
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7985
Christ bids, Iudge not. God is Iudge, David saith. But man is bold to usurpe that Office.
christ bids, Judge not. God is Judge, David Says. But man is bold to usurp that Office.
np1 vvz, n1 xx. np1 vbz n1, np1 vvz. p-acp n1 vbz j pc-acp vvi d n1.
(42) sermon (DIV1)
877
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7986
Man like to Sathan will ascend up to heaven: will doe more; Sathan would but sit on the sides of the North:
Man like to Sathan will ascend up to heaven: will do more; Sathan would but fit on the sides of the North:
n1 av-j p-acp np1 vmb vvi a-acp p-acp n1: vmb vdi av-dc; np1 vmd cc-acp vvi p-acp dt n2 pp-f dt n1:
(42) sermon (DIV1)
877
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7987
but man will mount up into Gods Throne, sit ons Gods judgement seat.
but man will mount up into God's Throne, fit ons God's judgement seat.
cc-acp n1 vmb vvi a-acp p-acp ng1 n1, vvb a-acp npg1 n1 n1.
(42) sermon (DIV1)
877
Page 295
7988
God saith, Mihi vindicta, vengeance is Gods. But wee will be our owne avengers, take that office on us too.
God Says, Mihi Vindictae, vengeance is God's But we will be our own avengers, take that office on us too.
np1 vvz, fw-la fw-la, n1 vbz n2 cc-acp pns12 vmb vbi po12 d n2, vvb d n1 p-acp pno12 av.
(42) sermon (DIV1)
877
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7989
Pardon of sinne proper to God: Who can forgive sinnes, but God onely? Said the Pharisee.
Pardon of sin proper to God: Who can forgive Sins, but God only? Said the Pharisee.
n1 pp-f n1 j p-acp np1: r-crq vmb vvi n2, cc-acp np1 av-j? vvd dt np1.
(42) sermon (DIV1)
877
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7990
Pardons as rife at Rome, as blankes at Lotteries. For the third, Gods greatnesse; God is immortall, onely God, Saint Paul saith, NONLATINALPHABET.
Pardons as rife At Room, as blanks At Lotteries. For the third, God's greatness; God is immortal, only God, Saint Paul Says,.
n2 p-acp j p-acp vvb, p-acp n2 p-acp n2. p-acp dt ord, npg1 n1; np1 vbz j, j np1, n1 np1 vvz,.
(42) sermon (DIV1)
877
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7991
So hath man made a league with death, and a covenant with hell. Let us eat and drinke;
So hath man made a league with death, and a Covenant with hell. Let us eat and drink;
np1 vhz n1 vvn dt n1 p-acp n1, cc dt n1 p-acp n1. vvb pno12 vvi cc vvi;
(42) sermon (DIV1)
877
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7992
for to morrow we shall die? Peace foolish Epicure, heare the Serpent; he saith, and Eve beleeves him, Non utique moriemini, you shall not die at all. But by me Kings raigne. saith God.for to morrow we shall die? Peace foolish Epicure, hear the Serpent; he Says, and Eve believes him, Non Utique Die, you shall not die At all. But by me Kings Reign. Says God.
c-acp p-acp n1 pns12 vmb vvi? n1 j n1, vvb dt n1; pns31 vvz, cc n1 vvz pno31, fw-fr fw-la fw-la, pn22 vmb xx vvi p-acp d. p-acp p-acp pno11 ng1 n1. vvz np1.
(42) sermon (DIV1)
877
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7993
Theres a man, that saith, by me. Popes put crownes on Kings heads, and kicke them off againe.
Theres a man, that Says, by me. Popes put crowns on Kings Heads, and kick them off again.
pc-acp|vbz dt n1, cst vvz, p-acp pno11. ng1 vvn n2 p-acp n2 n2, cc vvi pno32 a-acp av.
(42) sermon (DIV1)
877
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7994
The earth is the Lords, saith David. Canonists say, the Popes. Spaine hath both Indies of him.The earth is the lords, Says David. Canonists say, the Popes. Spain hath both Indies of him.
dt n1 vbz dt n2, vvz np1. np1 vvi, dt n2. np1 vhz d np1 pp-f pno31.
(42) sermon (DIV1)
877
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7995
Heaven is Gods at least, those Doctors doubt that too. The Pope commands Angells, opens heaven, opens and shuts it, heaven and hell.
Heaven is God's At least, those Doctors doubt that too. The Pope commands Angels, Opens heaven, Opens and shuts it, heaven and hell.
n1 vbz npg1 p-acp ds, d n2 vvb cst av. dt n1 vvz n2, vvz n1, vvz cc vvz pn31, n1 cc n1.
(42) sermon (DIV1)
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Hee doth not weare a triple crowne for nought.
He does not wear a triple crown for nought.
pns31 vdz xx vvi dt j n1 p-acp pix.
(42) sermon (DIV1)
877
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7997
God to be ador'd, God onely, Christ told Sathan, Matth. 4. 10. The Venetian Embassadours cried prostrate to the Pope, Tu qui tollis, thou that takest away the sinnes of the world, have mercy upon us.
God to be adored, God only, christ told Sathan, Matthew 4. 10. The Venetian ambassadors cried prostrate to the Pope, Tu qui tollis, thou that Takest away the Sins of the world, have mercy upon us.
np1 pc-acp vbi vvn, np1 av-j, np1 vvd np1, np1 crd crd dt njp n2 vvd j p-acp dt n1, fw-la fw-la fw-la, pns21 cst vv2 av dt n2 pp-f dt n1, vhb n1 p-acp pno12.
(42) sermon (DIV1)
877
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None of their worne distinstions of NONLATINALPHABET & NONLATINALPHABET, of humane worship and divine, will serve his turne.
None of their worn distinstions of &, of humane worship and divine, will serve his turn.
pi pp-f po32 j-vvn n2 pp-f cc, pp-f j n1 cc j-jn, vmb vvi po31 n1.
(42) sermon (DIV1)
877
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7999
Well may God say of him, Ecce homo, Behold, this man is become like one of us.
Well may God say of him, Ecce homo, Behold, this man is become like one of us.
n1 vmb np1 vvi pp-f pno31, fw-la fw-la, vvb, d n1 vbz vvn av-j crd pp-f pno12.
(42) sermon (DIV1)
877
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8000
Nay theres a man, transcends this sicut, is not content to be as God, willbe not NONLATINALPHABET but NONLATINALPHABET, not as God, but above God.
Nay theres a man, transcends this sicut, is not content to be as God, willbe not but, not as God, but above God.
uh pc-acp|vbz dt n1, vvz d fw-la, vbz xx j pc-acp vbi p-acp np1, vmb|vbi xx p-acp, xx c-acp np1, cc-acp p-acp np1.
(42) sermon (DIV1)
878
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8001
Is there any Soloeciasme, that he samples not.
Is there any Soloeciasme, that he samples not.
vbz pc-acp d n1, cst pns31 n2 xx.
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878
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8002
The man would be but Tanquam Deus; this man, Plusquam Deus. Tis Francis Zabarels terme, Iewels Defence, p: 584. If God command; he will countermand; forbid, what God bids; bid, what we forbids.
The man would be but Tanquam Deus; this man, Plusquam Deus. This Francis Zabarels term, Jewels Defence, p: 584. If God command; he will countermand; forbid, what God bids; bid, what we forbids.
dt n1 vmd vbi p-acp fw-la fw-la; d n1, fw-la fw-la. pn31|vbz np1 vvz vvi, n2 n1, zz: crd cs np1 vvb; pns31 vmb vvi; vvb, r-crq np1 vvz; vvb, r-crq pns12 vvz.
(42) sermon (DIV1)
878
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8003
I know Papists denie (shame forceth them) that the Pope dispenseth with Gods Law.
I know Papists deny (shame forceth them) that the Pope dispenseth with God's Law.
pns11 vvb njp2 vvi (n1 vvz pno32) d dt n1 vvz p-acp npg1 n1.
(42) sermon (DIV1)
879
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8004
And Molinaeus avouching it, Index expurgatorius bids to blot it out. But thats all one: they may not write it; but he will doe it.
And Molinaeus avouching it, Index expurgatorius bids to blot it out. But thats all one: they may not write it; but he will do it.
np1 np1 vvg pn31, n1 fw-la vvz pc-acp vvi pn31 av. cc-acp d|vbz d pi: pns32 vmb xx vvi pn31; cc-acp pns31 vmb vdi pn31.
(42) sermon (DIV1)
879
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8005
With the Lawes of the Decalogue Gods selfe can not dispense, Aquinas saith. The Pope can; doth at least.
With the Laws of the Decalogue God's self can not dispense, Aquinas Says. The Pope can; does At least.
p-acp dt n2 pp-f dt n1 npg1 n1 vmb xx vvi, np1 vvz. dt n1 vmb; vdz p-acp ds.
(42) sermon (DIV1)
879
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8006
Tapperus Dean of Saint Peter in Lovain saith, the court of Rome licenceth some things, many things that Christ can not.Tapperus Dean of Saint Peter in Louvain Says, the court of Room licenceth Some things, many things that christ can not.
np1 n1 pp-f n1 np1 p-acp np1 vvz, dt n1 pp-f vvb vvz d n2, d n2 cst np1 vmb xx.
(42) sermon (DIV1)
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8007
Schoolemen teach, Gods Law, especially the tenne Commandements are indispensable.Schoolmen teach, God's Law, especially the tenne commandments Are indispensable.
n2 vvb, npg1 n1, av-j dt crd n2 vbr j.
(42) sermon (DIV1)
880
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8008
But Canonists hold the contrary, (and the Court's above the Schoole) neither New Testament nor Old,
But Canonists hold the contrary, (and the Court's above the School) neither New Testament nor Old,
p-acp n2 vvb dt n-jn, (cc dt n1|vbz p-acp dt n1) d j n1 ccx j,
(42) sermon (DIV1)
880
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8009
neither Law of Nature, nor of God, can stand against the Pope. Hee dispenseth with them all.
neither Law of Nature, nor of God, can stand against the Pope. He dispenseth with them all.
dx n1 pp-f n1, ccx pp-f np1, vmb vvi p-acp dt n1. pns31 vvz p-acp pno32 d.
(42) sermon (DIV1)
880
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8010
Nor doth onely, but may not De facto, but De jure; Potest, saith Gratian, he may doe it.
Nor does only, but may not De facto, but De jure; Potest, Says Gratian, he may do it.
ccx vdz av-j, cc-acp vmb xx fw-fr fw-la, p-acp fw-fr fw-la; fw-la, vvz np1, pns31 vmb vdi pn31.
(42) sermon (DIV1)
880
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8011
Such is the plenitude of the Popes power, that makes even God controllable by man. Theres appeale from God to him; none from him to God: that Canonists say too.
Such is the plenitude of the Popes power, that makes even God controllable by man. Theres appeal from God to him; none from him to God: that Canonists say too.
d vbz dt n1 pp-f dt ng1 n1, cst vvz av np1 j p-acp n1. pc-acp|vbz n1 p-acp np1 p-acp pno31; pix p-acp pno31 p-acp np1: cst np1 vvb av.
(42) sermon (DIV1)
880
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8012
So he is Gods better, God must be faine to change the note, the comparative note a little, NONLATINALPHABET Behold, man is become more than one of us.
So he is God's better, God must be feign to change the note, the comparative note a little, Behold, man is become more than one of us.
av pns31 vbz npg1 jc, np1 vmb vbi j pc-acp vvi dt n1, dt j n1 dt j, vvb, n1 vbz vvn av-dc cs crd pp-f pno12.
(42) sermon (DIV1)
880
Page 296
8013
The Lord humble him, humble us all, our hearts are all too high, represse the pride of our spirit by the power of his Spirit;
The Lord humble him, humble us all, our hearts Are all too high, repress the pride of our Spirit by the power of his Spirit;
dt n1 vvb pno31, vvb pno12 d, po12 n2 vbr d av j, vvb dt n1 pp-f po12 n1 p-acp dt n1 pp-f po31 n1;
(42) sermon (DIV1)
880
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8014
subdue us to his will, to serve him in righteousnesse, in holinesse, in lowlinesse, all our life,
subdue us to his will, to serve him in righteousness, in holiness, in lowliness, all our life,
vvb pno12 p-acp po31 n1, pc-acp vvi pno31 p-acp n1, p-acp n1, p-acp n1, d po12 n1,
(42) sermon (DIV1)
880
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8015
for his Sonne our Saviours sake, Cui cum patre, &c.
for his Son our Saviors sake, Cui cum patre, etc.
p-acp po31 n1 po12 ng1 n1, fw-la fw-la fw-la, av
(42) sermon (DIV1)
880
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8016
A SERMON PREACHED ON IOB. The third Sermon. IOB 2. 9. Curse God, and Dye.
A SERMON PREACHED ON JOB. The third Sermon. JOB 2. 9. Curse God, and Die.
dt n1 vvn p-acp np1. dt ord n1. np1 crd crd n1 np1, cc vvi.
(43) sermon (DIV1)
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8017
BE pleased to heare (..) words indeed not fit for religious eares to heare.
BE pleased to hear (..) words indeed not fit for religious ears to hear.
vbb vvn pc-acp vvi (..) n2 av xx j p-acp j n2 pc-acp vvi.
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881
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8018
Yet God having recorded them, heare them, though with detestation;
Yet God having recorded them, hear them, though with detestation;
av np1 vhg vvn pno32, vvb pno32, cs p-acp n1;
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881
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8019
a foolish Womans words, Iob 2. 9. Curse God, and Dye, Iobs Wives words to her Husband; words wicked and blasphemous:
a foolish Woman's words, Job 2. 9. Curse God, and Die, Jobs Wives words to her Husband; words wicked and blasphemous:
dt j ng1 n2, np1 crd crd n1 np1, cc vvi, n2 n2 n2 p-acp po31 n1; n2 j cc j:
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881
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8020
at which Iob must have rent his cloathes; but that he had none on.
At which Job must have rend his clothes; but that he had none on.
p-acp r-crq np1 vmb vhi vvn po31 n2; cc-acp cst pns31 vhd pix p-acp.
(43) sermon (DIV1)
881
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Curse God, saith shee, and Dye. There is NONLATINALPHABET, and NONLATINALPHABET, corrupt and rottenwords, Pauls termes, but too good for them.Curse God, Says she, and Die. There is, and, corrupt and rottenwords, Paul's terms, but too good for them.
vvb np1, vvz pns31, cc vvi. pc-acp vbz, cc, j cc n2, npg1 n2, cc-acp av j p-acp pno32.
(43) sermon (DIV1)
881
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8022
This is Portentiloquium, a monsters speech; Serpentiloquium, the Serpents selfe, the devill, could not have spoke a speech more devillish.
This is Portentiloquium, a monsters speech; Serpentiloquium, the Serpents self, the Devil, could not have spoke a speech more devilish.
d vbz np1, dt ng1 n1; np1, dt ng1 n1, dt n1, vmd xx vhi vvn dt n1 av-dc j.
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881
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And indeed Iobs Wife is but the devils mouth.
And indeed Jobs Wife is but the Devils Mouth.
cc av n2 n1 vbz p-acp dt ng1 n1.
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881
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He had said before, Iob would curse God, ver. 5. Shee bids him here, Maledic, Curse God.
He had said before, Job would curse God, ver. 5. Shee bids him Here, Maledic, Curse God.
pns31 vhd vvn a-acp, np1 vmd vvi np1, fw-la. crd np1 vvz pno31 av, np1, vvb np1.
(43) sermon (DIV1)
881
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8025
Shee is but the devils •ccho; the phrase his, before hers; Curse God, the devilles Dialect.
Shee is but the Devils •ccho; the phrase his, before hers; Curse God, the Devils Dialect.
np1 vbz p-acp dt n2 n1; dt n1 po31, c-acp png31; vvb np1, dt n2 n1.
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881
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Saith God, Let us make Man, an Helper fit for him? The Serpent finds the woman an helper fit for him. Adjutorium Diaboli, non Mariti, Augustine Sathans helper, not Iobs. The Woman, Sathans Solicitour, his Agent to tempt Man. Iob is a Towre, strong and high:
Says God, Let us make Man, an Helper fit for him? The Serpent finds the woman an helper fit for him. Adjutorium Diaboli, non Mariti, Augustine Satan's helper, not Jobs. The Woman, Satan's Solicitor, his Agent to tempt Man. Job is a Tower, strong and high:
vvz np1, vvb pno12 vvi n1, dt n1 j p-acp pno31? dt n1 vvz dt n1 dt n1 j p-acp pno31. np1 np1, fw-fr np1, np1 npg1 n1, xx n2. dt n1, npg1 n1, po31 n1 pc-acp vvi n1 np1 vbz dt n1, j cc j:
(43) sermon (DIV1)
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Sathan would faine scale it, makes his wife his ladder;
Sathan would feign scale it, makes his wife his ladder;
np1 vmd av-j vvi pn31, vvz po31 n1 po31 n1;
(43) sermon (DIV1)
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8028
would faine batter it, makes her his engine, The devill had done all he could, to foile Iobs faith; could not doe it: the Woman helpes him.
would feign batter it, makes her his engine, The Devil had done all he could, to foil Jobs faith; could not do it: the Woman helps him.
vmd av-j vvi pn31, vvz pno31 po31 n1, dt n1 vhd vdn d pns31 vmd, pc-acp vvi n2 n1; vmd xx vdi pn31: dt n1 vvz pno31.
(43) sermon (DIV1)
882
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8029
The subtill Serpent had of purpose reserved her for this feate, preserv'd her for the nonce.
The subtle Serpent had of purpose reserved her for this feat, preserved her for the nonce.
dt j n1 vhd pp-f n1 vvd pno31 p-acp d n1, vvd pno31 p-acp dt n1.
(43) sermon (DIV1)
882
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8030
God had put Her also in his power, all that Iob had, in Sathans hand. The ravening Lyon had raged on all the rest, cattle, servants, and children; he had dispatcht them all.
God had put Her also in his power, all that Job had, in Satan's hand. The ravening lion had raged on all the rest, cattle, Servants, and children; he had dispatched them all.
np1 vhd vvn po31 av p-acp po31 n1, d cst np1 vhd, p-acp npg1 n1. dt j-vvg n1 vhd vvn p-acp d dt n1, n2, n2, cc n2; pns31 vhd vvn pno32 d.
(43) sermon (DIV1)
882
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8031
Would he have let his wife live thinke you, but for some wicked end.
Would he have let his wife live think you, but for Some wicked end.
vmd pns31 vhb vvn po31 n1 vvb vvi pn22, cc-acp p-acp d j n1.
(43) sermon (DIV1)
882
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8032
Yea the furious fiend (God enlarging his commission) had seasd upon Iobs selfe, smitten his whole body with an evill boyle.
Yea the furious fiend (God enlarging his commission) had seized upon Jobs self, smitten his Whole body with an evil boil.
uh dt j n1 (np1 vvg po31 n1) vhd vvn p-acp n2 n1, vvn po31 j-jn n1 p-acp dt n-jn vvi.
(43) sermon (DIV1)
882
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8033
He might have devoured the woman too. Tis strange, he did not. Fire and water (wee say) have no mercy.
He might have devoured the woman too. This strange, he did not. Fire and water (we say) have no mercy.
pns31 vmd vhi vvn dt n1 av. pn31|vbz j, pns31 vdd xx. n1 cc n1 (pns12 vvb) vhb dx n1.
(43) sermon (DIV1)
882
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8034
Thinke you the Devill hath? Will he save any, whom he may destroy ▪ especially the wife;
Think you the devil hath? Will he save any, whom he may destroy ▪ especially the wife;
vvb pn22 dt n1 vhz? n1 pns31 vvi d, ro-crq pns31 vmb vvi ▪ av-j dt n1;
(43) sermon (DIV1)
882
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8035
who when all comforts faild, yet he might thinke shee would be a helpe unto her husband, to counsell and cherish him, to doe him all the ease shee might.
who when all comforts failed, yet he might think she would be a help unto her husband, to counsel and cherish him, to do him all the ease she might.
r-crq c-crq d n2 vvn, av pns31 vmd vvi pns31 vmd vbi dt n1 p-acp po31 n1, pc-acp vvi cc vvi pno31, pc-acp vdi pno31 d dt n1 pns31 vmd.
(43) sermon (DIV1)
882
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8036
But he had tryed the frailtie of that brittle Sex in a stronger woman, then Iobs wife, in Eve. This was Eves daughter:
But he had tried the frailty of that brittle Sex in a Stronger woman, then Jobs wife, in Eve. This was Eves daughter:
p-acp pns31 vhd vvn dt n1 pp-f cst j n1 p-acp dt jc n1, cs n2 n1, p-acp n1. d vbds np2 n1:
(43) sermon (DIV1)
882
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8037
Iacobs daughter indeed, the Rabbins say; that would serve. Dinah, a wanton maiden in her youth;Iacobs daughter indeed, the Rabbis say; that would serve. Dinah, a wanton maiden in her youth;
npg1 n1 av, dt n2 vvb; cst vmd vvi. np1, dt j-jn n1 p-acp po31 n1;
(43) sermon (DIV1)
882
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shee had beene the bane of one husband before, of one that would have beene her husband, Sichem, Emors sonne.
she had been the bane of one husband before, of one that would have been her husband, Sichem, Emors son.
pns31 vhd vbn dt n1 pp-f crd n1 a-acp, pp-f pi cst vmd vhi vbn po31 n1, np1, n1 n1.
(43) sermon (DIV1)
882
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8039
He will spare her of purpose: none so fit as she to spoyle Iob too. Maledic Deo, bids him curse God. Nor is Sathan deceived.
He will spare her of purpose: none so fit as she to spoil Job too. Maledic God, bids him curse God. Nor is Sathan deceived.
pns31 vmb vvi pno31 pp-f n1: pix av j c-acp pns31 p-acp n1 np1 av. np1 fw-la, vvz pno31 vvi np1. ccx vbz np1 vvn.
(43) sermon (DIV1)
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8040
Dinah playes the Eve; had she found Iob an Adam, Morere, would have followed indeed. Eve gave Adam an Apple;Dinah plays the Eve; had she found Job an Adam, Die, would have followed indeed. Eve gave Adam an Apple;
np1 vvz dt n1; vhd pns31 vvn np1 dt np1, np1, vmd vhi vvn av. n1 vvd np1 dt n1;
(43) sermon (DIV1)
882
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8041
Dinah gives Iob a Peare, a choake peare; offers him at least; but he repells it; she tempts him; but he yeelds not. Leave we the woman; heare the words.Dinah gives Job a Pear, a choke pear; offers him At least; but he repels it; she tempts him; but he yields not. Leave we the woman; hear the words.
np1 vvz np1 dt n1, dt vvi n1; vvz pno31 p-acp ds; cc-acp pns31 vvz pn31; pns31 vvz pno31; cc-acp pns31 vvz xx. n1 pns12 dt n1; vvb dt n2.
(43) sermon (DIV1)
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8042
Words like Iacobs yeares, few and evill. Few, tria sunt omnia, but three. Evill, one good onely, God:
Words like Iacobs Years, few and evil. Few, tria sunt omnia, but three. Evil, one good only, God:
n2 av-j npg1 n2, d cc n-jn. d, fw-la fw-la fw-la, p-acp crd. j-jn, crd j j, np1:
(43) sermon (DIV1)
882
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8043
as Christ betweene two Theeves, so it betweene two odious things, cursing and death. Iobs wife hath conjoynd them, curse God and dye. Let me sunder them.
as christ between two Thieves, so it between two odious things, cursing and death. Jobs wife hath conjoynd them, curse God and die. Let me sunder them.
c-acp np1 p-acp crd n2, av pn31 p-acp crd j n2, vvg cc n1. n2 n1 vhz j-vvn pno32, vvb np1 cc vvi. vvb pno11 vvi pno32.
(43) sermon (DIV1)
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8044
An Act, to curse; the Object, God; the end, to dye. Curse God, that thou maist dye. Of each severally in order.
an Act, to curse; the Object, God; the end, to die. Curse God, that thou Mayest die. Of each severally in order.
dt n1, p-acp vvb; dt n1, np1; dt n1, p-acp vvi. vvb np1, cst pns21 vm2 vvi. pp-f d av-j p-acp n1.
(43) sermon (DIV1)
882
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8045
First for the act, tis odious, but assiduous. Curses are common in mens mouthes, mens, and womans; childrens too.
First for the act, this odious, but assiduous. Curses Are Common in men's mouths, men's, and woman's; Children's too.
ord p-acp dt n1, pn31|vbz j, cc-acp j. n2 vbr j p-acp ng2 n2, ng2, cc ng1; ng2 av.
(43) sermon (DIV1)
883
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8046
Of them, and oathes, streets, all places ring.
Of them, and Oaths, streets, all places ring.
pp-f pno32, cc n2, n2, d n2 vvi.
(43) sermon (DIV1)
883
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8047
What fearefull execrations, direfull imprecations may every care heare every where? should not God shorten those dayes, saith Christ, no flesh should be saved.
What fearful execrations, direful imprecations may every care hear every where? should not God shorten those days, Says christ, no Flesh should be saved.
q-crq j n2, j n2 vmb d n1 vvi d q-crq? vmd xx np1 vvi d n2, vvz np1, dx n1 vmd vbi vvn.
(43) sermon (DIV1)
883
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8048
Surely, should not God shut his cares against curses, no soules would be saved. The whole earth had long since beene carryed headlong into hell.
Surely, should not God shut his Cares against curses, no Souls would be saved. The Whole earth had long since been carried headlong into hell.
np1, vmd xx np1 vvi po31 n2 p-acp n2, dx n2 vmd vbi vvn. dt j-jn n1 vhd av-j a-acp vbn vvn av-j p-acp n1.
(43) sermon (DIV1)
883
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8049
So frequent is the act, and so generall the agent; the evill so infinite, that is wisht,
So frequent is the act, and so general the agent; the evil so infinite, that is wished,
av j vbz dt n1, cc av j dt n1; dt j-jn av j, cst vbz vvn,
(43) sermon (DIV1)
883
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8050
and the object so ample, that is curst. For the act, men curse not onely in extremities, extremitie of wrong, or paine. That impatiencie were more pardonable.
and the Object so ample, that is cursed. For the act, men curse not only in extremities, extremity of wrong, or pain. That impatiency were more pardonable.
cc dt n1 av j, cst vbz vvn. p-acp dt n1, n2 vvb xx av-j p-acp n2, n1 pp-f n-jn, cc n1. cst n1 vbdr av-dc j.
(43) sermon (DIV1)
883
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8051
Orphans or Widdowes opprest, if they curse, tis no marvaile; or any one unjustly vext: tis in the bitternes of their soule.
Orphans or Widow's oppressed, if they curse, this no marvel; or any one unjustly vexed: this in the bitterness of their soul.
ng1 cc ng1 vvn, cs pns32 vvb, pn31|vbz dx n1; cc d pi av-j vvn: pn31|vbz p-acp dt n1 pp-f po32 n1.
(43) sermon (DIV1)
884
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8052
That the damned ghosts in hell blaspheme God in their torture, as Saint Iohn writes in the Apocalypse, tis not strange neither.
That the damned Ghosts in hell Blaspheme God in their torture, as Saint John writes in the Apocalypse, this not strange neither.
cst dt j-vvn n2 p-acp n1 vvi np1 p-acp po32 n1, c-acp n1 np1 vvz p-acp dt np1, pn31|vbz xx j av-d.
(43) sermon (DIV1)
884
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8053
Paine will force passion, especially from a godlesse mouth. Not onely in the dicing house, or drinking house, where Sathan fits on irreligious tongues.
Pain will force passion, especially from a godless Mouth. Not only in the dicing house, or drinking house, where Sathan fits on irreligious tongues.
n1 vmb vvi n1, av-j p-acp dt j n1. xx av-j p-acp dt vvg n1, cc vvg n1, c-crq np1 vvz p-acp j n2.
(43) sermon (DIV1)
884
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8054
But in honest recreations, and on every slight occasion, yea of course, nay in jest, cursing is common with prophane ▪ mouthed men.
But in honest recreations, and on every slight occasion, yea of course, nay in jest, cursing is Common with profane ▪ mouthed men.
p-acp p-acp j n2, cc p-acp d j n1, uh pp-f n1, uh-x p-acp n1, vvg vbz j p-acp j ▪ vvn n2.
(43) sermon (DIV1)
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8055
For the Agent, some man acts not some sinne. Caius is no swearer, Semproni•us is no lyar. Titiu• is no theefe.
For the Agent, Some man acts not Some sin. Caius is no swearer, Semproni•us is no liar. Titiu• is no thief.
p-acp dt n1, d n1 vvz xx d n1. np1 vbz dx n1, j vbz dx n1. np1 vbz dx n1.
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885
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8056
The Pharisee no adulterer, no extortioner, hee saith. But they all will curse upon occasion. Non est homo, qui non peccet, saith Salomon, theres no man but sinnes thus sometimes.
The Pharisee no adulterer, no extortioner, he Says. But they all will curse upon occasion. Non est homo, qui non peccet, Says Solomon, theres no man but Sins thus sometime.
dt np1 dx n1, dx n1, pns31 vvz. p-acp pns32 d vmb vvi p-acp n1. fw-fr fw-la fw-la, fw-fr fw-fr fw-la, vvz np1, pc-acp|vbz dx n1 p-acp n2 av av.
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From the tallest Cedar to the lowest shrubbes. Theres not one can pleade Not-guilty. The poore curse the rich; the rich requite them. Masters their servants, servants them. Every man his neighbour.
From the Tallest Cedar to the lowest shrubs. Theres not one can plead Not guilty. The poor curse the rich; the rich requite them. Masters their Servants, Servants them. Every man his neighbour.
p-acp dt js n1 p-acp dt js n2. pc-acp|vbz xx pi vmb vvi j. dt j n1 dt j; dt j vvi pno32. ng1 po32 n2, n2 pno32. np1 n1 po31 n1.
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8058
No bond can binde from this; not law, not love, not allegeance, not religion. Lawes least of all; men set them light. Love does not.
No bound can bind from this; not law, not love, not allegiance, not Religion. Laws least of all; men Set them Light. Love does not.
dx n1 vmb vvi p-acp d; xx n1, xx n1, xx n1, xx n1. ng1 av-ds pp-f d; n2 vvb pno32 vvi. n1 vdz xx.
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8059
Fathers have curst their sonnes, Oedipus doth in the tragedie. Mothers have, Michahs mother, Iud. 17. Nor allegiance;
Father's have cursed their Sons, Oedipus does in the tragedy. Mother's have, Michah's mother, Iud. 17. Nor allegiance;
ng1 vhb vvn po32 n2, np1 vdz p-acp dt n1. ng1 vhb, npg1 n1, np1 crd ccx n1;
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8060
Curse not the King, saith Salomon. But Shimei did, curst David with an horrible curse.Curse not the King, Says Solomon. But Shimei did, cursed David with an horrible curse.
vvb xx dt n1, vvz np1. p-acp np1 vdd, j-vvn np1 p-acp dt j n1.
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Religion doth not, which hath the name of binding, à religando. Not a man of Belial, but a man of God will curse under the Crosse.
Religion does not, which hath the name of binding, à Religando. Not a man of Belial, but a man of God will curse under the Cross.
n1 vdz xx, r-crq vhz dt n1 pp-f vvg, fw-fr fw-la. xx dt n1 pp-f np1, p-acp dt n1 pp-f np1 vmb vvi p-acp dt n1.
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Sathan, that great travailour that (as he tells God here) had walkt throughout the world, had well observ'd it, bids God try if Iob would not curse him to his face, if hee afflicted him. Hee lyed a little. Iob curst not God. But yet Iob curst.
Sathan, that great Traveller that (as he tells God Here) had walked throughout the world, had well observed it, bids God try if Job would not curse him to his face, if he afflicted him. He lied a little. Job cursed not God. But yet Job cursed.
np1, cst j n1 cst (c-acp pns31 vvz np1 av) vhd vvd p-acp dt n1, vhd av vvn pn31, vvz np1 vvi cs np1 vmd xx vvi pno31 p-acp po31 n1, cs pns31 vvd pno31. pns31 vvd dt j. np1 vvd xx np1. p-acp av np1 vvn.
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Iob a just man, that feared God, God even boasts of him, for his holinesse,Job a just man, that feared God, God even boasts of him, for his holiness,
np1 dt j n1, cst vvd np1, np1 av vvz pp-f pno31, c-acp po31 n1,
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yet extreme anguish made him curse his day, Iob 3. 1. seaven dayes and seaven nights he possest his soule in patience.
yet extreme anguish made him curse his day, Job 3. 1. seaven days and seaven nights he possessed his soul in patience.
av j-jn n1 vvd pno31 vvi po31 n1, np1 crd crd crd n2 cc crd n2 pns31 vvd po31 n1 p-acp n1.
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But at last extremitie opened his mouth, forc'st it open, and hee curst.
But At last extremity opened his Mouth, forcest it open, and he cursed.
p-acp p-acp ord n1 vvd po31 n1, vv2 pn31 j, cc pns31 vvd.
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Peter, Christs Disciple, (lest you may say, thats little, Iudas was so) Peter an Apostle,Peter, Christ Disciple, (lest you may say, thats little, Iudas was so) Peter an Apostle,
np1, npg1 n1, (cs pn22 vmb vvi, d|vbz j, np1 vbds av) np1 dt n1,
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8068
an holy Apostle, not in paine, but in passion, in his feare did NONLATINALPHABET, Saint Marke saith, did curse, NONLATINALPHABET, Saint Matthew saith, curse himselfe.
an holy Apostle, not in pain, but in passion, in his Fear did, Saint Mark Says, did curse,, Saint Matthew Says, curse himself.
dt j n1, xx p-acp n1, cc-acp p-acp n1, p-acp po31 n1 vdd, n1 vvb vvz, vdd vvi,, n1 np1 vvz, vvb px31.
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For the matter of the curse;
For the matter of the curse;
p-acp dt n1 pp-f dt n1;
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what plague, what mischiefe doe not men in mood wish one another? Instance would be infinite.
what plague, what mischief do not men in mood wish one Another? Instance would be infinite.
r-crq n1, r-crq n1 vdb xx n2 p-acp n1 vvb pi j-jn? n1 vmd vbi j.
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8071
Yet heare one of an Emperours, another of a Popes, both Barbarous. Nero wisht the world on fire, NONLATINALPHABET.
Yet hear one of an emperors, Another of a Popes, both Barbarous. Nero wished the world on fire,.
av vvb crd pp-f dt n2, j-jn pp-f dt n2, d j. np1 vvd dt n1 p-acp n1,.
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886
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8072
Martin 2. that all Germanie were a lake, and all the people drown'd in it. Lastly for the object, thats as ample, as the agent.Martin 2. that all Germany were a lake, and all the people drowned in it. Lastly for the Object, thats as ample, as the agent.
np1 crd d d np1 vbdr dt n1, cc d dt n1 vvn p-acp pn31. ord p-acp dt n1, d|vbz p-acp j, c-acp dt n1.
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886
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8073
Who lives, whom no man wisheth evill? No man does; nay God does not. Heres, curse God. The objects amplitude exceeds the Agent: For man onely curseth;
Who lives, whom no man wishes evil? No man does; nay God does not. Heres, curse God. The objects amplitude exceeds the Agent: For man only Curseth;
q-crq vvz, ro-crq dx n1 vvz j-jn? dx n1 vdz; uh np1 vdz xx. fw-la, vvb np1. dt n2 n1 vvz dt n1: p-acp n1 av-j vvz;
(43) sermon (DIV1)
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but hee curseth not man onely, but all creatures. Malice wisheth evill, not to his neighbour onely;
but he Curseth not man only, but all creatures. Malice wishes evil, not to his neighbour only;
cc-acp pns31 vvz xx n1 av-j, cc-acp d n2. n1 vvz j-jn, xx p-acp po31 n1 av-j;
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8075
his wife, man or maidservant, but also to his house, to his Oxe, to his Asse, to any thing that is his. Mainely to his person;
his wife, man or maidservant, but also to his house, to his Ox, to his Ass, to any thing that is his. Mainly to his person;
po31 n1, n1 cc n1, cc-acp av p-acp po31 n1, p-acp po31 n1, p-acp po31 n1, p-acp d n1 cst vbz png31. av-j p-acp po31 n1;
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but yet also to his goods, which (as the Schoolemen speake) are ordine ad proximum, their evill is his hurt.
but yet also to his goods, which (as the Schoolmen speak) Are Order ad Proximum, their evil is his hurt.
cc-acp av av p-acp po31 n2-j, r-crq (c-acp dt n2 vvb) vbr n1 fw-la fw-la, po32 j-jn vbz po31 n1.
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8077
Cursing a wicked act, done 1. how soever, and 2. by whomsoever. For the former;
Cursing a wicked act, done 1. how soever, and 2. by whomsoever. For the former;
vvg dt j n1, vdn crd uh-crq av, cc crd p-acp ro-crq. p-acp dt j;
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haply in my curse I wish but little hurt, or it is of course, or in merriment, or light passion. I sinne the lesse;
haply in my curse I wish but little hurt, or it is of course, or in merriment, or Light passion. I sin the less;
av p-acp po11 n1 pns11 vvb p-acp j n1, cc pn31 vbz pp-f n1, cc p-acp n1, cc j n1. pns11 vvb dt av-dc;
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8079
but yet I sinne, some say, venially. God keepe mee even from veniall sinne.
but yet I sin, Some say, venially. God keep me even from venial sin.
cc-acp av pns11 vvb, d vvb, av-j. np1 vvb pno11 av p-acp j n1.
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But there is a man, David saith, loves cursing, whose mouth is full of it, who cloathes himselfe with it, the sonne of cursing, Peters terme.
But there is a man, David Says, loves cursing, whose Mouth is full of it, who clothes himself with it, the son of cursing, Peter's term.
p-acp pc-acp vbz dt n1, np1 vvz, vvz vvg, rg-crq n1 vbz j pp-f pn31, r-crq n2 px31 p-acp pn31, dt n1 pp-f vvg, npg1 vvb.
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8081
Sinne, any sinne is evill in one Act; assiduous, it is odious. Custome makes it damnable. Schoolemen make cursing mortall so.
Sin, any sin is evil in one Act; assiduous, it is odious. Custom makes it damnable. Schoolmen make cursing Mortal so.
n1, d n1 vbz j-jn p-acp crd n1; j, pn31 vbz j. n1 vvz pn31 j. n2 vvb vvg j-jn av.
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8102
Schoolemen make three kindes of curses, Indicative, Imperative, Optative. The first concernes us not, tis Obtrectation, Rayling, and Reviling.
Schoolmen make three Kinds of curses, Indicative, Imperative, Optative. The First concerns us not, this Obtrectation, Railing, and Reviling.
n2 vvb crd n2 pp-f n2, j, j, j. dt ord vvz pno12 xx, pn31|vbz n1, j-vvg, cc vvg.
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But as Christ saith of swearing, sister to this sinne, sweare not at all: so would the Apostle bee constered in this too, Noli maledicere, Curse not, saith Paul, curse not at all.
But as christ Says of swearing, sister to this sin, swear not At all: so would the Apostle be constered in this too, Noli maledicere, Curse not, Says Paul, curse not At all.
cc-acp c-acp np1 vvz pp-f vvg, n1 p-acp d n1, vvb xx p-acp d: av vmd dt n1 vbi vvn p-acp d av, fw-la fw-la, vvb xx, vvz np1, vvb xx p-acp d.
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Not habit onely is forbidden, but Act too.
Not habit only is forbidden, but Act too.
xx n1 av-j vbz vvn, cc-acp n1 av.
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8084
Nay Paul bids in some like sinnes, lighter sinnes, then this, NONLATINALPHABET, let it not bee so much, as nam'd.
Nay Paul bids in Some like Sins, lighter Sins, then this,, let it not be so much, as named.
uh-x np1 vvz p-acp d j n2, jc n2, cs d,, vvb pn31 xx vbi av av-d, c-acp vvn.
(43) sermon (DIV1)
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8085
The terme hatefull, not the thing onely. Maledictio, mala dictio, a religious eare abhorres the very word.
The term hateful, not the thing only. Malediction, mala Dictio, a religious ear abhors the very word.
dt n1 j, xx dt n1 av-j. np1, fw-la fw-la, dt j n1 vvz dt j n1.
(43) sermon (DIV1)
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8086
The holy tongue so hates it, that it hides and heales the malice of it under a terme of quite contrary sense;
The holy tongue so hates it, that it hides and heals the malice of it under a term of quite contrary sense;
dt j n1 av vvz pn31, cst pn31 vvz cc vvz dt n1 pp-f pn31 p-acp dt n1 pp-f av j-jn n1;
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8087
shunnes the proper word, uses the opposite, blesse for curse. As Greekes call the Furies, Eumenides, i. gentle, and Latines the Destinies, Parcas, i. favourable, by the figure Euphemismus. As good manners let us not, to Persons of respect, to call some homely thing by the owne proper terme:
shuns the proper word, uses the opposite, bless for curse. As Greeks call the Furies, Eumenides, i. gentle, and Latins the Destinies, Parcas, i. favourable, by the figure Euphemismus. As good manners let us not, to Persons of respect, to call Some homely thing by the own proper term:
vvz dt j n1, vvz dt j-jn, vvb p-acp n1. p-acp njpg2 vvi dt n2, np2, uh. j, cc np1 dt n2, fw-la, uh. j, p-acp dt n1 fw-la. p-acp j n2 vvb pno12 xx, p-acp n2 pp-f n1, pc-acp vvi d j n1 p-acp dt d j n1:
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so Sathan in this Chapter, and the first, spea. king to God, dares not name this thing, but by the contrary;
so Sathan in this Chapter, and the First, spea. King to God, dares not name this thing, but by the contrary;
av np1 p-acp d n1, cc dt ord, uh. n1 p-acp np1, vvz xx vvi d n1, cc-acp p-acp dt n-jn;
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8089
the 11. verse of the first Chapter, and the 5. of this, See if he will not blesse thee to thy face.
the 11. verse of the First Chapter, and the 5. of this, See if he will not bless thee to thy face.
dt crd n1 pp-f dt ord n1, cc dt crd pp-f d, vvb cs pns31 vmb xx vvi pno21 p-acp po21 n1.
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8090
Tis not so in your Bookes, because the English beares it not: but tis so in the Originall.
This not so in your Books, Because the English bears it not: but this so in the Original.
pn31|vbz xx av p-acp po22 n2, c-acp dt jp vvz pn31 xx: cc-acp pn31|vbz av p-acp dt j-jn.
(43) sermon (DIV1)
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8091
Cursing, a terme so course, that the cursed Spirit names it not. Thats for howsoever. Now for, By Whomsoever. Curse, All men doe; none should.
Cursing, a term so course, that the cursed Spirit names it not. Thats for howsoever. Now for, By Whomsoever. Curse, All men do; none should.
vvg, dt n1 av n1, cst dt j-vvn n1 vvz pn31 xx. d|vbz p-acp a-acp. av p-acp, p-acp ro-crq. n1, d n2 vdb; pix vmd.
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8092
Iobs selfe the paterne paramont of all patience, you heard, he did. Ieremie did, a Prophet, 20. 15. No Man should, Man nor Angell. Jobs self the pattern paramount of all patience, you herd, he did. Ieremie did, a Prophet, 20. 15. No Man should, Man nor Angel.
n2 n1 dt n1 j pp-f d n1, pn22 vvd, pns31 vdd. np1 vdd, dt n1, crd crd dx n1 vmd, n1 ccx n1.
(43) sermon (DIV1)
889
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8093
Michael would not, an Arch-angell, would not curse Sathan; said, but the Lord rebuke thee. Cursing is one kind of private revenge.Michael would not, an Archangel, would not curse Sathan; said, but the Lord rebuke thee. Cursing is one kind of private revenge.
np1 vmd xx, dt n1, vmd xx vvi np1; vvd, p-acp dt n1 vvb pno21. vvg vbz pi j pp-f j n1.
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8094
The Law forbids that, Gods Law, and Mans too. Be my wrong nere so great; I may not curse. I usurpe upon Gods Office.
The Law forbids that, God's Law, and men too. Be my wrong never so great; I may not curse. I usurp upon God's Office.
dt n1 vvz cst, npg1 n1, cc n2 av. vbb po11 j-jn j av j; pns11 vmb xx vvi. pns11 vvi p-acp ng1 n1.
(43) sermon (DIV1)
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8095
Mihi vindicta, Vengeance (saith God) is mine. God and the Magistrate, Gods Lievetenant must revenge my wrong; my selfe must not.Mihi Vindictae, Vengeance (Says God) is mine. God and the Magistrate, God's Lieutenant must revenge my wrong; my self must not.
fw-la fw-la, n1 (vvz np1) vbz png11. np1 cc dt n1, ng1 n1 vmb vvi po11 n-jn; po11 n1 vmb xx.
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8096
Nay, if I curse, I doe worse. I usurpe not onely, I am more absurd, then so.
Nay, if I curse, I do Worse. I usurp not only, I am more absurd, then so.
uh-x, cs pns11 vvb, pns11 vdb av-jc. pns11 vvi xx av-j, pns11 vbm av-dc j, av av.
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8097
I make my selfe a Iudge, and God my Executioner.
I make my self a Judge, and God my Executioner.
pns11 vvb po11 n1 dt n1, cc np1 po11 n1.
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8098
To end this, Dirae, be Dei irae, the evill which I wish must come from God.
To end this, Dirae, be Dei irae, the evil which I wish must come from God.
p-acp n1 d, np1, vbb fw-la fw-la, dt n-jn r-crq pns11 vvb vmb vvi p-acp np1.
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8099
Hee onely may curse, who can execute the Curse. That can God onely. Solus dominator, solus comminator, Tertullian.
He only may curse, who can execute the Curse. That can God only. Solus dominator, solus comminator, Tertullian.
pns31 av-j vmb vvi, r-crq vmb vvi dt n1. cst vmb np1 av-j. fw-la fw-la, fw-la fw-la, np1.
(43) sermon (DIV1)
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8100
God hath made our mouthes to Blesse, not to curse with them. And God hath made us Men, not Serpents, to spit poison.
God hath made our mouths to Bless, not to curse with them. And God hath made us Men, not Serpents, to spit poison.
np1 vhz vvn po12 n2 p-acp vvb, xx pc-acp vvi p-acp pno32. cc np1 vhz vvn pno12 n2, xx n2, pc-acp vvi n1.
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8101
Now lest I be too peremptory, I must admit some cases, in which men may curse.
Now lest I be too peremptory, I must admit Some cases, in which men may curse.
av cs pns11 vbb av j, pns11 vmb vvi d n2, p-acp r-crq n2 vmb vvi.
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8103
Thats Maledictum, rather then Maledictio. The second, the Churches censure, excommunication; I may not condemne it.
Thats Maledictum, rather then Malediction. The second, the Churches censure, excommunication; I may not condemn it.
d|vbz np1, av-c av np1. dt ord, dt ng1 n1, n1; pns11 vmb xx vvi pn31.
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8104
Theres an old Curser at Rome uses it much, abuses it much. Tis lawfull, used aright.
Theres an old Curser At Room uses it much, Abuses it much. This lawful, used aright.
pc-acp|vbz dt j n1 p-acp vvb vvz pn31 av-d, vvz pn31 d. pn31|vbz j, vvd av.
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8105
For it is not Mans, but Gods. Thats Parergon heere too. My theme is the curse Optative, one mans wishing mischiefe, any evill to another.
For it is not men, but God's Thats Parergon Here too. My theme is the curse Optative, one men wishing mischief, any evil to Another.
p-acp pn31 vbz xx n2, cc-acp n2 d|vbz fw-la av av. po11 n1 vbz dt n1 j, crd ng1 vvg n1, d n-jn p-acp j-jn.
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8106
This hitherto we have censured, and made no exception: now we must.
This hitherto we have censured, and made no exception: now we must.
np1 av pns12 vhb vvn, cc vvd dx n1: av pns12 vmb.
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8107
Else should the lawfull actions of Gods Prophets, and his Priests, of the Patriarks, and Apostles,
Else should the lawful actions of God's prophets, and his Priests, of the Patriarchs, and Apostles,
av vmd dt j n2 pp-f npg1 n2, cc po31 n2, pp-f dt n2, cc n2,
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8108
and other godly men be condemned promiscuously.
and other godly men be condemned promiscuously.
cc j-jn j n2 vbb vvn av-j.
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8109
Yea and a great part of the holy Booke of Psalmes be put out of the Bible, as ungodly and uncharitable.
Yea and a great part of the holy Book of Psalms be put out of the bible, as ungodly and uncharitable.
uh cc dt j n1 pp-f dt j n1 pp-f n2 vbb vvn av pp-f dt n1, c-acp j cc j.
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8110
For what say we to righteous Noah, who cursed his grand sonne, maledictus puer Chanaan? What to Isaacks speech to Iacob, Cursed be they that curse thee? and what to Jacobs curse on Simeon and Levi? The Priests Curse on the woman suspected of adultery, that her thigh should rot, and her belly burst? What to Ioshua, and Ionathan; but to David above all? Saint Augustine shall answer it;
For what say we to righteous Noah, who cursed his grand son, Maledictus puer Canaan? What to Isaacs speech to Iacob, Cursed be they that curse thee? and what to Jacobs curse on Simeon and Levi? The Priests Curse on the woman suspected of adultery, that her thigh should rot, and her belly burst? What to Ioshua, and Ionathan; but to David above all? Saint Augustine shall answer it;
c-acp q-crq vvb pns12 p-acp j np1, r-crq vvd po31 j n1, fw-la fw-la np1? q-crq p-acp np1 n1 p-acp np1, j-vvn vbb pns32 cst vvb pno21? cc r-crq p-acp np1 vvb p-acp np1 cc np1? dt n2 vvb p-acp dt n1 vvn pp-f n1, cst po31 n1 vmd vvi, cc po31 n1 vvi? q-crq p-acp np1, cc np1; p-acp pc-acp np1 p-acp d? n1 np1 vmb vvi pn31;
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he speakes of David onely, but it will serve for all, Non optando dicit, sed prophetando praedicit, they prophesie, they curse not, they wish no evill, but foretell it.
he speaks of David only, but it will serve for all, Non optando dicit, sed prophesying praedicit, they prophesy, they curse not, they wish no evil, but foretell it.
pns31 vvz pp-f np1 av-j, p-acp pn31 vmb vvi p-acp d, fw-fr fw-la fw-la, fw-la fw-la fw-la, pns32 vvb, pns32 vvb xx, pns32 vvb dx j-jn, cc-acp vvb pn31.
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But what to Elias and Elisha; the one cursed the two Captaines with their fifties; the other the Boies of Bethel, The Text answers for the one;
But what to Elias and Elisha; the one cursed the two Captains with their fifties; the other the Boys of Bethel, The Text answers for the one;
p-acp r-crq p-acp np1 cc np1; dt pi vvd dt crd n2 p-acp po32 n2; dt j-jn dt n2 pp-f np1, dt n1 vvz p-acp dt crd;
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twill serve for both, it was In the name of the Lord. So did Peter Simon Magus, thy money perish with thee;
'twill serve for both, it was In the name of the Lord. So did Peter Simon Magus, thy money perish with thee;
pn31|vmb vvi p-acp d, pn31 vbds p-acp dt n1 pp-f dt n1. av vdd np1 np1 np1, po21 n1 vvi p-acp pno21;
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and others more in holy Scripture. And so is the Curse of excommunication, In nomine Domini, ever in Gods name. These Execrations warrantable all. Heare another, lawfull too.
and Others more in holy Scripture. And so is the Curse of excommunication, In nomine Domini, ever in God's name. These Execrations warrantable all. Hear Another, lawful too.
cc n2-jn av-dc p-acp j n1. cc av vbz dt n1 pp-f n1, p-acp fw-la fw-la, av p-acp ng1 n1. d n2 j av-d. vvb j-jn, j av.
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By which in the cause of my Country, or Religion, I wish misfortune to the Enemy.
By which in the cause of my Country, or Religion, I wish misfortune to the Enemy.
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To any that shall attempt to hurt either, I will make no scruple to wish a Bridle in his lippes,
To any that shall attempt to hurt either, I will make no scruple to wish a Bridle in his lips,
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and a Hooke in his nostrils.
and a Hook in his nostrils.
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I will not say with Paul, Vtinam exscindantur; but I will say with David, utinam confundantur, Let them be confounded that beare evill will to Sion.
I will not say with Paul, Vtinam exscindantur; but I will say with David, utinam confundantur, Let them be confounded that bear evil will to Sion.
pns11 vmb xx vvi p-acp np1, fw-la fw-la; cc-acp pns11 vmb vvi p-acp np1, fw-la fw-la, vvb pno32 vbi vvn cst vvb j-jn n1 p-acp np1.
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Out of these, and like cases, cursing is unchristian, and accurst of God.
Out of these, and like cases, cursing is unchristian, and accursed of God.
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He that loves it, it shall light on him, saith the Psalme. It shall come like water into his bowels,
He that loves it, it shall Light on him, Says the Psalm. It shall come like water into his bowels,
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and like oyle into his bones. Tis time I leave the Act. Heare now the Object.and like oil into his bones. This time I leave the Act. Hear now the Object.
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Twere well yet, if wickednesse would be bounded here; if malice would but curse his Peeres, one man another, and stay there.
It well yet, if wickedness would be bounded Here; if malice would but curse his Peers, one man Another, and stay there.
pn31|vbdr av av, cs n1 vmd vbi vvn av; cs n1 vmd cc-acp vvi po31 n2, crd n1 j-jn, cc vvb a-acp.
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But sinne will be superlative, out of measure sinnefull: Man will curse God. Paine may moove passion, and misery haply cast forth a curse.
But sin will be superlative, out of measure sinful: Man will curse God. Pain may move passion, and misery haply cast forth a curse.
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Dinah might yet have counseld her husband to curse Sathan. Twas he, wrought all the mischiefe, burnt his Sheepe, slew his Children, plagued Himselfe.Dinah might yet have counseled her husband to curse Sathan. It he, wrought all the mischief, burned his Sheep, slew his Children, plagued Himself.
np1 vmd av vhi vvd po31 n1 pc-acp vvi np1. pn31|vbds pns31, vvd d dt n1, vvd po31 n1, vvd po31 n2, vvd px31.
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Or he might have curst the Chaldees and Sabeans, that had carried away his cattell. Many will doe so; curse their oppressours: and no more.
Or he might have cursed the Chaldees and Sabeans, that had carried away his cattle. Many will do so; curse their Oppressors's: and no more.
cc pns31 vmd vhi vvn dt np1 cc np1, cst vhd vvn av po31 n2. av-d vmb vdi av; vvb po32 ng2: cc dx av-dc.
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Dinah thought that simplicity, with the dog, to bite the stone, and leave the caster. Shee knew, Sathan and men were but Gods instruments.Dinah Thought that simplicity, with the dog, to bite the stone, and leave the caster. Shee knew, Sathan and men were but God's Instruments.
np1 vvd cst n1, p-acp dt n1, pc-acp vvi dt n1, cc vvi dt n1. np1 vvd, np1 cc n2 vbdr p-acp npg1 n2.
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She had heard her husband make God authour of all, Dominus dedit, dominus abstulit. He shall not be so silly, to curse Sathan:
She had herd her husband make God author of all, Dominus dedit, dominus abstulit. He shall not be so silly, to curse Sathan:
pns31 vhd vvn po31 n1 vvi np1 n1 pp-f d, fw-la fw-la, fw-la fw-la. pns31 vmb xx vbi av j, pc-acp vvi np1:
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he shall set his mouth even against Heaven, and curse Gods selfe.
he shall Set his Mouth even against Heaven, and curse God's self.
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The Law forbids expressely, Exod. 22. NONLATINALPHABET thou shalt not curse the Gods. Theres NONLATINALPHABET too, as tis here;
The Law forbids expressly, Exod 22. thou shalt not curse the God's Theres too, as this Here;
dt n1 vvz av-j, np1 crd pns21 vm2 xx vvi dt n2 pc-acp|vbz av, c-acp pn31|vbz av;
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but meant of men, Iudges and Magistrates. Earth-gods we may not curse.
but meant of men, Judges and Magistrates. Earth-gods we may not curse.
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Tis the Lord God, Iobs wife meanes, bids him, curse Him. The curser of Father or Mother, dies the death, Exod. 21. Solomon saith, Ravens shall pecke out his e•es, and Eagles shall eate them. Curse no man, not thine enemy, not thy persecutor, Paul bids.
This the Lord God, Jobs wife means, bids him, curse Him. The curser of Father or Mother, die the death, Exod 21. Solomon Says, Ravens shall peck out his e•es, and Eagles shall eat them. Curse no man, not thine enemy, not thy persecutor, Paul bids.
pn31|vbz dt n1 np1, n2 n1 n2, vvz pno31, vvb pno31. dt n1 pp-f n1 cc n1, vvz dt n1, np1 crd np1 vvz, n2 vmb vvi av po31 n2, cc n2 vmb vvi pno32. vvb dx n1, xx po21 n1, xx po21 n1, np1 vvz.
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Nay thou maist not curse the devill, without danger to thy Soule, Iesus Siracke saith.
Nay thou Mayest not curse the Devil, without danger to thy Soul, Iesus Sirach Says.
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What a cursed counsell gives this woman then to Iob, to curse Gods selfe? curse God.
What a cursed counsel gives this woman then to Job, to curse God's self? curse God.
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Heres a throat, an open sepulcher, steames forth stench and rottennesse.
Heres a throat, an open sepulcher, steams forth stench and rottenness.
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Iob saith (tis afterward) his Wife abhord his breath: Better might he hers, belching out such blasphemy.Job Says (this afterwards) his Wife abhorred his breath: Better might he hers, belching out such blasphemy.
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God to curse man, thats just. For to sinne belongs a curse. Christs selfe, Gods Sonne, taking our sinnes on him, became a curse, Paul saith.
God to curse man, thats just. For to sin belongs a curse. Christ self, God's Son, taking our Sins on him, became a curse, Paul Says.
np1 pc-acp vvi n1, d|vbz j. p-acp p-acp n1 vvz dt n1. npg1 n1, ng1 n1, vvg po12 n2 p-acp pno31, vvd dt n1, np1 vvz.
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For he was crucified for our sinnes: and God saith, Cursed be every one, that hangeth on the tree.
For he was Crucified for our Sins: and God Says, Cursed be every one, that hangs on the tree.
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But Man to curse God, the Creature the Creator, thats impudent impiety.
But Man to curse God, the Creature the Creator, thats impudent impiety.
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Iobs wife puts ( Morere ) last, Curse God and dye. Shee should have put it first, Die, rather then curse God, and so Iob does, will suffer any thing rather then blaspheme. God had sore smitten him:Jobs wife puts (Die) last, Curse God and die. She should have put it First, Die, rather then curse God, and so Job does, will suffer any thing rather then Blaspheme. God had soar smitten him:
n2 n1 vvz (np1) ord, vvb np1 cc vvi. pns31 vmd vhi vvn pn31 ord, vvb, av-c cs vvb np1, cc av np1 vdz, vmb vvi d n1 av-c cs vvi. np1 vhd av-j vvn pno31:
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A SERMON PREACHED ON IOB. The fourth Sermon. IOB 13. 15. Loe, though he kill me, yet will I trust in him.
A SERMON PREACHED ON JOB. The fourth Sermon. JOB 13. 15. Loe, though he kill me, yet will I trust in him.
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yet still hee praises God, cries Benedictus, not Maledictus. Yea so great is his patience, and his faith so strong that hee cryes out afterward, Though God shall slay mee,
yet still he praises God, cries Benedictus, not Maledictus. Yea so great is his patience, and his faith so strong that he cries out afterwards, Though God shall slay me,
av av pns31 vvz np1, vvz np1, xx np1. uh av j vbz po31 n1, cc po31 n1 av j cst pns31 vvz av av, cs np1 vmb vvi pno11,
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yet will I trust in him. Peace Eve, cease Sathan; you have not Adam heere. Say, doe, what you both can, Iob will not curse God.yet will I trust in him. Peace Eve, cease Sathan; you have not Adam Here. Say, do, what you both can, Job will not curse God.
av vmb pns11 vvi p-acp pno31. n1 n1, vvb np1; pn22 vhb xx np1 av. n1, vdb, r-crq pn22 d vmb, np1 vmb xx vvi np1.
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The last terme is the project, & morere, and die. There are teeth, speares and arrowes, Psal. 57. 4. Here's a tongue is so.
The last term is the project, & Die, and die. There Are teeth, spears and arrows, Psalm 57. 4. Here's a tongue is so.
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A sword, a rasour, Davids termes too; cursing, and death. Her counsaile is to curse, and her end, that hee may die.
A sword, a razor, Davids terms too; cursing, and death. Her counsel is to curse, and her end, that he may die.
dt n1, dt n1, npg1 n2 av; vvg, cc n1. po31 n1 vbz pc-acp vvi, cc po31 n1, cst pns31 vmb vvi.
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And indeede a man in misery will gladly die. Life is sweete, but not in paine. Death is welcome in affliction.
And indeed a man in misery will gladly die. Life is sweet, but not in pain. Death is welcome in affliction.
cc av dt n1 p-acp n1 vmb av-j vvi. n1 vbz j, cc-acp xx p-acp n1. n1 vbz j-jn p-acp n1.
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Ionas and Elias, Prophets both, prayed they might dye. But must desire of death induce mee to curse God? God may restore mee:Ionas and Elias, prophets both, prayed they might die. But must desire of death induce me to curse God? God may restore me:
np1 cc np1, n2 av-d, vvd pns32 vmd vvi. cc-acp vmb vvi pp-f n1 vvb pno11 pc-acp vvi np1? np1 vmb vvi pno11:
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he did Iob. Say he will not; yet must I doe no act against my life.
he did Job Say he will not; yet must I do not act against my life.
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Iob calls his friends, miserable comforters: well may hee call his wife a miserable counsellour. Men give sometimes a medicine worse then the disease. Shee does here.Job calls his Friends, miserable Comforters: well may he call his wife a miserable counselor. Men give sometime a medicine Worse then the disease. Shee does Here.
np1 vvz po31 n2, j n2: av vmb pns31 vvi po31 n1 dt j n1. np1 vvb av dt n1 av-jc cs dt n1. np1 vdz av.
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To ease paine, shee prescribes sinne. Shee deemes his fittest Physicke, death. The readiest way to it, is to curse God.
To ease pain, she prescribes sin. Shee deems his Fittest Physic, death. The Readiest Way to it, is to curse God.
p-acp n1 n1, pns31 vvz n1. np1 vvz po31 js n1, n1. dt js n1 p-acp pn31, vbz pc-acp vvi np1.
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That sinne shee thought God would judge instantly; would strike him, if hee curst with present death.
That sin she Thought God would judge instantly; would strike him, if he cursed with present death.
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As if she should have sayd, pray never so much; God will not take thy life, and so ease thee for thy piety.
As if she should have said, pray never so much; God will not take thy life, and so ease thee for thy piety.
p-acp cs pns31 vmd vhi vvn, vvb av-x av av-d; np1 vmb xx vvi po21 n1, cc av vvi pno21 p-acp po21 n1.
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Curse God, and force him to kill thee for thy blasphemie. Tis marvaile shee mooves him not to slay himselfe:
Curse God, and force him to kill thee for thy blasphemy. This marvel she moves him not to slay himself:
n1 np1, cc vvi pno31 pc-acp vvi pno21 p-acp po21 n1. pn31|vbz n1 pns31 vvz pno31 xx pc-acp vvi px31:
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thats no lesse sinne of the two. Discontent is oft desperate, is tempted easily to selfe murther.
thats not less sin of the two. Discontent is oft desperate, is tempted Easily to self murder.
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The devill in distresse tempts many so; Ecce funem, ecce aquam: will himselfe offer them, a cord, a knife;
The Devil in distress tempts many so; Ecce funem, ecce aquam: will himself offer them, a cord, a knife;
dt n1 p-acp n1 vvz d av; fw-la fw-la, fw-la fw-la: vmb px31 vvi pno32, dt n1, dt n1;
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bid strangle, drowne, or stabbe themselves. Iobs wife doth worse;
bid strangle, drown, or stab themselves. Jobs wife does Worse;
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bids him curse God. So hee shall stabbe God, Levit. 24. 11. NONLATINALPHABET spoken there of a blasphemer;
bids him curse God. So he shall stab God, Levit. 24. 11. spoken there of a blasphemer;
vvz pno31 n1 np1. av pns31 vmb vvi np1, np1 crd crd vvn a-acp pp-f dt n1;
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hee thrust God through ▪ Yea Iob should be like Iulian, Iulian the Apostata, smitten by God, throw up his blood into the aire;
he thrust God through ▪ Yea Job should be like Iulian, Iulian the Apostata, smitten by God, throw up his blood into the air;
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breath out his ghoast blaspheming, vicisti Galilaee. This point craves larger speech; but I forbeare. Look we back now if you please, and see, if we be right.
breath out his ghost blaspheming, vicisti Galilee. This point craves larger speech; but I forbear. Look we back now if you please, and see, if we be right.
n1 av po31 n1 vvg, fw-la vvb. d n1 vvz jc n1; cc-acp pns11 vvb. vvb pns12 av av cs pn22 vvb, cc vvi, cs pns12 vbb j-jn.
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Am I not mistaken? Have I not mis-read my Text? Tis in your English bookes, Curse God; in all.
Am I not mistaken? Have I not misread my Text? This in your English books, Curse God; in all.
vbm pns11 xx vvn? vhb pns11 xx j po11 n1? pn31|vbz p-acp po22 jp n2, vvb np1; p-acp d.
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or a discretive, all is one, If he doe, or Though he doe kill me, I will trust on him.
or a discretive, all is one, If he do, or Though he do kill me, I will trust on him.
cc dt j, d vbz pi, cs pns31 vdb, cc cs pns31 vdb vvi pno11, pns11 vmb vvi p-acp pno31.
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But what if Translatours have all erred? Tis in the originall Hebrew NONLATINALPHABET Blesse God. Then have I slandred Sathan, and Iobs wife. Good woman, shee saith well.
But what if Translators have all erred? This in the original Hebrew Bless God. Then have I slandered Sathan, and Jobs wife. Good woman, she Says well.
p-acp q-crq cs n2 vhb d vvn? pn31|vbz p-acp dt j-jn njp vvb np1. av vhb pns11 vvn np1, cc n2 n1. j n1, pns31 vvz av.
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Doth shee not? bidding her husband to blesse God? Nor would the Devill neither be belied. It was his terme too.
Does she not? bidding her husband to bless God? Nor would the devil neither be belied. It was his term too.
vdz pns31 xx? vvg po31 n1 pc-acp vvi np1? ccx vmd dt n1 d vbb vvn. pn31 vbds po31 n1 av.
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Fit, wee recant it, and make satisfaction both to him, and her.
Fit, we recant it, and make satisfaction both to him, and her.
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Nay not the Hebrew onely, but the vulgar Latin too, hath it, Blesse God, both in the womans speech, and Sathans.
Nay not the Hebrew only, but the Vulgar Latin too, hath it, Bless God, both in the woman's speech, and Satan's.
uh-x xx dt njp j, cc-acp dt j jp av, vhz pn31, vvb np1, d p-acp dt ng1 n1, cc npg1.
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The vulgar Latin of such authority;
The Vulgar Latin of such Authority;
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that did it varie from the originall, wee must thinke, the Hebrew rather erred, then it, saith Gretser a Dutch I•suit. Yea and Arias Montanus, that great Rabbin too, in the Interlinier volume of the King of Spaines great Bible, hath Benedic too.
that did it vary from the original, we must think, the Hebrew rather erred, then it, Says Gretser a Dutch I•suit. Yea and Arias Montanus, that great Rabbin too, in the Interlinier volume of the King of Spaines great bible, hath Benedic too.
d vdd pn31 vvi p-acp dt n-jn, pns12 vmb vvi, dt njp av-c vvd, cs pn31, vvz np1 dt jp n1. uh cc np1 np1, cst j zz av, p-acp dt np1 n1 pp-f dt n1 pp-f npg1 j n1, vhz np1 av.
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Wee must not say, for names sake, because his name was Benedict, but of his deepe judgement.
we must not say, for names sake, Because his name was Benedict, but of his deep judgement.
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Yea and some others also both of Iewes and Translatours conster, and translate it so. So let mee too a little by your learned leaves;
Yea and Some Others also both of Iewes and Translators construe, and translate it so. So let me too a little by your learned leaves;
uh cc d n2-jn av d pp-f npg1 cc n2 vvi, cc vvi pn31 av. av vvb pno11 av dt j p-acp po22 j n2;
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though I doubt, twill doe the devill nor the woman no great good. Let me relent a little to that reading;
though I doubt, 'twill do the Devil nor the woman no great good. Let me relent a little to that reading;
cs pns11 vvb, pn31|vmb vdb dt n1 ccx dt n1 dx j j. vvb pno11 vvi dt j p-acp d n-vvg;
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8168
let it be Blesse God. For it is very true, that naturally and properly the Hebrew word sounds so.
let it be Bless God. For it is very true, that naturally and properly the Hebrew word sounds so.
vvb pn31 vbb vvb np1. p-acp pn31 vbz av j, cst av-j cc av-j dt njp n1 vvz av.
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But what then? Iobs wife is where shee was; nere the better woman for this word.
But what then? Jobs wife is where she was; never the better woman for this word.
p-acp r-crq av? n2 n1 vbz c-crq pns31 vbds; av-j dt jc n1 p-acp d n1.
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8170
The word good in it selfe; but not in her mouth. Though the word be to bee warranted;
The word good in it self; but not in her Mouth. Though the word be to be warranted;
dt n1 j p-acp pn31 n1; cc-acp xx p-acp po31 n1. cs dt n1 vbb pc-acp vbi vvn;
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yet her sense is to be censured. For it is but a meere Ironie; shee speakes but NONLATINALPHABET, derides Iobs pietie:
yet her sense is to be censured. For it is but a mere Irony; she speaks but, derides Jobs piety:
av po31 n1 vbz pc-acp vbi vvn. p-acp pn31 vbz p-acp dt j n1; pns31 vvz p-acp, vvz n2 n1:
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that hee should blesse God, still blesse God, in so many miseries, in a world of woes.
that he should bless God, still bless God, in so many misery's, in a world of woes.
cst pns31 vmd vvi np1, av vvb np1, p-acp av d n2, p-acp dt n1 pp-f n2.
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Her hearty meaning to divert him from devotion, to mutine against God.
Her hearty meaning to divert him from devotion, to mutiny against God.
po31 j n1 pc-acp vvi pno31 p-acp n1, pc-acp vvi p-acp np1.
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After the newes of the losse of his Oxen, of his Asses, of his Sheepe, of his Camels, of his Servants, of his Sonnes and Daughters, by messenger after messenger, Iobs answer to them all, was NONLATINALPHABET blessed bee God. His wife in her profanenesse alluding to his terme, cries NONLATINALPHABET blesse on, blesse on, and dye. Or as Tremellius discreetly hath it too, a Iew,
After the news of the loss of his Oxen, of his Asses, of his Sheep, of his Camels, of his Servants, of his Sons and Daughters, by Messenger After Messenger, Jobs answer to them all, was blessed be God. His wife in her profaneness alluding to his term, cries bless on, bless on, and die. Or as Tremellius discreetly hath it too, a Iew,
p-acp dt n1 pp-f dt n1 pp-f po31 n2, pp-f po31 n2, pp-f po31 n1, pp-f po31 n2, pp-f po31 n2, pp-f po31 n2 cc n2, p-acp n1 p-acp n1, n2 vvb p-acp pno32 d, vbds vvn vbb np1. po31 n1 p-acp po31 n1 vvg p-acp po31 n1, vvz vvb a-acp, vvb a-acp, cc vvi. cc p-acp np1 av-j vhz pn31 av, dt np1,
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and as learned as Arias Montanus, standest thou still in thine integritie, blessing God, and dying? Tis all one.
and as learned as Arias Montanus, Standest thou still in thine integrity, blessing God, and dying? This all one.
cc p-acp j c-acp np1 np1, vv2 pns21 av p-acp po21 n1, n1 np1, cc vvg? pn31|vbz d pi.
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Shee meanes, his religious acknowledging of God, his blessing of his name, all his humility and piety was in vaine.
Shee means, his religious acknowledging of God, his blessing of his name, all his humility and piety was in vain.
np1 vvz, po31 j vvg pp-f np1, po31 n1 pp-f po31 n1, d po31 n1 cc n1 vbds p-acp j.
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IOBS constant resolution of confidence on God, doe God what he please to him. Two propositions knit together with a connexive particle,IOBS constant resolution of confidence on God, do God what he please to him. Two propositions knit together with a connexive particle,
n2 j n1 pp-f n1 p-acp np1, vdb np1 r-crq pns31 vvb p-acp pno31. crd n2 vvn av p-acp dt j n1,
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As the Atheists say afterward, what good get wee by serving God? and what profit ist to pray to him? Shee bids him in scorne, hold on in his holinesse, Benedic & morere, blesse God, and perish.
As the Atheists say afterwards, what good get we by serving God? and what profit is't to pray to him? She bids him in scorn, hold on in his holiness, Benedic & Die, bless God, and perish.
p-acp dt n2 vvb av, r-crq j vvb pns12 p-acp vvg np1? cc q-crq n1 vbz|pn31 pc-acp vvi p-acp pno31? pns31 vvz pno31 p-acp n1, vvb a-acp p-acp po31 n1, np1 cc fw-la, vvb np1, cc vvi.
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Mical thought David but a foole for his devotion, when hee danced before the Arke: thought him so? cald him so.Michal Thought David but a fool for his devotion, when he danced before the Ark: Thought him so? called him so.
j vvd np1 p-acp dt n1 p-acp po31 n1, c-crq pns31 vvd p-acp dt n1: vvd pno31 av? vvn pno31 av.
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Iobs courage in his crosse, his constant patience and pietie, his wife holds meere simplicitie, senselesse stupiditie.Jobs courage in his cross, his constant patience and piety, his wife holds mere simplicity, senseless stupidity.
n2 n1 p-acp po31 n1, po31 j n1 cc n1, po31 n1 vvz j n1, j n1.
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There's one Rabbin indeede, Moses Gerundensis, to save her credit, would faine make the best of it;
There's one Rabbin indeed, Moses Gerundensis, to save her credit, would feign make the best of it;
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takes advantage of the terme, and makes her meane more holinesse, then shee had. Benedic Deo, & morere, give God thankes even unto death. A very charitable Iew.
Takes advantage of the term, and makes her mean more holiness, then she had. Benedic God, & Die, give God thanks even unto death. A very charitable Iew.
vvz n1 pp-f dt n1, cc vvz pno31 vvi dc n1, cs pns31 vhd. np1 fw-la, cc fw-la, vvb np1 vvz av p-acp n1. dt j j np1.
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I would I could excuse her too, for the honour, wee all owe to womens sex. I can not.
I would I could excuse her too, for the honour, we all owe to women's sex. I can not.
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Iobs selfe, who knew her best, and heard her speake, shewes her meaning by his answer, saith plainly, shee spake like a foolish woman.Jobs self, who knew her best, and herd her speak, shows her meaning by his answer, Says plainly, she spoke like a foolish woman.
n2 n1, r-crq vvd po31 js, cc vvd pno31 vvi, vvz po31 n1 p-acp po31 n1, vvz av-j, pns31 vvd av-j dt j n1.
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The word is NONLATINALPHABET, as Grammarians terme it, indifferent to two senses, to Curse, or Blesse. The former is more odious, to bid him Curse God. But the latter bad enough, to bid him, Blesse him, in an Ironie. Nay the latter worse indeede, posterius deterius. For it both meanes the first in earnest;
The word is, as Grammarians term it, indifferent to two Senses, to Curse, or Bless. The former is more odious, to bid him Curse God. But the latter bad enough, to bid him, Bless him, in an Irony. Nay the latter Worse indeed, Posterior Deterius. For it both means the First in earnest;
dt n1 vbz, c-acp n2 vvb pn31, j p-acp crd n2, p-acp vvb, cc vvb. dt j vbz av-dc j, pc-acp vvi pno31 vvb np1. p-acp dt d j av-d, pc-acp vvi pno31, vvb pno31, p-acp dt n1. uh dt d av-jc av, fw-la fw-la. p-acp pn31 av-d vvz dt ord p-acp n1;
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and the figure makes it more malitious.
and the figure makes it more malicious.
cc dt n1 vvz pn31 av-dc j.
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In the first verse of the Psalter, there's NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET three degrees, ungodly, sinners, and scorners. The last the lewdest.
In the First verse of the Psalter, there's and and three Degrees, ungodly, Sinners, and Scorner's. The last the lewdest.
p-acp dt ord n1 pp-f dt n1, pc-acp|vbz cc cc crd n2, j, n2, cc n2. dt ord dt js.
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Iobs wife had beene but impious, had shee sayd, Curse God, had sayd so plainely. But the trope hath further tainted her, added scorne to her impiety.Jobs wife had been but impious, had she said, Curse God, had said so plainly. But the trope hath further tainted her, added scorn to her impiety.
n2 n1 vhd vbn p-acp j, vhd pns31 vvn, vvb np1, vhd vvn av av-j. p-acp dt n1 vhz jc vvn pno31, vvd n1 p-acp po31 n1.
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Ludus stulto facere scelus, Solomon saith, a foole makes a game of doing that is wicked. Ludus Stulto facere scelus, Solomon Says, a fool makes a game of doing that is wicked.
np1 fw-la fw-la fw-la, np1 vvz, dt n1 vvz dt n1 pp-f vdg d vbz j.
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Iob calls her a foolish woman, not for that shee speakes a wicked word onely; but for that shee playes with it, speakes blasphemie with a jest.Job calls her a foolish woman, not for that she speaks a wicked word only; but for that she plays with it, speaks blasphemy with a jest.
np1 vvz pno31 dt j n1, xx p-acp cst pns31 vvz dt j n1 av-j; cc-acp c-acp cst pns31 vvz p-acp pn31, vvz n1 p-acp dt n1.
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Bid a man blesse Baal, bid with scorne. Elias did; Cry aloud, saith he; for he is a God.
Bid a man bless Baal, bid with scorn. Elias did; Cry aloud, Says he; for he is a God.
vvb dt n1 vvb np1, vvb p-acp n1. np1 vdd; vvb av, vvz pns31; c-acp pns31 vbz dt np1.
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Baal is but a prophane Idoll. But the holy God of heaven, let no man bid, either curse him in earnest, or blesse him in scorne.Baal is but a profane Idol. But the holy God of heaven, let no man bid, either curse him in earnest, or bless him in scorn.
np1 vbz p-acp dt j n1. p-acp dt j n1 pp-f n1, vvb dx n1 vvi, av-d vvb pno31 p-acp n1, cc vvb pno31 p-acp n1.
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NONLATINALPHABET, God (saith the Apostle) will not be mocked.
, God (Says the Apostle) will not be mocked.
, np1 (vvz dt n1) vmb xx vbi vvn.
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God give all Christians Iobs spirit, not his wives, even to blesse him in affliction, to humble themselves under his holy hand, till hee shall please to ease them,
God give all Christians Jobs Spirit, not his wives, even to bless him in affliction, to humble themselves under his holy hand, till he shall please to ease them,
np1 vvi d njpg2 n2 n1, xx po31 n2, av pc-acp vvi pno31 p-acp n1, pc-acp vvi px32 p-acp po31 j n1, c-acp pns31 vmb vvi pc-acp vvi pno32,
(43) sermon (DIV1)
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and to cry under their Crosse, as Iob did under his, Blessed be the name of the Lord.
and to cry under their Cross, as Job did under his, Blessed be the name of the Lord.
cc pc-acp vvi p-acp po32 n1, c-acp np1 vdd p-acp png31, vvn vbi dt n1 pp-f dt n1.
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Tis not Gods Act, Gods Worke, tis Opus peregrinum, Esaies terme, his strange worke, unkind to God, to kill.
This not God's Act, God's Work, this Opus Peregrinum, Isaiah term, his strange work, unkind to God, to kill.
pn31|vbz xx npg1 n1, ng1 n1, pn31|vbz fw-la fw-la, npg1 vvi, po31 j n1, j p-acp np1, pc-acp vvi.
(44) sermon (DIV1)
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In him we live, Paul saith. Hee gives NONLATINALPHABET, breath and life to all. The Prince of life, Saint Peters terme;In him we live, Paul Says. He gives, breath and life to all. The Prince of life, Saint Peter's term;
p-acp pno31 pns12 vvb, np1 vvz. pns31 vvz, n1 cc n1 p-acp d. dt n1 pp-f n1, n1 npg1 vvb;
(44) sermon (DIV1)
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8202
The Lord and giver of life, called so in our Liturgie. Moses calls Eve, the mother of all living: surely God is the Father of all living; breathed life first into man. Death came by the devill;The Lord and giver of life, called so in our Liturgy. Moses calls Eve, the mother of all living: surely God is the Father of all living; breathed life First into man. Death Come by the Devil;
dt n1 cc n1 pp-f n1, vvn av p-acp po12 n1. np1 vvz n1, dt n1 pp-f d n-vvg: av-j np1 vbz dt n1 pp-f d n-vvg; j-vvn n1 ord p-acp n1. n1 vvd p-acp dt n1;
(44) sermon (DIV1)
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is his tooth, Mors (saith Saint Aug.) a mordendo, is himselfe, Mors diabolus Death is the devill, saith the same Father;
is his tooth, Mors (Says Faint Aug.) a mordendo, is himself, Mors diabolus Death is the Devil, Says the same Father;
vbz po31 n1, fw-la (vvz j np1) dt fw-es, vbz px31, fw-la fw-la n1 vbz dt n1, vvz dt d n1;
(44) sermon (DIV1)
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plaies the devill at least, is that Abaddon in the Apocalypse, destroyes all men. Yet God sends death, first threatend it to sinne, then inflicted it for sinne.
plays the Devil At least, is that Abaddon in the Apocalypse, Destroys all men. Yet God sends death, First threatend it to sin, then inflicted it for sin.
n2 dt n1 p-acp ds, vbz cst np1 p-acp dt np1, vvz d n2. av np1 vvz n1, ord vvd pn31 p-acp n1, av vvn pn31 p-acp n1.
(44) sermon (DIV1)
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8205
God sent (saith the Psalmist) evill Angels among them: Death was one of them.God sent (Says the Psalmist) evil Angels among them: Death was one of them.
np1 vvd (vvz dt n1) j-jn n2 p-acp pno32: n1 vbds pi pp-f pno32.
(44) sermon (DIV1)
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8206
He is therefore said to kill. Though he will not death; Nolo mortem, saith God, that is hee takes no joy in it;
He is Therefore said to kill. Though he will not death; Nolo mortem, Says God, that is he Takes no joy in it;
pns31 vbz av vvn p-acp vvb. cs pns31 vmb xx n1; fw-la fw-la, vvz np1, cst vbz pns31 vvz dx n1 p-acp pn31;
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yet hee sends it for sinne. Though he delight in life, quickens all things, Saint Paul saith;
yet he sends it for sin. Though he delight in life, quickens all things, Saint Paul Says;
av pns31 vvz pn31 p-acp n1. cs pns31 vvb p-acp n1, vvz d n2, n1 np1 vvz;
(44) sermon (DIV1)
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Life his kindest and most proper Act; yet he kills too, both Vivificat & mortificat, Hannah saith in her song.
Life his Kindest and most proper Act; yet he kills too, both Vivificat & mortificat, Hannah Says in her song.
n1 po31 js cc av-ds j n1; av pns31 vvz av, d fw-la cc fw-la, np1 vvz p-acp po31 n1.
(44) sermon (DIV1)
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8209
Gods selfe saith, I give life, and I kill, Deut. 32. God slew Iudahs two sonnes, Onan and Er, would have kill'd Moses, Exod. 4. Moses saith, hee slew all the first borne in Egypt; kill'd mightie Kings, David saith, Og King of Basan, and Sehon. Thou hast slaine, saith Ieremie. Tis out of question, that God kills. Come to Iobs confidence; thats more questionable.
God's self Says, I give life, and I kill, Deuteronomy 32. God slew Judas two Sons, Onan and Er, would have killed Moses, Exod 4. Moses Says, he slew all the First born in Egypt; killed mighty Kings, David Says, Og King of Basan, and Sihon. Thou hast slain, Says Ieremie. This out of question, that God kills. Come to Jobs confidence; thats more questionable.
npg1 n1 vvz, pns11 vvb n1, cc pns11 vvb, np1 crd np1 vvd npg1 crd n2, np1 cc zz, vmd vhi vvn np1, np1 crd np1 vvz, pns31 vvd d dt ord vvn p-acp np1; vvd j n2, np1 vvz, n1 n1 pp-f np1, cc np1. pns21 vh2 vvn, vvz np1. pn31|vbz av pp-f n1, cst np1 vvz. vvn p-acp n2 n1; d|vbz dc j.
(44) sermon (DIV1)
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8210
Iob a Gentile trust on God? An Edomite, one of wicked Esaus posteritie? Why not? His countrie is no prejudice to his confidence on God.Job a Gentile trust on God? an Edomite, one of wicked Esaus posterity? Why not? His country is no prejudice to his confidence on God.
np1 dt j n1 p-acp np1? dt np1, crd pp-f j npg1 n1? q-crq xx? po31 n1 vbz dx n1 p-acp po31 n1 p-acp np1.
(44) sermon (DIV1)
903
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8211
The winde bloweth where it listeth; and Gods Spirit breatheth, where hee pleaseth.The wind blows where it lists; and God's Spirit breathes, where he Pleases.
dt n1 vvz c-crq pn31 vvz; cc npg1 n1 vvz, c-crq pns31 vvz.
(44) sermon (DIV1)
903
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8212
There are Fearers of his name (Saint Peter saith) in every Nation. Even in the land of Hus, God hath a Iob to trust on him.
There Are Fearers of his name (Saint Peter Says) in every nation. Even in the land of Hus, God hath a Job to trust on him.
pc-acp vbr n2 pp-f po31 n1 (n1 np1 vvz) p-acp d n1. av-j p-acp dt n1 pp-f zz, np1 vhz dt np1 pc-acp vvi p-acp pno31.
(44) sermon (DIV1)
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8213
Gentiles are NONLATINALPHABET, lawlesse, Saint Peters terme, NONLATINALPHABET, Saint Pauls. But grace had made Iob a truster in God.Gentiles Are, lawless, Saint Peter's term,, Saint Paul's. But grace had made Job a truster in God.
np1 vbr, j, n1 npg1 vvb,, n1 npg1. p-acp n1 vhd vvn np1 dt n1 p-acp np1.
(44) sermon (DIV1)
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8214
Even Christ was bred in Galilee, Galilee of the Gentiles; the blessed Virgin both bred and borne there too.
Even christ was bred in Galilee, Galilee of the Gentiles; the blessed Virgae both bred and born there too.
j np1 vbds vvn p-acp np1, np1 pp-f dt n2-j; dt j-vvn n1 av-d vvn cc vvn a-acp av.
(44) sermon (DIV1)
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8236
had 7000. sheepe, 3000 Camels. 500. yoke of Oxen, and 500. she Asses, and a great family.
had 7000. sheep, 3000 Camels. 500. yoke of Oxen, and 500. she Asses, and a great family.
vhd crd n1, crd n2. crd n1 pp-f n2, cc crd pns31 n2, cc dt j n1.
(44) sermon (DIV1)
905
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8215
Enough of the single sentences apart: now unite we them againe, and consider, how they hang the one upon the other:
Enough of the single sentences apart: now unite we them again, and Consider, how they hang the one upon the other:
av-d pp-f dt j n2 av: av vvb pns12 pno32 av, cc vvi, c-crq pns32 vvb dt crd p-acp dt n-jn:
(44) sermon (DIV1)
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8216
Though hee shall kill me, yet will I trust on him. You have heard (saith S. Iames) of the patience of Iob: Though he shall kill me, yet will I trust on him. You have herd (Says S. James) of the patience of Job:
c-acp pns31 vmb vvi pno11, av vmb pns11 vvi p-acp pno31. pn22 vhb vvn (vvz np1 np1) pp-f dt n1 pp-f np1:
(44) sermon (DIV1)
903
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8217
you shall see it here and his trust on God together.
you shall see it Here and his trust on God together.
pn22 vmb vvi pn31 av cc po31 n1 p-acp np1 av.
(44) sermon (DIV1)
904
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It pleases God for our exercise and triall, exercise of our patience, and trial of our trust on him, oftentimes to crosse and afflict his dearest children.
It Pleases God for our exercise and trial, exercise of our patience, and trial of our trust on him, oftentimes to cross and afflict his dearest children.
pn31 vvz np1 p-acp po12 n1 cc n1, n1 pp-f po12 n1, cc n1 pp-f po12 n1 p-acp pno31, av pc-acp vvi cc vvi po31 js-jn n2.
(44) sermon (DIV1)
904
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8219
He is pleased most times to censure them for sin. Why say I pleased? It is no joy to him:
He is pleased most times to censure them for since. Why say I pleased? It is no joy to him:
pns31 vbz vvn ds n2 pc-acp vvi pno32 p-acp n1. q-crq vvb pns11 vvd? pn31 vbz dx n1 p-acp pno31:
(44) sermon (DIV1)
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8220
he is forc't to punish them. Yet not to punish neither; theres no punishment to the righteous.
he is forced to Punish them. Yet not to Punish neither; theres no punishment to the righteous.
pns31 vbz vvn pc-acp vvi pno32. av xx pc-acp vvi dx; pc-acp|vbz dx n1 p-acp dt j.
(44) sermon (DIV1)
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8221
It is Monitio, not Punitio, chastisement, not punishment; he but chastens his children. But his crosses often are meerely meant to trie them.
It is Monitio, not Punitio, chastisement, not punishment; he but chastens his children. But his Crosses often Are merely meant to try them.
pn31 vbz fw-la, xx fw-la, n1, xx n1; pns31 p-acp vvz po31 n2. p-acp po31 n2 av vbr av-j vvn pc-acp vvi pno32.
(44) sermon (DIV1)
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8222
The triall oft so sharpe that a godly man for it shall be reckond for a sinner;
The trial oft so sharp that a godly man for it shall be reckoned for a sinner;
dt n1 av av j cst dt j n1 p-acp pn31 vmb vbi vvn p-acp dt n1;
(44) sermon (DIV1)
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8223
to have done some grievous, hainous, extraordinary sinne. Tis Iobs case;
to have done Some grievous, heinous, extraordinary sin. This Jobs case;
pc-acp vhi vdn d j, j, j n1. pn31|vbz n2 n1;
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his friends observing the strangenesse of his Crosse, thought him a wicked man, not thought onely,
his Friends observing the strangeness of his Cross, Thought him a wicked man, not Thought only,
po31 n2 vvg dt n1 pp-f po31 n1, vvd pno31 dt j n1, xx vvn av-j,
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but flatly pronounc't him a transgressour. Let a Viper leape on Pauls hand, hee is a murtherer.
but flatly pronounced him a transgressor. Let a Viper leap on Paul's hand, he is a murderer.
cc-acp av-j vvn pno31 dt n1. vvb dt n1 vvi p-acp npg1 n1, pns31 vbz dt n1.
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This trial• God puts often home, tries a man in his fire, like gold, seven times, adds crosse to crosse, one affliction to an other.
This trial• God puts often home, tries a man in his fire, like gold, seven times, adds cross to cross, one affliction to an other.
d n1 np1 vvz av av-an, vvz dt n1 p-acp po31 n1, j n1, crd n2, vvz n1 pc-acp vvi, crd n1 p-acp dt n-jn.
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Sept•es in die; saith Solomon, the just man falls, not trippes onely.Sept•es in die; Says Solomon, the just man falls, not trips only.
vvz p-acp vvi; vvz np1, dt j n1 vvz, xx vvz av-j.
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God fells him to ground, doth it Septies, often, to day, to morrow, every day, seaven times in one day; fells him not onely;
God fells him to ground, does it Septies, often, to day, to morrow, every day, seaven times in one day; fells him not only;
np1 vvz pno31 p-acp n1, vdz pn31 vvz, av, p-acp n1, p-acp n1, d n1, crd n2 p-acp crd n1; vvz pno31 xx j;
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bruises him, wounds him, maimes him; more, hazards his life; hazards it? Happly kills him right out.
bruises him, wounds him, maims him; more, hazards his life; hazards it? Haply kills him right out.
n2 pno31, vvz pno31, n2 pno31; av-dc, n2 po31 n1; vvz pn31? av vvz pno31 av-jn av.
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Thou hast thrust sore at me, saith David; Gods arrowes stucke in him;Thou hast thrust soar At me, Says David; God's arrows stuck in him;
pns21 vh2 vvn av-j p-acp pno11, vvz np1; n2 n2 vvd p-acp pno31;
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David an other Iob. But Davids afflictions were but some of them for triall, most were for his sinnes.David an other Job But Davids afflictions were but Some of them for trial, most were for his Sins.
np1 dt j-jn zz p-acp npg1 n2 vbdr p-acp d pp-f pno32 p-acp n1, av-ds vbdr p-acp po31 n2.
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Gods crosses are my theme, such as Sathans owne wit could not invent worse, the devills devise all, his head and hand in all.
God's Crosses Are my theme, such as Satan's own wit could not invent Worse, the Devils devise all, his head and hand in all.
npg1 n2 vbr po11 n1, d c-acp npg1 d n1 vmd xx vvi av-jc, dt ng1 n1 d, po31 n1 cc n1 p-acp d.
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En, quicquid ejus est, in tua manu est; all that Iob had, God permitted to his mercy; mercilesse destroyer.En, quicquid His est, in tua manu est; all that Job had, God permitted to his mercy; merciless destroyer.
fw-fr, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; d d np1 vhd, np1 vvd p-acp po31 n1; j n1.
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Iob indeed saith, God did it all, cries Dominus abstulit, Thats true too; God did, but by the devill.Job indeed Says, God did it all, cries Dominus abstulit, Thats true too; God did, but by the Devil.
np1 av vvz, np1 vdd pn31 d, vvz fw-la fw-la, d|vbz j av; np1 vdd, cc-acp p-acp dt n1.
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Iob was the greatest man in all the East countries, the Greeke Translatours say, for Birth, the Paraphrast, for Wealth;Job was the greatest man in all the East countries, the Greek Translators say, for Birth, the Paraphrast, for Wealth;
np1 vbds dt js n1 p-acp d dt n1 n2, dt jp n2 vvb, p-acp n1, dt vvd, p-acp n1;
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God had blest him too with children, seven sonnes and three daughters, all growne up, and stated; every one had his house:
God had blessed him too with children, seven Sons and three daughters, all grown up, and stated; every one had his house:
np1 vhd vvn pno31 av p-acp n2, crd n2 cc crd n2, d vvn a-acp, cc vvn; d pi vhd po31 n1:
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and, which must be a great joy, and comfort to their Father, all loving one another.
and, which must be a great joy, and Comfort to their Father, all loving one Another.
cc, r-crq vmb vbi dt j n1, cc vvi p-acp po32 n1, d vvg pi j-jn.
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This mans faith God will prove, will trie his trust on him. God knew it well enough;
This men faith God will prove, will try his trust on him. God knew it well enough;
d ng1 n1 np1 vmb vvi, vmb vvi po31 n1 p-acp pno31. np1 vvd pn31 av av-d;
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for he told it Sathan, told it him twice, Seest thou not my servant Iob? But he will have both him,
for he told it Sathan, told it him twice, See thou not my servant Job? But he will have both him,
c-acp pns31 vvd pn31 np1, vvd pn31 pno31 av, vv2 pns21 xx po11 n1 np1? p-acp pns31 vmb vhi d pno31,
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and all men know it in all ages. Christians did in Saint Iames time, Audisti• ▪ ye have heard of it;
and all men know it in all ages. Christians did in Saint James time, Audisti• ▪ you have herd of it;
cc d n2 vvb pn31 p-acp d n2. np1 vdd p-acp n1 np1 n1, np1 ▪ pn22 vhb vvn pp-f pn31;
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and you (beloved) here Auditis, heare it now.
and you (Beloved) Here Heard, hear it now.
cc pn22 (j-vvn) av np1, vvb pn31 av.
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Twas knowne to God before (Saint Ierom saith) Intrinsecus, knowne privately, Soli Deo, sibique, Greg. to God, and himselfe onely.
It known to God before (Saint Jerom Says) Intrinsecus, known privately, Soli God, sibique, Greg. to God, and himself only.
pn31|vbds vvn p-acp np1 p-acp (n1 np1 vvz) np1, vvn av-j, fw-la fw-la, fw-la, np1 p-acp np1, cc px31 av-j.
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But God will have the world to take notice of it too.
But God will have the world to take notice of it too.
p-acp np1 vmb vhi dt n1 pc-acp vvi n1 pp-f pn31 av.
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First, his Oxen and Asses the Sabeans tooke by violence, and slew his servants, all save him onely that brings word of it.
First, his Oxen and Asses the Sabeans took by violence, and slew his Servants, all save him only that brings word of it.
ord, po31 n2 cc n2 dt n2-jn vvd p-acp n1, cc vvd po31 n2, av-d p-acp pno31 av-j cst vvz n1 pp-f pn31.
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Before he could tell this, comes newes, that fire from heaven had burnt his sheepe. While that was telling, other newes, that the Chaldeans had driven away his Camels.
Before he could tell this, comes news, that fire from heaven had burned his sheep. While that was telling, other news, that the Chaldeans had driven away his Camels.
p-acp pns31 vmd vvi d, vvz n1, cst n1 p-acp n1 vhd vvn po31 n1. n1 cst vbds vvg, j-jn n1, cst dt np1 vhd vvn av po31 n2.
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In the middes of it, that a tempest had overthrowne the house, where his sonnes and daughters were, and slaine them all.
In the mids of it, that a tempest had overthrown the house, where his Sons and daughters were, and slain them all.
p-acp dt n2-jn pp-f pn31, cst dt n1 vhd vvn dt n1, c-crq po31 n2 cc n2 vbdr, cc vvn pno32 d.
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Oxen, Sheepe, Camels, Servants, all hee had, his deare children too; lost at once, in one day, in one houre.
Oxen, Sheep, Camels, Servants, all he had, his deer children too; lost At once, in one day, in one hour.
n2, n1, n2, n2, d pns31 vhd, po31 j-jn n2 av; vvn p-acp a-acp, p-acp crd n1, p-acp crd n1.
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His beasts by Robbery, that skilled lesse; twas but mans malice; and his Sheepe by lightening, more tolerable too, the devills worke;
His beasts by Robbery, that skilled less; it but men malice; and his Sheep by lightning, more tolerable too, the Devils work;
po31 n2 p-acp n1, cst vvd av-dc; pn31|vbds p-acp ng1 n1; cc po31 n1 p-acp vvg, av-dc j av, dt ng1 n1;
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we use to say, theres a Feend in such foule weather. But his children unkindly by Gods hand; God is against him too.
we use to say, theres a Fiend in such foul weather. But his children unkindly by God's hand; God is against him too.
pns12 vvb pc-acp vvi, pc-acp|vbz dt n1 p-acp d j n1. p-acp po31 n2 av-j p-acp npg1 n1; np1 vbz p-acp pno31 av.
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Fire from Heaven, Winde from the Earth, Theeves from the Borders, Sathan from Hell; Heaven, Earth, and Hell;
Fire from Heaven, Wind from the Earth, Thieves from the Borders, Sathan from Hell; Heaven, Earth, and Hell;
n1 p-acp n1, n1 p-acp dt n1, n2 p-acp dt n2, np1 p-acp n1; n1, n1, cc n1;
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Men, Devills, and Gods selfe, had in a sort conspir'd against him.
Men, Devils, and God's self, had in a sort conspired against him.
n2, n2, cc ng1 n1, vhd p-acp dt n1 vvn p-acp pno31.
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Poore Iob, distressed, miserable man, what saith he to all this? Even what the meekest man on earth, Moses selfe, could not have mended, Dominus dedit, Dominus abstulit, The Lord hath given,
Poor Job, distressed, miserable man, what Says he to all this? Even what the Meekest man on earth, Moses self, could not have mended, Dominus dedit, Dominus abstulit, The Lord hath given,
j np1, vvn, j n1, r-crq vvz pns31 p-acp d d? np1 q-crq dt js n1 p-acp n1, np1 n1, vmd xx vhi vvn, fw-la fw-la, fw-la fw-la, dt n1 vhz vvn,
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and the Lord hath taken away. Cries Paul, O Altitudo! Let me, O mansuetudo! O admirable meekenesse! Nay, not meekely onely; sweetly too, divinely;and the Lord hath taken away. Cries Paul, Oh Altitudo! Let me, O mansuetudo! Oh admirable meekness! Nay, not meekly only; sweetly too, divinely;
cc dt n1 vhz vvn av. vvz np1, uh fw-la! vvb pno11, fw-la fw-la! uh j n1! uh-x, xx av-j j; av-j av, av-jn;
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the voice of an Angell, rather than a man, cries Halleluja, thankes God for afflicting him, Blessed be the name of the Lord.
the voice of an Angel, rather than a man, cries Hallelujah, thanks God for afflicting him, Blessed be the name of the Lord.
dt n1 pp-f dt n1, av-c cs dt n1, vvz np1, vvz np1 p-acp vvg pno31, vvn vbb dt n1 pp-f dt n1.
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Wee crie Benedictus Deus in donis suis, blesse God when he blesseth us.
we cry Benedictus Deus in donis suis, bless God when he Blesses us.
pns12 vvb fw-la fw-la p-acp fw-la fw-la, vvb np1 c-crq pns31 vvz pno12.
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But who cries Benedictus Deus in poenis suis, blesses God when he curseth us? Benedictus is in every mouth for receipt;
But who cries Benedictus Deus in Phoenicians suis, Blesses God when he Curseth us? Benedictus is in every Mouth for receipt;
p-acp r-crq vvz np1 np1 p-acp fw-la fw-la, vvz np1 c-crq pns31 vvz pno12? np1 vbz p-acp d n1 p-acp n1;
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looke if for losse there be one in all the Scripture. Iob here hath dueld with the devill, Impar congressus, but is Conquerour; is more.
look if for loss there be one in all the Scripture. Job Here hath dueld with the Devil, Impar congressus, but is Conqueror; is more.
vvb cs p-acp n1 pc-acp vbi pi p-acp d dt n1. np1 av vhz vvn p-acp dt n1, np1 fw-la, p-acp vbz n1; vbz av-dc.
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His first speech, Dominus dedit, makes him that, his humble acknowledgement, that hee had all from God.
His First speech, Dominus dedit, makes him that, his humble acknowledgement, that he had all from God.
po31 ord n1, fw-la fw-la, vvz pno31 cst, po31 j n1, cst pns31 vhd d p-acp np1.
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But his Benedictus, to thanke and praise God for taking all away, this is NONLATINALPHABET, Pauls terme, makes him more than a Conquerour.
But his Benedictus, to thank and praise God for taking all away, this is, Paul's term, makes him more than a Conqueror.
p-acp po31 np1, pc-acp vvi cc n1 np1 p-acp vvg d av, d vbz, npg1 vvb, vvz pno31 av-dc cs dt n1.
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It would have done the devill good, if he would but have said, The Lord hath given,
It would have done the Devil good, if he would but have said, The Lord hath given,
pn31 vmd vhi vdn dt n1 j, cs pns31 vmd cc-acp vhb vvn, dt n1 vhz vvn,
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and the devill hath taken away. That had beene a confession of some power in him.
and the Devil hath taken away. That had been a Confessi of Some power in him.
cc dt n1 vhz vvn av. cst vhd vbn dt n1 pp-f d n1 p-acp pno31.
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Iob would not honour Sathan so, knew, he does nought, but what God lets him; ascribes that to God too, Dominus abstulit. That conceit vext Sathan.Job would not honour Sathan so, knew, he does nought, but what God lets him; ascribes that to God too, Dominus abstulit. That conceit vexed Sathan.
np1 vmd xx vvi np1 av, vvd, pns31 vdz pix, cc-acp r-crq np1 vvz pno31; vvz cst p-acp np1 av, fw-la fw-la. cst n1 vvn np1.
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But if Iob in that conceit would therefore have curst God; that would have made amends.
But if Job in that conceit would Therefore have cursed God; that would have made amends.
p-acp cs np1 p-acp d n1 vmd av vhi vvn np1; cst vmd vhi vvn n2.
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But to praise God for it too, that was Diaboli Gorgon, it astonied him; a Vade Satan, he endures it not, gets him gone, gone for that time.
But to praise God for it too, that was Diaboli Gorgon, it astonished him; a Vade Satan, he endures it not, gets him gone, gone for that time.
p-acp p-acp n1 np1 p-acp pn31 av, cst vbds np1 np1, pn31 vvd pno31; dt fw-la np1, pns31 vvz pn31 xx, vvz pno31 vvn, vvn p-acp d n1.
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But the devill hath not done; hee hath spent his spight in vaine; will moove God, if he may, to try Iob further. So God does;
But the Devil hath not done; he hath spent his spite in vain; will move God, if he may, to try Job further. So God does;
p-acp dt n1 vhz xx vdn; pns31 vhz vvn po31 n1 p-acp j; vmb vvi np1, cs pns31 vmb, pc-acp vvi np1 av-jc. av np1 vdz;
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but to Sathans further foyle, and Iobs rich reward at the trials end. Sathan had said, let God touch all, Iob had;
but to Satan's further foil, and Jobs rich reward At the trials end. Sathan had said, let God touch all, Job had;
cc-acp p-acp npg1 jc n1, cc n2 j n1 p-acp dt ng1 n1. np1 vhd vvn, vvb np1 vvi d, np1 vhd;
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he would blaspheme, would curse God to his face.
he would Blaspheme, would curse God to his face.
pns31 vmd vvi, vmd vvi np1 p-acp po31 n1.
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Iob hath prooved him a lyer, & adhuc, saith God, thou hast mooved me to destroy him;Job hath proved him a liar, & Adhoc, Says God, thou hast moved me to destroy him;
np1 vhz vvn pno31 dt n1, cc fw-la, vvz np1, pns21 vh2 vvn pno11 pc-acp vvi pno31;
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yet he stands fast, and trusts in me still.
yet he Stands fast, and trusts in me still.
av pns31 vvz av-j, cc vvz p-acp pno11 av.
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That tryall therefore Sathan slights, though his owne motion, Skinne for skinne. The malitious spirit extenuates Iobs patience;
That trial Therefore Sathan slights, though his own motion, Skin for skin. The malicious Spirit extenuates Jobs patience;
cst n1 av np1 vvz, cs po31 d n1, n1 p-acp n1. dt j n1 vvz n2 n1;
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saith, to escape a greater mischiefe, a man will beare a lesse; will part with all he hath, to save himselfe.
Says, to escape a greater mischief, a man will bear a less; will part with all he hath, to save himself.
vvz, pc-acp vvi dt jc n1, dt n1 vmb vvi dt av-dc; vmb n1 p-acp d pns31 vhz, pc-acp vvi px31.
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The merchant in a tempest, will cast out all his fraight, rather then drowne. Who to save his life, will not lose his goods? Children, and all; shift they for themselves; he will save one.
The merchant in a tempest, will cast out all his fraught, rather then drown. Who to save his life, will not loose his goods? Children, and all; shift they for themselves; he will save one.
dt n1 p-acp dt n1, vmb vvi av d po31 vvn, av-c cs vvi. r-crq pc-acp vvi po31 n1, vmb xx vvi po31 n2-j? np1, cc d; vvb pns32 p-acp px32; pns31 vmb vvi pi.
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Must I dispute (I would not) with the devill? His Argument is neither true, nor pertinent.
Must I dispute (I would not) with the Devil? His Argument is neither true, nor pertinent.
vmb pns11 vvi (pns11 vmd xx) p-acp dt n1? po31 n1 vbz dx j, ccx j.
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Skinne for skinne? tis false, I will redeeme my Sonnes death with mine owne. The brute creature will.Skin for skin? this false, I will Redeem my Sons death with mine own. The brutus creature will.
n1 p-acp n1? pn31|vbz j, pns11 vmb vvi po11 ng1 n1 p-acp po11 d. dt n1 n1 vmb.
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Iob would have dyed (I doubt not) to have saved his Childrens lives.Job would have died (I doubt not) to have saved his Children's lives.
np1 vmd vhi vvn (pns11 vvb xx) pc-acp vhi vvn po31 ng2 n2.
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•o sit, which the most miserable Lazar never did, upon a dunghill! Hath the devill yet done with him? Hee hath not.
•o fit, which the most miserable Lazar never did, upon a dunghill! Hath the Devil yet done with him? He hath not.
av vvb, r-crq dt av-ds j n1 av-x vdd, p-acp dt n1! vhz dt n1 av vdn p-acp pno31? pns31 vhz xx.
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he hopes to scape, else he would not; will not lose it desperately for any gaine.
he hope's to escape, Else he would not; will not loose it desperately for any gain.
pns31 vvz pc-acp vvi, av pns31 vmd xx; vmb xx vvi pn31 av-j p-acp d n1.
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David had a dozen, would for one, a bad one too, yet he cryed out, Oh Absalon, my Sonne, my Sonne Absalon, would God I had dyed for thee, Oh Absalon, my Sonne, my sonne. David had a dozen, would for one, a bad one too, yet he cried out, O Absalom, my Son, my Son Absalom, would God I had died for thee, O Absalom, my Son, my son.
np1 vhd dt crd, vmd p-acp crd, dt j pi av, av pns31 vvd av, uh np1, po11 n1, po11 n1 np1, vmd np1 pns11 vhd vvn p-acp pno21, uh np1, po11 n1, po11 n1.
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The Midwife haply in hard birth, lets the Child dye, to save the Mother. But I count it not a Child, till it be borne:
The Midwife haply in hard birth, lets the Child die, to save the Mother. But I count it not a Child, till it be born:
dt n1 av p-acp j n1, vvb|pno12 dt n1 vvb, pc-acp vvi dt n1. p-acp pns11 vvb pn31 xx dt n1, c-acp pn31 vbb vvn:
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nor will haply the mother thanke her for her paines. It is true ( quadam — tenus, Skinne for skinne.
nor will haply the mother thank her for her pains. It is true (Quadam — tenus, Skin for skin.
ccx vmb av dt n1 vvb pno31 p-acp po31 n2. pn31 vbz j (n1 — fw-la, n1 p-acp n1.
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One will hold out his arme, to guard his head; cut off one rotting member, to save all.
One will hold out his arm, to guard his head; Cut off one rotting member, to save all.
crd vmb vvi av po31 n1, pc-acp vvi po31 n1; vvb a-acp crd vvg n1, pc-acp vvi d.
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But a Parent will lose all for a Sonne, a mother specially. Secondly, Skinne for skinne, Sathan argues idlely, speakes not to the point.
But a Parent will loose all for a Son, a mother specially. Secondly, Skin for skin, Sathan argues idly, speaks not to the point.
p-acp dt n1 vmb vvi d p-acp dt n1, dt n1 av-j. ord, n1 p-acp n1, np1 vvz av-j, vvz xx p-acp dt n1.
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8282
A man will give all that he hath for his life? Iobs life was not in question, life nor limme.
A man will give all that he hath for his life? Jobs life was not in question, life nor limb.
dt n1 vmb vvi d cst pns31 vhz p-acp po31 n1? n2 n1 vbds xx p-acp n1, n1 ccx n1.
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God had forbidden he should touch his Person.
God had forbidden he should touch his Person.
np1 vhd vvn pns31 vmd vvi po31 n1.
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But that Sathan (they say) is blacke, he should blush to reason so, nothing to purpose.
But that Sathan (they say) is black, he should blush to reason so, nothing to purpose.
p-acp cst np1 (pns32 vvb) vbz j-jn, pns31 vmd vvi p-acp n1 av, pix p-acp n1.
(44) sermon (DIV1)
910
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8285
Leave his Reason, heare his motion, a second motion, more malicious then the first, Touch his bones, and his flesh: prayes God, enlarge his license. They before were excepted.
Leave his Reason, hear his motion, a second motion, more malicious then the First, Touch his bones, and his Flesh: prays God, enlarge his license. They before were excepted.
vvb po31 n1, vvb po31 n1, dt ord n1, av-dc j cs dt ord, vvb po31 n2, cc po31 n1: vvz np1, vvb po31 n1. pns32 a-acp vbdr vvn.
(44) sermon (DIV1)
911
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8286
Now God grants that too, is pleased to try Iobs patience so. Sathans second Onset, hath leave (saving his life) to doe his worst.
Now God grants that too, is pleased to try Jobs patience so. Satan's second Onset, hath leave (Saving his life) to do his worst.
av np1 vvz cst av, vbz vvn pc-acp vvi n2 n1 av. npg1 ord np1-n, vhz n1 (vvg po31 n1) pc-acp vdi po31 js.
(44) sermon (DIV1)
911
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8287
Fire and Water (we say) have no mercy; we may sweare, Sathan hath not.
Fire and Water (we say) have no mercy; we may swear, Sathan hath not.
n1 cc n1 (pns12 vvb) vhb dx n1; pns12 vmb vvi, np1 vhz xx.
(44) sermon (DIV1)
911
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8288
Christ told his Disciples, Sathan sought to winnow them. Here he will Iob, and try him thorowly. Poore man;
christ told his Disciples, Sathan sought to winnow them. Here he will Job, and try him thoroughly. Poor man;
np1 vvd po31 n2, np1 vvd pc-acp vvi pno32. av pns31 vmb np1, cc vvi pno31 av-j. j n1;
(44) sermon (DIV1)
911
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8289
he must to the Fanne, to the Furnace againe.
he must to the Fan, to the Furnace again.
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(44) sermon (DIV1)
911
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8290
God by Sathan smites him with boiles and sores, not ordinary, ulcere p•ssimo, of the fellest, the worst kinde, most tormenting;
God by Sathan smites him with boils and sores, not ordinary, ulcere p•ssimo, of the fellest, the worst kind, most tormenting;
np1 p-acp np1 vvz pno31 p-acp n2 cc n2, xx j, fw-la fw-la, pp-f dt js, dt js n1, av-ds vvg;
(44) sermon (DIV1)
911
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8291
and that, not in Head, Hand, or Hippe onely, but all over, à planta ad verticem, from crowne of head to sole of foote:
and that, not in Head, Hand, or Hip only, but all over, à Planta ad Vertex, from crown of head to sole of foot:
cc cst, xx p-acp n1, n1, cc n1 av-j, cc-acp d a-acp, fw-fr fw-mi fw-la fw-la, p-acp n1 pp-f n1 p-acp j pp-f n1:
(44) sermon (DIV1)
911
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8292
so as not his fingers ends were free so much, as to scrape the scab, be my phrase, I pray you, not offensive,
so as not his fingers ends were free so much, as to scrape the scab, be my phrase, I pray you, not offensive,
av c-acp xx po31 ng1 n2 vbdr j av av-d, c-acp pc-acp vvi dt n1, vbb po11 n1, pns11 vvb pn22, xx j,
(44) sermon (DIV1)
911
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8293
or to wipe away the purulent matter, but with some shell or shard. And that on a base couch; in ashes, thats the best:
or to wipe away the purulent matter, but with Some shell or shared. And that on a base couch; in Ashes, thats the best:
cc pc-acp vvi av dt j n1, cc-acp p-acp d n1 cc n1. cc cst p-acp dt j n1; p-acp n2, d|vbz dt js:
(44) sermon (DIV1)
911
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8294
the vulgar Latine saith, In ster quilinio, on a dunghill. Oh the cruelty of Sathan!
the Vulgar Latin Says, In ster quilinio, on a dunghill. O the cruelty of Sathan!
dt j jp vvz, p-acp vvz fw-la, p-acp dt n1. uh dt n1 pp-f np1!
(44) sermon (DIV1)
911
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8295
Oh the patience of Iob! Nay, shall I dare cry out, Oh the patience of God! that would suffer his Servant, a just man, that feared God,
O the patience of Job! Nay, shall I Dare cry out, O the patience of God! that would suffer his Servant, a just man, that feared God,
uh dt n1 pp-f np1! uh, vmb pns11 vvb vvi av, uh dt n1 pp-f np1 cst vmd vvi po31 n1, dt j n1, cst vvd np1,
(44) sermon (DIV1)
912
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8296
and shunned all evill, to be throwne downe so indignely, from such highth of honour, to such depth of shame;
and shunned all evil, to be thrown down so indignly, from such highth of honour, to such depth of shame;
cc vvd d n-jn, pc-acp vbi vvn a-acp av av-j, p-acp d n1 pp-f n1, p-acp d n1 pp-f n1;
(44) sermon (DIV1)
912
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8361
Will the Preacher presse me with Deus providebit, God will provide for them? I will not trust to that.
Will the Preacher press me with Deus providebit, God will provide for them? I will not trust to that.
n1 dt n1 vvb pno11 p-acp fw-la fw-la, np1 vmb vvi p-acp pno32? pns11 vmb xx vvi p-acp d.
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That which is worse, then all this, might vexe Iobs soule yet more, his Wife, who should be his comfort in such case, turnes devill too;
That which is Worse, then all this, might vex Jobs soul yet more, his Wife, who should be his Comfort in such case, turns Devil too;
d r-crq vbz av-jc, cs d d, vmd vvi n2 n1 av av-dc, po31 n1, r-crq vmd vbi po31 n1 p-acp d n1, vvz n1 av;
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tempts him to despaire, bids in the devils dialect, Curse God, and Dye.
tempts him to despair, bids in the Devils dialect, Curse God, and Die.
vvz pno31 pc-acp vvi, vvz p-acp dt n2 n1, vvb np1, cc vvi.
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Never (I thinke) before, had man to any woman, woman to any man spoken so wickedly.
Never (I think) before, had man to any woman, woman to any man spoken so wickedly.
av-x (pns11 vvb) c-acp, vhd n1 p-acp d n1, n1 p-acp d n1 vvn av av-j.
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What saith Iob to all this? Nothing a great while; Curae leves loquuntur, is not patient onely, Silent too;
What Says Job to all this? Nothing a great while; Curae leves loquuntur, is not patient only, Silent too;
q-crq vvz np1 p-acp d d? np1 dt j n1; np1 fw-la fw-la, vbz xx j av-j, j av;
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till his wives wickednesse forced him to speake, to speake, to rebuke blasphemy; Silent else. Strange strength; paine will make Hercules cry.
till his wives wickedness forced him to speak, to speak, to rebuke blasphemy; Silent Else. Strange strength; pain will make Hercules cry.
c-acp po31 ng1 n1 vvd pno31 pc-acp vvi, pc-acp vvi, pc-acp vvi n1; j av. j n1; n1 vmb vvi npg1 vvb.
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But in his speech to her, he showes his Faith, that for all his torment, yet he trusts in God.
But in his speech to her, he shows his Faith, that for all his torment, yet he trusts in God.
p-acp p-acp po31 n1 p-acp pno31, pns31 vvz po31 n1, cst p-acp d po31 n1, av pns31 vvz p-acp np1.
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8304
Shall we receive good, saith he, and not evill at Gods hand? Shall we receive good, Says he, and not evil At God's hand?
vmb pns12 vvi j, vvz pns31, cc xx j-jn p-acp ng1 n1?
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8305
Well might his wife say to him, he continued in his righteousnesse, he does more, proceeds in it;
Well might his wife say to him, he continued in his righteousness, he does more, proceeds in it;
av vmd po31 n1 vvi p-acp pno31, pns31 vvd p-acp po31 n1, pns31 vdz n1, vvz p-acp pn31;
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914
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justus ante, saith Gregory, post flagella justior; justus ante, Says Gregory, post flagella justior;
fw-la fw-la, vvz np1, fw-la fw-la fw-la;
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he was just before his triall, is more just now, holds it equity, God should send us soure things, as well as sweete.
he was just before his trial, is more just now, holds it equity, God should send us sour things, as well as sweet.
pns31 vbds j p-acp po31 n1, vbz av-dc j av, vvz pn31 n1, np1 vmd vvi pno12 j n2, c-acp av c-acp j.
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8308
Gregory bids note two things for our comfort in afflictions, Quales & Quantae, their number, and their waight.Gregory bids note two things for our Comfort in afflictions, Quales & How large, their number, and their weight.
np1 vvz n1 crd n2 p-acp po12 n1 p-acp n2, fw-la cc np1, po32 n1, cc po32 n1.
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If they be grievous, they be lightly few, if many, they be light. Iobs are both great and many;
If they be grievous, they be lightly few, if many, they be Light. Jobs Are both great and many;
cs pns32 vbb j, pns32 vbb av-j d, cs d, pns32 vbb j. n2 vbr av-d j cc d;
(44) sermon (DIV1)
914
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and yet is not discouraged, trusts still in God. The tenth part of his misery would have made a man despaire, another man; Iob does not.
and yet is not discouraged, trusts still in God. The tenth part of his misery would have made a man despair, Another man; Job does not.
cc av vbz xx vvn, vvz av p-acp np1. dt ord n1 pp-f po31 n1 vmd vhi vvn dt n1 n1, j-jn n1; np1 vdz xx.
(44) sermon (DIV1)
914
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8311
Sathan his Combatant hath once met with his match, with more, is overmatcht. Iob hath foild him againe.
Sathan his Combatant hath once met with his match, with more, is overmatched. Job hath foiled him again.
np1 po31 n1 vhz a-acp vvn p-acp po31 n1, p-acp dc, vbz vvn. np1 vhz vvn pno31 av.
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914
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8312
In wealth, in losse, in health, in sores, is semper idem, changes not, still a truster in God.
In wealth, in loss, in health, in sores, is semper idem, changes not, still a truster in God.
p-acp n1, p-acp n1, p-acp n1, p-acp n2, vbz fw-la fw-la, vvz xx, av dt n1 p-acp np1.
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8313
Let me not yet lye, to honour Iob; I must not quit him quite from all impatiency.
Let me not yet lie, to honour Job; I must not quit him quite from all impatiency.
vvb pno11 xx av vvi, pc-acp vvi np1; pns11 vmb xx vvi pno31 av p-acp d n1.
(44) sermon (DIV1)
915
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8314
He was (as God saith) a just man, but a man. As Eve was in his wife, she tempted him:
He was (as God Says) a just man, but a man. As Eve was in his wife, she tempted him:
pns31 vbds (c-acp np1 vvz) dt j n1, p-acp dt n1. p-acp n1 vbds p-acp po31 n1, pns31 vvd pno31:
(44) sermon (DIV1)
915
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8315
so Adam was in him, flesh and blood, some infirmity.
so Adam was in him, Flesh and blood, Some infirmity.
av np1 vbds p-acp pno31, n1 cc n1, d n1.
(44) sermon (DIV1)
915
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8316
Extreame paines, and long sorrow, provokt besides by his upbraiding friends, miserable comforters, made him sometimes forget himselfe a little,
Extreme pains, and long sorrow, provoked beside by his upbraiding Friends, miserable Comforters, made him sometime forget himself a little,
av-jn n2, cc j n1, vvd a-acp p-acp po31 vvg n2, j n2, vvd pno31 av vvi px31 dt j,
(44) sermon (DIV1)
915
Page 309
8317
and speake (as Moses did once too) unadvisedly. The holiest Saint on earth hath trespast so; well, if not worse.
and speak (as Moses did once too) unadvisedly. The Holiest Saint on earth hath trespast so; well, if not Worse.
cc vvb (c-acp np1 vdd a-acp av) av-j. dt js n1 p-acp n1 vhz vvd av; av, cs xx jc.
(44) sermon (DIV1)
915
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8318
But hitherto I am warranted to justifie Iob; in all this, Iob sinned not, saith God. 2. 10. Nec loquens,
But hitherto I am warranted to justify Job; in all this, Job sinned not, Says God. 2. 10. Nec Speaking,
p-acp av pns11 vbm vvn pc-acp vvi np1; p-acp d d, np1 vvd xx, vvz np1. crd crd fw-la fw-la,
(44) sermon (DIV1)
915
Page 309
8319
nec tacens, Augustine, neither silent, nor in speech;nec tacens, Augustine, neither silent, nor in speech;
fw-la fw-la, np1, dx j, ccx p-acp n1;
(44) sermon (DIV1)
915
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8320
neither in word, nor deed, saith Gregory. In the first triall, poore in state, but Corde ditissimus, rich in heart, August. in the latter, foris putrescens, sanus intus, though sore in body, sound in soule.
neither in word, nor deed, Says Gregory. In the First trial, poor in state, but Cord ditissimus, rich in heart, August. in the latter, Foris putrescens, Sanus intus, though soar in body, found in soul.
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(44) sermon (DIV1)
915
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8321
He stood like a towre, one writer termes him so; not all the devils battery could shake his faith.
He stood like a tower, one writer terms him so; not all the Devils battery could shake his faith.
pns31 vvd av-j dt n1, crd n1 n2 pno31 av; xx d dt n2 n1 vmd vvi po31 n1.
(44) sermon (DIV1)
915
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8322
God to seeming forsooke him, used him, (hee saith) as an enemy. Yet in his trust he cries, Post tenebras spero lucem, after all those overcasts, hee lookt to see againe the light of Gods countenance.
God to seeming forsook him, used him, (he Says) as an enemy. Yet in his trust he cries, Post Darkness spero lucem, After all those overcasts, he looked to see again the Light of God's countenance.
np1 p-acp vvg vvd pno31, vvd pno31, (pns31 vvz) p-acp dt n1. av p-acp po31 n1 pns31 vvz, vvb fw-la fw-la fw-la, p-acp d d n2, pns31 vvd pc-acp vvi av dt n1 pp-f npg1 n1.
(44) sermon (DIV1)
915
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8323
God thrusts sore at Iob; but Iob trusts still on God. God will trie Iob no further;
God thrusts soar At Job; but Job trusts still on God. God will try Job no further;
np1 vvz av-j p-acp np1; p-acp np1 vvz av p-acp np1. np1 vmb vvi np1 av-dx av-jc;
(44) sermon (DIV1)
915
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8324
Sathan dares moove him no more. He sees, it bootes not. The oftner the gold comes to the fire, it is the finer.
Sathan dares move him no more. He sees, it boots not. The oftener the gold comes to the fire, it is the finer.
np1 vvz vvb pno31 av-dx av-dc. pns31 vvz, pn31 vvz xx. dt av-c dt n1 vvz p-acp dt n1, pn31 vbz dt jc.
(44) sermon (DIV1)
916
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8325
Sathan but refines Iob. Two motions he had made; the wicked tempter cald them but touches both. Touch all he hath;
Sathan but refines Job Two motions he had made; the wicked tempter called them but touches both. Touch all he hath;
np1 p-acp vvz zz crd n2 pns31 vhd vvn; dt j n1 vvd pno32 p-acp n2 av-d. n1 d pns31 vhz;
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and, touch his bones and flesh.
and, touch his bones and Flesh.
cc, vvb po31 n2 cc n1.
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916
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Man may cry to Sathan, Noli me tangere, touch me not, needs pray to God he may not. The devils touch is destruction.
Man may cry to Sathan, Noli me tangere, touch me not, needs pray to God he may not. The Devils touch is destruction.
n1 vmb vvi p-acp np1, fw-la pno11 fw-la, vvb pno11 xx, av vvb p-acp np1 pns31 vmb xx. dt n2 vvb vbz n1.
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Iobs substance, servants, and children perisht by his touch; his bones and flesh consumed by it.Jobs substance, Servants, and children perished by his touch; his bones and Flesh consumed by it.
n2 n1, n2, cc n2 vvn p-acp po31 n1; po31 n2 cc n1 vvn p-acp pn31.
(44) sermon (DIV1)
916
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8329
His life had too, had not God excepted it, bidden him save it. Sathan bidden to save? Thats no Act for him: he is Abaddon, the destroyer.
His life had too, had not God excepted it, bidden him save it. Sathan bidden to save? Thats no Act for him: he is Abaddon, the destroyer.
po31 n1 vhd av, vhd xx np1 vvn pn31, vvn pno31 p-acp pn31. np1 vvn pc-acp vvi? d|vbz dx n1 p-acp pno31: pns31 vbz np1, dt n1.
(44) sermon (DIV1)
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Had not Gods selfe preserved Iobs life; Sathan would have toucht it too.
Had not God's self preserved Jobs life; Sathan would have touched it too.
vhd xx npg1 n1 vvn n2 n1; np1 vmd vhi vvn pn31 av.
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What if God had let Sathan kill him too? Yet even that too notwithstanding, holy Iob would Trust on him.
What if God had let Sathan kill him too? Yet even that too notwithstanding, holy Job would Trust on him.
q-crq cs np1 vhd vvn np1 vvi pno31 av? av av cst av a-acp, j np1 vmd vvb p-acp pno31.
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916
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I presume, you looke to have that proved;
I presume, you look to have that proved;
pns11 vvb, pn22 vvb pc-acp vhi d vvn;
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8333
Is it not my Text? Else (you will happly say) I have done nothing.
Is it not my Text? Else (you will haply say) I have done nothing.
vbz pn31 xx po11 n1? av (pn22 vmb av vvi) pns11 vhb vdn pix.
(44) sermon (DIV1)
917
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I pray, you will trust Iob; you may, a just man.
I pray, you will trust Job; you may, a just man.
pns11 vvb, pn22 vmb vvi np1; pn22 vmb, dt j n1.
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8335
Yet tis the Preachers part to prove his Text. The proofe hard, because God tried not Iob so farre; he killd him not.
Yet this the Preachers part to prove his Text. The proof hard, Because God tried not Job so Far; he killed him not.
av pn31|vbz dt n2 vvb pc-acp vvi po31 np1 dt n1 av-j, c-acp np1 vvd xx np1 av av-j; pns31 vvd pno31 xx.
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8336
But Iobs constancie in the trials, you have heard, thats proofe enough. They were more bitter than death.
But Jobs constancy in the trials, you have herd, thats proof enough. They were more bitter than death.
p-acp n2 n1 p-acp dt n2, pn22 vhb vvn, d|vbz n1 av-d. pns32 vbdr av-dc j cs n1.
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8337
Had God kild •ob outright, he had done lesse to him, than he did to him.
Had God killed •ob outright, he had done less to him, than he did to him.
vhd np1 vvn vvi av-j, pns31 vhd vdn av-dc p-acp pno31, cs pns31 vdd p-acp pno31.
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8338
But (by your learned leaves) I should but Actum agere, to prove this point: It is done already.
But (by your learned leaves) I should but Acts agere, to prove this point: It is done already.
cc-acp (p-acp po22 j n2) pns11 vmd p-acp fw-la fw-la, pc-acp vvi d n1: pn31 vbz vdn av.
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8339
Iob meanes the terme in Metaphor.Job means the term in Metaphor.
np1 vvz dt n1 p-acp n1.
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Gods heavy hand on him, in his losse of state and children, and his tormenting paines, he calls Gods killing him.
God's heavy hand on him, in his loss of state and children, and his tormenting pains, he calls God's killing him.
npg1 j n1 p-acp pno31, p-acp po31 n1 pp-f n1 cc n2, cc po31 j-vvg n2, pns31 vvz n2 vvg pno31.
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8341
A mans state is called his life.
A men state is called his life.
dt ng1 n1 vbz vvn po31 n1.
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8342
The poore widow in the Gospell cast into the Treasurie NONLATINALPHABET, Her whole life. A mans substance is called NONLATINALPHABET often there.
The poor widow in the Gospel cast into the Treasury, Her Whole life. A men substance is called often there.
dt j n1 p-acp dt n1 vvd p-acp dt n1, po31 j-jn n1. dt ng1 n1 vbz vvn av a-acp.
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8343
Poets and Philosophers call it NONLATINALPHABET, a mans soule. Iob had lost it; God kild him so.
Poets and Philosophers call it, a men soul. Job had lost it; God killed him so.
ng1 cc ng1 vvb pn31, dt ng1 n1. np1 vhd vvn pn31; np1 vvd pno31 av.
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8344
Wee count our children, our life too; Give me children, saith Rachel, else I die: NONLATINALPHABET, sweeter to the Parents, than their life.
we count our children, our life too; Give me children, Says Rachel, Else I die:, Sweeten to the Parents, than their life.
pns12 vvb po12 n2, po12 n1 av; vvb pno11 n2, vvz n1, av pns11 vvb:, jc p-acp dt n2, cs po32 n1.
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8345
Iacob would die for the losse of one of twelve. [ I will goe downe to the grave unto my Sonne. Iacob would die for the loss of one of twelve. [ I will go down to the grave unto my Son.
np1 vmd vvi p-acp dt n1 pp-f crd pp-f crd. [ pns11 vmb vvi a-acp p-acp dt n1 p-acp po11 n1.
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8346
That was Ioseph. He said as much of Benjamin; and Iudah told Ioseph, that the fathers life hung on the childs.
That was Ioseph. He said as much of Benjamin; and Iudah told Ioseph, that the Father's life hung on the child's.
cst vbds np1. pns31 vvd p-acp d pp-f np1; cc np1 vvd np1, cst dt ng1 n1 vvn p-acp dt ng1.
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] Iob had seven sonnes, three daughters, lost them all, God kild him so.] Job had seven Sons, three daughters, lost them all, God killed him so.
] np1 vhd crd n2, crd n2, vvd pno32 d, np1 vvd pno31 av.
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The anguish of his sores, they innumerable, it unsufferable, was a death worse than the former.
The anguish of his sores, they innumerable, it unsufferable, was a death Worse than the former.
dt n1 pp-f po31 n2, pns32 j, pn31 j, vbds dt n1 av-jc cs dt j.
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It made him (like Saint Paul ) to Die daily. In paines (saith the Tragicke) NONLATINALPHABET, life is not life, tis death;
It made him (like Saint Paul) to Die daily. In pains (Says the Tragic), life is not life, this death;
pn31 vvd pno31 (j n1 np1) p-acp vvb av-j. p-acp n2 (vvz dt j), n1 vbz xx n1, pn31|vbz n1;
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tis worse than death, God kild Iob so. Yet he dispaires not, remaines still in his righteousnesse.
this Worse than death, God killed Job so. Yet he despairs not, remains still in his righteousness.
pn31|vbz av-jc cs n1, np1 vvd np1 av. av pns31 n2 xx, vvz av p-acp po31 n1.
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Here was Gladius, gladius, the Prophet doubles it, Duplicetur, saith Ezechiel, his goods, his children, his owne person, Triplicetur, saith the Prophet, God kills him thrice.
Here was Gladius, gladius, the Prophet doubles it, Duplicetur, Says Ezechiel, his goods, his children, his own person, Triplicetur, Says the Prophet, God kills him thrice.
av vbds np1, fw-la, dt n1 vvz pn31, fw-la, vvz np1, po31 n2-j, po31 n2, po31 d n1, fw-la, vvz dt n1, np1 vvz pno31 av.
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Yet he despaires not, trusts on God for all this, Though he kill me; I will trust on him.
Yet he despairs not, trusts on God for all this, Though he kill me; I will trust on him.
av pns31 n2 xx, vvz p-acp np1 p-acp d d, cs pns31 vvb pno11; pns11 vmb vvi p-acp pno31.
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8353
A generous, magnanimous, heroicall resolution, worthy of an Ecce, a Behold, to goe before it: and so there doth in some Translations.
A generous, magnanimous, heroical resolution, worthy of an Ecce, a Behold, to go before it: and so there does in Some Translations.
dt j, j, j n1, j pp-f dt fw-la, dt vvb, pc-acp vvi p-acp pn31: cc av a-acp vdz p-acp d n2.
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The Genevah hath it, and our last had had it too, (for it is in the Originall) but that it was thought fit to turne it otherwise, to be made a particle, not demonstrative, but discretive.
The Genevah hath it, and our last had had it too, (for it is in the Original) but that it was Thought fit to turn it otherwise, to be made a particle, not demonstrative, but discretive.
dt np1 vhz pn31, cc po12 n1 vhd vhn pn31 av, (c-acp pn31 vbz p-acp dt j-jn) p-acp cst pn31 vbds vvn j pc-acp vvi pn31 av, pc-acp vbi vvn dt n1, xx j, cc-acp j.
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It deserves and needs an Ecce, deserves for Iob, needs one for us. For we are Iobs, all of us; whether rich or poore;
It deserves and needs an Ecce, deserves for Job, needs one for us. For we Are Jobs, all of us; whither rich or poor;
pn31 vvz cc vvz dt fw-la, vvz p-acp np1, vvz pi p-acp pno12. c-acp pns12 vbr n2, d pp-f pno12; cs j cc j;
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for he was both at times. But we doe, as Job, few of us. He both in wealth and want trusted on God; most of us in neither.
for he was both At times. But we do, as Job, few of us. He both in wealth and want trusted on God; most of us in neither.
c-acp pns31 vbds av-d p-acp n2. cc-acp pns12 vdb, c-acp n1, d pp-f pno12. pns31 d p-acp n1 cc n1 vvn p-acp np1; ds pp-f pno12 p-acp dx.
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8357
The man of wealth saith to the wedge of gold, Thou art my confidence. The poore man saith, I will steale rather than starve.
The man of wealth Says to the wedge of gold, Thou art my confidence. The poor man Says, I will steal rather than starve.
dt n1 pp-f n1 vvz p-acp dt n1 pp-f n1, pns21 vb2r po11 n1. dt j n1 vvz, pns11 vmb vvi av-c cs vvi.
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Am I betweene both? Yet I trust not in God. Be my Condition, Magistracie, Iudicature, Trafficke, or Trade, Office, or Handy-craft:
Am I between both? Yet I trust not in God. Be my Condition, Magistracy, Judicature, Traffic, or Trade, Office, or Handicraft:
vbm pns11 p-acp d? av pns11 vvb xx p-acp np1. vbb po11 n1, n1, n1, n1, cc n1, n1, cc n1:
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8359
I will lie and sweare falsely, bribe actively and passively, cheat and extort, use Covin and Ravin,
I will lie and swear falsely, bribe actively and passively, cheat and extort, use Covin and Ravine,
pns11 vmb vvi cc vvi av-j, vvb av-j cc av-j, n1 cc vvi, vvb np1 cc n1,
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and unrighteously corrade much Mammon of iniquitie, to leave my Sonnes Lands, and raise my Daughters Portions.
and unrighteously corrade much Mammon of iniquity, to leave my Sons Lands, and raise my Daughters Portions.
cc av-j vvi d np1 pp-f n1, pc-acp vvi po11 ng1 n2, cc vvi po11 ng1 n2.
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8362
Will he say, God will curse my evill gotten goods? My children shall waste them,
Will he say, God will curse my evil got goods? My children shall waste them,
n1 pns31 vvi, np1 vmb vvi po11 n-jn vvn n2-j? po11 n2 vmb vvi pno32,
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and they shall corrupt my children? I will adventure that. I will get, what I can, how I can:
and they shall corrupt my children? I will adventure that. I will get, what I can, how I can:
cc pns32 vmb vvi po11 n2? pns11 vmb vvi d. pns11 vmb vvi, r-crq pns11 vmb, c-crq pns11 vmb:
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8364
what shall become of it, Viderit posteritas. I must end. Hast thou Honour, Health, Riches, or Children? Say, Dominus dedit, God hath given them.
what shall become of it, Viderit posteritas. I must end. Hast thou Honour, Health, Riches, or Children? Say, Dominus dedit, God hath given them.
r-crq vmb vvi pp-f pn31, fw-la fw-la. pns11 vmb vvi. vh2 pns21 n1, n1, n2, cc n2? n1, fw-la fw-la, np1 vhz vvn pno32.
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8365
Art thou bereft of any of these foure? Crie, Dominus abstulit, God hath taken them.
Art thou bereft of any of these foure? Cry, Dominus abstulit, God hath taken them.
vb2r pns21 vvn pp-f d pp-f d crd? n1, fw-la fw-la, np1 vhz vvn pno32.
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8366
Ioyne both in Benedictus, have thou them, or loose thou them, cry, Blessed be the name of the Lord.
Join both in Benedictus, have thou them, or lose thou them, cry, Blessed be the name of the Lord.
vvb d p-acp fw-la, vhb pns21 pno32, cc vvb pns21 pno32, vvb, vvn vbb dt n1 pp-f dt n1.
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8367
Say in thy prosperitie with David in the Psalme, Praise the Lord, oh my soule.
Say in thy Prosperity with David in the Psalm, Praise the Lord, o my soul.
vvb p-acp po21 n1 p-acp np1 p-acp dt n1, vvb dt n1, uh po11 n1.
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8368
In thy whatsoever crosse, say, Soule, why art thou so disquieted within me? Trust on God;
In thy whatsoever cross, say, Soul, why art thou so disquieted within me? Trust on God;
p-acp po21 r-crq n1, vvb, n1, q-crq vb2r pns21 av vvn p-acp pno11? n1 p-acp np1;
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he is my Saviour, and my God. he is my Saviour, and my God.
pns31 vbz po11 n1, cc po11 n1.
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8370
A SERMON PREACHED ON IOB. The fifth Sermon. IOB 19. 26. Yet in my Flesh shall I see God.
A SERMON PREACHED ON JOB. The fifth Sermon. JOB 19. 26. Yet in my Flesh shall I see God.
dt n1 vvn p-acp np1. dt ord n1. np1 crd crd av p-acp po11 n1 vmb pns11 vvi np1.
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I Have here once before treated of Iobs faith, his confidence, his admirable confidence on God, that though he kild him, he would trust on him. Here I finde his faith againe; but on another object.
I Have Here once before treated of Jobs faith, his confidence, his admirable confidence on God, that though he killed him, he would trust on him. Here I find his faith again; but on Another Object.
pns11 vhb av a-acp a-acp vvd pp-f n2 n1, po31 n1, po31 j n1 p-acp np1, cst cs pns31 vvn pno31, pns31 vmd vvi p-acp pno31. av pns11 vvb po31 n1 av; cc-acp p-acp j-jn n1.
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8372
And as the former hath, so hath this, a Tamen too, another Nihilominus: there, though the Lord slay me,
And as the former hath, so hath this, a Tamen too, Another Nihilominus: there, though the Lord slay me,
cc c-acp dt j vhz, av vhz d, dt fw-la av, j-jn fw-la: a-acp, cs dt n1 vvb pno11,
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8373
yet will I trust on him: here, though the wormes consume mee: yet shall I see God in my flesh. yet will I trust on him: Here, though the worms consume me: yet shall I see God in my Flesh.
av vmb pns11 vvi p-acp pno31: av, cs dt n2 vvb pno11: av vmb pns11 vvi np1 p-acp po11 n1.
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8374
My theme is one maine Article of the Christian Creed, the resurrection of the dead. It is my Text but in Hypothesi, Iob speaks but of himselfe.
My theme is one main Article of the Christian Creed, the resurrection of the dead. It is my Text but in Hypothesis, Job speaks but of himself.
po11 n1 vbz pi j n1 pp-f dt njp n1, dt n1 pp-f dt j. pn31 vbz po11 n1 p-acp p-acp np1, np1 vvz p-acp pp-f px31.
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8375
But ex uno disce omnes, it is the case of all mankind.
But ex Uno Disce omnes, it is the case of all mankind.
p-acp fw-la fw-la fw-la fw-la, pn31 vbz dt n1 pp-f d n1.
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8376
Iob saith but I; but Saint Paul saith All; saith it twice, to the Corinth. All must; to the Romans, All shall. Here are foure severall termes;Job Says but I; but Saint Paul Says All; Says it twice, to the Corinth. All must; to the Roman, All shall. Here Are foure several terms;
np1 vvz p-acp pns11; p-acp n1 np1 vvz av-d; vvz pn31 av, p-acp dt np1. av-d vmb; p-acp dt njp2, d vmb. av vbr crd j n2;
(45) sermon (DIV1)
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8377
an act, to See; the Seer, Iob; the object, God; I shall see God; the instrument the Eye: not the soules Eye: the understanding;
an act, to See; the Seer, Job; the Object, God; I shall see God; the Instrument the Eye: not the Souls Eye: the understanding;
dt n1, p-acp vvb; dt n1, np1; dt n1, np1; pns11 vmb vvi np1; dt n1 dt n1: xx dt ng1 n1: dt n1;
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8378
but the bodies In my flesh. In my flesh shall I see God. Of each breefly in order.
but the bodies In my Flesh. In my Flesh shall I see God. Of each briefly in order.
cc-acp dt ng1 p-acp po11 n1. p-acp po11 n1 vmb pns11 vvi np1. pp-f d av-j p-acp n1.
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8379
But first the termes must give a little leave to the note of connexion, Yet. A little word,
But First the terms must give a little leave to the note of connexion, Yet. A little word,
p-acp ord dt n2 vmb vvi dt j n1 p-acp dt n1 pp-f n1, av. dt j n1,
(45) sermon (DIV1)
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8380
but one syllable, but one letter in the Hebrew, but as materiall as the termes.
but one syllable, but one Letter in the Hebrew, but as material as the terms.
cc-acp crd n1, cc-acp crd n1 p-acp dt njp, cc-acp c-acp j-jn c-acp dt n2.
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920
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8381
Shall Iobs skinne, his whole body, rot, haply alive, certainly in grave, the wormes eate all? and yet he see God in his flesh? Flesh, skinne, bones too, all turn'd to dust, to nought,
Shall Jobs skin, his Whole body, rot, haply alive, Certainly in grave, the worms eat all? and yet he see God in his Flesh? Flesh, skin, bones too, all turned to dust, to nought,
vmb n2 n1, po31 j-jn n1, vvb, av j, av-j p-acp n1, dt n2 vvb d? cc av pns31 vvb np1 p-acp po31 n1? n1, n1, n2 av, d vvn p-acp n1, p-acp pix,
(45) sermon (DIV1)
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8601
and transferre it to the foole; and say, non est insipiens, there is no such foole.
and transfer it to the fool; and say, non est Insipiens, there is no such fool.
cc vvi pn31 p-acp dt n1; cc vvb, fw-fr fw-la fw-la, a-acp vbz dx d n1.
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8382
yet shall Iob behold God? So hee saith ver. prox. With his eyes, hee having none? What ailes Iob to speake thus? Sathan by Gods licence had twice toucht him, in his body and in his goods.
yet shall Job behold God? So he Says for. prox. With his eyes, he having none? What ails Job to speak thus? Sathan by God's licence had twice touched him, in his body and in his goods.
av vmb np1 vvb np1? av pns31 vvz p-acp. fw-la. p-acp po31 n2, pns31 vhg pix? q-crq vvz np1 pc-acp vvi av? np1 p-acp npg1 n1 vhd av vvn pno31, p-acp po31 n1 cc p-acp po31 n2-j.
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8383
Hath hee toucht him in Braine too? that hee speakes Non-sense? For so hee seemes in the originall.
Hath he touched him in Brain too? that he speaks Nonsense? For so he seems in the original.
vhz pns31 vvn pno31 p-acp n1 av? cst pns31 vvz n1? p-acp av pns31 vvz p-acp dt n-jn.
(45) sermon (DIV1)
920
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8384
The Hebrew will pose any learned man, to conster it; the words are so unperfit. The vulgar Latin makes one sense, the Seventy another;
The Hebrew will pose any learned man, to construe it; the words Are so unperfect. The Vulgar Latin makes one sense, the Seventy Another;
dt njp vmb vvi d j n1, pc-acp vvi pn31; dt n2 vbr av j. dt j jp vvz crd n1, dt crd j-jn;
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8385
but both such, as the words will not beare.
but both such, as the words will not bear.
cc-acp d d, c-acp dt n2 vmb xx vvi.
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920
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8386
Or say Iobs meaning be, as our Service booke hath Englisht it out of the vulgar Latin, I shall rise out of the earth at the last day,
Or say Jobs meaning be, as our Service book hath Englished it out of the Vulgar Latin, I shall rise out of the earth At the last day,
cc vvi n2 n1 vbi, c-acp po12 n1 n1 vhz vvn pn31 av pp-f dt j jp, pns11 vmb vvi av pp-f dt n1 p-acp dt ord n1,
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8387
and shall bee covered againe with my skinne, and shall see God in my flesh. Though the Hebrew meane not so; yet say, it doth: say that sounds to sense;and shall be covered again with my skin, and shall see God in my Flesh. Though the Hebrew mean not so; yet say, it does: say that sounds to sense;
cc vmb vbi vvn av p-acp po11 n1, cc vmb vvi np1 p-acp po11 n1. cs dt njp j xx av; av vvb, pn31 vdz: vvb cst vvz p-acp n1;
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8388
but sounds it well to reason? Not the Atheist alone, but all gentiles will cry, Credat Iudaeus appella. The Corpse consumd to rise againe; beleeve who list; they will not.
but sounds it well to reason? Not the Atheist alone, but all Gentiles will cry, Credat Iudaeus appella. The Corpse consumed to rise again; believe who list; they will not.
cc-acp vvz pn31 av p-acp n1? xx dt n1 av-j, cc-acp d n2-j vmb vvi, fw-fr np1 fw-la. dt n1 vvn pc-acp vvi av; vvb r-crq n1; pns32 vmb xx.
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8389
Nay, nor will the Iew neither, every Iew; the Saducee will not.
Nay, nor will the Iew neither, every Iew; the Sadducee will not.
uh-x, ccx vmb dt np1 av-dx, d np1; dt np1 vmb xx.
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8390
The resurrection a grand Paradox. The wisest of the world (Saint Ambrose saith) call it Stultum, a foolerie Saint Paul saith, NONLATINALPHABET, not to bee beleeved.
The resurrection a grand Paradox. The Wisest of the world (Saint Ambrose Says) call it Stultum, a foolery Saint Paul Says,, not to be believed.
dt n1 dt j n1. dt js pp-f dt n1 (n1 np1 vvz) vvb pn31 fw-la, dt n1 n1 np1 vvz,, xx pc-acp vbi vvn.
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8391
No point of Religion is gaine sayd Tam pertinaciter (Saint Augustines terme) so stiffely, so stubbornely, as it.
No point of Religion is gain said Tam pertinaciter (Saint Augustine's term) so stiffly, so stubbornly, as it.
dx n1 pp-f n1 vbz n1 vvn fw-la fw-la (n1 njp2 vvi) av av-j, av av-j, c-acp pn31.
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8392
Wee shall finde the Philosophers yeeld the soules Immortality, though that too Haesitanter. But the resurrection they deny Peremptoriè, cry, NONLATINALPHABET, it is not.
we shall find the Philosophers yield the Souls Immortality, though that too Haesitanter. But the resurrection they deny Peremptoriè, cry,, it is not.
pns12 vmb vvi dt n2 vvb dt ng1 n1, cs cst av jc. p-acp dt n1 pns32 vvb fw-fr, vvb,, pn31 vbz xx.
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921
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8393
Post mortem nihil est, saith Seneca, all's done when a man's dead. NONLATINALPHABET (saith the Greeke Comedian) death is immortall; the dead never revive.Post mortem nihil est, Says Senecca, all's done when a Man's dead. (Says the Greek Comedian) death is immortal; the dead never revive.
vvb fw-la fw-la fw-la, vvz np1, d|vbz vdn c-crq dt n1|vbz j. (vvz dt jp n1) n1 vbz j; dt j av-x vvi.
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8394
The Athenians cald Paul, a babler, for avouching it, and the Iudge in open Session told him, he was mad.
The Athenians called Paul, a babbler, for avouching it, and the Judge in open Session told him, he was mad.
dt np1 vvn np1, dt n1, p-acp vvg pn31, cc dt n1 p-acp j n1 vvd pno31, pns31 vbds j.
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8395
Wonder not at heathens, strangers to holy Scriptures; Christians have stumbled at this stone. Christs owne Disciples have;
Wonder not At Heathens, Strangers to holy Scriptures; Christians have stumbled At this stone. Christ own Disciples have;
vvb xx p-acp n2-jn, n2 p-acp j n2; np1 vhb vvn p-acp d n1. npg1 vvd n2 vhb;
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8396
much adoe to make them beleeve, Christs selfe was risen; though they beleeved him to be God.
much ado to make them believe, Christ self was risen; though they believed him to be God.
d n1 pc-acp vvi pno32 vvi, npg1 n1 vbds vvn; cs pns32 vvd pno31 pc-acp vbi np1.
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8397
Nay, Christs owne Vicar hath, Pope Iohn 23. Pope Paul 3. too.
Nay, Christ own Vicar hath, Pope John 23. Pope Paul 3. too.
uh-x, npg1 d n1 vhz, n1 np1 crd np1 np1 crd av.
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8398
But Hereticks infinite, even from the Churches infancie, unto our age, have discreeded this Article, the Marcionite, the Manichee, 12. severall sorts I could rehearse to you.
But Heretics infinite, even from the Churches infancy, unto our age, have discreeded this Article, the Marcionite, the Manichee, 12. several sorts I could rehearse to you.
p-acp n2 j, av p-acp dt ng1 n1, p-acp po12 n1, vhb vvn d n1, dt n1, dt np1, crd j n2 pns11 vmd vvi p-acp pn22.
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8399
The Libertines and Anabaptists doe now. But though it be NONLATINALPHABET, it is not NONLATINALPHABET, though harsh Philosophie, yet sound Divinity. Reason must not rule Religion.
The Libertines and Anabaptists do now. But though it be, it is not, though harsh Philosophy, yet found Divinity. Reason must not Rule Religion.
dt n2 cc np1 vdb av. p-acp cs pn31 vbb, pn31 vbz xx, cs j n1, av j n1. n1 vmb xx vvi n1.
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8663
The tongue indeed it hath a double hedge, as Homer termes it, the lips, and teeth.
The tongue indeed it hath a double hedge, as Homer terms it, the lips, and teeth.
dt n1 av pn31 vhz dt j-jn n1, c-acp np1 vvz pn31, dt n2, cc n2.
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949
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8400
It was Abailardus his errour in Saint Bernards time, to prove even profoundest points of Faith, by meare Philosophie. Tertullian shall end this;
It was Abailardus his error in Saint Bernards time, to prove even profoundest points of Faith, by mere Philosophy. Tertullian shall end this;
pn31 vbds np1 po31 n1 p-acp n1 npg1 n1, pc-acp vvi av js n2 pp-f n1, p-acp j n1. np1 vmb vvi d;
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8401
hee calls Philosophers, the Patriarkes of Heretickes. Enough of the Note; Is it not a little one?
he calls Philosophers, the Patriarchs of Heretics. Enough of the Note; Is it not a little one?
pns31 vvz n2, dt n2 pp-f n2. av-d pp-f dt n1; vbz pn31 xx dt j pi?
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8402
Of the foure termes, the person is the first, I shall see; Iob shall. A second Absurditie.
Of the foure terms, the person is the First, I shall see; Job shall. A second Absurdity.
pp-f dt crd n2, dt n1 vbz dt ord, pns11 vmb vvi; np1 vmb. dt ord n1.
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8403
Grant a Resurrection, at which man shall see God. Yet Iob shall not, a Gentile.
Grant a Resurrection, At which man shall see God. Yet Job shall not, a Gentile.
n1 dt n1, p-acp r-crq n1 vmb vvi np1. av np1 vmb xx, dt j.
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8404
Shall one see God in heaven, that ne're knew God on earth? Gentiles knew not God:
Shall one see God in heaven, that never knew God on earth? Gentiles knew not God:
vmb pi vvi np1 p-acp n1, cst av-x vvd np1 p-acp n1? np1 vvd xx np1:
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they were NONLATINALPHABET, Saint Paul saith, i without God. But sayd hee well? Hee saith else where, NONLATINALPHABET, I lye not; lyed he not here? Gentiles had many gods: that was their heresie. But therefore they were NONLATINALPHABET.
they were, Saint Paul Says, i without God. But said he well? He Says Else where,, I lie not; lied he not Here? Gentiles had many God's: that was their heresy. But Therefore they were.
pns32 vbdr, n1 np1 vvz, sy p-acp np1. p-acp vvd pns31 av? pns31 vvz av c-crq,, pns11 vvb xx; vvd pns31 xx av? np1 vhd d n2: cst vbds po32 n1. p-acp av pns32 vbdr.
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For NONLATINALPHABET, is NONLATINALPHABET, saith Iustin Martyr, multitude of gods is irreligion; God (saith Moses ) is one.
For, is, Says Justin Martyr, multitude of God's is irreligion; God (Says Moses) is one.
p-acp, vbz, vvz np1 n1, n1 pp-f n2 vbz n1; np1 (vvz np1) vbz crd.
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Nay Iob is of wicked Esaies race; and David saith in the Psalme, the wicked shall not rise. Hee doth not;
Nay Job is of wicked Isaiah's raze; and David Says in the Psalm, the wicked shall not rise. He does not;
uh-x np1 vbz pp-f j vvz n1; cc np1 vvz p-acp dt n1, dt j vmb xx vvi. pns31 vdz xx;
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tis Non stabunt, shall not stand. He doth; tis Non resurgent, shall not rise. The vulgar Latin Bible hath it so:
this Non stabunt, shall not stand. He does; this Non resurgent, shall not rise. The Vulgar Latin bible hath it so:
pn31|vbz fw-fr fw-la, vmb xx vvi. pns31 vdz; pn31|vbz fw-fr fw-la, vmb xx vvi. dt j jp n1 vhz pn31 av:
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and the Councill of Trent will have it to over-rule. Were not this but an Obiter, I would hope to accord the controversie. But be it so translated;
and the Council of Trent will have it to overrule. Were not this but an Obiter, I would hope to accord the controversy. But be it so translated;
cc dt n1 pp-f np1 vmb vhi pn31 pc-acp vvi. vbdr xx d p-acp dt n1, pns11 vmd vvi pc-acp vvi dt n1. cc-acp vbb pn31 av vvn;
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yet that the wicked shall not therefore rise againe at the last day, no papist will say, David meant. The Fathers expound it diversely;
yet that the wicked shall not Therefore rise again At the last day, no papist will say, David meant. The Father's expound it diversely;
av cst dt j vmb xx av vvi av p-acp dt ord n1, dx njp n1 vvb, np1 vvd. dt n2 vvb pn31 av-j;
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but none so, save Lactantius. Saint Paul shall determine it; he said plainely before Felix, that the Resurrection should be both of Iust and Vnjust.
but none so, save Lactantius. Saint Paul shall determine it; he said plainly before Felix, that the Resurrection should be both of Just and Unjust.
cc-acp pix av, p-acp np1. n1 np1 vmb vvi pn31; pns31 vvd av-j p-acp np1, cst dt n1 vmd vbi d pp-f j cc j.
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It is a meere Iewish conceipt, held by their Rabbines, that the wicked shall not rise.
It is a mere Jewish conceit, held by their Rabbis, that the wicked shall not rise.
pn31 vbz dt j jp n1, vvn p-acp po32 n2, cst dt j vmb xx vvi.
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NONLATINALPHABET their Soules shall perish with their Bodyes. But grant that too; yet Iobs shall not; he shall rise and see God.
their Souls shall perish with their Bodies. But grant that too; yet Jobs shall not; he shall rise and see God.
po32 n2 vmb vvi p-acp po32 n2. cc-acp vvb cst av; av n2 vmb xx; pns31 vmb vvi cc vvi np1.
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For though Iob came of Esau, which yet Broughton a great Hebrician denies, must he be therefore wicked,
For though Job Come of Esau, which yet Broughton a great Hebrician Denies, must he be Therefore wicked,
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because his Father, his Grandfather was? No man will reason so.
Because his Father, his Grandfather was? No man will reason so.
c-acp po31 n1, po31 n1 vbds? dx n1 vmb vvi av.
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Then might Iob be lust, though sprong from Esau. Why say I, might? he was.
Then might Job be lust, though sprung from Esau Why say I, might? he was.
av vmd np1 vbi n1, cs vvn p-acp np1 q-crq vvb pns11, n1? pns31 vbds.
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See his Testimoniall in the first verse of his history, an upright and Iust man, that feared God,
See his Testimonial in the First verse of his history, an upright and Just man, that feared God,
vvb po31 j p-acp dt ord n1 pp-f po31 n1, dt j cc j n1, cst vvd np1,
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and eschewed evill, Gods selfe subscribes it, saith it twice. The devill himselfe, called devill of accusing, could not gainesay it.and Eschewed evil, God's self subscribes it, Says it twice. The Devil himself, called Devil of accusing, could not gainsay it.
cc vvd j-jn, npg1 n1 vvz pn31, vvz pn31 av. dt n1 px31, vvd n1 pp-f vvg, vmd xx vvi pn31.
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For he did more once, made Adams Soule of nought, does still, makes ours, all ours so too.
For he did more once, made Adams Soul of nought, does still, makes ours, all ours so too.
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Why then should not Iob cry in his holy faith, I shall see God? Gods owne Sonne saith in the Gospell, Beati mundi-cordes, the pure in heart shall see God, But that sight Iob meanes not, the Visio beatifica, proper to the Saints;
Why then should not Job cry in his holy faith, I shall see God? God's own Son Says in the Gospel, Beati mundi-cords, the pure in heart shall see God, But that sighed Job means not, the Visio Beatifica, proper to the Saints;
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Summum praemium; Augustine, Gods richest reward, and the highth of all felicity in Heaven. The Privation whereof exceeds (Saint Bernard saith) the paines of hell.Summum Premium; Augustine, God's Richest reward, and the highth of all felicity in Heaven. The Privation whereof exceeds (Saint Bernard Says) the pains of hell.
fw-la fw-la; np1, ng1 js n1, cc dt n1 pp-f d n1 p-acp n1. dt n1 c-crq vvz (n1 np1 vvz) dt n2 pp-f n1.
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Yea Chrysostom saith more, Mille Gehennas, a paine more heavy, then a thousand hels.
Yea Chrysostom Says more, Mille Gehennas, a pain more heavy, then a thousand hels.
uh np1 vvz av-dc, np1 n2, dt n1 av-dc j, cs dt crd n2.
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But Iob meanes haply here, but the generall sight of God, common to all the dead.
But Job means haply Here, but the general sighed of God, Common to all the dead.
p-acp np1 vvz av av, cc-acp dt j n1 pp-f np1, j p-acp d dt j.
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All that rise shall see God, God the Sonne, the Iudge. The Prophet saith it, They shall see him, whom they pierced.
All that rise shall see God, God the Son, the Judge. The Prophet Says it, They shall see him, whom they pierced.
av-d d n1 vmb vvi np1, np1 dt n1, dt n1. dt n1 vvz pn31, pns32 vmb vvi pno31, ro-crq pns32 vvd.
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Saint Iohn saith, Apoc. Every eye shall see him. Iob (I thinke) meanes no more, then his Resurrection, not his Glorification.
Saint John Says, Apocalypse Every eye shall see him. Job (I think) means no more, then his Resurrection, not his Glorification.
n1 np1 vvz, np1 np1 n1 vmb vvi pno31. np1 (pns11 vvb) vvz dx av-dc, cs po31 n1, xx po31 n1.
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More of this (if I may) afterward.
More of this (if I may) afterwards.
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I should not greatly presse the Person here, my Text suppressing it, couching it onely in the verbe, but that the next verse expresses it, presses it too with great Emphasis, unexpressible in the English. Not barely, I, but I my selfe. Theres more in the Originall:
I should not greatly press the Person Here, my Text suppressing it, couching it only in the verb, but that the next verse Expresses it, presses it too with great Emphasis, unexpressible in the English. Not barely, I, but I my self. Theres more in the Original:
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yea and the Translation hath more too I my selfe, & non Alius, not another, but my very selfe. Ego, ipse ego, non alius.
yea and the translation hath more too I my self, & non Alius, not Another, but my very self. Ego, ipse ego, non alius.
uh cc dt n1 vhz dc av pns11 po11 n1, cc fw-la fw-la, xx j-jn, p-acp po11 j n1. fw-la, fw-la fw-la, fw-la fw-la.
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Shall I now pray your more speciall attention, to some matter offered here, not ordinarily obvious? Saving the worlds Creation, never was worke of God so full of wonder,
Shall I now pray your more special attention, to Some matter offered Here, not ordinarily obvious? Saving the world's Creation, never was work of God so full of wonder,
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as the Resurrection that I muse not, that so many, rather mervaile, that no more made question of this Article. I will note but such as fit this terme, I my selfe, not another.
as the Resurrection that I muse not, that so many, rather marvel, that no more made question of this Article. I will note but such as fit this term, I my self, not Another.
c-acp dt n1 cst pns11 vvb xx, cst av d, av-c vvb, cst dx av-dc vvd n1 pp-f d n1. pns11 vmb vvi p-acp d c-acp vvi d n1, pns11 po11 n1, xx j-jn.
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A Corpse quite perished, not corrupted onely, Corruptio is in aliquid, but quite consumed to nought, to rise againe the same body, the very selfe same corpse, it was. Bury it; twill turne to dust:
A Corpse quite perished, not corrupted only, corruption is in Aliquid, but quite consumed to nought, to rise again the same body, the very self same corpse, it was. Bury it; 'twill turn to dust:
dt n1 av vvn, xx vvn av-j, np1 vbz p-acp j, p-acp av vvn p-acp pix, pc-acp vvi av dt d n1, dt j n1 d n1, pn31 vbds. np1 pn31; pn31|vmb vvi p-acp n1:
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burne it, there will be ashes. Thus there are yet some NONLATINALPHABET, some reliques, some remaines, toward a Renovation; All is not gone.
burn it, there will be Ashes. Thus there Are yet Some, Some Relics, Some remains, towards a Renovation; All is not gone.
vvb pn31, pc-acp vmb vbi n2. av a-acp vbr av d, d n2, d vvz, p-acp dt n1; d vbz xx vvn.
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Though Regresse in Privation, returne to former state be crosse to reason:
Though Regress in Privation, return to former state be cross to reason:
cs n1 p-acp n1, vvb p-acp j n1 vbb j p-acp n1:
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yet Faith will hold it facill to God, to build anew the body out of those poore remaines, to restore it againe to that it was.
yet Faith will hold it facill to God, to built anew the body out of those poor remains, to restore it again to that it was.
av n1 vmb vvi pn31 j p-acp np1, pc-acp vvi av dt n1 av pp-f d j vvz, pc-acp vvi pn31 av p-acp cst pn31 vbds.
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But ex nihilo nihil fit, to make a body againe out of meere nothing, Faith will stagger at that.
But ex nihilo nihil fit, to make a body again out of mere nothing, Faith will stagger At that.
p-acp fw-la fw-la fw-la n1, pc-acp vvi dt n1 av av pp-f j pi2, n1 vmb vvi p-acp d.
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God did not so at the Creation, had some matireals, Homo ab humo, made him (Moses saith) of dust. Say, I beleeve this too, that God can of nothing make a body.
God did not so At the Creation, had Some matireals, Homo ab humo, made him (Moses Says) of dust. Say, I believe this too, that God can of nothing make a body.
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Yet to make it the same body, the selfe same, it was before, an NONLATINALPHABET, a man of little saith, will cry,
Yet to make it the same body, the self same, it was before, an, a man of little Says, will cry,
av pc-acp vvi pn31 dt d n1, dt n1 d, pn31 vbds a-acp, dt, dt n1 pp-f j vvz, vmb vvi,
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as Thomas did, Non credam, he beleeves it not. Great is Iobs faith, that does. God can make new of old; thats but to repaire:
as Thomas did, Non Creed, he believes it not. Great is Jobs faith, that does. God can make new of old; thats but to repair:
c-acp np1 vdd, fw-fr fw-la, pns31 vvz pn31 xx. j vbz n2 n1, cst vdz. np1 vmb vvi j pp-f j; d|vbz p-acp p-acp n1:
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or Magnum ex modico, much of a little, thats but to adde: Eves whole body of Adams single rib, God can renew, and multiply.
or Magnum ex Modico, much of a little, thats but to add: Eves Whole body of Adams single rib, God can renew, and multiply.
cc fw-la fw-la n1, d pp-f dt j, d|vbz p-acp p-acp vvi: np2 j-jn n1 pp-f npg1 j n1, np1 vmb vvi, cc vvi.
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But a thing utterly ended, altogether spent, perisht quite, clea•e consumed, to make it idem ens, that very indi viduum, it was before;
But a thing utterly ended, altogether spent, perished quite, clea•e consumed, to make it idem ens, that very Indi viduum, it was before;
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great is Iobs faith, to beleeve that. But Faith need not goe so farre. Mans body is not quite consumed, utterly perisht, turned into nothing.
great is Jobs faith, to believe that. But Faith need not go so Far. men body is not quite consumed, utterly perished, turned into nothing.
j vbz n2 n1, pc-acp vvi d. p-acp n1 vvb xx vvi av av-j. ng1 n1 vbz xx av vvn, av-j vvn, vvn p-acp pix.
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Tis but resolved into his first materials. Though we know not what, nor where; yet God doth.
This but resolved into his First materials. Though we know not what, nor where; yet God does.
pn31|vbz p-acp vvn p-acp po31 ord n2-jn. cs pns12 vvb xx r-crq, ccx c-crq; av np1 vdz.
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Be it devoured by beast, by fish, by foules; consumed by fire, or water: All is one.
Be it devoured by beast, by Fish, by fowls; consumed by fire, or water: All is one.
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Vbicun que est, in deposito est, Tert. tis at Gods command;Vbicun que est, in Deposit est, Tert this At God's command;
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who keepes it, and will render Suum cuique, to every man his owne flesh at the Resurrection.
who keeps it, and will render Suum cuique, to every man his own Flesh At the Resurrection.
r-crq vvz pn31, cc vmb vvi fw-la fw-la, p-acp d n1 po31 d n1 p-acp dt n1.
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Heathens here have put cases. One man in famine eates another: his flesh, that is eaten, turnes into his flesh, that eates him. When both shall rise;
heathens Here have put cases. One man in famine eats Another: his Flesh, that is eaten, turns into his Flesh, that eats him. When both shall rise;
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whether shall have that flesh, the eater, or hee, that was eaten? If the eater:
whither shall have that Flesh, the eater, or he, that was eaten? If the eater:
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then the other rises not the same man, hee was, is not ipse, but Alius. I answer, the man devoured shall have his flesh restored; the eater, his repaired;
then the other rises not the same man, he was, is not ipse, but Alius. I answer, the man devoured shall have his Flesh restored; the eater, his repaired;
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enough to make them againe the same individuals. A Child is borne abortive; he shall rise a perfit man:
enough to make them again the same individuals. A Child is born abortive; he shall rise a perfect man:
d pc-acp vvi pno32 av dt d n2. dt n1 vbz vvn j; pns31 vmb vvi dt j n1:
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what was wanting to full growth, God will supply. Hee is the same person for all that.
what was wanting to full growth, God will supply. He is the same person for all that.
r-crq vbds vvg p-acp j n1, np1 vmb vvi. pns31 vbz dt d n1 p-acp d d.
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Such a scruple to Saint Augustine, that he suspended his judgement, whether Abortives rose or not.
Such a scruple to Saint Augustine, that he suspended his judgement, whither Abortives rose or not.
d dt n1 p-acp n1 np1, cst pns31 vvn po31 n1, cs n2-j n1 cc xx.
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A decrepit person, crookt with age, shall rise in the state of the body at the best.
A decrepit person, crooked with age, shall rise in the state of the body At the best.
dt j n1, j p-acp n1, vmb vvi p-acp dt n1 pp-f dt n1 p-acp dt js.
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And so both Fathers, Schoolemen, all Divines, hold, All men shall;
And so both Father's, Schoolmen, all Divines, hold, All men shall;
cc av d n2, n2, d n2-jn, vvb, d n2 vmb;
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shall rise, the old man in that state of body, which he had in his best age;
shall rise, the old man in that state of body, which he had in his best age;
vmb vvi, dt j n1 p-acp d n1 pp-f n1, r-crq pns31 vhd p-acp po31 js n1;
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the Child in that state, which he should have had, had he lived to it.
the Child in that state, which he should have had, had he lived to it.
dt n1 p-acp d n1, r-crq pns31 vmd vhi vhn, vhd pns31 vvn p-acp pn31.
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They ground it on that place of Paul, Ephes. 4. 13. that wee all shall have the measure of the full age of Christ.
They ground it on that place of Paul, Ephesians 4. 13. that we all shall have the measure of the full age of christ.
pns32 vvd pn31 p-acp d n1 pp-f np1, np1 crd crd cst pns12 d vmb vhi dt n1 pp-f dt j n1 pp-f np1.
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Late Divines (I know) expound that otherwise: I will not argue it. Christs age was three and thirty yeares.
Late Divines (I know) expound that otherwise: I will not argue it. Christ age was three and thirty Years.
j vvz (pns11 vvb) vvb cst av: pns11 vmb xx vvi pn31. npg1 n1 vbds crd cc crd n2.
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But a Reprobate shall not come in heaven.
But a Reprobate shall not come in heaven.
p-acp dt n-jn vmb xx vvi p-acp n1.
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Thats Aetas consistens, the Physitians terme, the time of most strength and vigour of mans body. They adde, integrity, and sanity;
Thats Aetas consistens, the Physicians term, the time of most strength and vigour of men body. They add, integrity, and sanity;
d|vbz np1 vvz, dt ng1 n1, dt n1 pp-f ds n1 cc n1 pp-f ng1 n1. pns32 vvb, n1, cc n1;
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no mame ▪ or malady then; but release from all both deformity and infirmity.
no mame ▪ or malady then; but release from all both deformity and infirmity.
dx n1 ▪ cc n1 av; cc-acp vvb p-acp d d n1 cc n1.
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For Christ (saith Tert. ) is not onely Carnis Resuscitator, but Redintegrator too, will make our bodies glorious, like his owne.
For christ (Says Tert) is not only Carnis Resuscitator, but Redintegrator too, will make our bodies glorious, like his own.
p-acp np1 (vvz np1) vbz xx av-j fw-la n1, p-acp n1 av, vmb vvi po12 n2 j, av-j po31 d.
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I say not, all shall have this honour, but the Elect onely. Nor doth this hinder identity, all this:
I say not, all shall have this honour, but the Elect only. Nor does this hinder identity, all this:
pns11 vvb xx, d vmb vhi d n1, cc-acp dt n1 av-j. ccx vdz d vvi n1, d d:
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we shall be the same persons notwithstanding. The old man is the same man, which he was, when he was young.
we shall be the same Persons notwithstanding. The old man is the same man, which he was, when he was young.
pns12 vmb vbi dt d n2 a-acp. dt j n1 vbz dt d n1, r-crq pns31 vbds, c-crq pns31 vbds j.
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Men sicke, or whole, maimd or sound, are the same persons.
Men sick, or Whole, maimed or found, Are the same Persons.
n2 j, cc j-jn, j-vvn cc j, vbr dt d n2.
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8464
To end this, there shall be change in Iob, great change in his externalls, in his internalls too, his soules endowments;
To end this, there shall be change in Job, great change in his externals, in his internalls too, his Souls endowments;
pc-acp vvi d, pc-acp vmb vbi n1 p-acp np1, j n1 p-acp po31 n2-j, p-acp po31 n2-j av, po31 ng1 n2;
(45) sermon (DIV1)
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but it shall be the same Iob; not Alius, but idem; Alius in gloria, but idem in persona; altered in many accidents,
but it shall be the same Job; not Alius, but idem; Alius in gloria, but idem in persona; altered in many accidents,
cc-acp pn31 vmb vbi dt d np1; xx fw-la, p-acp fw-la; fw-la p-acp fw-la, p-acp fw-la p-acp fw-la; vvn p-acp d n2,
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but idem suppositum, substantially the same. The same soule; that no man questions:
but idem suppositum, substantially the same. The same soul; that no man questions:
cc-acp fw-la fw-la, av-j dt d. dt d n1; cst dx n1 n2:
(45) sermon (DIV1)
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the same body too, NONLATINALPHABET, Damasc. Ipsum •orpus, ipsummet, the same, selfesame, very same body shall rise.
the same body too,, Damascus Ipsum •orpus, ipsummet, the same, selfsame, very same body shall rise.
dt d n1 av,, np1 fw-la fw-la, n1, dt d, d, av d n1 vmb vvi.
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Iewes have from Heathens one grosse heresie, that oppugnes this;
Iewes have from heathens one gross heresy, that oppugnes this;
np2 vhb p-acp n2-jn pi j n1, cst vvz d;
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the Cabalists call it NONLATINALPHABET a Metempsychosis, Transanimation one soule to passe into, and possesse many bodies.
the Cabalists call it a Metempsychosis, Transanimation one soul to pass into, and possess many bodies.
dt n2 vvb pn31 dt n1, n1 crd n1 pc-acp vvi p-acp, cc vvi d n2.
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8470
Pythagoras said, his soule had beene in three men before him.Pythagoras said, his soul had been in three men before him.
npg1 vvd, po31 n1 vhd vbn p-acp crd n2 p-acp pno31.
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Iulian the Apostata said, his soule was once great Alexanders. Phineas, Elias, and John Baptist had (the Iewes say) the same soule.Iulian the Apostata said, his soul was once great Alexanders. Phinehas, Elias, and John Baptist had (the Iewes say) the same soul.
np1 dt fw-la vvn, po31 n1 vbds a-acp j npg1. np1, np1, cc np1 np1 vhd (dt np2 n1) dt d n1.
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So had Moses, Abel, and Seth. Herod had slaine Iohn Baptist: after, hearing of Christ, though the lived againe in him. Then Iob here is deceived;
So had Moses, Abel, and Seth. Herod had slain John Baptist: After, hearing of christ, though the lived again in him. Then Job Here is deceived;
np1 vhd np1, np1, cc np1 np1 vhd vvn np1 np1: a-acp, vvg pp-f np1, cs dt vvd av p-acp pno31. av np1 av vbz vvn;
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8473
his faith is false, if this be true. Hee shall see God, but Per alium, an other for him, not himselfe.
his faith is false, if this be true. He shall see God, but Per Alium, an other for him, not himself.
po31 n1 vbz j, cs d vbb j. pns31 vmb vvi np1, cc-acp fw-la fw-la, dt n-jn p-acp pno31, xx px31.
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8474
Some other body shall haply have his soule, and Iob must see God in that body.
some other body shall haply have his soul, and Job must see God in that body.
d j-jn n1 vmb av vhi po31 n1, cc np1 vmb vvi np1 p-acp d n1.
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8475
Then doth not Iob see God indeede.
Then does not Job see God indeed.
av vdz xx np1 vvb np1 av.
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For if it be but Iobs soule, and not his body, then it is not Iob. My person consists of my body,
For if it be but Jobs soul, and not his body, then it is not Job My person consists of my body,
p-acp cs pn31 vbb p-acp n2 n1, cc xx po31 n1, cs pn31 vbz xx zz po11 n1 vvz pp-f po11 n1,
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and my soule, my owne soule, and my owne body.
and my soul, my own soul, and my own body.
cc po11 n1, po11 d n1, cc po11 d n1.
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8478
If my soule see God in an others body, then it is not •, that see him.
If my soul see God in an Others body, then it is not •, that see him.
cs po11 n1 vvb np1 p-acp dt ng2-jn n1, cs pn31 vbz xx •, cst vvb pno31.
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8479
Nay Iobs errour is worse yet; neither shall Iobs selfe see God, nor an other; neither ipse ego, nor Alius. No godly man shall; the wicked onely shall.
Nay Jobs error is Worse yet; neither shall Jobs self see God, nor an other; neither ipse ego, nor Alius. No godly man shall; the wicked only shall.
uh-x n2 n1 vbz jc av; dx vmb n2 n1 vvb np1, ccx dt n-jn; dx fw-la fw-la, ccx fw-la. dx j n1 vmb; dt j j vmb.
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8560
Of those whom God calls, there are not many wise; it is the Apostles too.
Of those whom God calls, there Are not many wise; it is the Apostles too.
pp-f d r-crq np1 vvz, pc-acp vbr xx d j; pn31 vbz dt n2 av.
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For all the soules of the godly shift their bodies, the Iewes say. No just man shall see God.
For all the Souls of the godly shift their bodies, the Iewes say. No just man shall see God.
p-acp d dt n2 pp-f dt j n1 po32 n2, dt np2 vvb. uh-dx j n1 vmb vvi np1.
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Abel (for example) dies. Seth (they say) hath his soule. At the Resurrection Abel rises, but with a body onely;Abel (for Exampl) die. Seth (they say) hath his soul. At the Resurrection Abel rises, but with a body only;
np1 (p-acp n1) vvz. np1 (pns32 vvb) vhz po31 n1. p-acp dt n1 np1 vvz, cc-acp p-acp dt n1 av-j;
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8482
for his soule went to Seth. He is but one halfe of Abel; and so Abel sees not God.
for his soul went to Seth. He is but one half of Abel; and so Abel sees not God.
p-acp po31 n1 vvd p-acp np1 pns31 vbz cc-acp pi n-jn pp-f np1; cc av np1 vvz xx np1.
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8483
Or if his soule returne againe to him; then Seth will want a soule; and so not he neither shall see God.
Or if his soul return again to him; then Seth will want a soul; and so not he neither shall see God.
cc cs po31 n1 vvi av p-acp pno31; av np1 vmb vvi dt n1; cc av xx pno31 av-dx vmb vvi np1.
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For the body can not see, without the soule;
For the body can not see, without the soul;
p-acp dt n1 vmb xx vvi, p-acp dt n1;
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8485
Mens videt, saith the Philosopher, tis the soule that sees, that heares, that does all things:Mens videt, Says the Philosopher, this the soul that sees, that hears, that does all things:
fw-la fw-la, vvz dt n1, pn31|vbz dt n1 cst vvz, cst vvz, cst vdz d n2:
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the body w•thout it, is meerely brute. Thus is the Article discreeded quite of the Resurrection.
the body w•thout it, is merely brutus. Thus is the Article discreeded quite of the Resurrection.
dt n1 vvb pn31, vbz av-j n1. av vbz dt n1 vvd av pp-f dt n1.
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8487
Theres none, none at all, if neither the godly rise, nor the ungodly. I am too tedious in this terme; heare the next.
Theres none, none At all, if neither the godly rise, nor the ungodly. I am too tedious in this term; hear the next.
pc-acp|vbz pix, pix p-acp d, cs d dt j n1, ccx dt j. pns11 vbm av j p-acp d n1; vvb dt ord.
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8488
I take two together, an Act, to See, the Object, God. Sentire est pati, Aristotle saith, Sense is Passion, not Act. Sight is one.
I take two together, an Act, to See, the Object, God. Sentire est pati, Aristotle Says, Sense is Passion, not Act. Sighed is one.
pns11 vvb crd av, dt n1, p-acp vvb, dt n1, np1. fw-la fw-la fw-la, np1 vvz, n1 vbz n1, xx n1 n1 vbz crd.
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8489
The bodies of the dead, of the righteous specially, shall have spirituall endowments; one among others, Impassibilitie.
The bodies of the dead, of the righteous specially, shall have spiritual endowments; one among Others, Impassibility.
dt n2 pp-f dt j, pp-f dt j av-j, vmb vhi j n2; pi p-acp ng1-jn, n1.
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How then shall they see? But that Impassibilitie excludes not Sense. Else the life of the Saints should not differ much from Sleepe.
How then shall they see? But that Impassibility excludes not Sense. Else the life of the Saints should not differ much from Sleep.
uh-crq av vmb pns32 vvi? p-acp d n1 vvz xx n1. av dt n1 pp-f dt n2 vmd xx vvi d p-acp n1.
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8491
They shall not thirst, nor hunger, nor feele paine: from such passion they are freed, from all passio corruptiva, which may hurt or offend.
They shall not thirst, nor hunger, nor feel pain: from such passion they Are freed, from all passio corruptiva, which may hurt or offend.
pns32 vmb xx vvi, ccx n1, ccx vvi n1: p-acp d n1 pns32 vbr vvn, p-acp d fw-la fw-la, r-crq vmb vvi cc vvi.
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8492
Nor is Sense meere Passion, but Active Passivity, Sight especially. Besides, the flesh shall rise, both Omnis, ipsa & integra, saith Tert. All, the same, and entire.
Nor is Sense mere Passion, but Active Passivity, Sighed especially. Beside, the Flesh shall rise, both Omnis, ipsa & Whole, Says Tert All, the same, and entire.
ccx vbz n1 j n1, cc-acp j n1, n1 av-j. p-acp, dt n1 vmb vvi, d fw-la, fw-la cc fw-la, vvz np1 d, dt d, cc j.
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8493
Not onely any limbe, but not the least artery, veine, or sinnew shall be wanting. Much lesse the eye, NONLATINALPHABET, the noblest and most beautifull member, that man hath.
Not only any limb, but not the least artery, vein, or sinnew shall be wanting. Much less the eye,, the Noblest and most beautiful member, that man hath.
xx av-j d n1, cc-acp xx dt ds n1, n1, cc n1 vmb vbi vvg. av-d av-dc dt n1,, dt js cc av-ds j n1, cst n1 vhz.
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8494
Some parts and faculties, wee shall have for the bodies perfection. The woman shall want neither brest, to give sucke, nor wombe to breed, or conceive.
some parts and faculties, we shall have for the bodies perfection. The woman shall want neither breast, to give suck, nor womb to breed, or conceive.
d n2 cc n2, pns12 vmb vhi p-acp dt ng1 n1. dt n1 vmb vvi dx n1, pc-acp vvi n1, ccx n1 pc-acp vvi, cc vvi.
(45) sermon (DIV1)
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8495
Neither man or woman neede Nostrill to smell, Tooth to grind, or Stomacke to digest. Yet because without them it is not Corpus integrum, it shall have them all.
Neither man or woman need Nostril to smell, Tooth to grind, or Stomach to digest. Yet Because without them it is not Corpus integrum, it shall have them all.
av-d n1 cc n1 vvb n1 pc-acp vvi, n1 pc-acp vvi, cc n1 pc-acp vvi. av c-acp p-acp pno32 pn31 vbz xx np1 n1, pn31 vmb vhi pno32 d.
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8496
But above all other, the Eye, to see God. So Iob saith, he shall see God.
But above all other, the Eye, to see God. So Job Says, he shall see God.
p-acp p-acp d n-jn, dt n1, pc-acp vvi np1. np1 np1 vvz, pns31 vmb vvi np1.
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8497
See God? God is invisible.
See God? God is invisible.
n1 np1? np1 vbz j.
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8498
No man (Saint Iohn saith) hath seene God, seene him with Eye, the bodies Eye:No man (Saint John Says) hath seen God, seen him with Eye, the bodies Eye:
dx n1 (n1 np1 vvz) vhz vvn np1, vvn pno31 p-acp n1, dt ng1 n1:
(45) sermon (DIV1)
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8499
with Faith, the soules Eye, many have. That the Fathers meane, that say, the Invisible God is seene Invisibly. Saint Iohn saith, None hath;
with Faith, the Souls Eye, many have. That the Father's mean, that say, the Invisible God is seen Invisibly. Saint John Says, None hath;
p-acp n1, dt ng1 n1, d vhb. cst dt n2 vvb, cst vvb, dt j np1 vbz vvn av-j. n1 np1 vvz, pi vhz;
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8500
but Iob saith, he shall: Shall see God, face to face in heaven. But that is Visio beatifica, proper to the Saints.
but Job Says, he shall: Shall see God, face to face in heaven. But that is Visio Beatifica, proper to the Saints.
cc-acp np1 vvz, pns31 vmb: vmb vvi np1, n1 p-acp n1 p-acp n1. p-acp d vbz fw-la fw-la, j p-acp dt n2.
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932
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But Paul saith more than Iohn, None either hath, or can see God, 1 Tim. 6. How then saith Iacob, I have seene God? How saith Moses, that He,
But Paul Says more than John, None either hath, or can see God, 1 Tim. 6. How then Says Iacob, I have seen God? How Says Moses, that He,
p-acp np1 vvz av-dc cs np1, pix d vhz, cc vmb vvi np1, crd np1 crd uh-crq av vvz np1, pns11 vhb vvn np1? c-crq vvz np1, cst pns31,
(45) sermon (DIV1)
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8502
and Aaron, with his sonnes, and seventie Elders did see God? Theodoret answers, Iacob saw God NONLATINALPHABET, in mans shape.
and Aaron, with his Sons, and seventie Elders did see God? Theodoret answers, Iacob saw God, in men shape.
cc np1, p-acp po31 n2, cc crd n2-jn vdd vvi np1? np1 n2, np1 vvd np1, p-acp ng1 n1.
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8503
The other saw Gods glory, not Gods selfe. Not the Angells can see God, though Spirits as well as God.
The other saw God's glory, not God's self. Not the Angels can see God, though Spirits as well as God.
dt n-jn vvd ng1 n1, xx npg1 n1. xx dt n2 vmb vvi np1, cs n2 c-acp av c-acp np1.
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8504
Christ saith, they doe, Matth. 18. 10. doe see his Fathers face. That meanes but Gods presence;
christ Says, they do, Matthew 18. 10. do see his Father's face. That means but God's presence;
np1 vvz, pns32 vdb, np1 crd crd vdb vvi po31 ng1 n1. cst vvz p-acp npg1 n1;
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8505
for God hath no face, as man hath. Gods divine nature is Object to no Eie.
for God hath no face, as man hath. God's divine nature is Object to no Eye.
p-acp np1 vhz dx n1, c-acp n1 vhz. npg1 j-jn n1 vbz n1 p-acp dx n1.
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8506
That Iob, that all men sha•l see Christ, at his comming; it is because he is man;
That Job, that all men sha•l see christ, At his coming; it is Because he is man;
cst np1, cst d n2 vmb vvi np1, p-acp po31 n-vvg; pn31 vbz c-acp pns31 vbz n1;
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8507
They shall see him whom they have pierced, saith the Prophet. They could not pierce him as God.They shall see him whom they have pierced, Says the Prophet. They could not pierce him as God.
pns32 vmb vvi pno31 ro-crq pns32 vhb vvn, vvz dt n1. pns32 vmd xx vvi pno31 p-acp np1.
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8508
Iob shall see God in the man Christ.Job shall see God in the man christ.
np1 vmb vvi np1 p-acp dt n1 np1.
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8509
Christs selfe so consters it, Matth. 26. Iob meanes here but that sight which all shall see, that shall arise.
Christ self so consters it, Matthew 26. Job means Here but that sighed which all shall see, that shall arise.
npg1 n1 av zz pn31, np1 crd np1 n2 av p-acp d n1 r-crq d vmb vvi, cst vmb vvi.
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8510
By that sight of God, is meant but their appearance before the Sonne of God. How shall that be? Iob saith, In carne, in his flesh. That terme onely remaines.
By that sighed of God, is meant but their appearance before the Son of God. How shall that be? Job Says, In Carnem, in his Flesh. That term only remains.
p-acp d n1 pp-f np1, vbz vvn p-acp po32 n1 p-acp dt n1 pp-f np1. q-crq vmb d vbi? np1 vvz, p-acp j, p-acp po31 n1. cst n1 av-j vvz.
(45) sermon (DIV1)
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8511
Theres NONLATINALPHABET, a Philosopher saith, Iamblicus, an eye in the soule: NONLATINALPHABET, you heard before, the soule hath sight.
Theres, a Philosopher Says, Iamblicus, an eye in the soul:, you herd before, the soul hath sighed.
pc-acp|vbz, dt n1 vvz, np1, dt n1 p-acp dt n1:, pn22 vvd a-acp, dt n1 vhz n1.
(45) sermon (DIV1)
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8512
Iobs bodily Eye shall behold God. Iob, to declare, he beleeves the Resurrection, rests not in saying, he shall see God,Jobs bodily Eye shall behold God. Job, to declare, he believes the Resurrection, rests not in saying, he shall see God,
n2 j n1 vmb vvi np1. np1, pc-acp vvi, pns31 vvz dt n1, vvz xx p-acp vvg, pns31 vmb vvi np1,
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8513
but adds, In carne, in his flesh. Though bodies perish't utterly, never should rise;
but adds, In Carnem, in his Flesh. Though bodies perished utterly, never should rise;
cc-acp vvz, p-acp j, p-acp po31 n1. cs n2 vvd av-j, av-x vmd vvi;
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8514
yet the soule having (as you have heare) an Eye, should see God at Christs comming.
yet the soul having (as you have hear) an Eye, should see God At Christ coming.
av dt n1 vhg (c-acp pn22 vhb n1) dt n1, vmd vvi np1 p-acp npg1 vvg.
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8515
Had he said but barely, I shall seee God, he had borne no witnesse to the Resurrection:
Had he said but barely, I shall seee God, he had born no witness to the Resurrection:
vhd pns31 vvn cc-acp av-j, pns11 vmb vvi np1, pns31 vhd vvn dx n1 p-acp dt n1:
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8516
he therefore adds here, In my flesh.
he Therefore adds Here, In my Flesh.
pns31 av vvz av, p-acp po11 n1.
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8517
Two old Arch heretickes earely opposed this, held that soules onely shall rise, bodies shall not, Manes and Marcion. The one madde, as his name sounds;
Two old Arch Heretics early opposed this, held that Souls only shall rise, bodies shall not, Manes and Marcion. The one mad, as his name sounds;
crd j j n2 av-j vvn d, vvd d n2 av-j vmb vvi, n2 vmb xx, n2 cc np1. dt crd j, c-acp po31 n1 vvz;
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8518
the other called for it by Polycarpus, Satanae Primogenitus, the devills eldest sonne.
the other called for it by Polycarp, Satan Primogenitus, the Devils eldest son.
dt n-jn vvn p-acp pn31 p-acp np1, np1 fw-la, dt ng1 js-jn n1.
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8519
This odious heresie antient Fathers oppugn'd, and almost all Christian Creeds evidently crosse it, confesse expresly the bodies resurrection.
This odious heresy ancient Father's oppugned, and almost all Christian Creeds evidently cross it, confess expressly the bodies resurrection.
d j n1 j n2 vvd, cc av d np1 n2 av-j vvi pn31, vvb av-j dt ng1 n1.
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8520
Both Greeke and Latine Fathers have writ large tracts of it; and the Apostle Paul is ample in this argument.
Both Greek and Latin Father's have writ large tracts of it; and the Apostle Paul is ample in this argument.
av-d jp cc jp n2 vhb vvn j n2 pp-f pn31; cc dt n1 np1 vbz j p-acp d n1.
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8521
You heare him read at every buriall. That Chapter is a Sermon sufficient on this point.
You hear him read At every burial. That Chapter is a Sermon sufficient on this point.
pn22 vvb pno31 vvi p-acp d n1. cst n1 vbz dt n1 j p-acp d n1.
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8522
Tertullian termes the grave, Sequestratorium, a place of Sequestration onely for the body. Places of Sepulture the Greekes call Coemeteria, the Dorters of the dead;Tertullian terms the grave, Sequestratorium, a place of Sequestration only for the body. Places of Sepulture the Greeks call Cemetery, the Dorters of the dead;
np1 vvz dt n1, np1, dt n1 pp-f n1 av-j p-acp dt n1. n2 pp-f n1 dt njp2 vvb np1, dt n2 pp-f dt j;
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8523
the bodies there but couch and sleep till the last day. The soules then shall resume them;
the bodies there but couch and sleep till the last day. The Souls then shall resume them;
dt n2 a-acp p-acp n1 cc vvi p-acp dt ord n1. dt n2 av vmb vvi pno32;
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8524
they shall rise at the sound of the last Trumpe. For the Resurrection is the rising of the dead.
they shall rise At the found of the last Trump. For the Resurrection is the rising of the dead.
pns32 vmb vvi p-acp dt n1 pp-f dt ord n1. p-acp dt n1 vbz dt n-vvg pp-f dt j.
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Soules are immortall, can not be said to rise; the bodies only die. Christ will raise them, all mens bodies. The just he must;
Souls Are immortal, can not be said to rise; the bodies only die. christ will raise them, all men's bodies. The just he must;
n2 vbr j, vmb xx vbi vvn pc-acp vvi; dt n2 av-j vvi. np1 vmb vvi pno32, d ng2 n2. dt j pns31 vmb;
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for of those whom God hath given him, he saith, he hath lost none. Hee hath in part, if their bodies rise not.
for of those whom God hath given him, he Says, he hath lost none. He hath in part, if their bodies rise not.
c-acp pp-f d r-crq np1 vhz vvn pno31, pns31 vvz, pns31 vhz vvn pix. pns31 vhz p-acp n1, cs po32 n2 vvb xx.
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He saith, Non quenquam, but Tertullian reads Non quicquam, not onely any person, but not any part.
He Says, Non quenquam, but Tertullian reads Non quicquam, not only any person, but not any part.
pns31 vvz, fw-fr fw-la, p-acp np1 vvz fw-fr fw-la, xx av-j d n1, cc-acp xx d n1.
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Hee will redeliver them both all, and whole. Their soules were but their halfe; should but they rise onely, there were losse.
He will redeliver them both all, and Whole. Their Souls were but their half; should but they rise only, there were loss.
pns31 vmb vvi pno32 d d, cc j-jn. po32 n2 vbdr p-acp po32 n-jn; vmd p-acp pns32 vvb av-j, pc-acp vbdr n1.
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Christ should save but Dimidium hominem, the halfe of man; which were Indignum Deo saith that Father, unbeseeming a Saviour.
christ should save but Dimension hominem, the half of man; which were Indignum God Says that Father, unbeseeming a Saviour.
np1 vmd vvi p-acp fw-la fw-la, dt n-jn pp-f n1; r-crq vbdr fw-la fw-la vvz d n1, vvg dt n1.
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Soter, the most honourable of all Christs Epithets, implies both Salvum & integrum, safe and sound.Soter, the most honourable of all Christ Epithets, Implies both Salvum & integrum, safe and found.
np1, dt av-ds j pp-f d npg1 n2, vvz d np1 cc n1, j cc j.
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But besides Honour, Iustice craves it too, the flesh to rise, all flesh, be the dead, that own'd it, righteous, or ungodly.
But beside Honour, justice craves it too, the Flesh to rise, all Flesh, be the dead, that owned it, righteous, or ungodly.
cc-acp p-acp n1, n1 vvz pn31 av, dt n1 pc-acp vvi, d n1, vbb dt j, cst j-vvn pn31, j, cc j.
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For shall the soules of Saints and sinners, the one be crown'd in heaven, the other damn'd in hell, without their bodies? The bodies having wrought,
For shall the Souls of Saints and Sinners, the one be crowned in heaven, the other damned in hell, without their bodies? The bodies having wrought,
p-acp vmb dt n2 pp-f n2 cc n2, dt pi vbb vvn p-acp n1, dt n-jn vvn p-acp n1, p-acp po32 n2? dt n2 vhg vvn,
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whether righteousnesse, or wickednesse, as well as the soules? the flesh, being particeps, In causa, not be so too In sententia? saith Tertullian.
whither righteousness, or wickedness, as well as the Souls? the Flesh, being particeps, In causa, not be so too In sententia? Says Tertullian.
cs n1, cc n1, c-acp av c-acp dt n2? dt n1, vbg fw-la, p-acp fw-la, xx vbi av av p-acp fw-la? vvz np1.
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Theres a cloud in Saint Paul, would be cleared, ere I end, a seeming contradiction. I shall see God (saith Iob) in my flesh.
Theres a cloud in Saint Paul, would be cleared, ere I end, a seeming contradiction. I shall see God (Says Job) in my Flesh.
pc-acp|vbz dt n1 p-acp n1 np1, vmd vbi vvn, c-acp pns11 vvb, dt j-vvg n1. pns11 vmb vvi np1 (vvz np1) p-acp po11 n1.
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Flesh (saith Paul) and bloud shall not come into Gods Kingdome. The speeches seeme opposite, but are not.Flesh (Says Paul) and blood shall not come into God's Kingdom. The Speeches seem opposite, but Are not.
n1 (vvz np1) cc n1 vmb xx vvi p-acp ng1 n1. dt n2 vvb j-jn, cc-acp vbr xx.
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They differ somewhat in their termes, more in their sense. For termes, Iob saith, but flesh, Saint Paul, flesh and bloud:
They differ somewhat in their terms, more in their sense. For terms, Job Says, but Flesh, Saint Paul, Flesh and blood:
pns32 vvb av p-acp po32 n2, av-dc p-acp po32 n1. p-acp n2, np1 vvz, cc-acp n1, n1 np1, n1 cc n1:
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Iob, hath but sight of God, Saint Paul, inheritance of Gods Kingdome. For sense, Iob meanes the substance of flesh, Saint Paul, the qualitie.Job, hath but sighed of God, Saint Paul, inheritance of God's Kingdom. For sense, Job means the substance of Flesh, Saint Paul, the quality.
np1, vhz p-acp n1 pp-f np1, n1 np1, n1 pp-f npg1 n1. p-acp n1, np1 vvz dt n1 pp-f n1, n1 np1, dt n1.
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And Iob by seeing God, meanes but appearance before him, common to all men, Saint Paul, eternall life and glory, proper to the Saints, Saint Paul as well as Iob is for the Resurrection, spends almost a whole Chapter, the longest in all his Epistles upon it.
And Job by seeing God, means but appearance before him, Common to all men, Saint Paul, Eternal life and glory, proper to the Saints, Saint Paul as well as Job is for the Resurrection, spends almost a Whole Chapter, the longest in all his Epistles upon it.
np1 np1 p-acp vvg np1, vvz p-acp n1 p-acp pno31, j p-acp d n2, n1 np1, j n1 cc n1, j p-acp dt n2, n1 np1 c-acp av c-acp np1 vbz p-acp dt n1, vvz av dt j-jn n1, dt js p-acp d po31 n2 p-acp pn31.
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Iob shall see God, Saint Paul denies it not. Though he were a Reprobate, not onely Esaues seed, but Esaues selfe; yet he should see God.Job shall see God, Saint Paul Denies it not. Though he were a Reprobate, not only Esau seed, but Esau self; yet he should see God.
np1 vmb vvi np1, n1 np1 vvz pn31 xx. cs pns31 vbdr dt n-jn, xx av-j ng1 n1, cc-acp ng1 n1; av pns31 vmd vvi np1.
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And Iob shall see God in his flesh, that is, in his true body ▪ but not in flesh and bloud, that is, in mortall corruptible flesh, but changed and made incorruptible.
And Job shall see God in his Flesh, that is, in his true body ▪ but not in Flesh and blood, that is, in Mortal corruptible Flesh, but changed and made incorruptible.
np1 np1 vmb vvi np1 p-acp po31 n1, cst vbz, p-acp po31 j n1 ▪ cc-acp xx p-acp n1 cc n1, cst vbz, p-acp j-jn j n1, cc-acp vvd cc vvd j.
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That it shall be in his flesh, in his owne, not in an others, that point was prest before.
That it shall be in his Flesh, in his own, not in an Others, that point was pressed before.
cst pn31 vmb vbi p-acp po31 n1, p-acp po31 d, xx p-acp dt n2-jn, cst n1 vbds vvn a-acp.
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This place of Saint Paul I would not have held worthy the objecting; but that it stumbled even Origen one of the most learned of all the Fathers.
This place of Saint Paul I would not have held worthy the objecting; but that it stumbled even Origen one of the most learned of all the Father's.
d n1 pp-f n1 np1 pns11 vmd xx vhi vvn j dt vvg; cc-acp cst pn31 vvd av np1 crd pp-f dt av-ds j pp-f d dt n2.
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A SERMON PREACHED ON THE PSALMES. The sixth Sermon. PSAL. 14. 1. The foole sayd in his heart, there is no God.
A SERMON PREACHED ON THE PSALMES. The sixth Sermon. PSALM 14. 1. The fool said in his heart, there is no God.
dt n1 vvn p-acp dt n2. dt ord n1. np1 crd crd dt n1 vvd p-acp po31 n1, pc-acp vbz dx n1.
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THe Argument of my Text is the Atheists Divinity, the breefe of his Beleefe coucht all in one Article,
THe Argument of my Text is the Atheists Divinity, the brief of his Belief couched all in one Article,
dt n1 pp-f po11 n1 vbz dt n2 n1, dt j pp-f po31 n1 vvd d p-acp crd n1,
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and that negative too, cleane contrary to the fashion of all Creeds, there is no God. The Article but one;
and that negative too, clean contrary to the fashion of all Creeds, there is no God. The Article but one;
cc d j-jn av, av-j j-jn p-acp dt n1 pp-f d n2, a-acp vbz dx n1. dt n1 cc-acp pi;
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but so many absurdities tyed to the traine of it, and it selfe so irreligious,
but so many absurdities tied to the train of it, and it self so irreligious,
cc-acp av d n2 vvn p-acp dt n1 pp-f pn31, cc pn31 n1 av j,
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so prodigiously prophane, that hee dares not speake it out, but saith it softly to himselfe, it secret in his heart. So the Text yeelds these three points.
so prodigiously profane, that he dares not speak it out, but Says it softly to himself, it secret in his heart. So the Text yields these three points.
av av-j j, cst pns31 vvz xx vvi pn31 av, cc-acp vvz pn31 av-j p-acp px31, pn31 j-jn p-acp po31 n1. av dt n1 vvz d crd n2.
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Who he is? a foole. What he saith, no God. How hee speakes it? In his heart. A foole, his bolt, and his draught.
Who he is? a fool. What he Says, no God. How he speaks it? In his heart. A fool, his bolt, and his draught.
r-crq pns31 vbz? dt n1. r-crq pns31 vvz, dx n1. c-crq pns31 vvz pn31? p-acp po31 n1. dt n1, po31 n1, cc po31 n1.
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I will speake of them severally. The Psalmist hath suted the speaker to the speech. Saint Hillary calls it stultissimum eloquium, a most foolish speech;
I will speak of them severally. The Psalmist hath suited the speaker to the speech. Saint Hillary calls it stultissimum eloquium, a most foolish speech;
pns11 vmb vvi pp-f pno32 av-j. dt n1 vhz vvn dt n1 p-acp dt n1. n1 np1 vvz pn31 fw-la fw-la, dt av-ds j n1;
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who then should he be that speakes it but a foole? For the speech, wee say in Proverb, is NONLATINALPHABET, a mans triall, and his show. Loquere, ut te videam;
who then should he be that speaks it but a fool? For the speech, we say in Proverb, is, a men trial, and his show. Speak, ut te videam;
r-crq av vmd pns31 vbi cst vvz pn31 p-acp dt n1? p-acp dt n1, pns12 vvb p-acp n1, vbz, dt ng1 n1, cc po31 n1. vvb, fw-la fw-la fw-la;
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the Philosopher, to give judgemnnt what one was, did but crave to heare him speake. Clemens Alexander saith, a man is knowne, not NONLATINALPHABET onely, but NONLATINALPHABET too;
the Philosopher, to give judgemnnt what one was, did but crave to hear him speak. Clemens Alexander Says, a man is known, not only, but too;
dt n1, pc-acp vvi n1 r-crq pi vbds, vdd p-acp vvi pc-acp vvi pno31 vvi. np1 np1 vvz, dt n1 vbz vvn, xx av-j, cc-acp av;
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as well by speech, as actions.
as well by speech, as actions.
c-acp av p-acp n1, c-acp n2.
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David in this Psalme hath both? But this onely in my Text is enough to try his title, the title of a foole.David in this Psalm hath both? But this only in my Text is enough to try his title, the title of a fool.
np1 p-acp d n1 vhz d? p-acp d av-j p-acp po11 n1 vbz av-d pc-acp vvi po31 n1, dt n1 pp-f dt n1.
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Fooles are rather faultie in superstition, then impiety.
Fools Are rather faulty in Superstition, then impiety.
n2 vbr av-c j p-acp n1, cs n1.
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Hardly is one found that acknowledges not God, that doth not pray to him, and stand in awe of him, after his capacitie.
Hardly is one found that acknowledges not God, that does not pray to him, and stand in awe of him, After his capacity.
np1 vbz pi vvn cst vvz xx np1, cst vdz xx vvi p-acp pno31, cc vvb p-acp n1 pp-f pno31, c-acp po31 n1.
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Wisedome is more likely to make doubt of God: for it consulteth with reason, and with sense:
Wisdom is more likely to make doubt of God: for it consulteth with reason, and with sense:
n1 vbz av-dc j pc-acp vvi n1 pp-f np1: c-acp pn31 vvz p-acp n1, cc p-acp n1:
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and (as the Apostle saith) the things of God seeme foolishnesse to them. The old man in Aristophanes cries, NONLATINALPHABET, O notable folly, to thinke there is a God.
and (as the Apostle Says) the things of God seem foolishness to them. The old man in Aristophanes cries,, Oh notable folly, to think there is a God.
cc (c-acp dt n1 vvz) dt n2 pp-f np1 vvb n1 p-acp pno32. dt j n1 p-acp npg1 vvz,, uh j n1, pc-acp vvi pc-acp vbz dt np1.
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Primus in orbe Deos fecit timor, saith the Poet; it was feare, the fooles passion, superstitious feare, that first brought God into the world.Primus in orbe Gods fecit timor, Says the Poet; it was Fear, the Fools passion, superstitious Fear, that First brought God into the world.
np1 p-acp fw-la fw-la fw-la fw-la, vvz dt n1; pn31 vbds n1, dt ng1 n1, j n1, cst ord vvd np1 p-acp dt n1.
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Nay, he hath a stranger Paradox, then all this, that hee that will be wise, wise to God, hee must bee a foole, 2 Cor. 3. How is it then that, Atheisme is here layd upon the foole?
Nay, he hath a stranger Paradox, then all this, that he that will be wise, wise to God, he must be a fool, 2 Cor. 3. How is it then that, Atheism is Here laid upon the fool?
uh-x, pns31 vhz dt jc n1, av d d, cst pns31 cst vmb vbi j, j p-acp np1, pns31 vmb vbi dt n1, crd np1 crd q-crq vbz pn31 av cst, n1 vbz av vvn p-acp dt n1?
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There is a child in yeares, and there is a child in manners, aetate & moribus, saith Aristotle. So there is a foole:
There is a child in Years, and there is a child in manners, Age & moribus, Says Aristotle. So there is a fool:
pc-acp vbz dt n1 p-acp n2, cc pc-acp vbz dt n1 p-acp n2, vvi cc fw-la, vvz np1. av pc-acp vbz dt n1:
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for fooles and children, both are called NONLATINALPHABET; there is a foole in wit, and there is a foole in life;
for Fools and children, both Are called; there is a fool in wit, and there is a fool in life;
c-acp n2 cc n2, d vbr vvn; pc-acp vbz dt n1 p-acp n1, cc pc-acp vbz dt n1 p-acp n1;
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stultus in scientia, & stultus in conscientia, a witlesse and a gracelesse foole. The latter is worthy of the title as the first: both voyd of reason;stultus in scientia, & stultus in conscientia, a witless and a graceless fool. The latter is worthy of the title as the First: both void of reason;
fw-la p-acp fw-la, cc fw-la p-acp fw-la, dt j cc dt j n1. dt d vbz j pp-f dt n1 p-acp dt ord: d j pp-f n1;
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not of the facultie, but of the use. Yea the latter foole indeed the more kindly of the twaine.
not of the faculty, but of the use. Yea the latter fool indeed the more kindly of the twaine.
xx pp-f dt n1, cc-acp pp-f dt n1. uh dt d n1 av dt av-dc av-j pp-f dt crd.
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For the Sot would use his reason, if hee could; the sinner will not though hee may.
For the Sot would use his reason, if he could; the sinner will not though he may.
p-acp dt n1 vmd vvi po31 n1, cs pns31 vmd; dt n1 vmb xx cs pns31 vmb.
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It is not the naturall, but the morall foole, that David meanes, the wicked and ungracious person.
It is not the natural, but the moral fool, that David means, the wicked and ungracious person.
pn31 vbz xx dt j, cc-acp dt j n1, cst np1 n2, dt j cc j n1.
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For so is the sense of the originall terme.
For so is the sense of the original term.
p-acp av vbz dt n1 pp-f dt j-jn n1.
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The ravishing of Dinah, and of the Levites wife, Amnons incestuous rape, Achans sacriledge, outragious and flagitious acts, are termed NONLATINALPHABET not follies, but villanies.
The ravishing of Dinah, and of the Levites wife, Amnons incestuous rape, Achans sacrilege, outrageous and flagitious acts, Are termed not follies, but villainies.
dt j-vvg pp-f np1, cc pp-f dt np1 n1, npg1 j n1, np1 n1, j cc j n2, vbr vvn xx n2, cc-acp n2.
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David himselfe, who best knew his owne meaning, expounds himselfe, Psal. 10. which is parallell to this:David himself, who best knew his own meaning, expounds himself, Psalm 10. which is parallel to this:
np1 px31, r-crq av-js vvd po31 d n1, vvz px31, np1 crd r-crq vbz n1 p-acp d:
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for whom he calls here NONLATINALPHABET he calls NONLATINALPHABET there, that is, a wicked man.
for whom he calls Here he calls there, that is, a wicked man.
p-acp ro-crq pns31 vvz av pns31 vvz a-acp, cst vbz, dt j n1.
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Nabal, that was christned a Foole, is cald a man of Belial, that is, a wicked man.Nabal, that was christened a Fool, is called a man of Belial, that is, a wicked man.
np1, cst vbds vvn dt n1, vbz vvn dt n1 pp-f np1, cst vbz, dt j n1.
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[ Dixit imprudens in corde suo: the imprudens is impudens, not witlesse, but shamelesse.
[ Dixit imprudens in cord Sue: the imprudens is impudens, not witless, but shameless.
[ fw-la fw-la p-acp n1 fw-la: dt n2 vbz n2, xx j, cc-acp j.
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] So hath it pleased Gods spirit in Scripture phrase, to call sinne, Folie: and the wicked, Fooles: especially in the wisest booke that ever was writ,
] So hath it pleased God's Spirit in Scripture phrase, to call sin, Folly: and the wicked, Fools: especially in the Wisest book that ever was writ,
] np1 vhz pn31 vvn npg1 n1 p-acp n1 n1, pc-acp vvi n1, n1: cc dt j, n2: av-j p-acp dt js n1 cst av vbds vvn,
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and by the wisest man that ever liv'd, the booke of Proverbs, where almost in every verse, the gracelesse sinner is instiled a foole.
and by the Wisest man that ever lived, the book of Proverbs, where almost in every verse, the graceless sinner is instilled a fool.
cc p-acp dt js n1 cst av vvd, dt n1 pp-f n2, c-crq av p-acp d n1, dt j n1 vbz vvn dt n1.
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And indeede Theophilact saith very wisely, NONLATINALPHABET, wickednesse is right folly;
And indeed Theophilact Says very wisely,, wickedness is right folly;
cc av vvd vvz av av-j,, n1 vbz j-jn n1;
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8577
to sell our selves for slaves to a most imperious mistresse, and a most malitious lord, the Flesh and Sathan:
to fell our selves for slaves to a most imperious mistress, and a most malicious lord, the Flesh and Sathan:
pc-acp vvi po12 n2 p-acp n2 p-acp dt av-ds j n1, cc dt av-ds j n1, dt n1 cc np1:
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8578
to enjoy a short pleasure in this world by sinne, to endure eternall torment in the next world in Hell.
to enjoy a short pleasure in this world by sin, to endure Eternal torment in the next world in Hell.
pc-acp vvi dt j n1 p-acp d n1 p-acp n1, pc-acp vvi j n1 p-acp dt ord n1 p-acp n1.
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8579
Nay the Sot (saith Salomon) trahitur ad vincula, is drawne unto the stockes; but the sinner needes no haling; he runnes voluntary into bondage.
Nay the Sot (Says Solomon) Trahitur ad vincula, is drawn unto the stocks; but the sinner needs no haling; he runs voluntary into bondage.
uh-x dt n1 (vvz np1) fw-la fw-la fw-la, vbz vvn p-acp dt n2; cc-acp dt n1 vvz dx vvg; pns31 vvz j-jn p-acp n1.
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Doth not the Greeke Text call repentance NONLATINALPHABET, i. an after ▪ wit? Surely then sinne may be justly called NONLATINALPHABET, i. want of wit.
Does not the Greek Text call Repentance, i. an After ▪ wit? Surely then sin may be justly called, i. want of wit.
vdz xx dt jp n1 vvb n1, sy. dt j-acp ▪ n1? np1 av n1 vmb vbi av-j vvn, sy. n1 pp-f n1.
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The feare of God, is the beginning of wisedome: and a good understanding have they that doe thereafter. The Fear of God, is the beginning of Wisdom: and a good understanding have they that do thereafter.
dt n1 pp-f np1, vbz dt n1 pp-f n1: cc dt j n1 vhb pns32 d vdb av.
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Be wise now, saith the Psalmist, NONLATINALPHABET understand now; man then begins to be intelligent, when hee begins to bee obedient. NONLATINALPHABET, it is NONLATINALPHABET; Religion, it is wisedome:Be wise now, Says the Psalmist, understand now; man then begins to be intelligent, when he begins to be obedient., it is; Religion, it is Wisdom:
vbb j av, vvz dt n1, vvb av; n1 av vvz pc-acp vbi j, c-crq pns31 vvz pc-acp vbi j., pn31 vbz; n1, pn31 vbz n1:
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Insipientis est dicere, non est deus; it is the speech of a foole, to say there is no God.Insipientis est dicere, non est deus; it is the speech of a fool, to say there is no God.
fw-la fw-la fw-la, fw-la fw-la fw-la; pn31 vbz dt n1 pp-f dt n1, pc-acp vvi a-acp vbz dx n1.
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8584
Nay David deales here mildly, in calling him a foole: in the 75. Psalme, he calls the wicked mad.
Nay David deals Here mildly, in calling him a fool: in the 75. Psalm, he calls the wicked mad.
uh-x np1 vvz av av-j, p-acp vvg pno31 dt n1: p-acp dt crd n1, pns31 vvz dt j j.
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Dixi insanis, I sayd unto the mad men. The retchlesse sinner is out of his wits. i have said Insanis, I said unto the mad men. The retchless sinner is out of his wits.
fw-la fw-la, pns11 vvd p-acp dt j n2. dt j n1 vbz av pp-f po31 n2.
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8586
The prodigall child, the type of a loose libertine, is sayd, when he repented, to come unto himselfe, as if he were beside himselfe before.
The prodigal child, the type of a lose libertine, is said, when he repented, to come unto himself, as if he were beside himself before.
dt j-jn n1, dt n1 pp-f dt j n1, vbz vvn, c-crq pns31 vvd, pc-acp vvi p-acp px31, c-acp cs pns31 vbdr a-acp px31 p-acp.
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Nay I will say, the Atheist is worse then mad. Wee pitty, and wee pardon the mad man;
Nay I will say, the Atheist is Worse then mad. we pity, and we pardon the mad man;
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because reason hath lost all rule of him. But this man doth insanire cum ratione, is mad, and yet hath reason.
Because reason hath lost all Rule of him. But this man does Insanity cum ratione, is mad, and yet hath reason.
c-acp n1 vhz vvn d n1 pp-f pno31. p-acp d n1 vdz n1 fw-la fw-la, vbz j, cc av vhz n1.
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8589
For he knowes God is, and yet thinketh hee is not. Hee doth credere contra fidem, saith S. Hilarie; his heart beleeves even against his faith.
For he knows God is, and yet Thinketh he is not. He does Believe contra fidem, Says S. Hillary; his heart believes even against his faith.
p-acp pns31 vvz np1 vbz, cc av vvz pns31 vbz xx. pns31 vdz fw-la fw-la fw-la, vvz n1 np1; po31 n1 vvz av p-acp po31 n1.
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8590
Hee cannot but confesse, there is a God; and yet saith in his heart, there is no God. This foole exceedes the Atheist.
He cannot but confess, there is a God; and yet Says in his heart, there is no God. This fool exceeds the Atheist.
pns31 vmbx p-acp vvi, pc-acp vbz dt n1; cc av vvz p-acp po31 n1, pc-acp vbz dx n1. d n1 vvz dt n1.
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8591
The Atheist saith simply, there is no God at all. Horrible impietie; but the fooles is worse.
The Atheist Says simply, there is no God At all. Horrible impiety; but the Fools is Worse.
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8592
Better to deny God, then to blasphe•e God. The Atheist is odious: hee hath not so much Religion, as the Devill: for the Devill beleeves;
Better to deny God, then to blasphe•e God. The Atheist is odious: he hath not so much Religion, as the devil: for the devil believes;
j pc-acp vvi np1, cs pc-acp vvi np1. dt n1 vbz j: pns31 vhz xx av av-d n1, c-acp dt n1: c-acp dt n1 vvz;
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8593
yea hee doth more, hee beleeves not onely, but hee confesses too.
yea he does more, he believes not only, but he Confesses too.
uh pns31 vdz n1, pns31 vvz xx av-j, cc-acp pns31 vvz av.
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8594
The two things, which Saint Paul saith suffice unto salvation, to beleeve with the heart, and to confesse with the mouth, the Devill doth them both,
The two things, which Saint Paul Says suffice unto salvation, to believe with the heart, and to confess with the Mouth, the devil does them both,
dt crd n2, r-crq n1 np1 vvz vvi p-acp n1, pc-acp vvi p-acp dt n1, cc pc-acp vvi p-acp dt n1, dt n1 vdz pno32 d,
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and should be sav'd by them, but that his faith i• equivocall, and his confession forc't.
and should be saved by them, but that his faith i• equivocal, and his Confessi forced.
cc vmd vbi vvn p-acp pno32, cc-acp cst po31 n1 n1 j, cc po31 n1 vvd.
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8596
Credit Deum, but not in Deum; he beleeves God is, but he beleeves not on him.Credit God, but not in God; he believes God is, but he believes not on him.
n1 fw-la, p-acp xx p-acp np1; pns31 vvz np1 vbz, cc-acp pns31 vvz xx p-acp pno31.
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8597
And his confessing Christ is not of love, but of constraint. But the Atheist hath no faith, no not historicall faith.
And his confessing christ is not of love, but of constraint. But the Atheist hath no faith, no not historical faith.
cc po31 vvg np1 vbz xx pp-f n1, cc-acp pp-f n1. p-acp dt n1 vhz dx n1, uh-dx xx j n1.
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8598
But the foole exceedes the Atheist: he grants God is, but an ignorant, an improvident, an unjust, an idle God.
But the fool exceeds the Atheist: he grants God is, but an ignorant, an improvident, an unjust, an idle God.
p-acp dt n1 vvz dt n1: pns31 vvz np1 vbz, cc-acp dt j, dt j, dt j, dt j np1.
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8599
If God be reproached, it must be NONLATINALPHABET it must be from the foole.
If God be reproached, it must be it must be from the fool.
cs np1 vbb vvn, pn31 vmb vbi pn31 vmb vbi p-acp dt n1.
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8600
Remember thy reproach, saith David unto God, from the foolish man, Psal. 74. Mee thinkes I should take the negative particle from God, with whom it sutes not,
remember thy reproach, Says David unto God, from the foolish man, Psalm 74. Me thinks I should take the negative particle from God, with whom it suits not,
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8602
Surely Saint Augustine saith upon this place, they were rarum genus hominum, it was hard to meete wit• ••ch.
Surely Saint Augustine Says upon this place, they were Rare genus hominum, it was hard to meet wit• ••ch.
np1 n1 np1 vvz p-acp d n1, pns32 vbdr fw-la fw-la fw-la, pn31 vbds j pc-acp vvi n1 av-d.
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8603
Belike that age, was honester then ours.
Belike that age, was Honester then ours.
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8604
I would I might not say, they are frequens genus hominum, to be met with every where.
I would I might not say, they Are Frequent genus hominum, to be met with every where.
pns11 vmd pns11 vmd xx vvi, pns32 vbr n2 fw-la fw-la, pc-acp vbi vvn p-acp d c-crq.
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8605
I will but take his tryall to detect them. Prodeant, qui male vivunt: let them come before you that live licentiously, lewd and lawlesse libertines;
I will but take his trial to detect them. Prodeant, qui male Vivunt: let them come before you that live licentiously, lewd and lawless Libertines;
pns11 vmb cc-acp vvi po31 n1 pc-acp vvi pno32. vvd, fw-la j-jn n1: vvb pno32 vvi p-acp pn22 cst vvb av-j, j cc j n2;
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8606
and you will say, as Leah sayd when shee bare Gad, venit exercitus, here comes a multitude, a shippe, a shoale of fooles.
and you will say, as Leah said when she bore Gad, venit Exercitus, Here comes a multitude, a ship, a shoal of Fools.
cc pn22 vmb vvi, c-acp np1 vvd c-crq pns31 vvd n1, fw-la fw-la, av vvz dt n1, dt n1, dt n1 pp-f n2.
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8607
Of such fooles the world is full:
Of such Fools the world is full:
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8608
if folly may bee argued by ungodlinesse, as both Saint Augustine, and the Scriptures warrant us.
if folly may be argued by ungodliness, as both Saint Augustine, and the Scriptures warrant us.
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8609
I say, if wicked living may define a foole, then surely stultorum plena sunt omnia; Citie, Court, Country, Church and Common-wealth, all are full of them.
I say, if wicked living may define a fool, then surely stultorum plena sunt omnia; city, Court, Country, Church and Commonwealth, all Are full of them.
pns11 vvb, cs j n-vvg vmb vvi dt n1, av av-j fw-la fw-la fw-la fw-la; n1, n1, n1, n1 cc n1, d vbr j pp-f pno32.
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8610
The counterfeit Hypocrite, the profest libertine, the Machiavellian statist are three of them. The Hypocrite makes Religion but his stalking horse, his heart denies God.
The counterfeit Hypocrite, the professed libertine, the Machiavellian statist Are three of them. The Hypocrite makes Religion but his stalking horse, his heart Denies God.
dt j-jn n1, dt j-vvn n1, dt jp n1 vbr crd pp-f pno32. dt n1 vvz n1 p-acp po31 j-vvg n1, po31 n1 vvz np1.
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8611
As he saith of man, Psal. 64. quis videbit, who shall see? so he saith of God, Psal. 94. non videbit, hee shall not see.
As he Says of man, Psalm 64. quis videbit, who shall see? so he Says of God, Psalm 94. non videbit, he shall not see.
p-acp pns31 vvz pp-f n1, np1 crd fw-la fw-la, r-crq vmb vvi? av pns31 vvz pp-f np1, np1 crd fw-la fw-la, pns31 vmb xx vvi.
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8612
And it is all one to say, God sees not, and God is not.
And it is all one to say, God sees not, and God is not.
cc pn31 vbz d pi pc-acp vvi, np1 vvz xx, cc np1 vbz xx.
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8613
The Libertine, that desperately plunges into sinne, into all sorts of it, into all degrees of it, that impudently maintaines it, being done,
The Libertine, that desperately plunges into sin, into all sorts of it, into all Degrees of it, that impudently maintains it, being done,
dt n1, cst av-j vvz p-acp n1, p-acp d n2 pp-f pn31, p-acp d n2 pp-f pn31, cst av-j vvz pn31, vbg vdn,
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8614
and holds it sinne, to make conscience of sinne;
and holds it sin, to make conscience of sin;
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8615
though his tongue doe confesse God, Yet his heart saith, non Credo, I doe not beleeve.
though his tongue do confess God, Yet his heart Says, non Credo, I do not believe.
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8616
States-men hold it policy, for the peoples sake, to say, God is: they rule them the more easily.
Statesmen hold it policy, for the peoples sake, to say, God is: they Rule them the more Easily.
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8617
But their mixta prudentia, their motleypolicy, halfe Gods, and halfe Mans, showes their heart saith, God is not.
But their Mixed Prudence, their motleypolicy, half God's, and half men, shows their heart Says, God is not.
p-acp po32 fw-la fw-la, po32 n1, j-jn n2, cc j-jn n2, vvz po32 n1 vvz, np1 vbz xx.
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8618
It is time we leave the Person, and come unto the Act. What hath this foole done? Surely nothing;
It is time we leave the Person, and come unto the Act. What hath this fool done? Surely nothing;
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8619
he hath onely said. What hath he said? Nay nothing neither; he hath onely thought: for to say in heart, is but to thinke.
he hath only said. What hath he said? Nay nothing neither; he hath only Thought: for to say in heart, is but to think.
pns31 vhz j vvn. r-crq vhz pns31 vvn? uh-x pix av-dx; pns31 vhz j vvd: p-acp p-acp vvb p-acp n1, vbz cc-acp pc-acp vvi.
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8620
There are two sorts of saying in the Scripture; one meant indeed so properly, the other but in trope;
There Are two sorts of saying in the Scripture; one meant indeed so properly, the other but in trope;
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8621
one by word of mouth, the other by thought of heart. You see the Psalmist meanes here the second sort.
one by word of Mouth, the other by Thought of heart. You see the Psalmist means Here the second sort.
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8622
The bolt the foole here shoots, is atheisme: he makes no noise at the losse of it, as bowmen use;
The bolt the fool Here shoots, is atheism: he makes no noise At the loss of it, as bowmen use;
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8664
But the heart hath a wall, as the Prophet termeth it: and one wall is surer, then two hedges.
But the heart hath a wall, as the Prophet termeth it: and one wall is Surer, then two hedges.
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8623
he drawes and delivers closely, and stilly, out of sight, and without sound; he saith, God is not, but in heart. The heart hath a mouth;
he draws and delivers closely, and stilly, out of sighed, and without found; he Says, God is not, but in heart. The heart hath a Mouth;
pns31 vvz cc vvz av-j, cc av-j, av pp-f n1, cc p-acp n1; pns31 vvz, np1 vbz xx, p-acp p-acp n1. dt n1 vhz dt n1;
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intus est os cordis, saith Saint Augustine, God, saith Saint Cyprian, is Cordis auditor, he heares the heart;intus est os Cordis, Says Saint Augustine, God, Says Saint Cyprian, is Cordis auditor, he hears the heart;
fw-la fw-la fw-la fw-la, vvz n1 np1, np1, vvz n1 jp, vbz np1 n1, pns31 vvz dt n1;
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8625
then belike it hath some speech.
then belike it hath Some speech.
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8626
When God said to Moses, quare clamas, why cryest thou? We finde no words he uttered:
When God said to Moses, quare clamas, why Christ thou? We find no words he uttered:
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8627
Silens auditor, saith Saint Gregory, he is heard, though saying nothing. There is a silent speech.Silens auditor, Says Saint Gregory, he is herd, though saying nothing. There is a silent speech.
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8628
Psal. 4. 4. Loquimeni, & tacete, commune with your hearts, saith David, and be still. Speech is not the hearts action, no more then meditation is the mouthes.Psalm 4. 4. Loquimeni, & tacete, commune with your hearts, Says David, and be still. Speech is not the hearts actium, no more then meditation is the mouths.
np1 crd crd np1, cc zz, j p-acp po22 n2, vvz np1, cc vbb av. n1 vbz xx dt ng1 n1, av-dx dc cs n1 vbz dt n2.
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8629
But sometime the heart and mouth exchange offices, Lingua mea meditabitur, saith David, Psalme 35. ult.
But sometime the heart and Mouth exchange Offices, Lingua mea meditabitur, Says David, Psalm 35. ult.
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there is Lingua meditans, a musing tongue; here is Cor loquens, a speaking heart.
there is Lingua meditans, a musing tongue; Here is Cor Speaking, a speaking heart.
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8631
And to say the truth, the Philosopher saith well, it is the heart doth all things, mens videt, mens audit, mens loquitur.
And to say the truth, the Philosopher Says well, it is the heart does all things, Mens videt, Mens audit, Mens loquitur.
cc pc-acp vvi dt n1, dt n1 vvz av, pn31 vbz dt n1 vdz d n2, fw-la fw-la, fw-la n1, fw-la fw-la.
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8632
It is the heart, that speakes; the tongue is but the instrument, to give the sound.
It is the heart, that speaks; the tongue is but the Instrument, to give the found.
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8633
It is but the hearts Echo, to repeat the words after it.
It is but the hearts Echo, to repeat the words After it.
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8634
Except where the tongue doth runne before the wit, the heart doth dictate to the mouth;
Except where the tongue does run before the wit, the heart does dictate to the Mouth;
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8635
it suggests, what it shall say. The heart is the Soules herauld; looke what shee will have proclaimd, the heart reads it, and the mouth cries it.
it suggests, what it shall say. The heart is the Souls herald; look what she will have proclaimed, the heart reads it, and the Mouth cries it.
pn31 vvz, r-crq pn31 vmb vvi. dt n1 vbz dt n2 n1; vvb r-crq pns31 vmb vhi vvn, dt n1 vvz pn31, cc dt n1 vvz pn31.
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8636
The tongue saith nought, but what the heart saith first. Nay in very deed, the truest and kindliest speech is the hearts.
The tongue Says nought, but what the heart Says First. Nay in very deed, the Truest and kindliest speech is the hearts.
dt n1 vvz pix, cc-acp r-crq dt n1 vvz ord. uh-x p-acp j n1, dt js cc js n1 vbz dt n2.
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8637
The tongue and lips are Jesuites, they lease, and lie, and use equivocation: [ flattery or feare, or other by-respect, other wry-respect adulterate their words.
The tongue and lips Are Jesuits, they lease, and lie, and use equivocation: [ flattery or Fear, or other by-respect, other wry-respect adulterate their words.
dt n1 cc n2 vbr np2, pns32 n1, cc vvi, cc vvi n1: [ n1 cc n1, cc j-jn n1, j-jn n1 j po32 n2.
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8638
] But the heart speakes, as it meanes, worth twenty mouthes, if it could speake audibly. Now the foole must speake;
] But the heart speaks, as it means, worth twenty mouths, if it could speak audibly. Now the fool must speak;
] p-acp dt n1 vvz, c-acp pn31 vvz, j crd n2, cs pn31 vmd vvi av-j. av dt n1 vmb vvi;
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8639
he hath his name of it, fatuus à fando. Though he be NONLATINALPHABET, one that cannot speake, i. speake wisely;
he hath his name of it, fatuus à Fando. Though he be, one that cannot speak, i. speak wisely;
pns31 vhz po31 n1 pp-f pn31, fw-la fw-fr fw-la. cs pns31 vbb, pi cst vmbx vvi, sy. vvb av-j;
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8640
yet speake he will, and because a rod is ready for his backe, if hee speake foolishly; his speech shall be secret. Speake he will;
yet speak he will, and Because a rod is ready for his back, if he speak foolishly; his speech shall be secret. Speak he will;
av vvb pns31 vmb, cc c-acp dt n1 vbz j p-acp po31 n1, cs pns31 vvb av-j; po31 n1 vmb vbi j-jn. np1 pns31 vmb;
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8641
if not with mouth, yet in his heart. The foole indeed lightly is (as the Preacher calls him) NONLATINALPHABET, a man of tongue. But the foole in my Text, is not so very a foole, to cry out Atheisme at the market Crosse.
if not with Mouth, yet in his heart. The fool indeed lightly is (as the Preacher calls him), a man of tongue. But the fool in my Text, is not so very a fool, to cry out Atheism At the market Cross.
cs xx p-acp n1, av p-acp po31 n1. dt n1 av av-j vbz (c-acp dt n1 vvz pno31), dt n1 pp-f n1. p-acp dt n1 p-acp po11 n1, vbz xx av j dt n1, pc-acp vvi av n1 p-acp dt n1 vvi.
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There is mouth-atheisme, and there is heart-atheisme.
There is mouth-atheisme, and there is heart-atheisme.
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He will keepe his counsell within that.
He will keep his counsel within that.
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The world hath had some Atheists, and still hath, steele-mouthed men, that have not stucke to say with tongue, there is no God: [ Yea as the Prophet Esay observed in some of them, to jest at God, to blare out the tongue,
The world hath had Some Atheists, and still hath, steele-mouthed men, that have not stuck to say with tongue, there is no God: [ Yea as the Prophet Isaiah observed in Some of them, to jest At God, to blare out the tongue,
dt n1 vhz vhn d n2, cc av vhz, j n2, cst vhb xx vvn pc-acp vvi p-acp n1, a-acp vbz dx n1: [ uh p-acp dt n1 np1 vvn p-acp d pp-f pno32, pc-acp vvi p-acp np1, pc-acp vvi av dt n1,
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and to make mouthes at God. ] This foole is not so franticke;
and to make mouths At God. ] This fool is not so frantic;
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he saith, God is not, but how saith he it? his speech is not NONLATINALPHABET, a matter of lips, he saith it in his heart.
he Says, God is not, but how Says he it? his speech is not, a matter of lips, he Says it in his heart.
pns31 vvz, np1 vbz xx, p-acp q-crq vvz pns31 zz? po31 n1 vbz xx, dt n1 pp-f n2, pns31 vvz pn31 p-acp po31 n1.
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All Atheists are not of one brow; so brazd, as not to blush to deny God with mouth.
All Atheists Are not of one brow; so brazd, as not to blush to deny God with Mouth.
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Secretum meum mihi, thought is free. He saith there is no God. but it is NONLATINALPHABET, it is his heart that speakes.Secretum meum mihi, Thought is free. He Says there is no God. but it is, it is his heart that speaks.
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Non est vox, neque auditio, as Gehezi said of the Shunammites dead sonne, there is no voice, that you may heare;Non est vox, neque auditio, as Gehazi said of the Shunammites dead son, there is no voice, that you may hear;
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the speech is NONLATINALPHABET, it is within himselfe:
the speech is, it is within himself:
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it is clandestine, for it is intestine. His credit, and his safety tye up his tongue.
it is clandestine, for it is intestine. His credit, and his safety tie up his tongue.
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Men will abhorre him, and the Law will lay hold of him, if he speake out.
Men will abhor him, and the Law will lay hold of him, if he speak out.
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The King should not, much lesse God, be cursed NONLATINALPHABET in scientiatua, saith the Preacher, i. in Conscientia, not in thy secret conscience.
The King should not, much less God, be cursed in scientiatua, Says the Preacher, i. in Conscientia, not in thy secret conscience.
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But Conscience in Atheists lightly is no blabbe; they dare commit any counsell unto it. Christ saith, the mouth speakes out of the hearts abundance;
But Conscience in Atheists lightly is not blab; they Dare commit any counsel unto it. christ Says, the Mouth speaks out of the hearts abundance;
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and so it doth, especially the fooles; for Solomon saith, his heart is in his mouth.
and so it does, especially the Fools; for Solomon Says, his heart is in his Mouth.
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But when the speech is dangerous, Capitally dangerous; the foole is too wise, to speake to spoile himselfe.
But when the speech is dangerous, Capitally dangerous; the fool is too wise, to speak to spoil himself.
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There is gall in his heart; but he will see it shall not overflow.
There is Gall in his heart; but he will see it shall not overflow.
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He will keepe the bag of it close in pericardio, that Saint Paul shall not say, that his mouth is full of bitternesse.
He will keep the bag of it close in pericardio, that Saint Paul shall not say, that his Mouth is full of bitterness.
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No man makes nice of uttering safe conceipts.
No man makes Nicaenae of uttering safe conceits.
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Nay, if it be verbum bonum, the heart will eructare, a homely terme, but Davids, eructat cor meum verbum bonum, it will straine good manners to vent good matters.
Nay, if it be verbum bonum, the heart will eructare, a homely term, but Davids, Eructate cor meum verbum bonum, it will strain good manners to vent good matters.
uh-x, cs pn31 vbb fw-la fw-la, dt n1 vmb fw-la, dt j n1, cc-acp np1, fw-la fw-la fw-la fw-la fw-la, pn31 vmb vvi j n2 pc-acp vvi j n2.
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But to say, there is no God, is so odious, so dangerous, that the very fatuus, that hath his name a fando, will not mutire, not speake it never so softly.
But to say, there is no God, is so odious, so dangerous, that the very fatuus, that hath his name a Fando, will not mutire, not speak it never so softly.
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8661
He is a foole, but yet wise in this; he can stultitiam simulare loco, refraine his folly in some cases.
He is a fool, but yet wise in this; he can stultitiam simulare loco, refrain his folly in Some cases.
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In the hand of the tongue is life and death, saith Solomon; and hee will not put his life into his tongues hands.In the hand of the tongue is life and death, Says Solomon; and he will not put his life into his tongues hands.
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Not that his meaning is peremptorily, that God is not;
Not that his meaning is peremptorily, that God is not;
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The mouth is but Atrium, the heart is Adytum, the heart is Sanctum Sanctorum, whether the Priest onely came.
The Mouth is but Atrium, the heart is Adytum, the heart is Sanctum Sanctorum, whither the Priest only Come.
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Nay the Priest himselfe shall not come there. Shrift is for sinnes of act, not of thought.
Nay the Priest himself shall not come there. Shrift is for Sins of act, not of Thought.
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He may thinke safely, what he will; the heart is hid from all men: God onely sees it; but there is no God.
He may think safely, what he will; the heart is hid from all men: God only sees it; but there is no God.
pns31 vmb vvi av-j, r-crq pns31 vmb; dt n1 vbz vvn p-acp d n2: np1 av-j vvz pn31; cc-acp pc-acp vbz dx n1.
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8669
He will say it in the language of the heart, which no man understands: he will write it in the tables of his heart, which no man ever read.
He will say it in the language of the heart, which no man understands: he will write it in the tables of his heart, which no man ever read.
pns31 vmb vvi pn31 p-acp dt n1 pp-f dt n1, r-crq dx n1 vvz: pns31 vmb vvi pn31 p-acp dt n2 pp-f po31 n1, r-crq dx n1 av vvn.
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Doth Solomon call him foole, that trusteth to his heart? Kings may call men at their pleasure;
Does Solomon call him fool, that Trusteth to his heart? Kings may call men At their pleasure;
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he were a foole indeed, should he trust his secret any further. Let him with all his wisdome tell, whom hee may trust better.
he were a fool indeed, should he trust his secret any further. Let him with all his Wisdom tell, whom he may trust better.
pns31 vbdr dt n1 av, vmd pns31 vvi po31 j-jn dg av-jc. vvb pno31 p-acp d po31 n1 vvi, ro-crq pns31 vmb vvi av-jc.
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8672
Will he bid him trust the Lord? for so he doth: that is petitio principii, he denies, that there is any.
Will he bid him trust the Lord? for so he does: that is petitio Principii, he Denies, that there is any.
n1 pns31 vvi pno31 vvi dt n1? p-acp av pns31 vdz: d vbz fw-la fw-la, pns31 vvz, cst pc-acp vbz d.
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The heart is Sathans Cellar, where he being but a forrainer, (for he forfeited his freedome at his fall) worketh closely out of sight.
The heart is Satan's Cellar, where he being but a foreigner, (for he forfeited his freedom At his fallen) works closely out of sighed.
dt n1 vbz npg1 n1, c-crq pns31 vbg p-acp dt n1, (c-acp pns31 vvd po31 n1 p-acp po31 n1) vvz av-j av pp-f n1.
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8674
There is the devils forge, where he hammers all impiety;
There is the Devils forge, where he hammers all impiety;
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like the Iesuites in the vault, the prince of darkenesse, as in a denne, or dungeon, there plots all irreligion.
like the Iesuites in the vault, the Prince of darkness, as in a den, or dungeon, there plots all irreligion.
av-j dt npg1 p-acp dt n1, dt n1 pp-f n1, c-acp p-acp dt n1, cc n1, a-acp vvz d n1.
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The heart is Sathans harlot, all heresies his bastards he begets of her. The Sire is so shamelesse;
The heart is Satan's harlot, all heresies his bastards he begets of her. The Sire is so shameless;
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for being blacke he cannot blush, that he avoucheth them.
for being black he cannot blush, that he avoucheth them.
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But Atheisme is so ugly, so monstrous, so hideous, that the damme dares not let it come abroad.
But Atheism is so ugly, so monstrous, so hideous, that the dam dares not let it come abroad.
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Hath the foole said in his heart. Fooles have no hearts:
Hath the fool said in his heart. Fools have no hearts:
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are they not called excordes? Solomon calls his NONLATINALPHABET voyd of heart. But by heart is meant in Scripture, understanding and discretion:
Are they not called excordes? Solomon calls his void of heart. But by heart is meant in Scripture, understanding and discretion:
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fooles have not that, but they have hearts.
Fools have not that, but they have hearts.
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Yea this foole, that David meanes hath two hearts for a need, one more then ever wise man had, Psalme 12. 2. he hath NONLATINALPHABET, a heart, and a heart:
Yea this fool, that David means hath two hearts for a need, one more then ever wise man had, Psalm 12. 2. he hath, a heart, and a heart:
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(46) sermon (DIV1)
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8683
Many fooles double chested, stronger then the wise; this foole double hearted, more subtile then the wise.
Many Fools double chested, Stronger then the wise; this fool double hearted, more subtle then the wise.
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(46) sermon (DIV1)
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8684
To end this second point, there are two sorts of Atheisme, mentall, and vocall. The first will haply seeme to be the lesse,
To end this second point, there Are two sorts of Atheism, mental, and vocal. The First will haply seem to be the less,
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(46) sermon (DIV1)
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8685
because a sinne in thought, is lighter then in word: it is lesse offensive; and the attainder too is lesse;
Because a sin in Thought, is lighter then in word: it is less offensive; and the attainder too is less;
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(46) sermon (DIV1)
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for the heart alone is guilty, the tongue hath no hand in it. And so it is indeed, if the thought determind it;
for the heart alone is guilty, the tongue hath no hand in it. And so it is indeed, if the Thought determined it;
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8687
I meane, if the Atheisme exp•d within the brest, if it dyed in the birth.
I mean, if the Atheism exp•d within the breast, if it died in the birth.
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(46) sermon (DIV1)
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8688
For though a Father saith, that prava cogitatio, is Sathanae seminatio, even evill thoughts, they are the devils seeds:
For though a Father Says, that prava cogitatio, is Sathanae seminatio, even evil thoughts, they Are the Devils seeds:
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(46) sermon (DIV1)
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yet Saint Augustine hath said sweetly, peccatum, quod non placet, non nocet, the sinne hurts not, that delights not.
yet Saint Augustine hath said sweetly, peccatum, quod non placet, non nocet, the sin hurts not, that delights not.
av n1 np1 vhz vvn av-j, fw-la, fw-la fw-fr fw-la, fw-la fw-la, dt n1 vvz xx, cst vvz xx.
(46) sermon (DIV1)
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8690
But this Atheisme is not so.
But this Atheism is not so.
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8691
The foole here in my Text, though his speaking be but thinking, and his soule so circumspect, that he say with David, dixi, custodiam os meum, I said I will take heed unto my tongue;
The fool Here in my Text, though his speaking be but thinking, and his soul so circumspect, that he say with David, I have said, custodiam os meum, I said I will take heed unto my tongue;
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yet what his lippe conceales, his life reveiles.
yet what his lip conceals, his life reveiles.
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8693
His Atheisme, though said but in secret in his heart, though his tongue betray it not,
His Atheism, though said but in secret in his heart, though his tongue betray it not,
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(46) sermon (DIV1)
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8694
yet his Actions doe bewray it. Much rather will I pardon the mouth-atheist, then him.
yet his Actions do bewray it. Much rather will I pardon the mouth-atheist, then him.
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(46) sermon (DIV1)
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For he that shall openly say, There is no God, will ipso facto, be thought beside himselfe.
For he that shall openly say, There is no God, will ipso facto, be Thought beside himself.
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(46) sermon (DIV1)
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8696
Or if he seeme to have his wits, yet they that heare him, will all abhorre him;
Or if he seem to have his wits, yet they that hear him, will all abhor him;
cc cs pns31 vvb pc-acp vhi po31 n2, av pns32 cst vvb pno31, vmb d vvi pno31;
(46) sermon (DIV1)
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8697
they will stoppe their eares against his blasphemy, they will hisse at him, they will spit at him:
they will stop their ears against his blasphemy, they will hiss At him, they will spit At him:
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(46) sermon (DIV1)
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8698
his impious assertion shall not stumble any man.
his impious assertion shall not Stumble any man.
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(46) sermon (DIV1)
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8699
But the heart-Atheist, that saith God is, but thinkes it not, and lives accordingly, ungodlily, unrighteously, unsoberly;
But the heart-Atheist, that Says God is, but thinks it not, and lives accordingly, ungodlily, unrighteously, unsoberly;
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(46) sermon (DIV1)
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8700
first his sinne is greater for his hypocrisie: for Simulata Sanctitas is duplex iniquitas. [ Holynesse dissembled is wickednesse redoubled:
First his sin is greater for his hypocrisy: for Simulata Sanctitas is duplex iniquitas. [ Holiness dissembled is wickedness redoubled:
ord po31 n1 vbz jc p-acp po31 n1: c-acp np1 np1 vbz fw-la fw-la. [ n1 j-vvn vbz n1 vvn:
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his mouth indeed spake holily, but hollowly, it was not from the heart. ] Secondly, for offence;
his Mouth indeed spoke holily, but hollowly, it was not from the heart. ] Secondly, for offence;
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for all his actions are as stones before mens feet, to trippe, and to stumble at.
for all his actions Are as stones before men's feet, to trip, and to Stumble At.
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(46) sermon (DIV1)
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8703
His hearts Creed, they see not that; but his mouthes confession they heare that; and that makes them confident to follow his precedent.
His hearts Creed, they see not that; but his mouths Confessi they hear that; and that makes them confident to follow his precedent.
po31 ng1 n1, pns32 vvb xx d; cc-acp po31 n2 n1 pns32 vvb d; cc d vvz pno32 j pc-acp vvi po31 n1.
(46) sermon (DIV1)
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8704
The man confesses God, and therefore would not doe such and such things, if they were unlawfull.
The man Confesses God, and Therefore would not do such and such things, if they were unlawful.
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(46) sermon (DIV1)
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8705
And if he may doe them, why may not we? Speake out false Atheist, if thou thinkst there is no God.
And if he may do them, why may not we? Speak out false Atheist, if thou Thinkest there is no God.
cc cs pns31 vmb vdi pno32, q-crq vmb xx pns12? np1 av j n1, cs pns21 vv2 pc-acp vbz dx n1.
(46) sermon (DIV1)
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8706
Thou shalt be lesse guilty, and thou shalt doe lesse hurt. The foole hath shot; now let us see his bolt.
Thou shalt be less guilty, and thou shalt do less hurt. The fool hath shot; now let us see his bolt.
pns21 vm2 vbi av-dc j, cc pns21 vm2 vdi av-dc vvn. dt n1 vhz vvn; av vvb pno12 vvi po31 n1.
(46) sermon (DIV1)
952
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8707
Children and fooles delight to shoote right up. So doth this foole; hee shootes his bolt, bolt up to Heaven.
Children and Fools delight to shoot right up. So does this fool; he shoots his bolt, bolt up to Heaven.
np1 cc n2 vvb pc-acp vvi n-jn a-acp. np1 vdz d n1; pns31 vvz po31 n1, n1 a-acp p-acp n1.
(46) sermon (DIV1)
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Whom to hit there? not Saints, not Angels. His aime is at the fairest, his Arrow is Atheisme, and his marke is God.
Whom to hit there? not Saints, not Angels. His aim is At the Fairest, his Arrow is Atheism, and his mark is God.
ro-crq p-acp vvn a-acp? xx n2, xx n2. po31 vvb vbz p-acp dt js, po31 n1 vbz n1, cc po31 n1 vbz np1.
(46) sermon (DIV1)
953
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8709
The Sadduces yet were more religious; they denyed Angels, and all sorts of spirits, but acknowledged God.
The Sadducees yet were more religious; they denied Angels, and all sorts of spirits, but acknowledged God.
dt np2 av vbdr av-dc j; pns32 vvd n2, cc d n2 pp-f n2, cc-acp vvd np1.
(46) sermon (DIV1)
953
Page 325
8710
The Iewes confesse him, and so doe the Mahometans. Yea all the heathen, though they knew not who he was, yet acknowledged, that he was.
The Iewes confess him, and so do the Mahometans. Yea all the heathen, though they knew not who he was, yet acknowledged, that he was.
dt npg1 vvb pno31, cc av vdb dt np1. uh d dt j-jn, cs pns32 vvd xx r-crq pns31 vbds, av vvn, cst pns31 vbds.
(46) sermon (DIV1)
953
Page 325
8711
In the Altar at Athens, he was cald the unknowne God; and Dion saith in Pompei, NONLATINALPHABET, whosoever that God be.
In the Altar At Athens, he was called the unknown God; and Dion Says in Pompeii,, whosoever that God be.
p-acp dt n1 p-acp np1, pns31 vbds vvn dt j np1; cc np1 vvz p-acp np1,, r-crq d np1 vbi.
(46) sermon (DIV1)
953
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8712
[ It is no mervaile, that they knew him not:
[ It is no marvel, that they knew him not:
[ pn31 vbz dx n1, cst pns32 vvd pno31 xx:
(46) sermon (DIV1)
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8713
for Saint Hilary saith truely, Deum nisi per Deum non intelligi, there is no knowledge of God, but by God.
for Saint Hilary Says truly, God nisi per God non intelligi, there is no knowledge of God, but by God.
p-acp n1 np1 vvz av-j, fw-la fw-la fw-la fw-la fw-la fw-la, a-acp vbz dx n1 pp-f np1, cc-acp p-acp np1.
(46) sermon (DIV1)
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] But this foole, borne in the Church; the house of God, a professour of the Gospell, the Word of God;
] But this fool, born in the Church; the house of God, a professor of the Gospel, the Word of God;
] p-acp d n1, vvn p-acp dt n1; dt n1 pp-f np1, dt n1 pp-f dt n1, dt n1 pp-f np1;
(46) sermon (DIV1)
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8715
every Sonday at his Service, every Easter at his Sacrament, that hee should, not doubt,
every Sunday At his Service, every Easter At his Sacrament, that he should, not doubt,
d np1 p-acp po31 n1, d n1 p-acp po31 n1, cst pns31 vmd, xx n1,
(46) sermon (DIV1)
953
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8716
whether there be a God, but deny flatly, that there is a God, this is a mervaile.
whither there be a God, but deny flatly, that there is a God, this is a marvel.
cs pc-acp vbi dt np1, cc-acp vvb av-j, cst pc-acp vbz dt n1, d vbz dt n1.
(46) sermon (DIV1)
953
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8717
Man hath by nature a notion of God. And though Scriptures were not, the creatures would preach God. Est Coelum, & tellus;
Man hath by nature a notion of God. And though Scriptures were not, the creatures would preach God. Est Coelum, & tellus;
n1 vhz p-acp n1 dt n1 pp-f np1. cc cs n2 vbdr xx, dt n2 vmd vvi np1. fw-la fw-la, cc fw-la;
(46) sermon (DIV1)
953
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8718
Superos quid quaerimus ultrà? a heathen could say so. I see heaven, I see the earth;Superos quid Seeking ultrà? a heathen could say so. I see heaven, I see the earth;
fw-la fw-la fw-la fw-la? dt j-jn vmd vvi av. pns11 vvb n1, pns11 vvb dt n1;
(46) sermon (DIV1)
953
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8719
what need I further looke for God? Said the old man in the Comedy, NONLATINALPHABET, O notable folly.
what need I further look for God? Said the old man in the Comedy,, Oh notable folly.
q-crq vvb pns11 av-jc vvi p-acp np1? j-vvn dt j n1 p-acp dt n1,, uh j n1.
(46) sermon (DIV1)
953
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8720
to thinke there is a God? I may better say, NONLATINALPHABET, O admirable madnesse, to say there is no God!
to think there is a God? I may better say,, Oh admirable madness, to say there is no God!
pc-acp vvi pc-acp vbz dt n1? pns11 vmb av-jc vvi,, uh j n1, pc-acp vvi pc-acp vbz dx np1
(46) sermon (DIV1)
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8721
God, in whom we live, and moove, and have our being, shall he be denied himselfe to have a being? He hath his name of it,God, in whom we live, and move, and have our being, shall he be denied himself to have a being? He hath his name of it,
np1, p-acp ro-crq pns12 vvb, cc vvi, cc vhb po12 n1, vmb pns31 vbi vvn px31 pc-acp vhi dt vbg? pns31 vhz po31 n1 pp-f pn31,
(46) sermon (DIV1)
954
Page 325
8722
and is called Iehovah, because he is. God saith himselfe, he is, Ego sum Iehova, I am he, that is.
and is called Jehovah, Because he is. God Says himself, he is, Ego sum Jehovah, I am he, that is.
cc vbz vvn np1, c-acp pns31 vbz. np1 vvz px31, pns31 vbz, fw-la fw-la np1, pns11 vbm pns31, cst vbz.
(46) sermon (DIV1)
954
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8723
He is NONLATINALPHABET in the Revelation, which is also he that is;
He is in the Revelation, which is also he that is;
pns31 vbz p-acp dt n1, r-crq vbz av pns31 cst vbz;
(46) sermon (DIV1)
954
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8724
and he cals his name Ehjeh, that is, I am. And yet the foole saith here, that he is not.
and he calls his name Jehovah, that is, I am. And yet the fool Says Here, that he is not.
cc pns31 vvz po31 n1 np1, cst vbz, pns11 vbm. cc av dt n1 vvz av, cst pns31 vbz xx.
(46) sermon (DIV1)
954
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8725
Heare you not the hissing of the old Serpent? God saith, he is; the foole saith, he is not.
Hear you not the hissing of the old Serpent? God Says, he is; the fool Says, he is not.
vvb pn22 xx dt j-vvg pp-f dt j n1? np1 vvz, pns31 vbz; dt n1 vvz, pns31 vbz xx.
(46) sermon (DIV1)
954
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8726
Diabolicall impudence, to oppose to God. So did the devill; when God said to Adam, thou shalt dye; Diabolical impudence, to oppose to God. So did the Devil; when God said to Adam, thou shalt die;
j n1, pc-acp vvi p-acp np1. av vdd dt n1; c-crq np1 vvd p-acp np1, pns21 vm2 vvi;
(46) sermon (DIV1)
954
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8727
he said to Eve, you shall not dye. The foole here like his father, dares contradict God.
he said to Eve, you shall not die. The fool Here like his father, dares contradict God.
pns31 vvd p-acp n1, pn22 vmb xx vvi. dt n1 av av-j po31 n1, vvz vvi np1.
(46) sermon (DIV1)
954
Page 325
8728
And yet least we wrong him; let us waigh his words well. He saith, there is no Elohim. That word is indeed one of Gods names;
And yet lest we wrong him; let us weigh his words well. He Says, there is no Elohim. That word is indeed one of God's names;
cc av cs pns12 vvb pno31; vvb pno12 vvi po31 n2 av. pns31 vvz, pc-acp vbz dx vvi. cst n1 vbz av crd pp-f npg1 n2;
(46) sermon (DIV1)
954
Page 325
8729
but it is lent sometimes to Angels and to Men, to Iudges, and to all Magistrates.
but it is lent sometime to Angels and to Men, to Judges, and to all Magistrates.
cc-acp pn31 vbz vvn av p-acp n2 cc p-acp n2, p-acp n2, cc p-acp d n2.
(46) sermon (DIV1)
954
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8730
Waigh withall who speakes the words. It is the foole; but not the simple Innocent, but the subtile sinner.
Weigh withal who speaks the words. It is the fool; but not the simple Innocent, but the subtle sinner.
vvb av r-crq vvz dt n2. pn31 vbz dt n1; cc-acp xx dt j j-jn, cc-acp dt j n1.
(46) sermon (DIV1)
954
Page 325
8731
The sinner, that he may the more freely follow sinne, without checke of Conscience, and without feare of hell, footheth up his soule with this secure conceipt, there is no God.
The sinner, that he may the more freely follow sin, without check of Conscience, and without Fear of hell, footheth up his soul with this secure conceit, there is no God.
dt n1, cst pns31 vmb dt av-dc av-j vvi n1, p-acp n1 pp-f n1, cc p-acp n1 pp-f n1, vvz a-acp po31 n1 p-acp d j n1, pc-acp vbz dx n1.
(46) sermon (DIV1)
954
Page 325
8733
but (as the Rabbins write upon this Text) NONLATINALPHABET Gods name here meanes a Iudge.
but (as the Rabbis write upon this Text) God's name Here means a Judge.
cc-acp (c-acp dt n2 vvb p-acp d n1) npg1 n1 av vvz dt n1.
(46) sermon (DIV1)
954
Page 325
8734
He grants God is, but not a Iudge: just like Epicurus, to have nihil negotii, nec sui, nec alieni:
He grants God is, but not a Judge: just like Epicurus, to have nihil negotii, nec sui, nec Alieni:
pns31 vvz np1 vbz, cc-acp xx dt n1: av j np1, pc-acp vhi fw-la fw-la, fw-la fw-la, fw-la fw-la:
(46) sermon (DIV1)
954
Page 325
8735
the blessednesse of his state, he will not disturbe, with the actions of men; he rewards them not, he regards them not.
the blessedness of his state, he will not disturb, with the actions of men; he rewards them not, he regards them not.
dt n1 pp-f po31 n1, pns31 vmb xx vvi, p-acp dt n2 pp-f n2; pns31 vvz pno32 xx, pns31 vvz pno32 xx.
(46) sermon (DIV1)
954
Page 325
8736
They say it plainely in the Psal. Tush the Lord seeth not, and God regardeth not ungodlinesse and wrong.
They say it plainly in the Psalm Tush the Lord sees not, and God Regardeth not ungodliness and wrong.
pns32 vvb pn31 av-j p-acp dt np1 uh dt n1 vvz xx, cc np1 vvz xx n1 cc n-jn.
(46) sermon (DIV1)
954
Page 325
8737
He may confesse God is, and yet deny him Iudge. The Sadducees acknowledge God;
He may confess God is, and yet deny him Judge. The Sadducees acknowledge God;
pns31 vmb vvi np1 vbz, cc av vvb pno31 n1. dt np2 vvi np1;
(46) sermon (DIV1)
954
Page 325
8738
and yet their Proverbe in the Talmud is, NONLATINALPHABET there is no judgement, nor there is no Iudge.
and yet their Proverb in the Talmud is, there is no judgement, nor there is no Judge.
cc av po32 n1 p-acp dt np1 vbz, a-acp vbz dx n1, ccx a-acp vbz dx n1.
(46) sermon (DIV1)
954
Page 325
8739
That being true, the foole is in his Paradise, and may feed freely.
That being true, the fool is in his Paradise, and may feed freely.
cst vbg j, dt n1 vbz p-acp po31 n1, cc vmb vvi av-j.
(46) sermon (DIV1)
954
Page 325
8740
This is not my conceit, the Iewes, better judges of Hebrew words, then we, expound it so;
This is not my conceit, the Iewes, better judges of Hebrew words, then we, expound it so;
d vbz xx po11 n1, dt np2, jc n2 pp-f njp n2, cs pns12, vvb pn31 av;
(46) sermon (DIV1)
954
Page 325
8741
and diverse Fathers second the sense too. Gods taste, saith Saint Bernard, is according to mans relish.
and diverse Father's second the sense too. God's taste, Says Saint Bernard, is according to men relish.
cc j n2 vvb dt n1 av. npg1 n1, vvz n1 np1, vbz vvg p-acp ng1 n1.
(46) sermon (DIV1)
954
Page 326
8742
The wise man, that doth sapere, that hath a perfect taste, he both loves God, and feares him.
The wise man, that does Sapere, that hath a perfect taste, he both loves God, and fears him.
dt j n1, cst vdz vvi, cst vhz dt j n1, pns31 av-d vvz np1, cc vvz pno31.
(46) sermon (DIV1)
955
Page 326
8743
God to his relish, as he loves him, he tastes gratious, as he feares him, he tastes Iust. But this Insipiens, that hath no taste, not in his heart, howsoever in his palate,
God to his relish, as he loves him, he tastes gracious, as he fears him, he tastes Just But this Insipiens, that hath no taste, not in his heart, howsoever in his palate,
np1 p-acp po31 n1, c-acp pns31 vvz pno31, pns31 vvz j, c-acp pns31 vvz pno31, pns31 vvz zz p-acp d fw-la, cst vhz dx n1, xx p-acp po31 n1, c-acp p-acp po31 n1,
(46) sermon (DIV1)
955
Page 326
8744
neither amorem, nor timorem, cannot relish God, neither his mercy, nor his justice, the two vertues of a judge;
neither amorem, nor timorem, cannot relish God, neither his mercy, nor his Justice, the two Virtues of a judge;
dx fw-la, ccx fw-la, vmbx vvi np1, av-dx po31 n1, ccx po31 n1, dt crd n2 pp-f dt n1;
(46) sermon (DIV1)
955
Page 326
8745
and therefore he saith flatly there is no Iudge.
and Therefore he Says flatly there is no Judge.
cc av pns31 vvz av-j a-acp vbz dx n1.
(46) sermon (DIV1)
955
Page 326
8746
Surely the observing of the Crosses of the godly, as the thriving of the wicked, sollicites the ignorant,
Surely the observing of the Crosses of the godly, as the thriving of the wicked, solicits the ignorant,
av-j dt vvg pp-f dt n2 pp-f dt j, c-acp dt j-vvg pp-f dt j, vvz dt j,
(46) sermon (DIV1)
956
Page 326
8747
as it did the Poet, nullos esse put are deos, to thinke there is no God.
as it did the Poet, nullos esse put Are Gods, to think there is no God.
c-acp pn31 vdd dt n1, n1 fw-la vvn vbr fw-la, pc-acp vvi pc-acp vbz dx n1.
(46) sermon (DIV1)
956
Page 326
8748
But this Nabal is no idiot; he hath wit at will; tis grace he wants. His intellectuals will not let him say, there is no God.
But this Nabal is no idiot; he hath wit At will; this grace he Wants. His intellectuals will not let him say, there is no God.
p-acp d np1 vbz dx n1; pns31 vhz n1 p-acp n1; pn31|vbz n1 pns31 vvz. po31 n2-j vmb xx vvi pno31 vvi, pc-acp vbz dx n1.
(46) sermon (DIV1)
956
Page 326
8749
But hee observing too, both in others, that Malis bene est, bonis male, that the wicked prosper, and the godly starve;
But he observing too, both in Others, that Malis bene est, bonis male, that the wicked prosper, and the godly starve;
p-acp pns31 vvg av, av-d p-acp n2-jn, cst fw-la fw-la fw-la, fw-la j-jn, cst dt j vvi, cc dt j vvi;
(46) sermon (DIV1)
956
Page 326
8750
and in himselfe, that working all wickednesse, with all greedinesse, yet not the least Crosse ever lights on him, he will say, there is no Iudge.
and in himself, that working all wickedness, with all greediness, yet not the least Cross ever lights on him, he will say, there is no Judge.
cc p-acp px31, cst vvg d n1, p-acp d n1, av xx dt ds n1 av vvz p-acp pno31, pns31 vmb vvi, pc-acp vbz dx n1.
(46) sermon (DIV1)
956
Page 326
8751
Thus prophane fooles abuse divine patience to contempt of God.
Thus profane Fools abuse divine patience to contempt of God.
av j n2 vvi j-jn n1 p-acp n1 pp-f np1.
(46) sermon (DIV1)
956
Page 326
8752
Gods sweet longsufferance, whiles God doth NONLATINALPHABET, beare with mens leud manners, expecting still repentance, is turnd to the prejudice of his owne justice.
God's sweet longsufferance, while God does, bear with men's lewd manners, expecting still Repentance, is turned to the prejudice of his own Justice.
npg1 j n1, cs np1 vdz, vvb p-acp ng2 j n2, vvg av n1, vbz vvn p-acp dt n1 pp-f po31 d n1.
(46) sermon (DIV1)
956
Page 326
8753
The Saeducees paradoxe is this fooles paralogisme, NONLATINALPHABET, he sees, there is no judgement, and he saith, there is no Iudge.
The Saeducees paradox is this Fools paralogism,, he sees, there is no judgement, and he Says, there is no Judge.
dt np2 n1 vbz d ng1 n1,, pns31 vvz, pc-acp vbz dx n1, cc pns31 vvz, pc-acp vbz dx n1.
(46) sermon (DIV1)
956
Page 326
8796
and after gracelesly argue it with God, What? am I my brothers keeper? David here;
and After gracelessly argue it with God, What? am I my Brother's keeper? David Here;
cc c-acp av-j vvi pn31 p-acp np1, q-crq? vbm pns11 po11 ng1 n1? np1 av;
(47) sermon (DIV1)
961
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8754
To confute this impious Atheisme, time will not let, nor shall I need: my Text hath done it for me.
To confute this impious Atheism, time will not let, nor shall I need: my Text hath done it for me.
pc-acp vvi d j n1, n1 vmb xx vvi, ccx vmb pns11 vvi: po11 n1 vhz vdn pn31 p-acp pno11.
(46) sermon (DIV1)
957
Page 326
8755
The two first points confute this third abundantly. First, David dubbes him foole: that very title discredits his divinity.
The two First points confute this third abundantly. First, David dubbes him fool: that very title discredits his divinity.
dt crd ord n2 vvi d ord av-j. ord, np1 vvz pno31 n1: cst j n1 vvz po31 n1.
(46) sermon (DIV1)
957
Page 326
8756
Secondly, his saying of it onely in his heart, showes plainly his conceit is not avouchable.
Secondly, his saying of it only in his heart, shows plainly his conceit is not avouchable.
ord, po31 n-vvg pp-f pn31 av-j p-acp po31 n1, vvz av-j po31 n1 vbz xx j.
(46) sermon (DIV1)
957
Page 326
8757
Else he would speake it out. So that this foole, that saith there is no Iudge, hath found two Iudges here;
Else he would speak it out. So that this fool, that Says there is no Judge, hath found two Judges Here;
av pns31 vmd vvi pn31 av. av cst d n1, cst vvz a-acp vbz dx n1, vhz vvn crd n2 av;
(46) sermon (DIV1)
957
Page 326
8758
the one is the Psalmist, the other is himselfe. He is NONLATINALPHABET, his owne Iudge, and Condemner.
the one is the Psalmist, the other is himself. He is, his own Judge, and Condemner.
dt pi vbz dt n1, dt n-jn vbz px31. pns31 vbz, po31 d n1, cc n1.
(46) sermon (DIV1)
957
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8759
This is the Foole, with the two hearts, we spake of.
This is the Fool, with the two hearts, we spoke of.
d vbz dt n1, p-acp dt crd n2, pns12 vvd pp-f.
(46) sermon (DIV1)
957
Page 326
8760
The one heart knowes, that the other heart lies, as Saint Hil. saith of those that were seduc•t by the Arians, Credunt, quod non credunt, the one heart beleeves, that the other beleeves not.
The one heart knows, that the other heart lies, as Saint Hil. Says of those that were seduc•t by the Arians, Credunt, quod non credunt, the one heart believes, that the other believes not.
dt crd n1 vvz, cst dt j-jn n1 vvz, c-acp n1 np1 vvz pp-f d cst vbdr vvn p-acp dt n2, fw-la, fw-la fw-fr fw-la, dt crd n1 vvz, cst dt n-jn vvz xx.
(46) sermon (DIV1)
957
Page 326
8761
That knows there is a Iudge, though this say, there is none. And therefore the foole speakes frowardly, but inwardly;
That knows there is a Judge, though this say, there is none. And Therefore the fool speaks frowardly, but inwardly;
cst vvz a-acp vbz dt n1, cs d vvb, pc-acp vbz pix. cc av dt n1 vvz av-j, cc-acp av-j;
(46) sermon (DIV1)
957
Page 326
8762
he dares not voice it, but saith it to himselfe. To Conclude;
he dares not voice it, but Says it to himself. To Conclude;
pns31 vvz xx n1 pn31, cc-acp vvz pn31 pc-acp px31. pc-acp vvi;
(46) sermon (DIV1)
957
Page 326
8763
this glosse of the Rabbines, to conster Iudge for God, is haply more nice, then needs.
this gloss of the Rabbis, to construe Judge for God, is haply more Nicaenae, then needs.
d n1 pp-f dt n2, pc-acp vvi n1 p-acp np1, vbz av av-dc j, av av.
(46) sermon (DIV1)
958
Page 326
8764
Tis in effect all one, to say, God is not; as to say, he is not Iudge.
This in Effect all one, to say, God is not; as to say, he is not Judge.
pn31|vbz p-acp n1 d crd, pc-acp vvi, np1 vbz xx; c-acp pc-acp vvi, pns31 vbz xx n1.
(46) sermon (DIV1)
958
Page 326
8765
If God be God, he must be Iust. For all Gods attributes are all God selfe.
If God be God, he must be Just For all God's attributes Are all God self.
cs np1 vbb np1, pns31 vmb vbi zz p-acp d ng1 n2 vbr d np1 n1.
(46) sermon (DIV1)
958
Page 326
8766
His truth, his mercy, his wisdome, and what else, they all are God. Iustice is one of them.
His truth, his mercy, his Wisdom, and what Else, they all Are God. justice is one of them.
po31 n1, po31 n1, po31 n1, cc q-crq av, pns32 d vbr np1. n1 vbz pi pp-f pno32.
(46) sermon (DIV1)
958
Page 326
8767
He that denies it, denies his deity.
He that Denies it, Denies his deity.
pns31 cst vvz pn31, vvz po31 n1.
(46) sermon (DIV1)
958
Page 326
8768
And therefore tis all one to say, there is no Iudge, and to say, there is no God.
And Therefore this all one to say, there is no Judge, and to say, there is no God.
cc av pn31|vbz d pi pc-acp vvi, pc-acp vbz dx n1, cc pc-acp vvi, pc-acp vbz dx n1.
(46) sermon (DIV1)
958
Page 326
8769
And therefore I will fairely returne my Text to the usuall Translation, that the foole saith in his heart, there is no God.
And Therefore I will fairly return my Text to the usual translation, that the fool Says in his heart, there is no God.
cc av pns11 vmb av-j vvi po11 n1 p-acp dt j n1, cst dt n1 vvz p-acp po31 n1, pc-acp vbz dx n1.
(46) sermon (DIV1)
958
Page 326
8770
To that God, whom he denies, but we confesse, searcher of all hearts, and Iudge of all men, let us duly give, maugre all Fooles, all honour, &c.
To that God, whom he Denies, but we confess, searcher of all hearts, and Judge of all men, let us duly give, maugre all Fools, all honour, etc.
p-acp cst np1, ro-crq pns31 vvz, cc-acp pns12 vvb, n1 pp-f d n2, cc n1 pp-f d n2, vvb pno12 av-jn vvi, p-acp d n2, d n1, av
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A SERMON PREACHED ON THE PSALMES. The seaventh Sermon. PSAL. 51. 3. And my sinne is ever before me.
A SERMON PREACHED ON THE PSALMES. The Seventh Sermon. PSALM 51. 3. And my sin is ever before me.
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THE Argument of my Text is the checke of Davids conscience in the matter of Vriah, consisting of foure termes;
THE Argument of my Text is the check of Davids conscience in the matter of Uriah, consisting of foure terms;
dt n1 pp-f po11 n1 vbz dt n1 pp-f npg1 n1 p-acp dt n1 pp-f np1, vvg pp-f crd n2;
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the Object, Sinne, the Subject, David, my sinne; the Act, the checke, it is before him; the checke continuall, it is ever before him.
the Object, Sin, the Subject, David, my sin; the Act, the check, it is before him; the check continual, it is ever before him.
dt n1, n1, dt j-jn, np1, po11 n1; dt n1, dt n1, pn31 vbz p-acp pno31; dt n1 j, pn31 vbz av p-acp pno31.
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My sinne (saith the Psalmist) is ever before me. I will take the termes in order, as my text hath marshald them.My sin (Says the Psalmist) is ever before me. I will take the terms in order, as my text hath marshalled them.
po11 n1 (vvz dt n1) vbz av p-acp pno11. pns11 vmb vvi dt n2 p-acp n1, c-acp po11 n1 vhz vvn pno32.
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Sinne needs must have some Subject. [ It is not like the accidents of Bread and Wine in the Popish Eucharist, an Accident without a Subject.
Sin needs must have Some Subject. [ It is not like the accidents of Bred and Wine in the Popish Eucharist, an Accident without a Subject.
n1 av vmb vhi d j-jn. [ pn31 vbz xx av-j dt n2 pp-f n1 cc n1 p-acp dt j n1, dt n1 p-acp dt j-jn.
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Sinne must subsist in some Suppositum. ] One of the three Persons, I, Thou, or He, must father it.
Sin must subsist in Some Suppositum. ] One of the three Persons, I, Thou, or He, must father it.
n1 vmb vvi p-acp d fw-la. ] pi pp-f dt crd n2, pns11, pns21, cc pns31, vmb n1 pn31.
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But of the three, the first is most unwilling, the hardliest haled to say, the sinne is His: especially in the number Singular.
But of the three, the First is most unwilling, the hardliest haled to say, the sin is His: especially in the number Singular.
p-acp pp-f dt crd, dt ord vbz av-ds j, dt js vvn p-acp vvb, dt n1 vbz po31: av-j p-acp dt n1 j.
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Nostrum will come but heavily to Peccatum. Our sinne, the Scripture hath not often, of voluntary Confession.Nostrum will come but heavily to Peccatum. Our sin, the Scripture hath not often, of voluntary Confessi.
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But that Saint Iohn hath told us, that we should make God a lier, we would crie, Non peccavimus, we have not sinned;
But that Saint John hath told us, that we should make God a liar, we would cry, Non peccavimus, we have not sinned;
p-acp d n1 np1 vhz vvn pno12, cst pns12 vmd vvi np1 dt n1, pns12 vmd vvi, fw-fr fw-la, pns12 vhb xx vvn;
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wee would not with our wills yeeld a subject to Peccatum, of the first Person, no not in the number Plurall.
we would not with our wills yield a Subject to Peccatum, of the First Person, no not in the number Plural.
pns12 vmd xx p-acp po12 n2 vvi dt n-jn p-acp fw-la, pp-f dt ord n1, uh-dx xx p-acp dt n1 j.
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But though there follow sinne both shame and paine, yet because many shoulders make the load more light, wee will not haply sticke to say, Peccavimus; for so the shame hath many sharers.
But though there follow sin both shame and pain, yet Because many shoulders make the load more Light, we will not haply stick to say, Peccavimus; for so the shame hath many sharers.
p-acp cs pc-acp vvi n1 d n1 cc n1, av c-acp d n2 vvi dt n1 av-dc j, pns12 vmb xx av vvi pc-acp vvi, fw-la; p-acp av dt n1 vhz d n2.
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[ But even so too, we will fetch into the number, into the societie of our sinne, as many as we may.
[ But even so too, we will fetch into the number, into the society of our sin, as many as we may.
[ cc-acp av av av, pns12 vmb vvi p-acp dt n1, p-acp dt n1 pp-f po12 n1, c-acp d c-acp pns12 vmb.
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It shall be Nos cum Patribus, Ier. 3. 25. We and our Fathers. The ( Wee ) a great multitude, all the Iewes.
It shall be Nos cum Patribus, Jeremiah 3. 25. We and our Father's. The (we) a great multitude, all the Iewes.
pn31 vmb vbi fw-la fw-la fw-la, np1 crd crd pns12 cc po12 n2. dt (pns12) dt j n1, d dt np2.
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But taking their Fathers in withall, the number infinite. You shall not find any where, Nos soli peccavimus, wee have sinned alone.
But taking their Father's in withal, the number infinite. You shall not find any where, Nos soli peccavimus, we have sinned alone.
p-acp vvg po32 n2 p-acp av, dt n1 j. pn22 vmb xx vvi d c-crq, fw-la fw-la fw-la, pns12 vhb vvn av-j.
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Even Nostrum will not admit Peccatum, but with companie, Nostrum, & nostrorum, Ier. 14. 20. our sinnes, and our Fathers.
Even Nostrum will not admit Peccatum, but with company, Nostrum, & nostrorum, Jeremiah 14. 20. our Sins, and our Father's.
j fw-la vmb xx vvi fw-la, p-acp p-acp n1, fw-la, cc fw-la, np1 crd crd po12 n2, cc po12 n2.
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] But Peccavi singular, where find you that, but forc't? Onely except the Publican, he cried of his owne free accord, Lord be mercifull to me a sinner.
] But Peccavi singular, where find you that, but forced? Only except the Publican, he cried of his own free accord, Lord be merciful to me a sinner.
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I know King Pharaoh said at once, Peccavi, I have sinned.
I know King Pharaoh said At once, Peccavi, I have sinned.
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Whom will not paine make crie, peccavi? So did Balaam, so did Saul, and diverse moe on like compulsion.
Whom will not pain make cry, peccavi? So did balaam, so did Saul, and diverse more on like compulsion.
r-crq vmb xx n1 vvi n1, fw-la? av vdd np1, av vdd np1, cc j av-dc p-acp j n1.
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Even David himselfe, of himselfe saith it not.
Even David himself, of himself Says it not.
j np1 px31, pp-f px31 vvz pn31 xx.
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But the Prophet Nathan is faine to use art first, to fetch it from him by a Parable.
But the Prophet Nathan is feign to use art First, to fetch it from him by a Parable.
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8791
Nay, God is faine to threaten him, bloud for bloud, and the abuse of his wives for the abuse of Bathsheba, before he cries peccavi, I have sinned.
Nay, God is feign to threaten him, blood for blood, and the abuse of his wives for the abuse of Bathsheba, before he cries peccavi, I have sinned.
uh-x, np1 vbz av-j pc-acp vvi pno31, n1 p-acp n1, cc dt n1 pp-f po31 n2 p-acp dt n1 pp-f np1, c-acp pns31 vvz fw-la, pns11 vhb vvn.
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8792
And the possessive is as loath to couple with the Noune, as the Primitive was with the Verbe.
And the possessive is as loath to couple with the Noun, as the Primitive was with the Verb.
cc dt j vbz a-acp j pc-acp vvi p-acp dt n1, c-acp dt j vbds p-acp dt n1.
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Peccatum tuum, thy sinne, or his sinne, that runnes glibbe in every mouth.Peccatum tuum, thy sin, or his sin, that runs glib in every Mouth.
fw-la fw-la, po21 n1, cc po31 n1, cst vvz j p-acp d n1.
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But meum peccatum, my sinne, Vox faucibus haeret, the tongue ailes something, the words sticke in the throate and will not out.
But meum peccatum, my sin, Vox faucibus Heretic, the tongue ails something, the words stick in the throat and will not out.
p-acp fw-la fw-la, po11 n1, fw-la fw-la fw-la, dt n1 vvz pi, dt n2 vvb p-acp dt n1 cc vmb xx av.
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8795
I know Cain spoke them, a wicked Reprobate, but with an ill will. Did he not first shamefully denie it, Nescio, hee knew not, where his brother was;
I know Cain spoke them, a wicked Reprobate, but with an ill will. Did he not First shamefully deny it, Nescio, he knew not, where his brother was;
pns11 vvb np1 vvd pno32, dt j n-jn, cc-acp p-acp dt j-jn n1. vdd pns31 xx ord av-j vvi pn31, fw-la, pns31 vvd xx, c-crq po31 n1 vbds;
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8797
a •aint, a Prophet, spake hee the words, thinke you, freely and ingenuously? He saith indeed, my sinne; but looke at the Inscription of the Psalme, tis after the Prophet Nathan had convicted him.
a •aint, a Prophet, spoke he the words, think you, freely and ingenuously? He Says indeed, my sin; but look At the Inscription of the Psalm, this After the Prophet Nathan had convicted him.
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(47) sermon (DIV1)
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8798
We are all by nature concealers of sinne; we were not else our Fathers sonnes. We drew that humour even from Adams loynes, and suckt it at Eves brests.
We Are all by nature concealers of sin; we were not Else our Father's Sons. We drew that humour even from Adams loins, and sucked it At Eves breasts.
pns12 vbr d p-acp n1 n2 pp-f n1; pns12 vbdr xx av po12 ng1 n2. pns12 vvd cst n1 av p-acp npg1 n2, cc vvn pn31 p-acp np2 n2.
(47) sermon (DIV1)
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Iustly doth Iob call it mans fashion, to hide sinne, Iob 31. 35. No fashion ever followed so generally, as this.
Justly does Job call it men fashion, to hide sin, Job 31. 35. No fashion ever followed so generally, as this.
av-j vdz np1 vvb pn31 vvz n1, pc-acp vvi n1, np1 crd crd dx n1 av vvd av av-j, c-acp d.
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To hide it, not haply by flat denying it, as Cain did; but by transferring the blame of it upon some other.
To hide it, not haply by flat denying it, as Cain did; but by transferring the blame of it upon Some other.
p-acp vvi pn31, xx av p-acp j vvg pn31, c-acp np1 vdd; cc-acp p-acp vvg dt n1 pp-f pn31 p-acp d n-jn.
(47) sermon (DIV1)
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8801
The sinne is mine, peccatum meum, but not meerely. I did the Act; but He, or Shee, incited me.
The sin is mine, peccatum meum, but not merely. I did the Act; but He, or She, incited me.
dt n1 vbz png11, fw-la fw-la, p-acp xx av-j. pns11 vdd dt n1; cc-acp pns31, cc pns31, vvn pno11.
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8802
I cannot hide the sinne, but I will slide the blame upon some other. Adams Art too.
I cannot hide the sin, but I will slide the blame upon Some other. Adams Art too.
pns11 vmbx vvi dt n1, cc-acp pns11 vmb vvi dt n1 p-acp d n-jn. npg1 n1 av.
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8803
When God examined him, why he ate the Apple, hee said, The woman tempted him. When he examined Eve, shee said the Serpent tempted her.
When God examined him, why he ate the Apple, he said, The woman tempted him. When he examined Eve, she said the Serpent tempted her.
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8804
Am I found NONLATINALPHABET, deprehended in the Act, taken with the manner? I must say, I have sinned,
Am I found, deprehended in the Act, taken with the manner? I must say, I have sinned,
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8805
and I must say, Tis my sinne. But the (I,) and the (My) will appeach an Accessory;
and I must say, This my sin. But the (I,) and the (My) will appeach an Accessory;
cc pns11 vmb vvi, pn31|vbz po11 n1. p-acp dt (pns11,) cc av (po11) vmb vvi dt j-jn;
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8806
with their wills, a Principall, but an Accessory at least. The sinne is meum, tis my sinne;
with their wills, a Principal, but an Accessory At least. The sin is meum, this my sin;
p-acp po32 n2, dt j-jn, cc-acp dt j-jn p-acp ds. dt n1 vbz fw-la, pn31|vbz po11 n1;
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8807
but the My, but a Demie, but a moitie of the sinne is mine; a halfe is His, or Hers, tis a third persons.
but the My, but a Demie, but a moiety of the sin is mine; a half is His, or Hers, this a third Persons.
cc-acp dt po11, cc-acp dt fw-fr, p-acp dt n1 pp-f dt n1 vbz png11; dt n-jn vbz png31, cc png31, pn31|vbz dt ord n2.
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8808
When Moses expostulated with Aaron for the molten Calfe, hee put the fault upon the people;
When Moses expostulated with Aaron for the melted Calf, he put the fault upon the people;
c-crq np1 vvn p-acp np1 p-acp dt j-vvn n1, pns31 vvd dt n1 p-acp dt n1;
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8809
they bad him make it, and they brought him the materialls.
they bade him make it, and they brought him the materials.
pns32 vvd pno31 vvi pn31, cc pns32 vvd pno31 dt n2-jn.
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8810
Saul charged by Samuel with disobedience, in sparing the King and cattell of the Amalekites, excused him also by the people, they brought, and they spared;Saul charged by Samuel with disobedience, in sparing the King and cattle of the Amalekites, excused him also by the people, they brought, and they spared;
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8811
and all in the third person. David doth not so; hee takes the sinne singlely and solely to himselfe, My sinne.
and all in the third person. David does not so; he Takes the sin singly and solely to himself, My sin.
cc d p-acp dt ord n1. np1 vdz xx av; pns31 vvz dt n1 av-j cc av-j p-acp px31, po11 n1.
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8812
My sinne is ever in my sight.
My sin is ever in my sighed.
po11 n1 vbz av p-acp po11 n1.
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8813
Our eyes are like the old womans in the Comedie, Oculi emissitti, rowling eyes, spying and prying into others actions:
Our eyes Are like the old woman's in the Comedy, Oculi emissitti, rolling eyes, spying and prying into Others actions:
po12 n2 vbr av-j dt j ng1 p-acp dt n1, fw-la fw-it, j-vvg n2, vvg cc vvg p-acp n2-jn n2:
(47) sermon (DIV1)
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8814
pur-blind, stone-blind at home, sharpe-eyed abroad, NONLATINALPHABET, saith Chrysost. censurers of others, but NONLATINALPHABET, flatterers of our selves.
purblind, stone-blind At home, sharp-eyed abroad,, Says Chrysostom censurers of Others, but, Flatterers of our selves.
j, j p-acp n1-an, j av,, vvz np1 n2 pp-f n2-jn, cc-acp, n2 pp-f po12 n2.
(47) sermon (DIV1)
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8815
Cain said he was not his brothers keeper, but belike we are, our brothers keepers, wee should be in the right sense,Cain said he was not his Brother's keeper, but belike we Are, our Brother's keepers, we should be in the right sense,
np1 vvd pns31 vbds xx po31 ng1 n1, cc-acp av pns12 vbr, po12 ng1 n2, pns12 vmd vbi p-acp dt j-jn n1,
(47) sermon (DIV1)
963
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8816
but we are in a wrong, our brothers keepers, severe observers of our neighbours sinne. They are adulterers, unjust, extortioners.
but we Are in a wrong, our Brother's keepers, severe observers of our neighbours sin. They Are Adulterers, unjust, extortioners.
cc-acp pns12 vbr p-acp dt n-jn, po12 ng1 n2, j n2 pp-f po12 ng1 n1. pns32 vbr n2, j, n2.
(47) sermon (DIV1)
963
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8817
Even David could say (but it was done in his passion) Omnis homo mendax, all men are lyars.
Even David could say (but it was done in his passion) Omnis homo mendax, all men Are liars.
j np1 vmd vvi (p-acp pn31 vbds vdn p-acp po31 n1) fw-la fw-la fw-la, d n2 vbr n2.
(47) sermon (DIV1)
963
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8818
My brothers sinne is soone before me.
My Brother's sin is soon before me.
po11 ng1 n1 vbz av p-acp pno11.
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8819
But what have I to doe to judge anothers servant? He stands, or falls to his owne master.
But what have I to do to judge another's servant? He Stands, or falls to his own master.
p-acp q-crq vhb pns11 pc-acp vdi pc-acp vvi j-jn n1? pns31 vvz, cc vvz p-acp po31 d n1.
(47) sermon (DIV1)
963
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8820
I am my brothers keeper, not my brothers judge. A just man (saith Solomon ) should be Accusator sui, an appeacher of himselfe;
I am my Brother's keeper, not my Brother's judge. A just man (Says Solomon) should be Accusator sui, an appeacher of himself;
pns11 vbm po11 ng1 n1, xx po11 ng1 n1. dt j n1 (vvz np1) vmd vbi n1 fw-la, dt n1 pp-f px31;
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8821
and Solomons Father here cries, peccatum meum, my sinne is before me.
and Solomons Father Here cries, peccatum meum, my sin is before me.
cc np1 n1 av vvz, fw-la fw-la, po11 n1 vbz p-acp pno11.
(47) sermon (DIV1)
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8822
My sinne, &c. We call all things ours, many things that are not so, that are not truly so.My sin, etc. We call all things ours, many things that Are not so, that Are not truly so.
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8823
But sinne is truly ours, ours properly. That which is aliunde, is not truely mine: that which is of my selfe, thats mine indeed, and so is sinne.
But sin is truly ours, ours properly. That which is aliunde, is not truly mine: that which is of my self, thats mine indeed, and so is sin.
p-acp n1 vbz av-j png12, png12 av-j. d r-crq vbz vvn, vbz xx av-j n1: cst r-crq vbz pp-f po11 n1, d|vbz po11 av, cc av vbz n1.
(47) sermon (DIV1)
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8824
All good things are from God, Tua bona Dei dona, August. Man may terme all things his, his to use.
All good things Are from God, Tua Bona Dei dona, August. Man may term all things his, his to use.
av-d j n2 vbr p-acp np1, fw-la fw-la fw-la fw-la, np1. n1 vmb vvi d n2 po31, png31 p-acp n1.
(47) sermon (DIV1)
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8825
But the first, Doner, is the right Owner, they are Gods indeed. But sinne is mans.
But the First, Doner, is the right Owner, they Are God's indeed. But sin is men.
p-acp dt ord, n1, vbz dt j-jn n1, pns32 vbr n2 av. p-acp n1 vbz ng1.
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8826
God hath no part in it, can lay no claime to it; tis meerely mans. All things which we call ours;
God hath no part in it, can lay no claim to it; this merely men. All things which we call ours;
np1 vhz dx n1 p-acp pn31, vmb vvi dx n1 p-acp pn31; pn31|vbz av-j n2. av-d n2 r-crq pns12 vvb png12;
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8827
they are so ours, that wee owe both their beginnings and encrease to God. But sinne simply ours, both birth and growth of it is from our selves.
they Are so ours, that we owe both their beginnings and increase to God. But sin simply ours, both birth and growth of it is from our selves.
pns32 vbr av png12, d pns12 vvb d po32 n2 cc vvi p-acp np1. p-acp n1 av-j png12, d n1 cc n1 pp-f pn31 vbz p-acp po12 n2.
(47) sermon (DIV1)
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8828
Say not, tis from the world; tis from our flesh. I will not charge the devill with my sinne.
Say not, this from the world; this from our Flesh. I will not charge the Devil with my sin.
n1 xx, pn31|vbz p-acp dt n1; pn31|vbz p-acp po12 n1. pns11 vmb xx vvi dt n1 p-acp po11 n1.
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8829
Sathan but tempts me, he compells me not; his power is but NONLATINALPHABET, not NONLATINALPHABET, persuasive onely, not compulsive.
Sathan but tempts me, he compels me not; his power is but, not, persuasive only, not compulsive.
np1 p-acp vvz pno11, pns31 vvz pno11 xx; po31 n1 vbz p-acp, xx, j av-j, xx j.
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Mine owne lust leads me to sinne. The lust is mine, and therefore the sinne is mine. Heaven and earth are Gods;
Mine own lust leads me to sin. The lust is mine, and Therefore the sin is mine. Heaven and earth Are God's;
np1 d n1 vvz pno11 p-acp n1. dt n1 vbz png11, cc av dt n1 vbz png11. n1 cc n1 vbr n2;
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the one is his Footestoole, the other is his Throne. The sea is his, the Psalme saith too.
the one is his Footstool, the other is his Throne. The sea is his, the Psalm Says too.
dt pi vbz po31 n1, dt n-jn vbz po31 n1. dt n1 vbz png31, dt n1 vvz av.
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All in them all is his, & plenitudo ejus, saith the Psalmist; whatsoever is in them, is the Lords.
All in them all is his, & plenitudo His, Says the Psalmist; whatsoever is in them, is the lords.
av-d p-acp pno32 av-d vbz png31, cc fw-la fw-la, vvz dt n1; r-crq vbz p-acp pno32, vbz dt n2.
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But sinne is not, thats none of Gods. Sinne hath no owner, but the devill and man onely. God cannot say, my sinne.
But sin is not, thats none of God's Sin hath no owner, but the Devil and man only. God cannot say, my sin.
p-acp n1 vbz xx, d|vbz pix pp-f n2 n1 vhz dx n1, cc-acp dt n1 cc n1 av-j. np1 vmbx vvi, po11 n1.
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All men may, saving he, who was both man and God. To end this; My sinne? What sinne? Davids sinne was not ordinary. Ordinary sinnes are soone forgot;
All men may, Saving he, who was both man and God. To end this; My sin? What sin? Davids sin was not ordinary. Ordinary Sins Are soon forgotten;
av-d n2 vmb, vvg pns31, r-crq vbds d n1 cc n1. pc-acp vvi d; po11 n1? q-crq n1? npg1 n1 vbds xx j. j n2 vbr av vvn;
(47) sermon (DIV1)
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they are not ever, they are scarce at all before us. David had fallen grievously, bereaved Vrias both of wife and life.
they Are not ever, they Are scarce At all before us. David had fallen grievously, bereft Vrias both of wife and life.
pns32 vbr xx av, pns32 vbr av-j p-acp d p-acp pno12. np1 vhd vvn av-j, j-vvn npg1 d pp-f n1 cc n1.
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8836
Such a sinne would not suffer his conscience to have peace;
Such a sin would not suffer his conscience to have peace;
d dt n1 vmd xx vvi po31 n1 pc-acp vhi n1;
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but like a thorne in ones side, so would it in his soule be ever galling and wounding him.
but like a thorn in ones side, so would it in his soul be ever galling and wounding him.
cc-acp av-j dt n1 p-acp pi2 n1, av vmd pn31 p-acp po31 n1 vbb av vvg cc vvg pno31.
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What should I speake of his making of him drunke? Thats no sinne now adayes.
What should I speak of his making of him drunk? Thats no sin now adays.
q-crq vmd pns11 vvi pp-f po31 n-vvg pp-f pno31 vvn? d|vbz dx n1 av av.
(47) sermon (DIV1)
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Peters sinne, and Pauls were hainous both; the one denied Christ, the other persecuted him. But Peter did it in his feare, Paul did it in his zeale.Peter's sin, and Paul's were heinous both; the one denied christ, the other persecuted him. But Peter did it in his Fear, Paul did it in his zeal.
npg1 n1, cc npg1 vbdr j av-d; dt pi vvn np1, dt n-jn vvn pno31. p-acp np1 vdd pn31 p-acp po31 n1, np1 vdd pn31 p-acp po31 n1.
(47) sermon (DIV1)
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And infirmitie and ignorance obtaining mercie more easily with God, the conscience is the sooner stilled.
And infirmity and ignorance obtaining mercy more Easily with God, the conscience is the sooner stilled.
cc n1 cc n1 vvg n1 av-dc av-j p-acp np1, dt n1 vbz dt av-c vvn.
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But Davids sinne not great onely, (theirs was so) but malicious too, a double sinne, two of the greatest commandements of the second Table broken at one clappe, his heart must still upbraid him, Injuriae ut furiae Cic. This sinne like a furie,
But Davids sin not great only, (theirs was so) but malicious too, a double sin, two of the greatest Commandments of the second Table broken At one clap, his heart must still upbraid him, Injuries ut Furiae Cic This sin like a fury,
p-acp npg1 vvb xx j av-j, (png32 vbds av) p-acp j av, dt j-jn n1, crd pp-f dt js n2 pp-f dt ord n1 vvn p-acp crd n1, po31 n1 vmb av vvi pno31, np1 fw-la fw-la np1 d n1 av-j dt n1,
(47) sermon (DIV1)
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like a Feend ever before him. The wise man bids bind not two sinnes together.
like a Fiend ever before him. The wise man bids bind not two Sins together.
av-j dt n1 av p-acp pno31. dt j n1 vvz vvb xx crd n2 av.
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David did, NONLATINALPHABET as himselfe speakes in the Psalmes, iniquitie upon iniquitie, two crying sinnes, peccatum cum voce, as Gregory calls it;David did, as himself speaks in the Psalms, iniquity upon iniquity, two crying Sins, peccatum cum voce, as Gregory calls it;
np1 vdd, p-acp px31 vvz p-acp dt n2, n1 p-acp n1, crd j-vvg n2, fw-la fw-la fw-mi, p-acp np1 vvz pn31;
(47) sermon (DIV1)
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the first too bad, but the second worse, posterius, deterius, murther added to adultery. Adultery a great sinne, one man to climbe an others bed;
the First too bad, but the second Worse, Posterior, Deterius, murder added to adultery. Adultery a great sin, one man to climb an Others Bed;
dt ord av j, cc-acp dt ord av-jc, fw-la, fw-la, n1 vvn p-acp n1. n1 dt j n1, crd n1 pc-acp vvi dt ng2-jn n1;
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murther a greater, one man to spill anothers bloud. Adultery a greater sinne, ( Thales said) than perjury, nay Chrysostome saith, than Idolatrie.
murder a greater, one man to spill another's blood. Adultery a greater sin, (Thales said) than perjury, nay Chrysostom Says, than Idolatry.
n1 dt jc, crd n1 pc-acp vvi j-jn n1. n1 dt jc n1, (np1 vvd) cs n1, uh-x np1 vvz, cs n1.
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But murther a bloudy sinne, a scarlet sin.
But murder a bloody sin, a scarlet since.
p-acp n1 dt j n1, dt j-jn n1.
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Well might he say, his sinne was great, Psa. 25. nec modicum nic unicum, neither little, nor one onely.
Well might he say, his sin was great, Psa. 25. nec modicum Nicaragua unicum, neither little, nor one only.
uh-av vmd pns31 vvi, po31 n1 vbds j, np1 crd fw-la fw-la n1 fw-la, dx j, ccx pi j.
(47) sermon (DIV1)
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Hee playes the King in his sinne, he goes a progresse in it, NONLATINALPHABET from one wickednesse to another.
He plays the King in his sin, he Goes a progress in it, from one wickedness to Another.
pns31 vvz dt n1 p-acp po31 n1, pns31 vvz dt n1 p-acp pn31, p-acp crd n1 p-acp j-jn.
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[ No sinne (saith Seneca) Manet intra se, no sinne lightly keepes within it selfe ▪ but windes,
[ No sin (Says Senecca) Manet intra se, no sin lightly keeps within it self ▪ but winds,
[ uh-dx n1 (vvz np1) fw-la fw-la fw-la, dx n1 av-j vvz p-acp pn31 n1 ▪ cc-acp n2,
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and enwreathes it selfe within an other, enchaines it selfe within another, one drawes another. Davids did so. Lust drew Murther.
and enwreathes it self within an other, enchains it self within Another, one draws Another. Davids did so. Lust drew Murder.
cc vvz pn31 n1 p-acp dt n-jn, vvz pn31 n1 p-acp j-jn, pi vvz j-jn. npg1 vdd av. n1 vvd n1.
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In sinnes chaine, as lust is next linke to drunkennesse, or sloth, so bloudshed often is next linke to it. ]
In Sins chain, as lust is next link to Drunkenness, or sloth, so bloodshed often is next link to it. ]
p-acp ng1 n1, c-acp n1 vbz ord n1 p-acp n1, cc n1, av n1 av vbz ord n1 p-acp pn31. ]
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Murther and Adultery reckoned by Schoolemen, both deadly sinnes.
Murder and Adultery reckoned by Schoolmen, both deadly Sins.
n1 cc n1 vvn p-acp n2, d j n2.
(47) sermon (DIV1)
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What say I both? As if there were but two? There are indeed but two maine sinnes onely; but they have many concomitants. Slouth and lust their dammes.
What say I both? As if there were but two? There Are indeed but two main Sins only; but they have many concomitants. Sloth and lust their dammes.
q-crq vvb pns11 d? p-acp cs pc-acp vbdr p-acp crd? pc-acp vbr av cc-acp crd j n2 av-j; cc-acp pns32 vhb d n2. n1 cc n1 po32 n2.
(47) sermon (DIV1)
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David sleepes in the day time. Nestor saith in Homer, NONLATINALPHABET, Kings should not sleepe all night. David sleepes in the day;David sleeps in the day time. Nestor Says in Homer,, Kings should not sleep all night. David sleeps in the day;
np1 vvz p-acp dt n1 n1. np1 vvz p-acp np1,, n2 vmd xx vvi d n1. np1 vvz p-acp dt n1;
(47) sermon (DIV1)
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and that in time of warre, when men should be most wakefull. Dissimulation; he pretends kindnesse to Vrias, he sends a present after him. Treacherie, wicked treacherie;
and that in time of war, when men should be most wakeful. Dissimulation; he pretends kindness to Vrias, he sends a present After him. Treachery, wicked treachery;
cc cst p-acp n1 pp-f n1, c-crq n2 vmd vbi av-ds j. n1; pns31 vvz n1 p-acp np1, pns31 vvz dt j p-acp pno31. n1, j n1;
(47) sermon (DIV1)
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he sets him in the front of the battell, and causes his fellows to recoile, and so betraies him to the enemie.
he sets him in the front of the battle, and Causes his Fellows to recoil, and so betrays him to the enemy.
pns31 vvz pno31 p-acp dt n1 pp-f dt n1, cc vvz po31 n2 pc-acp vvi, cc av vvz pno31 p-acp dt n1.
(47) sermon (DIV1)
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Yea and ( Bellerophon like) hee makes him bearer of the letters written to that purpose.
Yea and (Bellerophon like) he makes him bearer of the letters written to that purpose.
uh cc (np1 av-j) pns31 vvz pno31 n1 pp-f dt n2 vvn p-acp d n1.
(47) sermon (DIV1)
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Ludus stulto facere scelus, Solomon saith, Fooles;Ludus Stulto facere scelus, Solomon Says, Fools;
np1 fw-la fw-la fw-la, np1 vvz, n2;
(47) sermon (DIV1)
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but wise men now adayes make a sport of that wickednesse, one to make another drunke.
but wise men now adays make a sport of that wickedness, one to make Another drunk.
cc-acp j n2 av av vvi dt n1 pp-f d n1, pi pc-acp vvi j-jn vvn.
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Nay, and (which may not be omitted) he betraies a multitude of his people to the sword at the same time with him.
Nay, and (which may not be omitted) he betrays a multitude of his people to the sword At the same time with him.
uh-x, cc (r-crq vmb xx vbi vvn) pns31 vvz dt n1 pp-f po31 n1 p-acp dt n1 p-acp dt d n1 p-acp pno31.
(47) sermon (DIV1)
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Tis not Vrias bloud alone, but the bloud of many, that David sheds at once. Lastly (to pretermit sundry other sinnes) his sencelesse securitie, and long impenitencie.
This not Vrias blood alone, but the blood of many, that David sheds At once. Lastly (to pretermit sundry other Sins) his senseless security, and long impenitency.
pn31|vbz xx np1 n1 av-j, cc-acp dt n1 pp-f d, cst np1 vvz p-acp a-acp. ord (p-acp vvi j j-jn n2) po31 j n1, cc j n1.
(47) sermon (DIV1)
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He lay tenne moneths at least without sense of his sinne, it is plaine by the storie.
He lay tenne months At least without sense of his sin, it is plain by the story.
pns31 vvd crd n2 p-acp ds p-acp n1 pp-f po31 n1, pn31 vbz j p-acp dt n1.
(47) sermon (DIV1)
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What a sort of sinnes here waite on one? This is the sinne, which David here calls his sinne, My sinne, &c. The next terme is the Object, My sinne is ever before me.
What a sort of Sins Here wait on one? This is the sin, which David Here calls his sin, My sin, etc. The next term is the Object, My sin is ever before me.
q-crq dt n1 pp-f n2 av vvi p-acp crd? d vbz dt n1, r-crq np1 av vvz po31 n1, po11 n1, av dt ord n1 vbz dt n1, po11 vvb vbz av p-acp pno11.
(47) sermon (DIV1)
967
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In the other I was long, I will be short in this. My sinne. Men will bragge of their well-doings;
In the other I was long, I will be short in this. My sin. Men will brag of their welldoings;
p-acp dt n-jn pns11 vbds j, pns11 vmb vbi j p-acp d. po11 n1. n2 vmb vvi pp-f po32 j;
(47) sermon (DIV1)
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they are ever in their minde, ever in their mouth. The Pharisee will say, he is a sober man, an honest man, a just man;
they Are ever in their mind, ever in their Mouth. The Pharisee will say, he is a Sobrium man, an honest man, a just man;
pns32 vbr av p-acp po32 n1, av p-acp po32 n1. dt np1 vmb vvi, pns31 vbz dt j n1, dt j n1, dt j n1;
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hee fasts, and he paies tithes.
he fasts, and he pays Tithes.
pns31 n2, cc pns31 vvz n2.
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Nay his mouth will not serve, he will hire a Trumpettour, to sound in the streetes, to assemble the people to the sight of his almes.
Nay his Mouth will not serve, he will hire a Trumpettour, to found in the streets, to assemble the people to the sighed of his alms.
uh-x po31 n1 vmb xx vvi, pns31 vmb vvi dt n1, pc-acp vvi p-acp dt n2, pc-acp vvi dt n1 p-acp dt n1 pp-f po31 n2.
(47) sermon (DIV1)
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Hee will have his largesse be not before himselfe alone, but before others also.
He will have his largess be not before himself alone, but before Others also.
pns31 vmb vhi po31 n1 vbb xx p-acp px31 av-j, cc-acp p-acp n2-jn av.
(47) sermon (DIV1)
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Obadiah will bring his pietie before Elias; Hast thou not heard, how I hid an hundred Prophets. Obadiah will bring his piety before Elias; Hast thou not herd, how I hid an hundred prophets.
np1 vmb vvi po31 n1 p-acp np1; vh2 pns21 xx vvn, c-crq pns11 vvd dt crd n2.
(47) sermon (DIV1)
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The good things which we either have or doe, they ever are before us. If God have given us any thing above our brethren, we vant of that.
The good things which we either have or do, they ever Are before us. If God have given us any thing above our brothers, we vant of that.
dt j n2 r-crq pns12 d vhb cc vdb, pns32 av vbr p-acp pno12. cs np1 vhb vvn pno12 d n1 p-acp po12 n2, pns12 vvi pp-f d.
(47) sermon (DIV1)
968
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The rich man in the Gospell of his wealth, Soule, thou hast much goods.
The rich man in the Gospel of his wealth, Soul, thou hast much goods.
dt j n1 p-acp dt n1 pp-f po31 n1, n1, pns21 vh2 d n2-j.
(47) sermon (DIV1)
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8872
The proud King in the Prophet, of his building, Is not this the great Babell, which I have built, &c. thats for the one, good fortunes:
The proud King in the Prophet, of his building, Is not this the great Babel, which I have built, etc. thats for the one, good fortune's:
dt j n1 p-acp dt n1, pp-f po31 n-vvg, vbz xx d dt j np1, r-crq pns11 vhb vvn, av d|vbz p-acp dt pi, j n2:
(47) sermon (DIV1)
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and for grace, come see my zeale, saith Iehu to Iehonadab. Though the wise mans lesson be, let another mans mouth commend thee, not thine owne;
and for grace, come see my zeal, Says Iehu to Jehonadab. Though the wise men Lesson be, let Another men Mouth commend thee, not thine own;
cc p-acp n1, vvb vvi po11 n1, vvz np1 p-acp np1. cs dt j ng1 n1 vbi, vvb j-jn ng1 n1 vvb pno21, xx po21 d;
(47) sermon (DIV1)
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yet the tongue travels with her masters phrase, and hath no ease til it deliver it.
yet the tongue travels with her Masters phrase, and hath no ease till it deliver it.
av dt n1 vvz p-acp po31 ng1 n1, cc vhz dx n1 c-acp pn31 vvb pn31.
(47) sermon (DIV1)
969
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The Hen will not lay an Egge, but shee will cackle. Praise should bee pronound with the third person, with hee and his.
The Hen will not lay an Egg, but she will cackle. Praise should be pronound with the third person, with he and his.
dt n1 vmb xx vvi dt n1, cc-acp pns31 vmb vvi. n1 vmd vbi vvn p-acp dt ord n1, p-acp pns31 cc png31.
(47) sermon (DIV1)
969
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8876
But the first, which before was backward and unwilling, is forward enough here: yea and that even in the number singular.
But the First, which before was backward and unwilling, is forward enough Here: yea and that even in the number singular.
p-acp dt ord, r-crq a-acp vbds j cc j, vbz av-j av-d av: uh cc cst av p-acp dt n1 j.
(47) sermon (DIV1)
969
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8877
Both in the primitive, you heard Ahabs Steward, ego pavi, I hid, and I fed an hundred prophets,
Both in the primitive, you herd Ahabs Steward, ego Pavi, I hid, and I fed an hundred Prophets,
av-d p-acp dt j, pn22 vvd n2 n1, fw-la fw-la, pns11 vvn, cc pns11 vvd dt crd n2,
(47) sermon (DIV1)
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and in the possessive you heard Iehu too, come see my zeale.
and in the possessive you herd Iehu too, come see my zeal.
cc p-acp dt j pn22 vvd np1 av, vvb vvb po11 n1.
(47) sermon (DIV1)
969
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8879
So well content to vent the owne vertues, that it will owne sometimes some actions done by others.
So well content to vent the own Virtues, that it will own sometime Some actions done by Others.
av av j pc-acp vvi dt d n2, cst pn31 vmb vvi av d n2 vdn p-acp n2-jn.
(47) sermon (DIV1)
969
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8880
Praise doth Sordescere, the proverbe saith in mans owne mouth. Modesty blusheth, not to challeng onely, but to acknowledge even her right.
Praise does Sordescere, the proverb Says in men own Mouth. Modesty blusheth, not to challenge only, but to acknowledge even her right.
n1 vdz fw-la, dt n1 vvz p-acp ng1 d n1. n1 vvz, xx pc-acp vvi av-j, cc-acp pc-acp vvi av po31 n-jn.
(47) sermon (DIV1)
969
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8881
The Iewes mediating to Christ for the Centurion, said, dignus est; but himselfe would say, Indignus sum, Lord I am not worthy.
The Iewes mediating to christ for the Centurion, said, Dignus est; but himself would say, Indignus sum, Lord I am not worthy.
dt np2 j-vvg a-acp np1 p-acp dt n1, vvd, fw-la fw-la; p-acp px31 vmd vvi, fw-la fw-la, n1 pns11 vbm xx j.
(47) sermon (DIV1)
969
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8882
Let them tell if they would, himselfe would not, that he loved their nation, and had built them a Synagogue.
Let them tell if they would, himself would not, that he loved their Nation, and had built them a Synagogue.
vvb pno32 vvi cs pns32 vmd, px31 vmd xx, cst pns31 vvd po32 n1, cc vhd vvn pno32 dt n1.
(47) sermon (DIV1)
969
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8883
Christ sayd, Iohn was Elias; himselfe sayd, I am not.
christ said, John was Elias; himself said, I am not.
np1 vvd, np1 vbds np1; px31 vvd, pns11 vbm xx.
(47) sermon (DIV1)
969
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8884
My sinne, &c. Not good things onely, but some evill too, malum poenae, are ever before us, ready to complaine of the least crosse,
My sin, etc. Not good things only, but Some evil too, malum Poenae, Are ever before us, ready to complain of the least cross,
po11 n1, av xx j n2 av-j, cc-acp d j-jn av, fw-la fw-la, vbr av p-acp pno12, j pc-acp vvi pp-f dt av-ds j,
(47) sermon (DIV1)
970
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8885
and to put Meum before it.
and to put Meum before it.
cc pc-acp vvi fw-la p-acp pn31.
(47) sermon (DIV1)
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8886
I sayd, Cain cryed, my sinne, or mine iniquity, because the word properly sounds so in the originall.
I said, Cain cried, my sin, or mine iniquity, Because the word properly sounds so in the original.
pns11 vvd, np1 vvd, po11 n1, cc po11 n1, c-acp dt n1 av-j vvz av p-acp dt n-jn.
(47) sermon (DIV1)
970
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8887
But some translate it, and perhaps he meant it so, and the context beares it better, my paine, or my punishment, that hee confessed not his sinne, but mutind at Gods sentence.
But Some translate it, and perhaps he meant it so, and the context bears it better, my pain, or my punishment, that he confessed not his sin, but mutind At God's sentence.
p-acp d vvb pn31, cc av pns31 vvd pn31 av, cc dt n1 vvz pn31 av-jc, po11 n1, cc po11 n1, cst pns31 vvd xx po31 n1, cc-acp vvn p-acp ng1 n1.
(47) sermon (DIV1)
970
Page 331
8888
Any good thing, any evill thing, so it be not malum culpae, endures this person, (I) and (mine) endures it? nay affects it.
Any good thing, any evil thing, so it be not malum Culpae, endures this person, (I) and (mine) endures it? nay affects it.
d j n1, d j-jn n1, av pn31 vbb xx fw-la fw-la, vvz d n1, (pns11) cc (n1) vvz pn31? uh-x vvz pn31.
(47) sermon (DIV1)
970
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8889
I should say rather, the person affects them; my fruites, my barnes, saith the rich man in Christs parable.
I should say rather, the person affects them; my fruits, my Barns, Says the rich man in Christ parable.
pns11 vmd vvi av-c, dt n1 vvz pno32; po11 n2, po11 n2, vvz dt j n1 p-acp npg1 n1.
(47) sermon (DIV1)
970
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8890
My might, my majestie, saith the King of Babel, my zeale, saith Iehu, my punishment, saith Cain. But Peccatum is a Beare, Meum is affraid of it.
My might, my majesty, Says the King of Babel, my zeal, Says Iehu, my punishment, Says Cain. But Peccatum is a Bear, Meum is afraid of it.
po11 vmd, po11 n1, vvz dt n1 pp-f np1, po11 n1, vvz np1, po11 n1, vvz np1. p-acp fw-la vbz dt n1, fw-la vbz j pp-f pn31.
(47) sermon (DIV1)
970
Page 331
8891
Or rather tis a stake, and Meum like a Beare is loath to be drawne to it,
Or rather this a stake, and Meum like a Bear is loath to be drawn to it,
cc av pn31|vbz dt n1, cc fw-la av-j dt n1 vbz j pc-acp vbi vvn p-acp pn31,
(47) sermon (DIV1)
970
Page 331
8892
and so much in breefe onely of the second terme. The third is next. In it Translatours differ.
and so much in brief only of the second term. The third is next. In it Translators differ.
cc av av-d p-acp j av-j pp-f dt ord n1. dt ord vbz ord. p-acp pn31 n2 vvi.
(47) sermon (DIV1)
970
Page 331
8893
Some turne the terme before me, some against me. Tis true too, that sinne is against him, that committeth it.
some turn the term before me, Some against me. This true too, that sin is against him, that Committeth it.
d vvb dt n1 p-acp pno11, d p-acp pno11. pn31|vbz j av, cst n1 vbz p-acp pno31, cst vvz pn31.
(47) sermon (DIV1)
971
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8894
Sinne is the greatest enemy man hath. But the context leanes not to that sense.
Sin is the greatest enemy man hath. But the context leans not to that sense.
n1 vbz dt js n1 n1 vhz. p-acp dt n1 vvz xx p-acp d n1.
(47) sermon (DIV1)
971
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8895
Tis therefore translated by Tremellius, not Adversatur, but Obversatur mihi, it is ever in my sight.
This Therefore translated by Tremellius, not Adversatur, but Obversatur mihi, it is ever in my sighed.
pn31|vbz av vvn p-acp np1, xx np1, p-acp fw-la fw-la, pn31 vbz av p-acp po11 n1.
(47) sermon (DIV1)
971
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8896
And this sense too hath two constructions; some thinking David meant it of confession; because the first part of the verse sounded to that sense.
And this sense too hath two constructions; Some thinking David meant it of Confessi; Because the First part of the verse sounded to that sense.
cc d n1 av vhz crd n2; d vvg np1 vvd pn31 pp-f n1; c-acp dt ord n1 pp-f dt n1 vvd p-acp d n1.
(47) sermon (DIV1)
971
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8897
And it is usuall in the Proverbes and the Psalmes to second the same sense, as the Rabbins speake, NONLATINALPHABET in different phrase.
And it is usual in the Proverbs and the Psalms to second the same sense, as the Rabbis speak, in different phrase.
cc pn31 vbz j p-acp dt np1 cc dt n2 pc-acp vvi dt d n1, c-acp dt n2 vvb, p-acp j n1.
(47) sermon (DIV1)
971
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8898
I rather follow those, they are the most and best, who rather thinke it the controll of Davids conscience, continually rubbing him with the remembrance of his sinne. My sinne is before mee.
I rather follow those, they Are the most and best, who rather think it the control of Davids conscience, continually rubbing him with the remembrance of his sin. My sin is before me.
pns11 av-c vvb d, pns32 vbr dt av-ds cc js, r-crq av-c vvb pn31 dt vvi pp-f npg1 n1, av-j vvg pno31 p-acp dt n1 pp-f po31 n1. po11 n1 vbz p-acp pno11.
(47) sermon (DIV1)
971
Page 331
8899
Sinne flies mans eyes, is loath to come before him. Or rather man flies sinne, flies the face of it.
Sin flies men eyes, is loath to come before him. Or rather man flies sin, flies the face of it.
n1 vvz ng1 n2, vbz j pc-acp vvi p-acp pno31. cc av-c n1 vvz n1, vvz dt n1 pp-f pn31.
(47) sermon (DIV1)
971
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8900
Tis Comes individuus: having once admitted it, once committed it, he can not flie it, it clings close to him.
This Comes individuus: having once admitted it, once committed it, he can not fly it, it clings close to him.
pn31|vbz vvz fw-la: vhg a-acp vvn pn31, a-acp vvd pn31, pns31 vmb xx vvi pn31, pn31 vvz av-j p-acp pno31.
(47) sermon (DIV1)
971
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8901
All hee can doe, is to turne his back on it, to say to sinne as Christ sayd unto Sathan, Vade post me, sinne, get thee behind mee. That is the position which the sinner seekes both for himselfe, and for his sinne.
All he can do, is to turn his back on it, to say to sin as christ said unto Sathan, Vade post me, sin, get thee behind me. That is the position which the sinner seeks both for himself, and for his sin.
av-d pns31 vmb vdi, vbz pc-acp vvi po31 n1 p-acp pn31, pc-acp vvi p-acp n1 c-acp np1 vvd p-acp np1, fw-la fw-la pno11, n1, vvb pno21 p-acp pno11. cst vbz dt n1 r-crq dt n1 vvz d p-acp px31, cc p-acp po31 n1.
(47) sermon (DIV1)
971
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8902
The first man hath taught all men that.
The First man hath taught all men that.
dt ord n1 vhz vvn d n2 d.
(47) sermon (DIV1)
971
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8903
When God said to him, Adam, where art thou? was he not behind the Trees? And as the Adulterer loathes lightly to look on his base child:
When God said to him, Adam, where art thou? was he not behind the Trees? And as the Adulterer Loathes lightly to look on his base child:
c-crq np1 vvd p-acp pno31, np1, q-crq vb2r pns21? vbds pns31 xx p-acp dt n2? cc c-acp dt n1 vvz av-j pc-acp vvi p-acp po31 j n1:
(47) sermon (DIV1)
971
Page 332
8904
so sinne, the broode of Sathan, the base brat of Sathan begotten by the Devill on concupiscence, man cannot suffer in his sight,
so sin, the brood of Sathan, the base brat of Sathan begotten by the devil on concupiscence, man cannot suffer in his sighed,
av n1, dt n1 pp-f np1, dt j n1 pp-f np1 vvn p-acp dt n1 p-acp n1, n1 vmbx vvi p-acp po31 n1,
(47) sermon (DIV1)
971
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8905
but cries, Vade post me, bids it, Avoid, and get behind him.
but cries, Vade post me, bids it, Avoid, and get behind him.
cc-acp vvz, fw-la fw-la pno11, vvz pn31, vvb, cc vvi p-acp pno31.
(47) sermon (DIV1)
971
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8906
Where is a man almost will be a knowne of sinne? will not hide it NONLATINALPHABET saith Iob, as Adam did, close it in the closet of his heart,
Where is a man almost will be a known of sin? will not hide it Says Job, as Adam did, close it in the closet of his heart,
q-crq vbz dt n1 av vmb vbi dt vvn pp-f n1? vmb xx vvi pn31 vvz np1, p-acp np1 vdd, av-j pn31 p-acp dt n1 pp-f po31 n1,
(47) sermon (DIV1)
972
Page 332
8907
and keepe that closet too, as Salomon bids but to better purpose, omni custodia, with all dilligence;
and keep that closet too, as Solomon bids but to better purpose, omni Custodia, with all diligence;
cc vvi d n1 av, c-acp np1 vvz cc-acp p-acp jc n1, fw-la fw-la, p-acp d n1;
(47) sermon (DIV1)
972
Page 332
8908
that it come not coram, that it breake not forth to affront and encounter him. The Harlot in the Proverbes lookes demurely;
that it come not coram, that it break not forth to affront and encounter him. The Harlot in the Proverbs looks demurely;
cst pn31 vvb xx fw-la, cst pn31 vvb xx av pc-acp vvi cc vvi pno31. dt n1 p-acp dt np1 vvz av-j;
(47) sermon (DIV1)
972
Page 332
8909
shee hath eaten, saith Salomon, but shee wipes her mouth, and cries, non sum operata, shee has done no evill.
she hath eaten, Says Solomon, but she wipes her Mouth, and cries, non sum operata, she has done no evil.
pns31 vhz vvn, vvz np1, p-acp pns31 vvz po31 n1, cc n2, fw-fr fw-la fw-la, pns31 vhz vdn dx n-jn.
(47) sermon (DIV1)
972
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8910
Saul will brag to Samuel of fulfilling Gods commandement, comming fresh from the breach of it.Saul will brag to Samuel of fulfilling God's Commandment, coming fresh from the breach of it.
np1 vmb vvi p-acp np1 pp-f j-vvg ng1 n1, vvg j p-acp dt n1 pp-f pn31.
(47) sermon (DIV1)
972
Page 332
8911
Cain askt where Abel was, can answer God, he knowes not; and Gehezi Elizeus, Thy servant went no whether: Cain asked where Abel was, can answer God, he knows not; and Gehazi Elisha, Thy servant went no whither:
np1 vvd c-crq np1 vbds, vmb vvi np1, pns31 vvz xx; cc np1 np1, po21 n1 vvd dx c-crq:
(47) sermon (DIV1)
972
Page 332
8912
What cite I Harlots, Saul and Cain? even the plainest man, and openest, that hates all dissimulation, yet will dissemble sinne.
What Cite I Harlots, Saul and Cain? even the Plainest man, and openest, that hates all dissimulation, yet will dissemble sin.
r-crq vvb pns11 n2, np1 cc np1? av dt js n1, cc vv2, cst vvz d n1, av vmb vvi n1.
(47) sermon (DIV1)
972
Page 332
8913
Nor is this indeede the point. Davids sinne here is before himselfe, not others;
Nor is this indeed the point. Davids sin Here is before himself, not Others;
ccx vbz d av dt n1. npg1 vvb av vbz p-acp px31, xx ng2-jn;
(47) sermon (DIV1)
972
Page 332
8914
my sinne is before mee: Let Saul, let Gehezi, let the Harlot too, conceale their sinnes from others sight. There is some reason:
my sin is before me: Let Saul, let Gehazi, let the Harlot too, conceal their Sins from Others sighed. There is Some reason:
po11 n1 vbz p-acp pno11: vvb np1, vvb np1, vvb dt n1 av, vvb po32 n2 p-acp ng2-jn n1. pc-acp vbz d n1:
(47) sermon (DIV1)
972
Page 332
8915
some? great reason I should hide my sinne from others. For my sinne is my shame;
Some? great reason I should hide my sin from Others. For my sin is my shame;
d? j n1 pns11 vmd vvi po11 n1 p-acp n2-jn. p-acp po11 n1 vbz po11 n1;
(47) sermon (DIV1)
972
Page 332
8916
shall I not be shie of it? Sinne indeede is dangerous if it come coram nobis. But why should I hide it from my selfe? why should not my sinne come like Davids, coram me? be ever before mee? Surely it may, and should.
shall I not be shy of it? Sin indeed is dangerous if it come coram nobis. But why should I hide it from my self? why should not my sin come like Davids, coram me? be ever before me? Surely it may, and should.
vmb pns11 xx vbi j pp-f pn31? n1 av vbz j cs pn31 vvb fw-la fw-la. cc-acp q-crq vmd pns11 vvi pn31 p-acp po11 n1? q-crq vmd xx po11 n1 vvb av-j np1, fw-la pno11? vbb av p-acp pno11? np1 pn31 vmb, cc vmd.
(47) sermon (DIV1)
972
Page 332
8917
But when all things be as they should, the world will end. I show not what men should, but what they doe.
But when all things be as they should, the world will end. I show not what men should, but what they do.
p-acp c-crq d n2 vbi c-acp pns32 vmd, dt n1 vmb vvi. pns11 vvb xx r-crq n2 vmd, cc-acp q-crq pns32 vdb.
(47) sermon (DIV1)
972
Page 332
8918
Wee doe, that wee shall not, cast them behinde us. Wee have a wallet, which we hang halfe before, and halfe behinde us.
we do, that we shall not, cast them behind us. we have a wallet, which we hang half before, and half behind us.
pns12 vdb, cst pns12 vmb xx, vvd pno32 p-acp pno12. pns12 vhb dt n1, r-crq pns12 vvb av-jn a-acp, cc j-jn p-acp pno12.
(47) sermon (DIV1)
972
Page 332
8919
In the halfe before wee put our vertues, our vices in the halfe behind. That part wherein our better Actions are is still in sight.
In the half before we put our Virtues, our vices in the half behind. That part wherein our better Actions Are is still in sighed.
p-acp dt j-jn c-acp pns12 vvb po12 n2, po12 n2 p-acp dt j-jn p-acp. cst n1 c-crq po12 jc n2 vbr vbz j p-acp n1.
(47) sermon (DIV1)
972
Page 332
8920
But that wherein our sinnes are, non videmus id manticae, wee have no eyes in Occipitio. Surely they are blessed, whose sinnes are covered, David saith:
But that wherein our Sins Are, non Videmus id manticae, we have no eyes in Occipitio. Surely they Are blessed, whose Sins Are covered, David Says:
p-acp cst c-crq po12 n2 vbr, fw-fr fw-la fw-la fw-la, pns12 vhb dx n2 p-acp np1. av-j pns32 vbr vvn, rg-crq n2 vbr vvn, np1 vvz:
(47) sermon (DIV1)
972
Page 332
8921
But whose sinnes are covered by Christ, not by themselves; themselves must open them.
But whose Sins Are covered by christ, not by themselves; themselves must open them.
p-acp rg-crq n2 vbr vvn p-acp np1, xx p-acp px32; px32 vmb vvi pno32.
(47) sermon (DIV1)
972
Page 332
8922
God will not heale them, that is, cure them, except we unheale them, that is, uncover them.
God will not heal them, that is, cure them, except we unheal them, that is, uncover them.
np1 vmb xx vvi pno32, cst vbz, vvb pno32, c-acp pns12 vvi-u pno32, cst vbz, vvb pno32.
(47) sermon (DIV1)
972
Page 332
8923
God will not cast our sinnes behind his backe, except we bring them first before our face.
God will not cast our Sins behind his back, except we bring them First before our face.
np1 vmb xx vvi po12 n2 p-acp po31 n1, c-acp pns12 vvb pno32 ord p-acp po12 n1.
(47) sermon (DIV1)
972
Page 332
8924
There are, that are not so supine, to cast their sinnes behind them; and yet they shall not bee before them neither, not ever before them.
There Are, that Are not so supine, to cast their Sins behind them; and yet they shall not be before them neither, not ever before them.
pc-acp vbr, cst vbr xx av n1, pc-acp vvi po32 n2 p-acp pno32; cc av pns32 vmb xx vbi p-acp pno32 d, xx av p-acp pno32.
(47) sermon (DIV1)
973
Page 332
8925
Is there not a third position betweene both? They will lay by their sin; lay them not behind them, but beside them, lay them by for the present.
Is there not a third position between both? They will lay by their since; lay them not behind them, but beside them, lay them by for the present.
vbz pc-acp xx dt ord n1 p-acp d? pns32 vmb vvi p-acp po32 n1; vvb pno32 xx p-acp pno32, cc-acp p-acp pno32, vvd pno32 p-acp p-acp dt j.
(47) sermon (DIV1)
973
Page 332
8926
Thinke of them they will, but at some other time. I have some businesse; they will distract mee.
Think of them they will, but At Some other time. I have Some business; they will distract me.
vvb pp-f pno32 pns32 vmb, cc-acp p-acp d j-jn n1. pns11 vhb d n1; pns32 vmb vvi pno11.
(47) sermon (DIV1)
973
Page 332
8927
I am merry with my friends; they will disturbe mee.
I am merry with my Friends; they will disturb me.
pns11 vbm j p-acp po11 n2; pns32 vmb vvi pno11.
(47) sermon (DIV1)
973
Page 332
8928
I will say unto my conscience as Felix sayd to Paul, hearing him dispute of the judgement to come, Goe thy wayes for this time when I have more leasure,
I will say unto my conscience as Felix said to Paul, hearing him dispute of the judgement to come, Go thy ways for this time when I have more leisure,
pns11 vmb vvi p-acp po11 n1 p-acp np1 vvd p-acp np1, vvg pno31 n1 pp-f dt n1 pc-acp vvi, vvb po21 n2 p-acp d n1 c-crq pns11 vhb dc n1,
(47) sermon (DIV1)
973
Page 332
8929
then I will call for thee.
then I will call for thee.
cs pns11 vmb vvi p-acp pno21.
(47) sermon (DIV1)
973
Page 332
8930
Man will not, not onely not doe it himselfe, but not suffer others neither to set his sinne before him: Not Kings onely;
Man will not, not only not do it himself, but not suffer Others neither to Set his sin before him: Not Kings only;
n1 vmb xx, xx av-j xx vdb pn31 px31, cc-acp xx vvi n2-jn av-d pc-acp vvi po31 n1 p-acp pno31: xx n2 av-j;
(47) sermon (DIV1)
974
Page 332
8931
theres some reason, subjects should not censure Soveraignes.
theres Some reason, subject's should not censure Sovereigns.
pc-acp|vbz d n1, n2-jn vmd xx vvi n2-jn.
(47) sermon (DIV1)
974
Page 333
8932
Wilt thou say (saith Iob ) unto a King thou art wicked? But in this every subject almost will bee a King.
Wilt thou say (Says Job) unto a King thou art wicked? But in this every Subject almost will be a King.
vm2 pns21 vvi (vvz np1) p-acp dt n1 pns21 vb2r j? p-acp p-acp d d n-jn av vmb vbi dt n1.
(47) sermon (DIV1)
974
Page 333
8933
No man so meane, that will indure another to dare censure him; no not his superiour.
No man so mean, that will endure Another to Dare censure him; no not his superior.
dx n1 av j, cst vmb vvi j-jn pc-acp vvi vvi pno31; uh-dx xx po31 j-jn.
(47) sermon (DIV1)
974
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8934
Abner will not be chargd with lying with Sauls Concubine, no not by Sauls sonne. Ishbosheth shall dearely buy his challeng.Abner will not be charged with lying with Saul's Concubine, no not by Saul's son. Ishbosheth shall dearly buy his challenge.
np1 vmb xx vbi vvn p-acp vvg p-acp np1 n1, uh-dx xx p-acp np1 n1. np1 vmb av-jn vvi po31 vvi.
(47) sermon (DIV1)
974
Page 333
8935
Every man will say unto him, that shall offer but brotherly to admonish him, that which the Hebrewes sayd to Moses, who made thee a judge? Gods Prophet may not dare to set a mans sinne before him.
Every man will say unto him, that shall offer but brotherly to admonish him, that which the Hebrews said to Moses, who made thee a judge? God's Prophet may not Dare to Set a men sin before him.
np1 n1 vmb vvi p-acp pno31, cst vmb vvi cc-acp av-j pc-acp vvi pno31, cst r-crq dt njpg2 vvd p-acp np1, r-crq vvn pno21 dt n1? npg1 n1 vmb xx vvi pc-acp vvi dt ng1 n1 p-acp pno31.
(47) sermon (DIV1)
974
Page 333
8936
If Iohn shall checke Herod with his brothers wife, it will cost him his head.
If John shall check Herod with his Brother's wife, it will cost him his head.
cs np1 vmb vvi np1 p-acp po31 ng1 n1, pn31 vmb vvi pno31 po31 n1.
(47) sermon (DIV1)
974
Page 333
8937
This office so dangerous, that no man dare adventure it, there's one yet that dares execute.
This office so dangerous, that no man Dare adventure it, there's one yet that dares execute.
d n1 av j, cst dx n1 vvb vvi pn31, pc-acp|vbz pi av cst vvz vvi.
(47) sermon (DIV1)
974
Page 333
8938
God hath one hardy officer, that dares arrest the sinner, though hee be Caesars selfe. It is the conscience.
God hath one hardy officer, that dares arrest the sinner, though he be Caesars self. It is the conscience.
np1 vhz crd j n1, cst vvz vvi dt n1, cs pns31 vbb npg1 n1. pn31 vbz dt n1.
(47) sermon (DIV1)
974
Page 333
8939
It will not supparasite the stoutest sinner.
It will not supparasite the Stoutest sinner.
pn31 vmb xx n1 dt js n1.
(47) sermon (DIV1)
974
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8940
But as Paul did to Peter, it will NONLATINALPHABET, affront and incounter him, NONLATINALPHABET, withstand him to his face,
But as Paul did to Peter, it will, affront and encounter him,, withstand him to his face,
cc-acp c-acp np1 vdd p-acp np1, pn31 vmb, n1 cc vvi pno31,, vvb pno31 p-acp po31 n1,
(47) sermon (DIV1)
974
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8941
and cry, as God saith in the Psalmes, haec fecisti, these things thou hast done. Thou canst not either fugere or fugare; flight either active or p•ssive is in vaine:
and cry, as God Says in the Psalms, haec fecisti, these things thou hast done. Thou Canst not either Fugere or fugare; flight either active or p•ssive is in vain:
cc vvi, c-acp np1 vvz p-acp dt n2, fw-la fw-la, d n2 pns21 vh2 vdn. pns21 vm2 xx d n1 cc j; n1 d j cc j vbz p-acp j:
(47) sermon (DIV1)
974
Page 333
8942
It will not flie from thee, thou canst not flie from it; twill bee before thee, maugre thee.
It will not fly from thee, thou Canst not fly from it; 'twill be before thee, maugre thee.
pn31 vmb xx vvi p-acp pno21, pns21 vm2 xx vvi p-acp pn31; pn31|vmb vbi p-acp pno21, p-acp pno21.
(47) sermon (DIV1)
974
Page 333
8943
Shunne it in one place, it will meete thee in another, as the Angell did Balaam. Be in the way, it will be before thee there.
Shun it in one place, it will meet thee in Another, as the Angel did balaam. Be in the Way, it will be before thee there.
vvb pn31 p-acp crd n1, pn31 vmb vvi pno21 p-acp j-jn, c-acp dt n1 vdd np1. vbb p-acp dt n1, pn31 vmb vbi p-acp pno21 a-acp.
(47) sermon (DIV1)
974
Page 333
8944
Turne toward the Vineyards, it will stand against thee there. Seeke yet a narrower place, it will meete thee also there.
Turn towards the Vineyards, it will stand against thee there. Seek yet a narrower place, it will meet thee also there.
vvb p-acp dt n2, pn31 vmb vvi p-acp pno21 a-acp. vvb av dt jc n1, pn31 vmb vvi pno21 av a-acp.
(47) sermon (DIV1)
974
Page 333
8945
Thou playest but Balams Asse in shifting and shunning it; shut thine eies: yet shee will speake.
Thou playest but Balams Ass in shifting and shunning it; shut thine eyes: yet she will speak.
pns21 vv2 p-acp np1 n1 p-acp vvg cc vvg pn31; vvb po21 n2: av pns31 vmb vvi.
(47) sermon (DIV1)
974
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8946
Stop thine eares, that will not serve, her words are stripes, shee smites surdo verbere, saith the Poet, her strokes sound not, they are within the heart.
Stop thine ears, that will not serve, her words Are stripes, she smites Deaf verbere, Says the Poet, her Strokes found not, they Are within the heart.
n1 po21 n2, cst vmb xx vvi, po31 n2 vbr n2, pns31 vvz vvi vvi, vvz dt n1, po31 n2 vvb xx, pns32 vbr p-acp dt n1.
(47) sermon (DIV1)
974
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8947
Thither shee will summon all thy sinnes, show thee the true shape of them.
Thither she will summon all thy Sins, show thee the true shape of them.
av pns31 vmb vvi d po21 n2, vvb pno21 dt j n1 pp-f pno32.
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Even as the Samaritane woman sayd of Christ, she will tell thee all things, that thou didst in all thy life.
Even as the Samaritan woman said of christ, she will tell thee all things, that thou didst in all thy life.
j c-acp dt np1 n1 vvd pp-f np1, pns31 vmb vvi pno21 d n2, cst pns21 vdd2 p-acp d po21 n1.
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Art thou secure, and yet hast sinned? It is because thou fearest no executioner. Thou fearest not him, because theres none to judge thee.
Art thou secure, and yet hast sinned? It is Because thou Fearest no executioner. Thou Fearest not him, Because theres none to judge thee.
vb2r pns21 j, cc av vh2 vvn? pn31 vbz c-acp pns21 vv2 dx n1. pns21 vv2 xx pno31, c-acp pc-acp|vbz pix pc-acp vvi pno21.
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There's none to judge, because there's none accuser. There's none to accuse, because theres none to witnesse.
There's none to judge, Because there's none accuser. There's none to accuse, Because theres none to witness.
pc-acp|vbz pix pc-acp vvi, c-acp pc-acp|vbz pix n1. pc-acp|vbz pix pc-acp vvi, c-acp pc-acp|vbz pix pc-acp vvi.
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There is no witnesse, because thy sin is secret. Thou foole, thou hast all these within thy selfe.
There is no witness, Because thy since is secret. Thou fool, thou hast all these within thy self.
pc-acp vbz dx n1, c-acp po21 n1 vbz j-jn. pns21 n1, pns21 vh2 d d p-acp po21 n1.
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Thy conscience is them all, accuser, witnesse, jurie, judge, executioner. Thou hast a Court within thy heart, the Court indeede of conscience.
Thy conscience is them all, accuser, witness, jury, judge, executioner. Thou hast a Court within thy heart, the Court indeed of conscience.
po21 n1 vbz dt d, n1, n1, n1, n1, n1. pns21 vh2 dt n1 p-acp po21 n1, dt n1 av pp-f n1.
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For conscience there acts all these offices, indites, convicts, condemnes, and executes.
For conscience there acts all these Offices, indites, convicts, condemns, and executes.
p-acp n1 a-acp vvz d d n2, n2, n2, vvz, cc vvz.
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Conscience God put of purpose in mans heart, to bee his keeper, to watch him in his wayes, in all his wayes. See thou observe Gods law; for thy conscience observes thee.
Conscience God put of purpose in men heart, to be his keeper, to watch him in his ways, in all his ways. See thou observe God's law; for thy conscience observes thee.
n1 np1 vvd pp-f n1 p-acp ng1 n1, pc-acp vbi po31 n1, pc-acp vvi pno31 p-acp po31 n2, p-acp d po31 n2. n1 pns21 vvb ng1 n1; p-acp po21 n1 vvz pno21.
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And it will not take a bribe, as some observers doe, to see, and to be silent.
And it will not take a bribe, as Some observers do, to see, and to be silent.
cc pn31 vmb xx vvi dt n1, c-acp d n2 vdb, pc-acp vvi, cc pc-acp vbi j.
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Looke what it sees, it saith. Set thou thy sinnes behind thee, or beside thee: it will set them all before thee. It is the soules Looking-glasse;
Look what it sees, it Says. Set thou thy Sins behind thee, or beside thee: it will Set them all before thee. It is the Souls Looking glass;
n1 r-crq pn31 vvz, pn31 vvz. n1 pns21 po21 n2 p-acp pno21, cc p-acp pno21: pn31 vmb vvi pno32 d p-acp pno21. pn31 vbz dt ng1 n1;
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Heare it, when it checkes thee like a bit; and thou shalt not feele it chasten thee like a whippe.
Hear it, when it Checks thee like a bit; and thou shalt not feel it chasten thee like a whip.
vvb pn31, c-crq pn31 n2 pno21 vvb dt n1; cc pns21 vm2 xx vvi pn31 vvi pno21 av-j dt n1.
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shee shall not have a spot, but it will show it her. Commit not sinne to thy conscience to conceale. It is a bad counsell-keeper. Sinne not in her sight;
she shall not have a spot, but it will show it her. Commit not sin to thy conscience to conceal. It is a bad counsel-keeper. Sin not in her sighed;
pns31 vmb xx vhi dt n1, cc-acp pn31 vmb vvi pn31 pno31. vvb xx n1 p-acp po21 n1 pc-acp vvi. pn31 vbz dt j n1. n1 xx p-acp po31 n1;
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thou shalt be sure to heare of it. Shee will not eliminate, tell it out of doores to others;
thou shalt be sure to hear of it. She will not eliminate, tell it out of doors to Others;
pns21 vm2 vbi j pc-acp vvi pp-f pn31. pns31 vmb xx j, vvb pn31 av pp-f n2 p-acp n2-jn;
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but shee will twit thee with it, checke, and chide, and chalenge thee. Stand, sit, lye downe, turne thee which way thou wilt;
but she will twit thee with it, check, and chide, and challenge thee. Stand, fit, lie down, turn thee which Way thou wilt;
cc-acp pns31 vmb vvi pno21 p-acp pn31, n1, cc vvi, cc vvb pno21. n1, vvb, vvb a-acp, vvb pno21 r-crq n1 pns21 vm2;
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still shee will bee before thee, and set thy sinne full in thy sight.
still she will be before thee, and Set thy sin full in thy sighed.
av pns31 vmb vbi p-acp pno21, cc vvb po21 n1 j p-acp po21 n1.
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Sinne is a Serpent, like unto her Sire, and this is her sting, the continuall controll and upbraiding of the conscience.
Sin is a Serpent, like unto her Sire, and this is her sting, the continual control and upbraiding of the conscience.
n1 vbz dt n1, av-j p-acp po31 n1, cc d vbz po31 n1, dt j vvi cc vvg pp-f dt n1.
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NONLATINALPHABET, a bitter sting, Chrysostome, bitter above Wormewood, above Gall, the Gall of Aspes, of Dragons. Not the bare upbraiding, thats not all, to set the sinne before us onely;
, a bitter sting, Chrysostom, bitter above Wormwood, above Gall, the Gall of Asps, of Dragons. Not the bore upbraiding, thats not all, to Set the sin before us only;
, dt j n1, np1, j p-acp n1, p-acp n1, dt n1 pp-f n2, pp-f n2. xx dt j vvg, d|vbz xx av-d, pc-acp vvi dt n1 p-acp pno12 av-j;
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but the pressing of the paine of it, wrath, judgement, and damnation. This to a gracelesse man is as the gates of Hell: a horrour to the godliest.
but the pressing of the pain of it, wrath, judgement, and damnation. This to a graceless man is as the gates of Hell: a horror to the Godliest.
cc-acp dt n-vvg pp-f dt n1 pp-f pn31, n1, n1, cc n1. np1 p-acp dt j n1 vbz p-acp dt n2 pp-f n1: dt n1 p-acp dt js.
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Twill make Paul cry, Infelix ego, but Cain to despaire, Iudas to hang himselfe.
'twill make Paul cry, Infelix ego, but Cain to despair, Iudas to hang himself.
pn31|vmb vvi np1 vvb, fw-la fw-la, p-acp np1 pc-acp vvi, np1 pc-acp vvi px31.
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The pricke of this sting had pierc't to Davids heart, himselfe saith in this Psalme, it had broken even his bones.
The prick of this sting had pierced to Davids heart, himself Says in this Psalm, it had broken even his bones.
dt vvb pp-f d n1 vhd vvn p-acp npg1 n1, px31 vvz p-acp d n1, pn31 vhd vvn av po31 n2.
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His conscience had presented both his sinnes before him, both lust and blood. Hee saw the face, the ugly face of both;
His conscience had presented both his Sins before him, both lust and blood. He saw the face, the ugly face of both;
po31 n1 vhd vvn d po31 n2 p-acp pno31, d n1 cc n1. pns31 vvd dt n1, dt j n1 pp-f d;
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yea and the face of Gods displeasure too;
yea and the face of God's displeasure too;
uh cc dt n1 pp-f npg1 n1 av;
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the 3. verse hath them both of 38. Psalme, and there was neither rest in his bones,
the 3. verse hath them both of 38. Psalm, and there was neither rest in his bones,
dt crd n1 vhz pno32 d pp-f crd n1, cc a-acp vbds dx n1 p-acp po31 n2,
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nor soundnesse in his flesh, à facie peccatorum, through the grisly countenance of his grievous sinnes.
nor soundness in his Flesh, à fancy peccatorum, through the grisly countenance of his grievous Sins.
ccx n1 p-acp po31 n1, fw-fr n1 fw-la, p-acp dt j n1 pp-f po31 j n2.
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I must omit here many things ▪ which I purposd in this point. To end it, the conscience is the Character both of Gods grace and justice.
I must omit Here many things ▪ which I purposed in this point. To end it, the conscience is the Character both of God's grace and Justice.
pns11 vmb vvi av d n2 ▪ r-crq pns11 vvd p-acp d n1. p-acp n1 pn31, dt n1 vbz dt n1 av-d pp-f npg1 n1 cc n1.
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Hee hath given it unto man, both to admonish him, lest he sinne, and to punish him if he sinne.
He hath given it unto man, both to admonish him, lest he sin, and to Punish him if he sin.
pns31 vhz vvn pn31 p-acp n1, av-d pc-acp vvi pno31, cs pns31 vvb, cc pc-acp vvi pno31 cs pns31 vvb.
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And tis haply that Genius, which Heathens imagined every man to have, a good Angell, and a bad:
And this haply that Genius, which heathens imagined every man to have, a good Angel, and a bad:
cc pn31|vbz av d n1, r-crq n2-jn vvd d n1 pc-acp vhi, dt j n1, cc dt j:
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the one to advise him unto vertue, the other to chasten him for vice. For the conscience acts both offices.
the one to Advice him unto virtue, the other to chasten him for vice. For the conscience acts both Offices.
dt pi pc-acp vvi pno31 p-acp n1, dt j-jn pc-acp vvi pno31 p-acp n1. p-acp dt n1 vvz d n2.
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Tis both Fraenum & Flagrum, both a bit and a whip;
This both Fraenum & Flagrum, both a bit and a whip;
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a bit before the sinne, quomodo hoc faciam? saith Ioseph to his mistresse, how may I doe this thing? and a whip after it, Ier. 8. Quid feci? What have I done? A curbe before the sinne, Oh doe not so wickedly,
a bit before the sin, quomodo hoc faciam? Says Ioseph to his mistress, how may I do this thing? and a whip After it, Jeremiah 8. Quid Feci? What have I done? A curb before the sin, O do not so wickedly,
dt n1 p-acp dt n1, fw-la fw-la fw-la? vvz np1 p-acp po31 n1, q-crq vmb pns11 vdi d n1? cc dt n1 p-acp pn31, np1 crd fw-la fw-la? q-crq vhb pns11 vdn? dt n1 p-acp dt n1, uh vdb xx av av-j,
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as Thamar sayd to Amnon; and a scourge after it, Did not I tell you? sayd Reuben to his brethren.
as Tamar said to Amnon; and a scourge After it, Did not I tell you? said Reuben to his brothers.
c-acp np1 vvd p-acp np1; cc dt n1 p-acp pn31, vdd xx pns11 vvi pn22? j-vvn np1 p-acp po31 n2.
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Kick not against it, tis a pricke. Surely, if thou wilt not let it bridle thee, it will saddle thee.
Kick not against it, this a prick. Surely, if thou wilt not let it bridle thee, it will saddle thee.
n1 xx p-acp pn31, pn31|vbz dt vvi. np1, cs pns21 vm2 xx vvi pn31 vvi pno21, pn31 vmb vvi pno21.
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If thy mouth refuse the bit; thy backe will beare a burden that will breake it, without grace; yea and thy belly too; bee Iudas an example;
If thy Mouth refuse the bit; thy back will bear a burden that will break it, without grace; yea and thy belly too; be Iudas an Exampl;
cs po21 n1 vvi dt n1; po21 n1 vmb vvi dt n1 cst vmb vvi pn31, p-acp n1; uh cc po21 n1 av; vbb np1 dt n1;
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hee burst asunder, and his bowells gushed out. Salomon saith, wine is; surely sinne is, tumultuator, a turbulent raiser of tumults in the soule.
he burst asunder, and his bowels gushed out. Solomon Says, wine is; surely sin is, tumultuator, a turbulent raiser of tumults in the soul.
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The soule of a sinner is like a raging sea; the Prophet saith.
The soul of a sinner is like a raging sea; the Prophet Says.
dt n1 pp-f dt n1 vbz av-j dt j-vvg n1; dt n1 vvz.
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Sinne, like mud, and mire, the waves cast up before it continually, and that is the last point of my Text;
Sin, like mud, and mire, the waves cast up before it continually, and that is the last point of my Text;
n1, j n1, cc n1, dt n2 vvd a-acp p-acp pn31 av-j, cc d vbz dt ord n1 pp-f po11 n1;
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my sinne, saith the Psalmist, is ever before me. That, and some moe omissions, which time permits not now, I may happily adde hereafter.my sin, Says the Psalmist, is ever before me. That, and Some more omissions, which time permits not now, I may happily add hereafter.
po11 n1, vvz dt n1, vbz av p-acp pno11. cst, cc d dc n2, r-crq n1 vvz xx av, pns11 vmb av-j vvi av.
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A SERMON PREACHED ON THE PSALMES. The eight Sermon. PSAL. 51. 3. My sinne is ▪ ever before me ▪
A SERMON PREACHED ON THE PSALMES. The eight Sermon. PSALM 51. 3. My sin is ▪ ever before me ▪
dt n1 vvn p-acp dt n2. dt crd n1. np1 crd crd po11 n1 vbz ▪ av p-acp pno11 ▪
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IT is not long since I entreated of this Text. Time forc't me then to omit many things,
IT is not long since I entreated of this Text. Time forced me then to omit many things,
pn31 vbz xx av-j c-acp pns11 vvd pp-f d np1 n1 vvd pno11 av pc-acp vvi d n2,
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and to leave the last Terme quite untoucht.
and to leave the last Term quite untouched.
cc pc-acp vvi dt ord n1 av j.
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My mind now is not to reiterate any thing delivered then. One Scripture may be glossed diversly. My project is the same;
My mind now is not to reiterate any thing Delivered then. One Scripture may be glossed diversely. My project is the same;
po11 n1 av vbz xx pc-acp vvi d n1 vvd av. crd n1 vmb vbi vvn av-j. po11 n1 vbz dt d;
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that I may not alter, the continuall controll of a guiltie conscience; but set downe by the Psalmist in hypothesi, in his owne particular and personall experience. The Text containes foure Termes;
that I may not altar, the continual control of a guilty conscience; but Set down by the Psalmist in Hypothesis, in his own particular and personal experience. The Text contains foure Terms;
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an Object, Sinne; the Subject, David; My sinne. The Act, it Affronts him, it is before me, saith the Psalmist, That Act continuall, it is ever before him.
an Object, Sin; the Subject, David; My sin. The Act, it Affronts him, it is before me, Says the Psalmist, That Act continual, it is ever before him.
dt n1, n1; dt j-jn, np1; po11 n1. dt n1, pn31 vvz pno31, pn31 vbz p-acp pno11, vvz dt n1, cst n1 j, pn31 vbz av p-acp pno31.
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Peccatum meum coram me jugiter, My sinne (saith David) is ever before me. For the first;Peccatum meum coram me Jugiter, My sin (Says David) is ever before me. For the First;
fw-la fw-la fw-la pno11 n1, po11 n1 (vvz np1) vbz av p-acp pno11. p-acp dt ord;
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Could David sinne, a King? Kings cannot sinne: are they not Gods? They are so; but by Nuncupation;
Could David sin, a King? Kings cannot sin: Are they not God's? They Are so; but by Nuncupation;
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by Participation, saith Saint Augustine. Angels are Gods so; and yet have sinned. But sinne is Law-breach;
by Participation, Says Saint Augustine. Angels Are God's so; and yet have sinned. But sin is Law-breach;
p-acp n1, vvz n1 np1. n2 vbr n2 av; cc av vhb vvn. p-acp n1 vbz n1;
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NONLATINALPHABET, Saint Iohns definition, Sinne the transgression of the Law. How should Kings sinne? They are above the Law;
, Saint Iohns definition, Sin the Transgression of the Law. How should Kings sin? They Are above the Law;
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above mans Law, not Gods. It seemes above Gods too. For when Ahab made conscience of Naboths Vineyard;
above men Law, not God's It seems above God's too. For when Ahab made conscience of Naboth's Vineyard;
p-acp ng1 n1, xx n2 pn31 vvz p-acp n2 av. p-acp c-crq np1 vvn n1 pp-f n2 n1;
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What? saith his wife to him, Art thou a King? Vtinam liceret! Nero in his lust crying, Oh that it were lawfull;
What? Says his wife to him, Art thou a King? Vtinam liceret! Nero in his lust crying, O that it were lawful;
q-crq? vvz po31 n1 p-acp pno31, vb2r pns21 dt n1? fw-la fw-la! np1 p-acp po31 n1 vvg, uh cst pn31 vbdr j;
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his mother answered him, Si libet, licet; if he pleasd he might. The Lists of lawes bind not the lusts of Emperours; no not of Gods Law.
his mother answered him, Si libet, licet; if he pleased he might. The Lists of laws bind not the Lustiest of emperors; no not of God's Law.
po31 n1 vvd pno31, fw-mi fw-la, fw-la; cs pns31 vvd pns31 vmd. dt n2 pp-f n2 vvb xx dt n2 pp-f n2; uh-dx xx pp-f npg1 n1.
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Licere, an Placere, quis in Rege? If a Kings lust lie to any thing; nere aske the question, if it be lawfull.Licere, an Placere, quis in Rege? If a Kings lust lie to any thing; never ask the question, if it be lawful.
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So Flatterers are wont to pander Princes, to supparasite Kings. But yet if Kings did sinne, they might be censur'd. Kings are uncontroleable.
So Flatterers Are wont to pander Princes, to supparasite Kings. But yet if Kings did sin, they might be censured. Kings Are uncontroleable.
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Who will say (saith Iob) to a King, thou art wicked? That shewes that tis not safe at all to censure them;
Who will say (Says Job) to a King, thou art wicked? That shows that this not safe At all to censure them;
q-crq vmb vvi (vvz np1) p-acp dt n1, pns21 vb2r j? cst vvz cst pn31|vbz xx j p-acp d pc-acp vvi pno32;
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or, if you will, not lawfull in a compulsory way, but in a consultory, if with due respect or discretion. Prophets have done it so.
or, if you will, not lawful in a compulsory Way, but in a consultory, if with due respect or discretion. prophets have done it so.
cc, cs pn22 vmb, xx j p-acp dt j n1, cc-acp p-acp dt n1, cs p-acp j-jn n1 cc n1. ng1 vhb vdn pn31 av.
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Samuel did, Elias and Iohn Baptist did.Samuel did, Elias and John Baptist did.
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What neede I seeke for instance further than this Psalme? The title tells us Nathan did.
What need I seek for instance further than this Psalm? The title tells us Nathan did.
q-crq vvb pns11 vvb p-acp n1 av-jc cs d n1? dt n1 vvz pno12 np1 vdd.
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[ Kings all are sinners, one excepted, the King of Kings.
[ Kings all Are Sinners, one excepted, the King of Kings.
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Why have Kings Confessors, if they could not sinne? Popes (I trow) Kings superiours, yet can sinne.
Why have Kings Confessors, if they could not sin? Popes (I trow) Kings superiors, yet can sin.
uh-crq vhb n2 n2, cs pns32 vmd xx n1? ng1 (pns11 vvb) n2 n2-jn, av vmb n1.
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Their Parasites say, they cannot erre; they denie not, they can sinne. David here, though a King, yet saith, My sinne.
Their Parasites say, they cannot err; they deny not, they can sin. David Here, though a King, yet Says, My sin.
po32 n2 vvi, pns32 vmbx vvi; pns32 vvb xx, pns32 vmb n1. np1 av, cs dt n1, av vvz, po11 n1.
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My sinne, Saints have their sinnes; thats more than Kings. The Patriarkes, the Prophets, the Apostles had their sinnes.My sin, Saints have their Sins; thats more than Kings. The Patriarchs, the prophets, the Apostles had their Sins.
po11 n1, n2 vhb po32 n2; d|vbz dc cs n2. dt n2, dt n2, dt n2 vhd po32 n2.
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9007
Never any sonne of man, saving the Sonne of man, was quit of sinne. One daughter is excepted, but never any sonne.
Never any son of man, Saving the Son of man, was quit of sin. One daughter is excepted, but never any son.
av-x d n1 pp-f n1, vvg dt n1 pp-f n1, vbds vvn pp-f n1. crd n1 vbz vvn, cc-acp av-x d n1.
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Novatus first, and Pelagius after him, held that schismaticall heresie, that a man may live without all sinne.Novatian First, and Pelagius After him, held that Schismatical heresy, that a man may live without all sin.
np1 ord, cc np1 p-acp pno31, vvd cst j n1, cst dt n1 vmb vvi p-acp d n1.
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Would you beleeve that Papists hold it too? The Councill of Trent doth; Bellarmine doth.
Would you believe that Papists hold it too? The Council of Trent does; Bellarmine does.
vmd pn22 vvi d njp2 vvb pn31 av? dt n1 pp-f np1 vdz; np1 vdz.
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Nay Bellarmine saith, all Catholikes, that is, all Papists doe; without all mortall sinne; but not without all veniall; they dare not venture that. And yet one doth;
Nay Bellarmine Says, all Catholics, that is, all Papists do; without all Mortal sin; but not without all venial; they Dare not venture that. And yet one does;
uh-x np1 vvz, d njp2, cst vbz, d njp2 vdb; p-acp d j-jn n1; cc-acp xx p-acp d j; pns32 vvb xx vvi d. cc av crd vdz;
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Bonaventure dares adventure that, A man may leade his whole life without all sinne.Bonaventure dares adventure that, A man may lead his Whole life without all sin.
np1 vvz n1 cst, dt n1 vmb vvi po31 j-jn n1 p-acp d n1.
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983
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9012
What should we heed, what Solomon saith, Non est homo, qui non peccet, there is no man, that sinnes not? The Papists, some of them said;
What should we heed, what Solomon Says, Non est homo, qui non peccet, there is no man, that Sins not? The Papists, Some of them said;
q-crq vmd pns12 vvi, r-crq np1 vvz, fw-fr fw-la fw-la, fw-fr fw-fr fw-la, pc-acp vbz dx n1, cst n2 xx? dt njp2, d pp-f pno32 vvd;
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that a man once justified may ever after live without any kind of sinne. These are the right Puritans.
that a man once justified may ever After live without any kind of sin. These Are the right Puritans.
cst dt n1 a-acp vvn vmb av p-acp vvi p-acp d n1 pp-f n1. d vbr dt j-jn np2.
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9014
My sinne, saith David. Davids sinne, but which? Or sinned he but once onely? The Scripture seemes to say so:My sin, Says David. Davids sin, but which? Or sinned he but once only? The Scripture seems to say so:
po11 n1, vvz np1. np1 n1, cc-acp q-crq? cc vvd pns31 p-acp a-acp av-j? dt n1 vvz pc-acp vvi av:
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That he walked in all the wayes of the Lord, all the dayes of his life, save onely in the matter of Vrias: That he walked in all the ways of the Lord, all the days of his life, save only in the matter of Vrias:
cst pns31 vvd p-acp d dt n2 pp-f dt n1, d dt n2 pp-f po31 n1, vvb av-j p-acp dt n1 pp-f np1:
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But thats but an Hyperbole. No doubt but Davids sinnes were many. Proofe needs not; he confesseth it:
But thats but an Hyperbole. No doubt but Davids Sins were many. Proof needs not; he Confesses it:
cc-acp d|vbz p-acp dt n1. dx n1 cc-acp npg1 n2 vbdr d. n1 vvz xx; pns31 vvz pn31:
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his sinnes were more than the haires of his head.
his Sins were more than the hairs of his head.
po31 n2 vbdr n1 cs dt n2 pp-f po31 n1.
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But he meanes here his Adulterie with Bathshabe, and murther of Vrias. Said I before, Saints had their sinnes? Such sinnes are ill beseeming Saints.
But he means Here his Adultery with Bathsheba, and murder of Vrias. Said I before, Saints had their Sins? Such Sins Are ill beseeming Saints.
p-acp pns31 vvz av po31 n1 p-acp n1, cc n1 pp-f np1. vvd pns11 a-acp, n2 vhd po32 n2? d n2 vbr av-jn j-vvg n2.
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984
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9019
What shall the sonne of Beliall doe, if Saints doe this? What is the Libertines sinne, the Philistins sinne,
What shall the son of Belial do, if Saints do this? What is the Libertines sin, the philistines sin,
q-crq vmb dt n1 pp-f np1 vdb, cs n2 vdb d? q-crq vbz dt n2 n1, dt njp2 n1,
(48) sermon (DIV1)
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9020
if this be Davids? Saints sinne not onely; but their sinnes sometimes are (as Paul phraseth it) out of measure sinfull.
if this be Davids? Saints sin not only; but their Sins sometime Are (as Paul Phraseth it) out of measure sinful.
cs d vbb np1? n2 vvb xx av-j; cc-acp po32 n2 av vbr (c-acp np1 vvz pn31) av pp-f n1 j.
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9021
Noahs drunkennesse, Lots incest, Iudahs fornication, hainous sinnes all; Davids lust linkt with bloud exceeds them all.Noahs Drunkenness, Lots Incest, Judas fornication, heinous Sins all; Davids lust linked with blood exceeds them all.
npg1 n1, npg1 n1, npg1 n1, j n2 d; np1 n1 vvn p-acp n1 vvz pno32 d.
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Gods Spirit not assisting with Grace, the godliest man may act the deadliest sinne. Peter, a Pillar, as Paul calls him, NONLATINALPHABET, OEcum. a pillar of faith, yet denied Christ. Solomon, Iedidiah, i. Gods beloved, worshipt strange gods.
God's Spirit not assisting with Grace, the Godliest man may act the deadliest sin. Peter, a Pillar, as Paul calls him,, Oecum. a pillar of faith, yet denied christ. Solomon, Jedidiah, i. God's Beloved, worshipped strange God's.
npg1 n1 xx vvg p-acp n1, dt js n1 vmb vvi dt js n1. np1, dt n1, c-acp np1 vvz pno31,, fw-la. dt n1 pp-f n1, av vvd np1. np1, np1, uh. ng1 vvn, vvd j n2.
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David a man according to Gods heart, a Leacher, and a Murtherer.David a man according to God's heart, a Lecher, and a Murderer.
np1 dt n1 vvg p-acp ng1 n1, dt n1, cc dt n1.
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Now put together these two severalls, a Kings sinne, and a Saints, and see how great a sinne they spell.
Now put together these two severals, a Kings sin, and a Saints, and see how great a sin they spell.
av vvd av d crd n2-j, dt ng1 n1, cc dt n2, cc vvb c-crq j dt n1 pns32 n1.
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9025
The sinne is great per se, Spouse breach, and bloud shead both great sinnes per se, whose sinnes soever.
The sin is great per se, Spouse breach, and blood shed both great Sins per se, whose Sins soever.
dt n1 vbz j fw-la fw-la, n1 n1, cc n1 vvb d j n2 fw-la fw-la, rg-crq n2 av.
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But to be His sinnes, Davids sinnes, Gods anointeds sinnes, anointed both with oyle by his Prophet,
But to be His Sins, Davids Sins, God's anointeds Sins, anointed both with oil by his Prophet,
p-acp pc-acp vbi po31 n2, npg1 n2, ng1 n2 n2, vvn d p-acp n1 p-acp po31 n1,
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and with Grace by his Spirit;
and with Grace by his Spirit;
cc p-acp n1 p-acp po31 n1;
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both Vnctus Dei, & Sanctus Dei, Gods King, and his holy one, surely that makes the sinne farre more transcendent.
both Unctus Dei, & Sanctus Dei, God's King, and his holy one, surely that makes the sin Far more transcendent.
d fw-la fw-la, cc fw-la fw-la, npg1 n1, cc po31 j pi, av-j cst vvz dt n1 av-j av-dc j.
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9029
A Kings sinne, a great scandall. Regis ad exemplum, saith the Poet, Princes acts are all precedents.
A Kings sin, a great scandal. Regis ad exemplum, Says the Poet, Princes acts Are all precedents.
dt ng1 n1, dt j n1. fw-la fw-la n1, vvz dt n1, ng1 n2 vbr d n2.
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9030
What will Subjects care to sinne, when they see their Caesars sample? Tutum est peccare authoribus illis.
What will Subjects care to sin, when they see their Caesars sample? Tutum est Peccare authoribus illis.
q-crq vmb np1 vvi p-acp n1, c-crq pns32 vvb po32 npg1 n1? fw-la fw-la uh fw-la fw-la.
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But a Saints sinne is farre mo•e scandalous: Not a stone onely of offence for the weake to stumble at;
But a Saints sin is Far mo•e scandalous: Not a stone only of offence for the weak to Stumble At;
p-acp dt ng1 n1 vbz av-j av-dc j: xx dt n1 av-j pp-f n1 p-acp dt j pc-acp vvi p-acp;
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but as Nathan told David in this very cause, an occasion to the wicked to blaspheme God.
but as Nathan told David in this very cause, an occasion to the wicked to Blaspheme God.
cc-acp c-acp np1 vvd np1 p-acp d j n1, dt n1 p-acp dt j pc-acp vvi np1.
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985
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9033
This sinne, such a sinne of such a sinners, it is no marvell, if the Actor say, it is ever before him:
This sin, such a sin of such a Sinners, it is no marvel, if the Actor say, it is ever before him:
d n1, d dt n1 pp-f d dt n2, pn31 vbz dx n1, cs dt n1 vvb, pn31 vbz av p-acp pno31:
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985
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9034
My sinne (saith David) is ever before me. David doth not NONLATINALPHABET follow mans fashion, as Iob speakes, to hide his sinne; but confesseth it.My sin (Says David) is ever before me. David does not follow men fashion, as Job speaks, to hide his sin; but Confesses it.
po11 n1 (vvz np1) vbz av p-acp pno11. np1 vdz xx vvi ng1 n1, c-acp np1 vvz, pc-acp vvi po31 n1; cc-acp vvz pn31.
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9035
Nor doth he hood it neither, mans fashion too, by some Terminus diminuens, to lessen it at least.
Nor does he hood it neither, men fashion too, by Some Terminus Diminuens, to lessen it At least.
ccx vdz pns31 vvi pn31 av-dx, ng1 n1 av, p-acp d np1 n2, pc-acp vvi pn31 p-acp ds.
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986
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9036
If sinne must needs be seene, needs come before us; she will come as cleanely habited, as she can.
If sin must needs be seen, needs come before us; she will come as cleanly habited, as she can.
cs n1 vmb av vbi vvn, av vvb p-acp pno12; pns31 vmb vvi c-acp av-j vvn, c-acp pns31 vmb.
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9037
Her Blackeamore skinne she can not change; but shee will shroud it with a little lawne.
Her Blackeamore skin she can not change; but she will shroud it with a little lawn.
po31 np1 n1 pns31 vmb xx vvi; cc-acp pns31 vmb vvi pn31 p-acp dt j n1.
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9038
Her face, if shee may, shall have a maske, to cover it; if not, yet a wimple at least, to shadow it.
Her face, if she may, shall have a mask, to cover it; if not, yet a wimple At least, to shadow it.
po31 n1, cs pns31 vmb, vmb vhi dt n1, pc-acp vvi pn31; cs xx, av dt n1 p-acp ds, pc-acp vvi pn31.
(48) sermon (DIV1)
986
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9039
Am I deprehended, or detected, that I needs must crie Peccavi? Will my conscience,
Am I deprehended, or detected, that I needs must cry Peccavi? Will my conscience,
vbm pns11 vvn, cc vvn, cst pns11 av vmb vvi fw-la? vmb po11 n1,
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986
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Yet the Harlots wickednesse will be but termed a scape.
Yet the Harlots wickedness will be but termed a escape.
av dt ng1 n1 vmb vbi cc-acp vvd dt n1.
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as Gods Commissarie, force me to confesse? I will pray that yet the forme may be with favour;
as God's Commissary, force me to confess? I will pray that yet the Form may be with favour;
c-acp ng1 n1, vvb pno11 pc-acp vvi? pns11 vmb vvi cst av dt n1 vmb vbi p-acp n1;
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that my shame may be shadowed with either the civilitie, or the generalitie of the Terme.
that my shame may be shadowed with either the civility, or the generality of the Term.
cst po11 n1 vmb vbi vvn p-acp d dt n1, cc dt n1 pp-f dt n1.
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986
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9042
Should I say my drunkennesse? Let it be my Intemperancie. Should I say my whoredome? Let it be my Incontinencie.
Should I say my Drunkenness? Let it be my Intemperancy. Should I say my whoredom? Let it be my Incontinency.
vmd pns11 vvi po11 n1? vvb pn31 vbi po11 n1. vmd pns11 vvi po11 n1? vvb pn31 vbi po11 n1.
(48) sermon (DIV1)
986
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9043
Should it be my wickednesse? Let it be my sinne. Nay, I may not say my sinne; that Terme is too broad. David did; I will not.
Should it be my wickedness? Let it be my sin. Nay, I may not say my sin; that Term is too broad. David did; I will not.
vmd pn31 vbi po11 n1? vvb pn31 vbi po11 n1. uh-x, pns11 vmb xx vvi po11 n1; cst n1 vbz av j. np1 vdd; pns11 vmb xx.
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986
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9044
For I see in the Gospell what base esteeme was made of sinners. I will seeke some milder word.
For I see in the Gospel what base esteem was made of Sinners. I will seek Some milder word.
p-acp pns11 vvb p-acp dt n1 r-crq j n1 vbds vvn pp-f n2. pns11 vmb vvi d jc n1.
(48) sermon (DIV1)
987
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9045
Erravi, temere feci, I have done amisse or unadvisedly. I know Saint Austin saith, that sinne is nothing. But he shall pardon me: haply hath some other meaning.Erravi, Temere Feci, I have done amiss or unadvisedly. I know Saint Austin Says, that sin is nothing. But he shall pardon me: haply hath Some other meaning.
np1, fw-la fw-la, pns11 vhb vdn av cc av-j. pns11 vvb n1 np1 vvz, cst n1 vbz pix. p-acp pns31 vmb vvi pno11: av vhz d j-jn n1.
(48) sermon (DIV1)
987
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9046
It is an odious and an hainous Terme. David said once, it was his infirmitie. I will say so too.
It is an odious and an heinous Term. David said once, it was his infirmity. I will say so too.
pn31 vbz dt j cc dt j n1. np1 vvd a-acp, pn31 vbds po31 n1. pns11 vmb vvi av av.
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987
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9047
There are NONLATINALPHABET, negligences, ignorances, defaults, mistakings, trippes and slippes.
There Are, negligences, ignorances, defaults, mistakings, trips and slips.
pc-acp vbr, n2, n2, n2, n2-vvg, vvz cc vvz.
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987
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9048
I will acknowledge any one of these, and call it mine. But I will not say my sinne. I will use his terme, that turned this Psalme into Meeter, ver. 7. my blot, or my spot. But as Luther said of the word NONLATINALPHABET, that his soule hated it;
I will acknowledge any one of these, and call it mine. But I will not say my sin. I will use his term, that turned this Psalm into Meeter, ver. 7. my blot, or my spot. But as Luther said of the word, that his soul hated it;
pns11 vmb vvi d crd pp-f d, cc vvb pn31 png11. cc-acp pns11 vmb xx vvi po11 n1. pns11 vmb vvi po31 n1, cst vvd d n1 p-acp np1, fw-la. crd po11 vvi, cc po11 vvi. cc-acp p-acp np1 vvd pp-f dt n1, cst po31 n1 vvd pn31;
(48) sermon (DIV1)
987
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9049
so my heart hateth this word ( Sinne, ) my tongue can not pronounce it, Pronound with this Person, I cannot say, my sinne. If a man must smite himselfe; it shall be softly; if censure his owne sinne; it shall be gently.
so my heart hates this word (Sin,) my tongue can not pronounce it, Pronound with this Person, I cannot say, my sin. If a man must smite himself; it shall be softly; if censure his own sin; it shall be gently.
av po11 n1 vvz d n1 (n1,) po11 n1 vmb xx vvi pn31, vvn p-acp d n1, pns11 vmbx vvi, po11 n1. cs dt n1 vmb vvi px31; pn31 vmb vbi av-j; cs n1 po31 d n1; pn31 vmb vbi av-j.
(48) sermon (DIV1)
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9050
What mouth wil not lie lightly, but at least wil not tell a faire tale for his master? Every tongue will extenuate his masters trespasse.
What Mouth will not lie lightly, but At least will not tell a fair tale for his master? Every tongue will extenuate his Masters trespass.
q-crq n1 vmb xx vvi av-j, cc-acp p-acp ds vmb xx vvi dt j n1 p-acp po31 n1? np1 n1 vmb vvi po31 ng1 n1.
(48) sermon (DIV1)
987
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9051
If a beame be in his eye; tis but a moate; if an Elephant in his throat; tis but a gnat.
If a beam be in his eye; this but a moat; if an Elephant in his throat; this but a gnat.
cs dt n1 vbb p-acp po31 n1; pn31|vbz p-acp dt n1; cs dt n1 p-acp po31 n1; pn31|vbz p-acp dt n1.
(48) sermon (DIV1)
987
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9052
The sinne here meant by David, though Saint Augustine say of it, Noluit sileri quod voluit scribi, what Scripture hath recorded, God would not have concealed:
The sin Here meant by David, though Saint Augustine say of it, Noluit sileri quod voluit scribi, what Scripture hath recorded, God would not have concealed:
dt n1 av vvd p-acp np1, cs n1 np1 vvb pp-f pn31, fw-la fw-la fw-la fw-la fw-la, r-crq n1 vhz vvn, np1 vmd xx vhi vvn:
(48) sermon (DIV1)
988
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9053
yet loath I am to aggravate such a persons sinne, a Saints, a Prophets, a Patriarkes sinne.
yet loath I am to aggravate such a Persons sin, a Saints, a prophets, a Patriarchs sin.
av vvb pns11 vbm pc-acp vvi d dt n2 n1, dt n2, dt n2, dt n2 n1.
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9054
And I toucht that point in part the last time. Let Davids selfe censure it, Psal. 19. he calls it there the great offence. Yet such offenses sinners extenuate.
And I touched that point in part the last time. Let Davids self censure it, Psalm 19. he calls it there the great offence. Yet such offenses Sinners extenuate.
cc pns11 vvd cst n1 p-acp n1 dt ord n1. vvb npg1 n1 vvi pn31, np1 crd pns31 vvz pn31 a-acp dt j n1. av d n2 n2 vvb.
(48) sermon (DIV1)
988
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9055
Murther and Whoredome, the greatest sinnes, the second Table hath; yet wit hath words to qualifie, to allay the odiousnesse even of them toe.
Murder and Whoredom, the greatest Sins, the second Table hath; yet wit hath words to qualify, to allay the odiousness even of them toe.
n1 cc n1, dt js n2, dt ord n1 vhz; av n1 vhz n2 pc-acp vvi, pc-acp vvi dt n1 av pp-f pno32 n1.
(48) sermon (DIV1)
988
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9056
No sinne so rightly called Peccatum, as Adultery. For Civilians say, Peccatum is quasi Pellicatum, sinne properly is harlottrie.
No sin so rightly called Peccatum, as Adultery. For Civilians say, Peccatum is quasi Pellicatum, sin properly is harlotry.
dx n1 av av-jn vvn fw-la, p-acp n1. p-acp n2-jn vvb, fw-la vbz fw-la fw-la, vvb av-j vbz n1.
(48) sermon (DIV1)
988
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9057
That had David beene a Catholicke, and had prayed here in Latin, he could not more perspicuouslly have specified his sinne.
That had David been a Catholic, and had prayed Here in Latin, he could not more perspicuouslly have specified his sin.
cst vhd np1 vbi dt jp, cc vhd vvn av p-acp jp, pns31 vmd xx av-dc av-j vhi vvn po31 n1.
(48) sermon (DIV1)
988
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9059
David meaning haply this sinne by that phrase in the 25. Psalme, delicta juventutis meae, the escapes of his youth;David meaning haply this sin by that phrase in the 25. Psalm, Delicta juventutis meae, the escapes of his youth;
np1 vvg av d n1 p-acp d n1 p-acp dt crd n1, fw-la fw-la fw-la, dt n2 pp-f po31 n1;
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988
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9060
for he was of no great age, when he fell into such sinne;
for he was of no great age, when he fell into such sin;
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prophanenesse haply hath fetch the phrase from thence, to terme whoredome but a tricke of youth.
profaneness haply hath fetch the phrase from thence, to term whoredom but a trick of youth.
n1 av vhz n1 dt n1 p-acp av, pc-acp vvi n1 p-acp dt n1 pp-f n1.
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Tis but Delictum not Peccatum, an escape, but not a sinne. The devills figure of diminution.
This but Delictum not Peccatum, an escape, but not a sin. The Devils figure of diminution.
pn31|vbz p-acp fw-la xx fw-la, dt n1, cc-acp xx dt n1. dt ng1 n1 pp-f n1.
(48) sermon (DIV1)
988
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9063
Though I shall slay a man: I will confesse my choler; but I will not say, my sinne.
Though I shall slay a man: I will confess my choler; but I will not say, my sin.
cs pns11 vmb vvi dt n1: pns11 vmb vvi po11 n1; cc-acp pns11 vmb xx vvi, po11 n1.
(48) sermon (DIV1)
988
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9064
Secondly say, conscience tie me to Davids terme, force me to say, my sinne: yet will I doe it in diminutives.
Secondly say, conscience tie me to Davids term, force me to say, my sin: yet will I do it in diminutives.
ord vvb, n1 vvb pno11 p-acp npg1 vvb, vvb pno11 pc-acp vvi, po11 n1: av vmb pns11 vdi pn31 p-acp n2-j.
(48) sermon (DIV1)
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As Lot said of Zoar, so I will of my sinne, an non modica est? Is it not a little one? I will thinne my my sinne, in the Adjective at least,
As Lot said of Zoar, so I will of my sin, an non Modica est? Is it not a little one? I will thin my my sin, in the Adjective At least,
p-acp n1 vvd pp-f vvb, av pns11 vmb pp-f po11 n1, dt fw-la fw-la fw-la? vbz pn31 xx dt j pi? pns11 vmb j po11 po11 n1, p-acp dt n1 p-acp ds,
(48) sermon (DIV1)
989
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9066
if I can not in the Substantive. Tis in my minde remarkeable, that of all words, sinne hath no Diminutive, not in any tongue, known to us commonly.
if I can not in the Substantive. This in my mind remarkable, that of all words, sin hath no Diminutive, not in any tongue, known to us commonly.
cs pns11 vmb xx p-acp dt j-jn. pn31|vbz p-acp po11 n1 j, cst pp-f d n2, n1 vhz dx j-jn, xx p-acp d n1, vvn p-acp pno12 av-j.
(48) sermon (DIV1)
989
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9067
Onely the Spaniard hath his Peccadillo, i. a petie sinne. Caesar was told, Hominibus, non verbis, hee might endenise men, but not words.
Only the Spaniard hath his Peccadillo, i. a petie sin. Caesar was told, Hominibus, non verbis, he might endenise men, but not words.
j dt np1 vhz po31 n1, uh. dt j n1. np1 vbds vvn, fw-la, fw-la fw-la, pns31 vmd n1 n2, cc-acp xx n2.
(48) sermon (DIV1)
989
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9068
But some Catholike mint is above Caesars, they can coine words too.
But Some Catholic mint is above Caesars, they can coin words too.
p-acp d jp n1 vbz p-acp npg1, pns32 vmb n1 n2 av.
(48) sermon (DIV1)
989
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9069
To end this, there is a quaint Divinitie among the Libertines, that sinne is but a meere conceit;
To end this, there is a quaint Divinity among the Libertines, that sin is but a mere conceit;
pc-acp vvi d, pc-acp vbz dt j n1 p-acp dt n2, cst n1 vbz p-acp dt j n1;
(48) sermon (DIV1)
990
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that right repentance is deniall of sinne. That Peter was pardoned, because hee beleeved, he had not sinned in denying Christ;
that right Repentance is denial of sin. That Peter was pardoned, Because he believed, he had not sinned in denying christ;
cst j-jn n1 vbz n1 pp-f n1. cst np1 vbds vvn, c-acp pns31 vvd, pns31 vhd xx vvn p-acp vvg np1;
(48) sermon (DIV1)
990
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Iudas not pardoned, because he confest, he had sinned in betraying him. To presse them, bootes not with the Scriptures;Iudas not pardoned, Because he confessed, he had sinned in betraying him. To press them, boots not with the Scriptures;
np1 xx vvn, c-acp pns31 vvd, pns31 vhd vvn p-acp vvg pno31. p-acp vvi pno32, vvz xx p-acp dt n2;
(48) sermon (DIV1)
990
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9072
they goe not by the Word, but by the Spirit, But what a foole is Sathan, that he can not plead not guiltie,
they go not by the Word, but by the Spirit, But what a fool is Sathan, that he can not plead not guilty,
pns32 vvb xx p-acp dt n1, cc-acp p-acp dt n1, cc-acp r-crq dt n1 vbz np1, cst pns31 vmb xx vvi xx j,
(48) sermon (DIV1)
990
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9073
and so come out of hell! Now come wee to the conscience checking and controlling David for his sinne.
and so come out of hell! Now come we to the conscience checking and controlling David for his sin.
cc av vvb av pp-f n1! av vvb pns12 p-acp dt n1 vvg cc j-vvg np1 p-acp po31 n1.
(48) sermon (DIV1)
990
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9074
For that is the sense of the subsequent phrase, that his sinne is before him. His conscience presents the image of his sinne ever to his sight, charging him with it, and chastening him for it.
For that is the sense of the subsequent phrase, that his sin is before him. His conscience presents the image of his sin ever to his sighed, charging him with it, and chastening him for it.
p-acp d vbz dt n1 pp-f dt j n1, cst po31 n1 vbz p-acp pno31. po31 n1 vvz dt n1 pp-f po31 n1 av p-acp po31 n1, vvg pno31 p-acp pn31, cc vvg pno31 p-acp pn31.
(48) sermon (DIV1)
991
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9075
That Project I prosecuted at large the last time; but was forc't to breake it off abruptly.
That Project I prosecuted At large the last time; but was forced to break it off abruptly.
cst n1 pns11 vvd p-acp j dt ord n1; cc-acp vbds vvn pc-acp vvi pn31 a-acp av-j.
(48) sermon (DIV1)
991
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9076
Any thing than uttered I will not now reiterate. I meane this Sermon but a supplement to that.
Any thing than uttered I will not now reiterate. I mean this Sermon but a supplement to that.
d n1 cs vvn pns11 vmb xx av vvi. pns11 vvb d n1 p-acp dt n1 p-acp d.
(48) sermon (DIV1)
991
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9077
Sinne, like the booke in the Revelation, which Saint Iohn was bid to eat, It was sweet in the mouth, but bitter in the bellie:
Sin, like the book in the Revelation, which Saint John was bid to eat, It was sweet in the Mouth, but bitter in the belly:
n1, av-j dt n1 p-acp dt n1, r-crq n1 np1 vbds vvn pc-acp vvi, pn31 vbds j p-acp dt n1, cc-acp j p-acp dt n1:
(48) sermon (DIV1)
991
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9078
So it goes glibly downe, as smooth as oyle. But the conscience, which is the stomacke of the soule, disdaines and loathes it;
So it Goes glibly down, as smooth as oil. But the conscience, which is the stomach of the soul, disdains and Loathes it;
av pn31 vvz av-j a-acp, c-acp j c-acp n1. p-acp dt n1, r-crq vbz dt n1 pp-f dt n1, vvz cc vvz pn31;
(48) sermon (DIV1)
991
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9079
and faine would cast it up againe; but that factum can not be infectum, yet it yeoxeth and exhales many loathsome savours; it upbraids the sinner.
and feign would cast it up again; but that factum can not be infectum, yet it yeoxeth and exhales many loathsome savours; it upbraids the sinner.
cc av-j vmd vvi pn31 a-acp av; cc-acp d fw-la vmb xx vbi fw-la, av pn31 vvz cc vvz d j n2; pn31 vvz dt n1.
(48) sermon (DIV1)
991
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9080
Solomon saith, Wine is; surely sinne is Tumultuator, a mutiner, a stirrer of turbulent risings and tumults in the soule.Solomon Says, Wine is; surely sin is Tumultuator, a mutiner, a stirrer of turbulent risings and tumults in the soul.
np1 vvz, n1 vbz; av-j n1 vbz n1, dt n1, dt n1 pp-f j n2-vvg cc n2 p-acp dt n1.
(48) sermon (DIV1)
991
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9081
But of the ( Pro ) I spake last time sufficiently; now onely of the ( Contra. )
But of thee (Pro) I spoke last time sufficiently; now only of thee (Contra.)
p-acp pp-f pno32 (np1) pns11 vvd ord n1 av-j; av av-j pp-f pno32 (np1.)
(48) sermon (DIV1)
991
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9082
There is a conscience keepes all close, never checkes, never upbraids the sinner, never once troubles him.
There is a conscience keeps all close, never Checks, never upbraids the sinner, never once Troubles him.
pc-acp vbz dt n1 vvz d j, av-x n2, av-x vvz dt n1, av-x a-acp vvz pno31.
(48) sermon (DIV1)
992
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9083
He may doe what he will. Hee is (as Paul termes it, Ephes. 4. 19. NONLATINALPHABET, benum'd in his conscience, stupified, and senselesse.
He may do what he will. He is (as Paul terms it, Ephesians 4. 19., benumbed in his conscience, Stupified, and senseless.
pns31 vmb vdi r-crq pns31 vmb. pns31 vbz (c-acp np1 vvz pn31, np1 crd crd, vvn p-acp po31 n1, vvn, cc j.
(48) sermon (DIV1)
992
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9084
Doe he never so much, never so great wickednesse, he hath no remorse of it, no NONLATINALPHABET, no spirit of compunction.
Doe he never so much, never so great wickedness, he hath no remorse of it, no, no Spirit of compunction.
n1 pns31 av-x av av-d, av-x av j n1, pns31 vhz dx n1 pp-f pn31, dx, dx n1 pp-f n1.
(48) sermon (DIV1)
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9085
His worme is dead, or charm'd; it bites not, it gnawes not. A cauterized conscience, Pauls terme too, seard with the Devills iron, and utterly without feeling.
His worm is dead, or charmed; it bites not, it gnaws not. A cauterized conscience, Paul's term too, seared with the Devils iron, and utterly without feeling.
po31 n1 vbz j, cc vvd; pn31 vvz xx, pn31 vvz xx. dt vvn n1, npg1 vvb av, vvn p-acp dt ng1 n1, cc av-j p-acp vvg.
(48) sermon (DIV1)
992
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9086
Or say the conscience doe her duty;
Or say the conscience do her duty;
cc vvb dt n1 vdb po31 n1;
(48) sermon (DIV1)
992
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yet Paul notes some that can repell, can put away the conscience, 1 Tim. 1. That if it be querilous, will stop the eare;
yet Paul notes Some that can repel, can put away the conscience, 1 Tim. 1. That if it be querulous, will stop the ear;
av np1 vvz d cst vmb vvi, vmb vvi av dt n1, crd np1 crd cst cs pn31 vbb j, vmb vvi dt n1;
(48) sermon (DIV1)
992
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9088
if it bee clamorous, will cry as Christ did to the wind, NONLATINALPHABET, peace and be quiet. Their sinnes either never before them at all, or before them in vaine:
if it be clamorous, will cry as christ did to the wind,, peace and be quiet. Their Sins either never before them At all, or before them in vain:
cs pn31 vbb j, vmb vvi p-acp np1 vdd p-acp dt n1,, n1 cc vbi j-jn. po32 n2 av-d av p-acp pno32 p-acp d, cc p-acp pno32 p-acp j:
(48) sermon (DIV1)
992
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9089
they sinne securely, and contemne all controll. God put in man the conscience purposely for sinne;
they sin securely, and contemn all control. God put in man the conscience purposely for sin;
pns32 vvb av-j, cc vvi d vvi. np1 vvd p-acp n1 dt n1 av p-acp n1;
(48) sermon (DIV1)
992
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if it might, to keepe him from it; or if not, to whip him for it.
if it might, to keep him from it; or if not, to whip him for it.
cs pn31 vmd, pc-acp vvi pno31 p-acp pn31; cc cs xx, pc-acp vvi pno31 p-acp pn31.
(48) sermon (DIV1)
993
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9091
It is both fraenum & flagrum. It is the soules lanterne, a Greeke Father calls it so, by it to see her sinnes.
It is both fraenum & flagrum. It is the Souls lantern, a Greek Father calls it so, by it to see her Sins.
pn31 vbz d vvb cc fw-la. pn31 vbz dt ng1 n1, dt jp n1 vvz pn31 av, p-acp pn31 pc-acp vvi po31 n2.
(48) sermon (DIV1)
993
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9092
But as spirits (as some say) first make the light burne blew, and at the last to goe quite out:
But as spirits (as Some say) First make the Light burn blew, and At the last to go quite out:
cc-acp c-acp n2 (c-acp d vvb) ord vvi dt n1 vvb vvd, cc p-acp dt ord pc-acp vvi av av:
(48) sermon (DIV1)
993
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9093
so the Devill with his blast will blow the Candle out; the soule shall see nought by it.
so the devil with his blast will blow the Candle out; the soul shall see nought by it.
av dt n1 p-acp po31 n1 vmb vvi dt n1 av; dt n1 vmb vvi pix p-acp pn31.
(48) sermon (DIV1)
993
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9094
It is the soules book, Saint Bernard calls it so. The records of all our actions are enrolled in it.
It is the Souls book, Saint Bernard calls it so. The records of all our actions Are enrolled in it.
pn31 vbz dt ng1 n1, n1 np1 vvz pn31 av. dt n2 pp-f d po12 n2 vbr vvn p-acp pn31.
(48) sermon (DIV1)
993
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9095
But Sathan will be sure, either so to claspe it, that the soule shall not open it;
But Sathan will be sure, either so to clasp it, that the soul shall not open it;
p-acp np1 vmb vbi j, av-d av pc-acp vvi pn31, cst dt n1 vmb xx vvi pn31;
(48) sermon (DIV1)
993
Page 339
9096
or so to race it, that shee shall not reade in it. Mans soule and body are full of sin throughout.
or so to raze it, that she shall not read in it. men soul and body Are full of since throughout.
cc av pc-acp vvi pn31, cst pns31 vmb xx vvi p-acp pn31. ng1 n1 cc n1 vbr j pp-f n1 p-acp.
(48) sermon (DIV1)
993
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9097
The conscience is the Index, Ioh. 8. 9. NONLATINALPHABET, the table which will teach to turne to every one.
The conscience is the Index, John 8. 9., the table which will teach to turn to every one.
dt n1 vbz dt n1, np1 crd crd, dt n1 r-crq vmb vvi pc-acp vvi p-acp d crd.
(48) sermon (DIV1)
993
Page 339
9098
But the Devill comes & rends it out. It is the soules glasse, the same Father termes it so.
But the devil comes & rends it out. It is the Souls glass, the same Father terms it so.
p-acp dt n1 vvz cc vvz pn31 av. pn31 vbz dt ng1 n1, dt d n1 vvz pn31 av.
(48) sermon (DIV1)
993
Page 339
9099
The soule hath not a spot, but shee may see it.
The soul hath not a spot, but she may see it.
dt n1 vhz xx dt n1, cc-acp pns31 vmb vvi pn31.
(48) sermon (DIV1)
993
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9100
But the Devill with his breath will dull and dimme it so, that the soule shall see nought in it.
But the devil with his breath will dull and dim it so, that the soul shall see nought in it.
p-acp dt n1 p-acp po31 n1 vmb vvi cc vvi pn31 av, cst dt n1 vmb vvi pix p-acp pn31.
(48) sermon (DIV1)
993
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9102
yet hee will say with Paul, Nihil mihi conscius sum, I know nothing by my selfe.
yet he will say with Paul, Nihil mihi Conscious sum, I know nothing by my self.
av pns31 vmb vvi p-acp np1, fw-la fw-la fw-la fw-la, pns11 vvb pix p-acp po11 n1.
(48) sermon (DIV1)
993
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9103
Of his conscience, hee is innocent. Surely there is a quiet and still conscience, which is good:
Of his conscience, he is innocent. Surely there is a quiet and still conscience, which is good:
pp-f po31 n1, pns31 vbz j-jn. av-j pc-acp vbz dt j-jn cc j n1, r-crq vbz j:
(48) sermon (DIV1)
993
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9104
that hath Sensum, but not Consensum, it feeles sinne, but approves it not. The righteous man hath it. It sets his sinne before him, and no more.
that hath Sensum, but not Consensum, it feels sin, but approves it not. The righteous man hath it. It sets his sin before him, and no more.
cst vhz fw-la, p-acp xx fw-la, pn31 vvz n1, cc-acp vvz pn31 xx. dt j n1 vhz pn31. pn31 vvz po31 n1 p-acp pno31, cc dx av-dc.
(48) sermon (DIV1)
994
Page 339
9105
It importunes him not, disturbes him not; because hee repents presently, and Gods spirits ministers comfort to his Spirit.
It importunes him not, disturbs him not; Because he repents presently, and God's spirits Ministers Comfort to his Spirit.
pn31 vvz pno31 xx, vvz pno31 xx; c-acp pns31 vvz av-j, cc npg1 n2 n2 vvi p-acp po31 n1.
(48) sermon (DIV1)
994
Page 339
9106
But the quiet conscience, wee meane here, has Consensum, but not Sensum; the distinction is Saint Bernards: It gives assent to sinne,
But the quiet conscience, we mean Here, has Consensum, but not Sensum; the distinction is Saint Bernards: It gives assent to sin,
p-acp dt j-jn n1, pns12 vvb av, vhz fw-la, p-acp xx fw-la; dt n1 vbz n1 npg1: pn31 vvz n1 p-acp n1,
(48) sermon (DIV1)
994
Page 339
9107
but has no sense of sinne. Many wicked men have it; and some righteous too sometimes.
but has no sense of sin. Many wicked men have it; and Some righteous too sometime.
cc-acp vhz dx n1 pp-f n1. av-d j n2 vhb pn31; cc d j av av.
(48) sermon (DIV1)
994
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9108
David had it for a time. Hee lay a whole yeare lazing in his sinne, without any sense of it.David had it for a time. He lay a Whole year lazing in his sin, without any sense of it.
np1 vhd pn31 p-acp dt n1. pns31 vvd dt j-jn n1 vvg p-acp po31 n1, p-acp d n1 pp-f pn31.
(48) sermon (DIV1)
994
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9109
A conscience crosse to her creation.
A conscience cross to her creation.
dt n1 vvi p-acp po31 n1.
(48) sermon (DIV1)
994
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9110
Shee was made by God to withstand sinne, but to feele it, shee quite contrary feeles it not, and consents to it;
Shee was made by God to withstand sin, but to feel it, she quite contrary feels it not, and consents to it;
np1 vbds vvn p-acp np1 pc-acp vvi n1, cc-acp pc-acp vvi pn31, pns31 av j-jn vvz pn31 xx, cc vvz p-acp pn31;
(48) sermon (DIV1)
994
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9111
conspires with concupiscence to betray the soule with silence: as a dogge should take bread of a theife, and not barke at him;
conspires with concupiscence to betray the soul with silence: as a dog should take bred of a thief, and not bark At him;
vvz p-acp n1 pc-acp vvi dt n1 p-acp n1: c-acp dt n1 vmd vvi n1 pp-f dt n1, cc xx vvi p-acp pno31;
(48) sermon (DIV1)
994
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9112
so the conscience to be flattered by sinne, and not stirre at it.
so the conscience to be flattered by sin, and not stir At it.
av dt n1 pc-acp vbi vvn p-acp n1, cc xx vvi p-acp pn31.
(48) sermon (DIV1)
994
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9113
A desperate case, when that which should be Sacra anchora, as S. Chrysostome calls the conscience, the last refuge in extremity, when that shall faile too.
A desperate case, when that which should be Sacra Anchor, as S. Chrysostom calls the conscience, the last refuge in extremity, when that shall fail too.
dt j n1, c-crq cst r-crq vmd vbi fw-la fw-la, p-acp np1 np1 vvz dt n1, dt ord n1 p-acp n1, c-crq d vmb vvi av.
(48) sermon (DIV1)
994
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9114
When witnesse and accuser and judge too (for you heard the last time, that the conscience is all three) and all shall bee corrupted.
When witness and accuser and judge too (for you herd the last time, that the conscience is all three) and all shall be corrupted.
c-crq n1 cc n1 cc n1 av (c-acp pn22 vvd dt ord n1, cst dt n1 vbz d crd) cc d vmb vbi vvn.
(48) sermon (DIV1)
994
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9115
God hath appointed it to be mans keeper: when the keeper shall consent to the escape of his prisoner. To this end:
God hath appointed it to be men keeper: when the keeper shall consent to the escape of his prisoner. To this end:
np1 vhz vvn pn31 pc-acp vbi ng1 n1: c-crq dt n1 vmb vvi p-acp dt n1 pp-f po31 n1. p-acp d n1:
(48) sermon (DIV1)
994
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9116
happy is the sinner, whose conscience rouses him, lets him not lie drowzing in the Lethargie of sinne;
happy is the sinner, whose conscience rouses him, lets him not lie drowzing in the Lethargy of sin;
j vbz dt n1, rg-crq n1 vvz pno31, vvb|pno12 pno31 xx vvb j-vvg p-acp dt n1 pp-f n1;
(48) sermon (DIV1)
995
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9117
but presents it to his sight.
but presents it to his sighed.
cc-acp vvz pn31 p-acp po31 n1.
(48) sermon (DIV1)
995
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9118
For how shall he sorrow for the sinne, hee sees not? so that his sorrow bee not without hope.
For how shall he sorrow for the sin, he sees not? so that his sorrow be not without hope.
p-acp q-crq vmb pns31 n1 p-acp dt n1, pns31 vvz xx? av cst po31 n1 vbb xx p-acp n1.
(48) sermon (DIV1)
995
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9119
But his condition miserable, who sinnes to day, to morrow, every day, without the least controll of conscience. It sees but saith nothing.
But his condition miserable, who Sins to day, to morrow, every day, without the least control of conscience. It sees but Says nothing.
p-acp po31 n1 j, r-crq n2 p-acp n1, p-acp n1, d n1, p-acp dt ds vvi pp-f n1. pn31 vvz cc-acp vvz pix.
(48) sermon (DIV1)
995
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9120
Tis seated in our soules to set our sinnes before us. Will it not: then will Gods selfe.
This seated in our Souls to Set our Sins before us. Will it not: then will God's self.
pn31|vbz vvn p-acp po12 n2 pc-acp vvi po12 n2 p-acp pno12. n1 pn31 xx: av vmb npg1 n1.
(48) sermon (DIV1)
995
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9121
I will, saith God, Psal. 50. 21. He will set our sinnes before us, in order before us; tis a military metaphor;I will, Says God, Psalm 50. 21. He will Set our Sins before us, in order before us; this a military metaphor;
pns11 vmb, vvz np1, np1 crd crd pns31 vmb vvi po12 n2 p-acp pno12, p-acp n1 p-acp pno12; pn31|vbz dt j n1;
(48) sermon (DIV1)
995
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9122
God will muster them before us. For he writes them in a Roll; they are recorded all, that he remits not.
God will muster them before us. For he writes them in a Roll; they Are recorded all, that he remits not.
np1 vmb vvi pno32 p-acp pno12. p-acp pns31 vvz pno32 p-acp dt n1; pns32 vbr vvn d, cst pns31 vvz xx.
(48) sermon (DIV1)
995
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9425
he will secure it from them all. Or keepe it, that is, from them, for him.
he will secure it from them all. Or keep it, that is, from them, for him.
pns31 vmb vvi pn31 p-acp pno32 d. cc vvb pn31, cst vbz, p-acp pno32, p-acp pno31.
(50) sermon (DIV1)
1031
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9123
At the day of death Sathan will recite them to dismay thee: at least at the day of judgement, thy conscience will bewray them to confound thee. Though now it be mute; it will speake then.
At the day of death Sathan will recite them to dismay thee: At least At the day of judgement, thy conscience will bewray them to confound thee. Though now it be mute; it will speak then.
p-acp dt n1 pp-f n1 np1 vmb vvi pno32 pc-acp vvi pno21: p-acp ds p-acp dt n1 pp-f n1, po21 n1 vmb vvi pno32 pc-acp vvi pno21. cs av pn31 vbb j-jn; pn31 vmb vvi av.
(48) sermon (DIV1)
995
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9124
The conscience of the wicked, though it have haply no remorse; yet it hath remembrance. That will suffice our Saviour at the last day, to indite the sinner to damnation.
The conscience of the wicked, though it have haply no remorse; yet it hath remembrance. That will suffice our Saviour At the last day, to indite the sinner to damnation.
dt n1 pp-f dt j, cs pn31 vhb av dx n1; av pn31 vhz n1. cst vmb vvi po12 n1 p-acp dt ord n1, pc-acp vvi dt n1 p-acp n1.
(48) sermon (DIV1)
995
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9125
Nay lightly be it never so benummed by Sathan; shee will show a cast of her office in this life, upon the death bed.
Nay lightly be it never so benumbed by Sathan; she will show a cast of her office in this life, upon the death Bed.
uh-x av-j vbb pn31 av-x av vvn p-acp np1; pns31 vmb vvi dt n1 pp-f po31 n1 p-acp d n1, p-acp dt n1 n1.
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For as they say of witches, that their familiar spirit leaves them at the layle, and will serve them then no longer:
For as they say of Witches, that their familiar Spirit leaves them At the layle, and will serve them then no longer:
p-acp c-acp pns32 vvb pp-f n2, cst po32 j-jn n1 vvz pno32 p-acp dt n1, cc vmb vvi pno32 av av-dx av-jc:
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so the devill, that had charmd the conscience all the life, that it could not performe the function, remooves his spell at the approach of death, to drive the sinner to despaire.
so the Devil, that had charmed the conscience all the life, that it could not perform the function, removes his spell At the approach of death, to drive the sinner to despair.
av dt n1, cst vhd vvn dt n1 d dt n1, cst pn31 vmd xx vvi dt n1, vvz po31 n1 p-acp dt n1 pp-f n1, pc-acp vvi dt n1 pc-acp vvi.
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One terme remaines, not toucht as yet, the restlesse importunity of the sinners conscience, checking him uncessantly, My sin (saith David ) is ever before me.
One term remains, not touched as yet, the restless importunity of the Sinners conscience, checking him uncessantly, My since (Says David) is ever before me.
crd n1 vvz, xx vvn c-acp av, dt j n1 pp-f dt ng1 n1, vvg pno31 av-j, po11 n1 (vvz np1) vbz av p-acp pno11.
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As a good conscience is a continuall Feast; so a guiltie is a perpetuall plague.
As a good conscience is a continual Feast; so a guilty is a perpetual plague.
p-acp dt j n1 vbz dt j n1; av dt j vbz dt j n1.
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O semper timidum scelus! The shadow doth not duelier attend the body, then horrour haunts the sinner.O semper timidum scelus! The shadow does not duelier attend the body, then horror haunts the sinner.
fw-la fw-la fw-la fw-la! dt n1 vdz xx av-jc vvi dt n1, cs n1 vvz dt n1.
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The worme of the conscience never dies. Tis an internall Hell, an eternall Hell.
The worm of the conscience never die. This an internal Hell, an Eternal Hell.
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Sinne is in the soule, as a boile is in the body, NONLATINALPHABET, Plut. pricking and shooting and aking continually.
Sin is in the soul, as a boil is in the body,, Plutarch pricking and shooting and aching continually.
n1 vbz p-acp dt n1, c-acp dt vvb vbz p-acp dt n1,, np1 vvg cc vvg cc j-vvg av-j.
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There is no rest (saith David) in my body, by reason of my sinnes. No rest with sinne;There is no rest (Says David) in my body, by reason of my Sins. No rest with sin;
pc-acp vbz dx n1 (vvz np1) p-acp po11 n1, p-acp n1 pp-f po11 n2. dx n1 p-acp n1;
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none in the day, none in the night.
none in the day, none in the night.
pix p-acp dt n1, pix p-acp dt n1.
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The sinner, like a sick man, turne him on his right side, or turne him on his left, let him tosse and tumble;
The sinner, like a sick man, turn him on his right side, or turn him on his left, let him toss and tumble;
dt n1, av-j dt j n1, vvb pno31 p-acp po31 j-jn n1, cc vvi pno31 p-acp po31 j, vvb pno31 vvi cc vvi;
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all is one, Semper in poena est. Isid. he finds no ease no way; wishes in the morning it were night;
all is one, Semper in poena est. Isidore he finds no ease no Way; wishes in the morning it were night;
d vbz pi, fw-la p-acp fw-la fw-la. np1 pns31 vvz dx n1 dx n1; n2 p-acp dt n1 pn31 vbdr n1;
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cries in the night, Oh that it were morning!
cries in the night, O that it were morning!
vvz p-acp dt n1, uh cst pn31 vbdr n1!
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Dens mandibulae, the teeth in our chawes stand often still, the Preacher saith, the grinders stand still.Dens mandibulae, the teeth in our chaws stand often still, the Preacher Says, the grinders stand still.
ng1 fw-la, dt n2 p-acp po12 vvz n1 av av, dt n1 vvz, dt n2 vvb av.
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But Dens conscientiae, as Gregory termeth it, the tooth of conscience is biting continually. What griefe doth not time ease, doth not time end? This it doth neither.
But Dens conscientiae, as Gregory termeth it, the tooth of conscience is biting continually. What grief does not time ease, does not time end? This it does neither.
p-acp n2 fw-la, p-acp np1 vvz pn31, dt n1 pp-f n1 vbz vvg av-j. q-crq n1 vdz xx n1 vvi, vdz xx n1 vvi? d pn31 vdz d.
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The pleasure of sinne is but for a season, Saint Paul saith, and tis but light.
The pleasure of sin is but for a season, Saint Paul Says, and this but Light.
dt n1 pp-f n1 vbz p-acp p-acp dt n1, n1 np1 vvz, cc pn31|vbz p-acp n1.
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But the remorse of sinne, the gnawing of the conscience, is both grievous and long lasting.
But the remorse of sin, the gnawing of the conscience, is both grievous and long lasting.
p-acp dt n1 pp-f n1, dt j-vvg pp-f dt n1, vbz d j cc av-j vvg.
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The delight of it is but (as he saith of affliction) it is but NONLATINALPHABET light, but NONLATINALPHABET momentany light.
The delight of it is but (as he Says of affliction) it is but Light, but momentany Light.
dt n1 pp-f pn31 vbz cc-acp (c-acp pns31 vvz pp-f n1) pn31 vbz p-acp n1, cc-acp n1 n1.
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But it hath an eternall waight of sorrow.
But it hath an Eternal weight of sorrow.
p-acp pn31 vhz dt j n1 pp-f n1.
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Wrong done to Ioseph by his brethren above 20. yeares before, their conscience brings it afresh unto remembrance.
Wrong done to Ioseph by his brothers above 20. Years before, their conscience brings it afresh unto remembrance.
n-jn vdn p-acp np1 p-acp po31 n2 p-acp crd n2 a-acp, po32 n1 vvz pn31 av p-acp n1.
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It cryes (saith Chrysostome ) NONLATINALPHABET, without pause or intermission. The franticke have their lucida intervalla, their rests and respits.
It cries (Says Chrysostom), without pause or intermission. The frantic have their lucida intervalla, their rests and respites.
pn31 vvz (vvz np1), p-acp n1 cc n1. dt j vhb po32 fw-la fw-la, po32 n2 cc vvz.
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The conscience gives the sinner none:
The conscience gives the sinner none:
dt n1 vvz dt n1 pix:
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but is ever playing Zipporah with Moses, once bloody husband will not serve, shee must repeate it,
but is ever playing Zipporah with Moses, once bloody husband will not serve, she must repeat it,
cc-acp vbz av vvg np1 p-acp np1, a-acp j n1 vmb xx vvi, pns31 vmb vvi pn31,
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and cast her Infants foreskin at his feete.
and cast her Infants foreskin At his feet.
cc vvd po31 ng1 n1 p-acp po31 n2.
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So doth it him, rate and rebuke him jugiter continually, and cast his trespasse ever in his teeth.
So does it him, rate and rebuke him Jugiter continually, and cast his trespass ever in his teeth.
np1 vdz pn31 pno31, n1 cc vvi pno31 n1 av-j, cc vvd po31 n1 av p-acp po31 n2.
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Paul bids, greeve not the spirit: hee meanes the holy Spirit. Greeve not this spirit neither: else it will greeve thee. Greeve it not once; twill greeve thee often.Paul bids, grieve not the Spirit: he means the holy Spirit. Greeve not this Spirit neither: Else it will grieve thee. Greeve it not once; 'twill grieve thee often.
np1 vvz, vvb xx dt n1: pns31 vvz dt j n1. np1 xx d n1 av-dx: av pn31 vmb vvi pno21. np1 pn31 xx a-acp; pn31|vmb vvi pno21 av.
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Not in Cains proportion seaven times for once; but in Lamecks seaventy seaven times for once.
Not in Cains proportion seaven times for once; but in Lamecks seaventy seaven times for once.
xx p-acp np1 n1 crd n2 p-acp a-acp; cc-acp p-acp vvz crd crd n2 p-acp a-acp.
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David sinned but once, or say twas twice: but his sin was ever before him.David sinned but once, or say it twice: but his since was ever before him.
np1 vvn p-acp a-acp, cc vvb pn31 av: cc-acp po31 n1 vbds av p-acp pno31.
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It will sue thee every day, pursue thee every where, interrupt all thy businesse, disturbe all thy delights.
It will sue thee every day, pursue thee every where, interrupt all thy business, disturb all thy delights.
pn31 vmb vvi pno21 d n1, vvb pno21 d c-crq, vvb d po21 n1, vvi d po21 n2.
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Even when thou sittest feasting with thy friends ▪ thou shalt see, or seeme to see the fingers of a hand on the wall before thee, writing the sentence of thy sinne.
Even when thou Sittest feasting with thy Friends ▪ thou shalt see, or seem to see the fingers of a hand on the wall before thee, writing the sentence of thy sin.
np1 c-crq pns21 vv2 vvg p-acp po21 n2 ▪ pns21 vm2 vvi, cc vvb pc-acp vvi dt n2 pp-f dt n1 p-acp dt n1 p-acp pno21, vvg dt n1 pp-f po21 n1.
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Etiam (saith Seneca) in solitudine; bee the sinner where he will, he carries his controller with him, Peccatraci conscientiae nullus locus tectus, Ambros. Serm. 46. Hee is NONLATINALPHABET,Etiam (Says Senecca) in solitudine; be the sinner where he will, he carries his controller with him, Peccatraci conscientiae nullus locus tectus, Ambos Sermon 46. He is,
fw-la (vvz np1) p-acp n1; vbb dt n1 c-crq pns31 vmb, pns31 vvz po31 n1 p-acp pno31, np1 fw-la fw-la fw-la fw-la, np1 np1 crd pns31 vbz,
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so Philo calls a wicked man; he hath no place of rest: but like Cain shifts from place to place, but findes no ease where. The light he loathes;
so Philo calls a wicked man; he hath no place of rest: but like Cain shifts from place to place, but finds no ease where. The Light he Loathes;
av np1 vvz dt j n1; pns31 vhz dx n1 pp-f n1: cc-acp av-j np1 n2 p-acp n1 p-acp n1, cc-acp vvz dx n1 c-crq. dt n1 pns31 vvz;
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he thinkes his sins in it, not before him onely, but others too. Every eye lookes at him; every mouth speakes of him. The darkenesse hee indures not: that infests him more.
he thinks his Sins in it, not before him only, but Others too. Every eye looks At him; every Mouth speaks of him. The darkness he endures not: that infests him more.
pns31 vvz po31 n2 p-acp pn31, xx p-acp pno31 av-j, cc-acp n2-jn av. np1 n1 vvz p-acp pno31; d n1 vvz pp-f pno31. dt n1 pns31 vvz xx: cst vvz pno31 av-dc.
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Ipsas nequitia tenebras timet, darknesse is an horrour to a sinner. Is he to goe forth? a Lyon is without. Is he to come home: Sinne lyeth as the dore. Itself Nequitia Darkness timet, darkness is an horror to a sinner. Is he to go forth? a lion is without. Is he to come home: Sin lies as the door.
np1 fw-la fw-la fw-la, n1 vbz dt n1 p-acp dt n1. vbz pns31 pc-acp vvi av? dt n1 vbz p-acp. vbz pns31 pc-acp vvi av-an: n1 vvz p-acp dt n1.
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Especially the man of blood, at bed and board, and every where seemes to see his sinne.
Especially the man of blood, At Bed and board, and every where seems to see his sin.
av-j dt n1 pp-f n1, p-acp n1 cc n1, cc d c-crq vvz pc-acp vvi po31 n1.
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In sleepe hee sees his Ghost whom he murthered: and at meat a Fishes head showes him his contenance.
In sleep he sees his Ghost whom he murdered: and At meat a Fish head shows him his countenance.
p-acp n1 pns31 vvz po31 n1 ro-crq pns31 vvn: cc p-acp n1 dt ng1 n1 vvz pno31 po31 n1.
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9161
If Herod heare of Christ, he will cry certainly tis Iohn the Baptist, whom I beheaded.
If Herod hear of christ, he will cry Certainly this John the Baptist, whom I beheaded.
cs np1 vvb pp-f np1, pns31 vmb vvi av-j pn31|vbz np1 dt np1, ro-crq pns11 vvn.
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To conclude, to purge sinne, thats an act was done but once, done by Christ.
To conclude, to purge sin, thats an act was done but once, done by christ.
pc-acp vvi, pc-acp vvi n1, d|vbz dt n1 vbds vdn p-acp a-acp, vdn p-acp np1.
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But to urge sinne, to upbraid the soule with it, thats an act done daily, done by the conscience.
But to urge sin, to upbraid the soul with it, thats an act done daily, done by the conscience.
p-acp pc-acp vvi n1, pc-acp vvi dt n1 p-acp pn31, d|vbz dt n1 vdn av-j, vdn p-acp dt n1.
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9164
A wise mans heart (saith Seneca ) I will but change one word, a righteous mans heart is like that part of the world above the moone, semper illic serenum est, there is perpetuall lustre and calme.
A wise men heart (Says Senecca) I will but change one word, a righteous men heart is like that part of the world above the moon, semper illic Serene est, there is perpetual lustre and Cam.
dt j ng1 n1 (vvz np1) pns11 vmb cc-acp vvi crd n1, dt j ng1 n1 vbz j cst n1 pp-f dt n1 p-acp dt n1, fw-la fw-la fw-la fw-la, a-acp vbz j n1 cc j-jn.
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But the guilty conscience ever lowers, there is continuall bluster and unquietnesse. It rates and bates the sinner, jugiter continually.
But the guilty conscience ever lowers, there is continual bluster and unquietness. It rates and bates the sinner, Jugiter continually.
p-acp dt j n1 av vvb, pc-acp vbz j n1 cc n1. pn31 vvz cc vvz dt n1, vvb av-j.
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Once to rebuk him will not serve; but it sets his sinne ever before him.
Once to rebuke him will not serve; but it sets his sin ever before him.
a-acp pc-acp vvi pno31 vmb xx vvi; cc-acp pn31 vvz po31 n1 av p-acp pno31.
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But this terme, and the other next before are coucht in that one title, which the Grecians give the conscience;
But this term, and the other next before Are couched in that one title, which the Greeks give the conscience;
p-acp d n1, cc dt j-jn ord p-acp vbr vvd p-acp d crd n1, r-crq dt njp2 vvb dt n1;
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they call it Alastora. It neither let sinne lurke, but sets it forth before us: neither let it be forgotten;
they call it Alastora. It neither let sin lurk, but sets it forth before us: neither let it be forgotten;
pns32 vvb pn31 np1. pn31 av-dx vvb n1 vvi, cc-acp vvz pn31 av p-acp pno12: d vvb pn31 vbi vvn;
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it checks it with its jugiter; it sets our sinne ever before us. The Lord of his mercy give us ever grace to make conscience of all sin:
it Checks it with its Jugiter; it sets our sin ever before us. The Lord of his mercy give us ever grace to make conscience of all since:
pn31 vvz pn31 p-acp po31 vvb; pn31 vvz po12 n1 av p-acp pno12. dt n1 pp-f po31 n1 vvb pno12 av vvi pc-acp vvi n1 pp-f d n1:
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9170
set it before us when we doe it:
Set it before us when we do it:
vvb pn31 p-acp pno12 c-crq pns12 vdb pn31:
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but grant us faith to pray for pardon, and to hope for salvation by the sufferings of Christ Iesus, Cui, &c.
but grant us faith to pray for pardon, and to hope for salvation by the sufferings of christ Iesus, Cui, etc.
cc-acp vvb pno12 n1 pc-acp vvi p-acp n1, cc pc-acp vvi p-acp n1 p-acp dt n2 pp-f np1 np1, fw-la, av
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9172
A SERMON PREACHED ON THE PSALMES. The ninth Sermon. PSAL. 122. 6. Pray for the Peace of Jerusalem.
A SERMON PREACHED ON THE PSALMES. The ninth Sermon. PSALM 122. 6. prey for the Peace of Jerusalem.
dt n1 vvn p-acp dt n2. dt ord n1. np1 crd crd n1 p-acp dt n1 pp-f np1.
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DAVID enstyles this Psalme (as Tremellius translates it) excellentissimum, a most excelling Psalme. Two before it,DAVID enstyles this Psalm (as Tremellius translates it) excellentissimum, a most excelling Psalm. Two before it,
np1 vvz d n1 (c-acp np1 vvz pn31) fw-la, dt av-ds j-vvg n1. crd p-acp pn31,
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9174
and twelve after it are so entitled too, Psalmes of excellency, All. The sweet Singer in this, having lately received the Arke into Ierusalem, and establisht both Iustice and Religion in his Realme,
and twelve After it Are so entitled too, Psalms of excellency, All. The sweet Singer in this, having lately received the Ark into Ierusalem, and established both justice and Religion in his Realm,
cc crd c-acp pn31 vbr av vvn av, n2 pp-f n1, d dt j n1 p-acp d, vhg av-j vvn dt n1 p-acp np1, cc vvn d n1 cc n1 p-acp po31 n1,
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9175
as the verses before show, joyes himselfe, and his People;
as the Verses before show, Joys himself, and his People;
c-acp dt n2 p-acp n1, vvz px31, cc po31 n1;
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and excites them in my Text to the wishing of all happinesse, and blessing to Gods Church:
and excites them in my Text to the wishing of all happiness, and blessing to God's Church:
cc vvz pno32 p-acp po11 n1 p-acp dt vvg pp-f d n1, cc n1 p-acp npg1 n1:
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annexeth a propheticall promise of prosperity to All, that shall love it. Three observable termes,
annexeth a prophetical promise of Prosperity to All, that shall love it. Three observable terms,
vvz dt j n1 pp-f n1 p-acp d, cst vmb vvi pn31. crd j n2,
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an Act, to Pray; the Object, Peace; the Subject to Ierusalem. Of each briefly, and in order.
an Act, to Pray; the Object, Peace; the Subject to Ierusalem. Of each briefly, and in order.
dt n1, p-acp vvb; dt n1, n1; dt j-jn p-acp np1. pp-f d av-j, cc p-acp n1.
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God assist me in them all; for all of them are his. Prayer is his right, Peace his Gift, and Ierusalem his Church.
God assist me in them all; for all of them Are his. Prayer is his right, Peace his Gift, and Ierusalem his Church.
np1 vvb pno11 p-acp pno32 d; p-acp d pp-f pno32 vbr png31. n1 vbz po31 n-jn, n1 po31 n1, cc np1 po31 n1.
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First for the Act, its easie; David craves a small matter. Prayer is no paines, especially to a prophane person. He but opens his mouth;
First for the Act, its easy; David craves a small matter. Prayer is no pains, especially to a profane person. He but Opens his Mouth;
ord p-acp dt n1, pn31|vbz j; np1 vvz dt j n1. n1 vbz dx n2, av-j p-acp dt j n1. pns31 p-acp vvz po31 n1;
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his browes sweate not, mooves but his lippes onely; haply not so much.
his brows sweat not, moves but his lips only; haply not so much.
po31 n2 vvi xx, vvz p-acp po31 n2 av-j; av xx av av-d.
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Even a godly man sometimes spares his speech too, does but inwardly desire, wishes in heart onely.
Even a godly man sometime spares his speech too, does but inwardly desire, wishes in heart only.
np1 dt j n1 av vvz po31 n1 av, vdz p-acp av-j vvi, vvz p-acp n1 av-j.
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Etiam optio, precatio est, a sigh will serve, if from the Soule.Etiam optio, precatio est, a sighs will serve, if from the Soul.
fw-la fw-la, fw-la fw-la, dt n1 vmb vvi, cs p-acp dt n1.
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That of Aquinas is but an idle Etymology, Oratio, quasi Oris ratio, as if Prayer were all vocall.
That of Aquinas is but an idle Etymology, Oratio, quasi Oris ratio, as if Prayer were all vocal.
d pp-f np1 vbz p-acp dt j n1, np1, fw-la np1 fw-la, c-acp cs n1 vbdr d j.
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Popish prayer is, many times, as the man said of the Nightingale, vox est, praeterea nihil.
Popish prayer is, many times, as the man said of the Nightingale, vox est, praeterea nihil.
j n1 vbz, d n2, p-acp dt n1 vvd pp-f dt n1, fw-la fw-la, fw-la fw-la.
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For their Orysons are Latine lightly, they know not, what they pray. The heart can pray in silence; theres a cry without noyse.
For their Orisons Are Latin lightly, they know not, what they pray. The heart can pray in silence; theres a cry without noise.
p-acp po32 n2 vbr jp av-j, pns32 vvb xx, r-crq pns32 vvb. dt n1 vmb vvi p-acp n1; pc-acp|vbz dt n1 p-acp n1.
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God said to Moses, Why dost thou cry to me? when he said nothing, that we read.
God said to Moses, Why dost thou cry to me? when he said nothing, that we read.
np1 vvd p-acp np1, q-crq vd2 pns21 vvi p-acp pno11? c-crq pns31 vvd pix, cst pns12 vvb.
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And it is little more, that David demands here, as some doe waigh the Hebrew word.
And it is little more, that David demands Here, as Some do weigh the Hebrew word.
cc pn31 vbz av-j av-dc, cst np1 vvz av, c-acp d vdb vvi dt njp n1.
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It is but onely to wish well unto Ierusalem. God lookes not at the length, but at the strength of Prayer;
It is but only to wish well unto Ierusalem. God looks not At the length, but At the strength of Prayer;
pn31 vbz p-acp av-j pc-acp vvi av p-acp np1. np1 vvz xx p-acp dt n1, cc-acp p-acp dt n1 pp-f n1;
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nor waighes he the words, but the devotion of him that prayes, not the lungs, but the heart.
nor weighs he the words, but the devotion of him that prays, not the lungs, but the heart.
ccx vvz pns31 dt n2, cc-acp dt n1 pp-f pno31 cst vvz, xx dt n2, cc-acp dt n1.
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9191
But the word here yet is waighty, not so weake as some make it, to meane but to wish onely; signifies sometimes to pray earnestly.
But the word Here yet is weighty, not so weak as Some make it, to mean but to wish only; signifies sometime to pray earnestly.
p-acp dt n1 av av vbz j, xx av j c-acp d vvb pn31, pc-acp vvi cc-acp pc-acp vvi av-j; vvz av pc-acp vvi av-j.
(49) sermon (DIV1)
1001
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You will thinke Hannah vexed, sore vexed by Peninnah, upbraiding her with barrennesse, prayed for a sonne heartily, not wisht onely, begd it too, instantly, fervently;
You will think Hannah vexed, soar vexed by Peninnah, upbraiding her with Barrenness, prayed for a son heartily, not wished only, begged it too, instantly, fervently;
pn22 vmb vvi np1 vvn, av-j vvn p-acp np1, vvg pno31 p-acp n1, vvd p-acp dt n1 av-j, xx vvn av-j, vvd pn31 av, av-jn, av-j;
(49) sermon (DIV1)
1001
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9193
fasted and wept, and powred out her soule to God. Yet the Priest there exprest all the power of her prayer but by this word.
fasted and wept, and poured out her soul to God. Yet the Priest there expressed all the power of her prayer but by this word.
vvd cc vvd, cc vvd av po31 n1 p-acp np1. av dt n1 a-acp vvn d dt n1 pp-f po31 n1 cc-acp p-acp d n1.
(49) sermon (DIV1)
1001
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9194
Surely sometimes Oratio is Aratio, No act of ease, done (as is said in Proverbe ) NONLATINALPHABET, costs no sweate, nor drawes no blood.
Surely sometime Oratio is Aratio, No act of ease, done (as is said in Proverb), costs no sweat, nor draws no blood.
np1 av np1 vbz np1, dx n1 pp-f n1, vdn (c-acp vbz vvn p-acp n1), vvz dx n1, ccx vvz dx n1.
(49) sermon (DIV1)
1001
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9195
Prayer does both sometimes, did when Christ prayed, he swet blood, Supplicatio is sometimes Sulcatio, makes furrowes in the Soule;
Prayer does both sometime, did when christ prayed, he sweated blood, Supplication is sometime Sulcatio, makes furrows in the Soul;
n1 vdz d av, vdd c-crq np1 vvd, pns31 vvd n1, np1 vbz av np1, vvz n2 p-acp dt n1;
(49) sermon (DIV1)
1001
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9196
the eyes burst into teares, and the hands beat on the brest; that the heart shall pant, shall saint with the fervency.
the eyes burst into tears, and the hands beatrice on the breast; that the heart shall pant, shall saint with the fervency.
dt n2 vvd p-acp n2, cc dt n2 vvb p-acp dt n1; cst dt n1 vmb vvi, vmb n1 p-acp dt n1.
(49) sermon (DIV1)
1001
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9197
Should David have craved such a prayer for Ierusalem, his zeale would have excused him. But he bids onely pray;
Should David have craved such a prayer for Ierusalem, his zeal would have excused him. But he bids only pray;
vmd np1 vhb vvn d dt n1 p-acp np1, po31 n1 vmd vhi vvn pno31. p-acp pns31 vvz av-j vvb;
(49) sermon (DIV1)
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9198
but bids that, bids pray, not wish onely; wish too, but pray also. Its in Latine but Rogate. That word may seeme but lanke.
but bids that, bids prey, not wish only; wish too, but pray also. Its in Latin but Rogue. That word may seem but lank.
cc-acp vvz d, vvz n1, xx vvi av-j; vvb av, cc-acp vvb av. pn31|vbz p-acp jp p-acp np1. cst n1 vmb vvi p-acp j.
(49) sermon (DIV1)
1001
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9199
The Greeke is lanker, NONLATINALPHABET, thats but Interrogate, Aske how Ierusalem does. So is it in the Septuagint. But the Latine is sufficient, the English too.
The Greek is lanker,, thats but Interrogate, Ask how Ierusalem does. So is it in the septuagint. But the Latin is sufficient, the English too.
dt jp vbz jc,, d|vbz p-acp vvi, vvb c-crq np1 vdz. av vbz pn31 p-acp dt n1. p-acp dt jp vbz j, dt jp av.
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And I will not censure the zeale of the Author of the old English Psalmes; who put in an Interjection, to make it more patheticall, Oh pray for the peace, &c. What David here bids others doe, he does himselfe, does it often.
And I will not censure the zeal of the Author of the old English Psalms; who put in an Interjection, to make it more pathetical, O pray for the peace, etc. What David Here bids Others do, he does himself, does it often.
cc pns11 vmb xx vvi dt n1 pp-f dt n1 pp-f dt j jp n2; r-crq vvd p-acp dt n1, pc-acp vvi pn31 av-dc j, uh vvb p-acp dt n1, av q-crq np1 av vvz n2-jn vdb, pns31 vdz px31, vdz pn31 av.
(49) sermon (DIV1)
1001
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9201
Be favourable O God to Sion. Deliver Israel, O God; Be favourable Oh God to Sion. Deliver Israel, Oh God;
vbb j uh np1 p-acp np1. vvb np1, uh np1;
(49) sermon (DIV1)
1002
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9202
wisheth numnesse, to his hands, dumbenesse to his tongue, if he forget Ierusalem; prayes her Saints may Rejoyce,
wishes numbness, to his hands, dumbness to his tongue, if he forget Ierusalem; prays her Saints may Rejoice,
vvz n1, p-acp po31 n2, n1 p-acp po31 n1, cs pns31 vvb np1; vvz po31 n2 vmb vvb,
(49) sermon (DIV1)
1002
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9203
and her Priests be clad with Righteousnesse.
and her Priests be clad with Righteousness.
cc po31 n2 vbb vvn p-acp n1.
(49) sermon (DIV1)
1002
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9426
God bidding two things, to keepe, and to give, is thus obeyed in both. To end this;
God bidding two things, to keep, and to give, is thus obeyed in both. To end this;
np1 vvg crd n2, pc-acp vvi, cc pc-acp vvi, vbz av vvn p-acp d. pc-acp vvi d;
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Ieremie laments her hurt, that his eyes faile, and his bowels swell, and his liver melts in him.Ieremie laments her hurt, that his eyes fail, and his bowels swell, and his liver melts in him.
np1 vvz po31 n1, cst po31 n2 vvi, cc po31 n2 vvi, cc po31 n1 vvz p-acp pno31.
(49) sermon (DIV1)
1002
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9205
Moses expostulates with God for Israel, Lord, why hast thou afflicted them? Intercedes for them to God;Moses expostulates with God for Israel, Lord, why hast thou afflicted them? Intercedes for them to God;
np1 vvz p-acp np1 p-acp np1, n1, q-crq vh2 pns21 vvn pno32? vvz p-acp pno32 p-acp np1;
(49) sermon (DIV1)
1002
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9206
prayes to be raced out of Gods booke, rather then they perish;
prays to be razed out of God's book, rather then they perish;
vvz pc-acp vbi vvn av pp-f npg1 n1, av-c cs pns32 vvb;
(49) sermon (DIV1)
1002
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9207
labours so for them in prayer against Amaleke, that Aaron and Hur were faine to support his weary armes. I omit more examples.
labours so for them in prayer against Amalekites, that Aaron and Hur were feign to support his weary arms. I omit more Examples.
n2 av p-acp pno32 p-acp n1 p-acp np1, cst np1 cc zz vbdr j pc-acp vvi po31 j n2. pns11 vvb dc n2.
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1002
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9208
Did the Iewes thus onely to Gods Church among them? Christians have done the like to his Church too among them, Christians in all ages.
Did the Iewes thus only to God's Church among them? Christians have done the like to his Church too among them, Christians in all ages.
vdd dt np2 av j p-acp npg1 n1 p-acp pno32? np1 vhb vdn dt av-j p-acp po31 n1 av p-acp pno32, np1 p-acp d n2.
(49) sermon (DIV1)
1003
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9209
Saint Paul wisht peace to the Israel of God, Gal. 6. ends all his Epistles with wish of grace to them, beginnes them all with grace and peace both;
Saint Paul wished peace to the Israel of God, Gal. 6. ends all his Epistles with wish of grace to them, begins them all with grace and peace both;
n1 np1 vvd n1 p-acp dt np1 pp-f np1, np1 crd n2 d po31 n2 p-acp n1 pp-f n1 p-acp pno32, vvz pno32 d p-acp n1 cc n1 av-d;
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9210
prayes not himselfe onely, but exhorts others too, to supplication for all Saints.
prays not himself only, but exhorts Others too, to supplication for all Saints.
vvb xx px31 j, cc-acp vvz ng2-jn av, p-acp n1 p-acp d n2.
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1003
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9211
Yea and he was not short of Moses his zeale too, wisht himselfe Anathema for the Churches sake.
Yea and he was not short of Moses his zeal too, wished himself Anathema for the Churches sake.
uh cc pns31 vbds xx j pp-f np1 po31 n1 av, vvd px31 n1 p-acp dt ng1 n1.
(49) sermon (DIV1)
1003
Page 343
9212
Saint Cyprian saith, they used such prayer in his time, Saint Basil and Chrysostom have it in their Liturgies; we in ours often, in the Letanie, at the Communion,
Saint Cyprian Says, they used such prayer in his time, Saint Basil and Chrysostom have it in their Liturgies; we in ours often, in the Letanie, At the Communion,
n1 jp vvz, pns32 vvd d n1 p-acp po31 n1, n1 np1 cc np1 vhb pn31 p-acp po32 n2; pns12 p-acp png12 av, p-acp dt n1, p-acp dt n1,
(49) sermon (DIV1)
1003
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9213
and in many of the Collects, all Preachers in all Sermons, every man, every religious man at every meale.
and in many of the Collects, all Preachers in all Sermons, every man, every religious man At every meal.
cc p-acp d pp-f dt n2, d n2 p-acp d n2, d n1, d j n1 p-acp d n1.
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1003
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9214
It is a very pious office, that David here demands, and of great worth, if well performed, Prayer for Gods Israel. But we owe unto the Church greater service then so.
It is a very pious office, that David Here demands, and of great worth, if well performed, Prayer for God's Israel. But we owe unto the Church greater service then so.
pn31 vbz dt av j n1, cst np1 av n2, cc pp-f j n1, cs av vvn, n1 p-acp npg1 np1. cc-acp pns12 vvb p-acp dt n1 jc n1 cs av.
(49) sermon (DIV1)
1004
Page 344
9215
Prayers are but wishes and words onely. We owe our whole Posse, our whole Esse to the Church, if cause require:
Prayers Are but wishes and words only. We owe our Whole Posse, our Whole Esse to the Church, if cause require:
n2 vbr p-acp n2 cc n2 av-j. pns12 vvb po12 j-jn np1, po12 j-jn fw-la p-acp dt n1, cs n1 vvb:
(49) sermon (DIV1)
1004
Page 344
9216
not onely our states, but not our lives excepted. I owe my naturall parent both; then it much more.
not only our states, but not our lives excepted. I owe my natural parent both; then it much more.
xx av-j po12 n2, cc-acp xx po12 n2 vvn. pns11 vvb po11 j n1 av-d; av pn31 d dc.
(49) sermon (DIV1)
1004
Page 344
9217
It is pitty, I was borne, if I will not die for her, that bore me.
It is pity, I was born, if I will not die for her, that boar me.
pn31 vbz n1, pns11 vbds vvn, cs pns11 vmb xx vvi p-acp pno31, cst vvd pno11.
(49) sermon (DIV1)
1004
Page 344
9218
My Country craves of me more then my Parent. Gods Church craves more then it.
My Country craves of me more then my Parent. God's Church craves more then it.
po11 n1 vvz pp-f pno11 av-dc cs po11 n1. npg1 n1 vvz av-dc cs pn31.
(49) sermon (DIV1)
1004
Page 344
9219
You heard Moses and Saint Paul proffer a farre greater thing for it then Life is, their Salvation.
You herd Moses and Saint Paul proffer a Far greater thing for it then Life is, their Salvation.
pn22 vvd np1 cc n1 np1 vvi dt av-j jc n1 p-acp pn31 av n1 vbz, po32 n1.
(49) sermon (DIV1)
1004
Page 344
9220
Davids demand here is too moderate;Davids demand Here is too moderate;
npg1 vvb av vbz av j;
(49) sermon (DIV1)
1004
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9221
and yet yeelds reasons for it too in this Psalme; which I respite to the last terme, to which they belong rather.
and yet yields Reasons for it too in this Psalm; which I respite to the last term, to which they belong rather.
cc av vvz n2 p-acp pn31 av p-acp d n1; r-crq pns11 n1 p-acp dt ord n1, p-acp r-crq pns32 vvb av-c.
(49) sermon (DIV1)
1004
Page 344
9222
There is a Spirit, that hates the Church, Sathan does; a Lucian, that scoffes at it;
There is a Spirit, that hates the Church, Sathan does; a Lucian, that scoffs At it;
pc-acp vbz dt n1, cst vvz dt n1, np1 vdz; dt np1, d n2 p-acp pn31;
(49) sermon (DIV1)
1005
Page 344
9223
a Rabsakeh, that railes on it; a Balaam, that curses it. Sathans name bewraies him, signifies an Hater:
a Rabsakeh, that rails on it; a balaam, that curses it. Satan's name bewrays him, signifies an Hater:
dt np1, cst vvz p-acp pn31; dt np1, cst vvz pn31. npg1 n1 vvz pno31, vvz dt n1:
(49) sermon (DIV1)
1005
Page 344
9224
malitiously he workes it all the mischeife, he can. The Atheist laughes at it, Ridemur, saith Tertullian, Decachinnamur, laughes aloud at it.
maliciously he works it all the mischief, he can. The Atheist laughs At it, Ridemur, Says Tertullian, Decachinnamur, laughs aloud At it.
av-j pns31 vvz pn31 d dt n1, pns31 vmb. dt n1 vvz p-acp pn31, vvb, vvz np1, fw-la, vvz av p-acp pn31.
(49) sermon (DIV1)
1005
Page 344
9225
The Hereticke reproaches it, reviles and slanders it. The Schismaticke rends it; thats worse. The Iew wisheth it all evill, curseth it heartily.
The Heretic Reproaches it, reviles and slanders it. The Schismatic rends it; thats Worse. The Iew wishes it all evil, Curseth it heartily.
dt n1 vvz pn31, vvz cc vvz pn31. dt n-jn vvz pn31; d|vbz jc. dt np1 vvz pn31 d j-jn, vvz pn31 av-j.
(49) sermon (DIV1)
1005
Page 344
9226
The Pope too, does our Church. The Heathens have persecuted and oppressed it. Romes Emperours have; Romes Bishops have our Church.
The Pope too, does our Church. The heathens have persecuted and oppressed it. Romes emperors have; Romes Bishops have our Church.
dt n1 av, vdz po12 n1. dt n2-jn vhb vvn cc vvn pn31. npg1 n2 vhb; npg1 n2 vhb po12 n1.
(49) sermon (DIV1)
1005
Page 344
9227
The Iew though ingendred from the literall Ierusalem, and prayeth peace on it, hopes to returne to it,
The Iew though engendered from the literal Ierusalem, and Prayeth peace on it, hope's to return to it,
dt np1 cs vvn p-acp dt j np1, cc vvz n1 p-acp pn31, vvz pc-acp vvi p-acp pn31,
(49) sermon (DIV1)
1005
Page 344
9228
yet curseth the whole Christian Church, the mysticall Ierusalem. We pitty them, and pardon much to their mistaking.
yet Curseth the Whole Christian Church, the mystical Ierusalem. We pity them, and pardon much to their mistaking.
av vvz dt j-jn njp n1, dt j np1. pns12 vvb pno32, cc n1 av-d p-acp po32 n-vvg.
(49) sermon (DIV1)
1005
Page 344
9229
The Gentile too, that knowes not what Church meanes, we beare with him. But the Pope we cannot pardon, though he sell pardons to others; God will not pardon him:
The Gentile too, that knows not what Church means, we bear with him. But the Pope we cannot pardon, though he fell Pardons to Others; God will not pardon him:
dt j av, cst vvz xx r-crq n1 vvz, pns12 vvb p-acp pno31. p-acp dt n1 pns12 vmbx vvi, cs pns31 vvb n2 pc-acp n2-jn; np1 vmb xx vvi pno31:
(49) sermon (DIV1)
1005
Page 344
9230
the Vicar of Christ, the Churches head to curse the Church, the Body of Christ.
the Vicar of christ, the Churches head to curse the Church, the Body of christ.
dt n1 pp-f np1, dt ng1 n1 pc-acp vvi dt n1, dt n1 pp-f np1.
(49) sermon (DIV1)
1005
Page 344
9231
The enemies of her peace so potent, so numerous, and so neere, give the Churches children good cause to pray zealously for their Mothers peace, the next thing in my Text.
The enemies of her peace so potent, so numerous, and so near, give the Churches children good cause to pray zealously for their Mother's peace, the next thing in my Text.
dt n2 pp-f po31 n1 av j, av j, cc av av-j, vvb dt ng1 n2 j n1 pc-acp vvi av-j p-acp po32 ng1 n1, dt ord n1 p-acp po11 np1
(49) sermon (DIV1)
1005
Page 344
9232
Peace is a little word, and speld but with few letters:Peace is a little word, and speld but with few letters:
n1 vbz dt j n1, cc vvn p-acp p-acp d n2:
(49) sermon (DIV1)
1006
Page 344
9233
but within the few letters of this little word, are comprised all the blessings, which God bestowes on man, worldly blessings.
but within the few letters of this little word, Are comprised all the blessings, which God bestows on man, worldly blessings.
cc-acp p-acp dt d n2 pp-f d j n1, vbr vvn d dt n2, r-crq np1 vvz p-acp n1, j n2.
(49) sermon (DIV1)
1006
Page 344
9234
Peace in proper acception is opposed to publicke hostility, and all private enmity. But the word reaches to all worldly welfare, all earthly prosperity; and David meanes so here.
Peace in proper acception is opposed to public hostility, and all private enmity. But the word reaches to all worldly welfare, all earthly Prosperity; and David means so Here.
n1 p-acp j n1 vbz vvn p-acp j n1, cc d j n1. p-acp dt n1 vvz p-acp d j n1, d j n1; cc np1 vvz av av.
(49) sermon (DIV1)
1006
Page 344
9235
Yet Saint Paul rests not in it, for all ••e large extent; addes to it another word, more excellent then it, G••ce; conjoynes them;
Yet Saint Paul rests not in it, for all ••e large extent; adds to it Another word, more excellent then it, G••ce; conjoins them;
av n1 np1 vvz xx p-acp pn31, c-acp d vbr j n1; vvz p-acp pn31 j-jn n1, av-dc j cs pn31, n1; vvz pno32;
(49) sermon (DIV1)
1006
Page 344
9236
but gives grace precedence, Grace and Peace. Grace a diviner gift; it meanes the inward mercies of God, that concerne the Soules happinesse;
but gives grace precedence, Grace and Peace. Grace a diviner gift; it means the inward Mercies of God, that concern the Souls happiness;
cc-acp vvz n1 n1, n1 cc n1. vvb dt jc-jn n1; pn31 vvz dt j n2 pp-f np1, cst vvb dt n2 n1;
(49) sermon (DIV1)
1006
Page 344
9237
wishes them both joyntly to all Churches. But my Text must confine me, my theme is but peace onely.
wishes them both jointly to all Churches. But my Text must confine me, my theme is but peace only.
vvz pno32 d av-j p-acp d n2. p-acp po11 n1 vmb vvi pno11, po11 n1 vbz p-acp n1 av-j.
(49) sermon (DIV1)
1006
Page 344
9238
It so pleased God to show his Love to Israel in worldly blessings most. But they were his handsels of heavenly things, pledges and types of Grace.
It so pleased God to show his Love to Israel in worldly blessings most. But they were his handsels of heavenly things, pledges and types of Grace.
pn31 av vvd np1 pc-acp vvi po31 n1 p-acp np1 p-acp j n2 av-ds. p-acp pns32 vbdr po31 n2 pp-f j n2, n2 cc n2 pp-f n1.
(49) sermon (DIV1)
1006
Page 344
9239
David had heard of Israels many troubles, had seene some. God had chastised them sundry waies.David had herd of Israel's many Troubles, had seen Some. God had chastised them sundry ways.
np1 vhd vvn pp-f npg1 d n2, vhd vvn d. np1 vhd vvn pno32 j n2.
(49) sermon (DIV1)
1007
Page 344
9240
He praies their future Peace in all prosperity.
He prays their future Peace in all Prosperity.
pns31 vvz po32 j-jn n1 p-acp d n1.
(49) sermon (DIV1)
1007
Page 344
9241
Solomon his Sonne, who had his name of peace, expounds in his prayer at the Temples dedication, the generall terme of peace, by sundry particulars;Solomon his Son, who had his name of peace, expounds in his prayer At the Temples dedication, the general term of peace, by sundry particulars;
np1 po31 n1, r-crq vhd po31 n1 pp-f n1, vvz p-acp po31 n1 p-acp dt ng1 n1, dt j n1 pp-f n1, p-acp j n2-j;
(49) sermon (DIV1)
1007
Page 344
9242
Deliverance from the sword, from famine, and from pestilence, victory in battell, and some more.
Deliverance from the sword, from famine, and from pestilence, victory in battle, and Some more.
n1 p-acp dt n1, p-acp n1, cc p-acp n1, n1 p-acp n1, cc d dc.
(49) sermon (DIV1)
1007
Page 345
9243
Moses more amply, Deut. 28. Blessing in the field, and in the City, in the fruite of the wombe, of the ground, and of the cattell; Moses more amply, Deuteronomy 28. Blessing in the field, and in the city, in the fruit of the womb, of the ground, and of the cattle;
np1 av-dc av-j, np1 crd n1 p-acp dt n1, cc p-acp dt n1, p-acp dt n1 pp-f dt n1, pp-f dt n1, cc pp-f dt n2;
(49) sermon (DIV1)
1007
Page 345
9244
Blessing in the Barne, in the Dough, and in the Basket, Wealth, Honour, Victory, all felicity.Blessing in the Bairn, in the Dough, and in the Basket, Wealth, Honour, Victory, all felicity.
n1 p-acp dt n1, p-acp dt n1, cc p-acp dt n1, n1, n1, n1, d n1.
(49) sermon (DIV1)
1007
Page 345
9245
Bellarmine is bold to make this peace, this temporall prosperity, one Note of the Church.Bellarmine is bold to make this peace, this temporal Prosperity, one Note of the Church.
np1 vbz j pc-acp vvi d n1, d j n1, crd n1 pp-f dt n1.
(49) sermon (DIV1)
1007
Page 345
9246
Those notes are now growne to a great number, were once but two onely or three, are now fifteene.
Those notes Are now grown to a great number, were once but two only or three, Are now fifteene.
d n2 vbr av vvn p-acp dt j n1, vbdr a-acp cc-acp crd j cc crd, vbr av crd.
(49) sermon (DIV1)
1007
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This is the idlest of all. Wee must ever pray, it may have Peace; but it must not ever looke for Peace.
This is the idlest of all. we must ever pray, it may have Peace; but it must not ever look for Peace.
d vbz dt vv2 pp-f d. pns12 vmb av vvi, pn31 vmb vhi n1; cc-acp pn31 vmb xx av vvi p-acp n1.
(49) sermon (DIV1)
1007
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9248
The Church here must not, that in Heaven may. Gods Church on earth must be ever militant, ever hath her enemies;
The Church Here must not, that in Heaven may. God's Church on earth must be ever militant, ever hath her enemies;
dt n1 av vmb xx, cst p-acp n1 vmb. npg1 n1 p-acp n1 vmb vbi av j, av vhz po31 n2;
(49) sermon (DIV1)
1007
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9249
if not forraine abroad, yet Intestine at home.
if not foreign abroad, yet Intestine At home.
cs xx j av, av j p-acp n1-an.
(49) sermon (DIV1)
1008
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9250
Israel had the Egyptian, and Assyrian from afarre, Moab and Ammon nerer them, the Philistim their next Neighbour.Israel had the Egyptian, and assyrian from afar, Moab and Ammon nearer them, the Philistim their next Neighbour.
np1 vhd dt jp, cc jp p-acp av, np1 cc np1 av-jc pno32, dt av po32 ord n1.
(49) sermon (DIV1)
1008
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9251
Yea the Church hath sometimes a Serpent in her bosome; neerer, in her Belly; a viper that will fret, that will eate her wombe asunder.
Yea the Church hath sometime a Serpent in her bosom; nearer, in her Belly; a viper that will fret, that will eat her womb asunder.
uh dt n1 vhz av dt n1 p-acp po31 n1; av-jc, p-acp po31 n1; dt n1 cst vmb vvi, cst vmb vvi po31 n1 av.
(49) sermon (DIV1)
1008
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9252
Christ foresees it, foresaith it, Inimicos domesticos, foes of her owne family, Necessarios, Adversarios, her Brethren, her Children, disturbers of her Peace.
christ foresees it, foresaith it, Inimicos Domesticos, foes of her own family, Necessarios, Adversaries, her Brothers, her Children, disturbers of her Peace.
np1 vvz pn31, uh pn31, fw-la vvi, n2 pp-f po31 d n1, n2, np1, po31 n2, po31 n2, n2 pp-f po31 n1.
(49) sermon (DIV1)
1008
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9253
Many stabd Caesar in the Senate house; he said nothing. But when Brutus smote him;
Many stabbed Caesar in the Senate house; he said nothing. But when Brutus smote him;
av-d vvn np1 p-acp dt n1 n1; pns31 vvd pix. p-acp q-crq np1 vvd pno31;
(49) sermon (DIV1)
1008
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9254
Etiam tu, Fili, what thou my Sonne, saith he? The Churches Children oft martyr their owne Mother.Etiam tu, Fili, what thou my Son, Says he? The Churches Children oft martyr their own Mother.
fw-la fw-la, zz, r-crq pns21 po11 n1, vvz pns31? dt n2 n2 av vvi po32 d n1.
(49) sermon (DIV1)
1008
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9255
Perditio tua ex te, Israel, Ierusalems sorrow is from her owne Sonnes. Christs Spouse, i. the Church, complaines in the Canticles, that her watchmen had wounded her;Perdition tua ex te, Israel, Ierusalems sorrow is from her own Sons. Christ Spouse, i. the Church, complains in the Canticles, that her watchmen had wounded her;
fw-la fw-la fw-la fw-la, np1, npg1 n1 vbz p-acp po31 d n2. npg1 n1, sy. dt n1, vvz p-acp dt n2, cst po31 n2 vhd vvn pno31;
(49) sermon (DIV1)
1008
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9256
nay, that the Sonnes of her Mother had molested her.
nay, that the Sons of her Mother had molested her.
uh-x, cst dt n2 pp-f po31 n1 vhd vvn pno31.
(49) sermon (DIV1)
1008
Page 345
9257
Was the yeare 88 Mirabilis annus, a yeare of wonder? They were Spaniards, that invaded then, offred to invade ▪ 605. was more wonderfull then it, the Gun-powder plot 605. times more wonderfull then it.
Was the year 88 Mirabilis annus, a year of wonder? They were Spanish, that invaded then, offered to invade ▪ 605. was more wonderful then it, the Gunpowder plot 605. times more wonderful then it.
vbds dt n1 crd fw-la fw-la, dt n1 pp-f n1? pns32 vbdr np2, cst vvd av, vvd pc-acp vvi ▪ crd vbds av-dc j cs pn31, dt n1 vvb crd n2 av-dc j cs pn31.
(49) sermon (DIV1)
1008
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9258
They were English all, that would have acted that. But such indeed are not the Churches Sonnes.
They were English all, that would have acted that. But such indeed Are not the Churches Sons.
pns32 vbdr jp d, cst vmd vhi vvn d. p-acp d av vbr xx dt ng1 n2.
(49) sermon (DIV1)
1008
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9259
They are borne on her knees, but not bred in her wombe, Sonnes of the strange woman, the Romish Church.
They Are born on her knees, but not bred in her womb, Sons of the strange woman, the Romish Church.
pns32 vbr vvn p-acp po31 n2, cc-acp xx vvn p-acp po31 n1, n2 pp-f dt j n1, dt jp n1.
(49) sermon (DIV1)
1009
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9260
But the Church hath some of her owne seed, troublers of her Peace, Pragmaticall Schismaticks, murmurers at Moses, like Dathan and Abiram, grudgers at Aaron too, disgracers, disobeyers,
But the Church hath Some of her own seed, troublers of her Peace, Pragmatical Schismatics, murmurers At Moses, like Dathan and Abiram, grudgers At Aaron too, disgracers, disobeyers,
p-acp dt n1 vhz d pp-f po31 d n1, n2 pp-f po31 n1, j n1, n2 p-acp np1, av-j np1 cc np1, n2 p-acp np1 av, n2, n2,
(49) sermon (DIV1)
1009
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9261
and despisers both of Magistracy and Prelacy, shunners of our assemblies;
and despisers both of Magistracy and Prelacy, shunners of our assemblies;
cc n2 d pp-f n1 cc np1, n2 pp-f po12 n2;
(49) sermon (DIV1)
1009
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9262
censured by a reverend Bishop of this See, and yet the mildest man that ever sat in it, to be hinderers and slanderers of the Gospel in this Realme more then the Papists.
censured by a reverend Bishop of this See, and yet the Mildest man that ever sat in it, to be hinderers and slanderers of the Gospel in this Realm more then the Papists.
vvn p-acp dt j-jn n1 pp-f d vvb, cc av dt js n1 cst av vvd p-acp pn31, pc-acp vbi n2 cc n2 pp-f dt n1 p-acp d n1 av-dc cs dt njp2.
(49) sermon (DIV1)
1009
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9263
Iudge then whether Prayer for the Churches Peace, be not needfull in our Age.
Judge then whither Prayer for the Churches Peace, be not needful in our Age.
n1 av cs n1 p-acp dt ng1 n1, vbb xx j p-acp po12 n1.
(49) sermon (DIV1)
1009
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9264
Pray for the Peace. Iehu once askt, What Peace? so long as the whoredomes of Iezebel remaind.Pray for the Peace. Iehu once asked, What Peace? so long as the whoredoms of Iezebel remained.
vvb p-acp dt n1. np1 a-acp vvd, q-crq n1? av av-j c-acp dt n2 pp-f np1 vvn.
(49) sermon (DIV1)
1010
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9265
But Israel was yet a chaste and a pure Virgin. It was wicked Ieroboam, that first set them a whoring after strange gods.
But Israel was yet a chaste and a pure Virgae. It was wicked Jeroboam, that First Set them a whoring After strange God's.
p-acp np1 vbds av dt j cc dt j n1. pn31 vbds j np1, cst ord vvd pno32 dt vvg p-acp j n2.
(49) sermon (DIV1)
1010
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9266
There was yet no Rent in Israel: It, and Iudah were one Realme. The Tyranny of Roboam first occasioned the revoult.
There was yet no Rend in Israel: It, and Iudah were one Realm. The Tyranny of Rehoboam First occasioned the revoult.
pc-acp vbds av dx n1 p-acp np1: pn31, cc np1 vbdr crd n1. dt n1 pp-f np1 ord vvn dt n1.
(49) sermon (DIV1)
1010
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9267
David saith in the Psalme, that all the Tribes together went up unto the Arke, to worship the Lord there. There was yet no idolatry.David Says in the Psalm, that all the Tribes together went up unto the Ark, to worship the Lord there. There was yet no idolatry.
np1 vvz p-acp dt n1, cst d dt n2 av vvd a-acp p-acp dt n1, pc-acp vvi dt n1 a-acp. a-acp vbds av dx n1.
(49) sermon (DIV1)
1010
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9268
Where God is served, God onely; there is Peace. God was served in Israel in Ahabs time:
Where God is served, God only; there is Peace. God was served in Israel in Ahabs time:
c-crq np1 vbz vvn, np1 av-j; pc-acp vbz n1. np1 vbds vvn p-acp np1 p-acp n2 n1:
(49) sermon (DIV1)
1010
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9269
then lived Iesabel. But Baal was worshipt too. Elias saith the People halted betweene both. But God forbids to have any other gods, but Him ▪ They had; and therefore had no Peace.
then lived Jezebel. But Baal was worshipped too. Elias Says the People halted between both. But God forbids to have any other God's, but Him ▪ They had; and Therefore had no Peace.
av vvd np1. p-acp np1 vbds vvd av. np1 vvz dt n1 vvd p-acp d. p-acp np1 vvz pc-acp vhi d j-jn n2, cc-acp pno31 ▪ pns32 vhn; cc av vhd dx n1.
(49) sermon (DIV1)
1010
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9270
But Davids heart was sincere, his, and his Peoples, clave unto God onely. All Israel did then. Hee therefore prayes their Peace.
But Davids heart was sincere, his, and his Peoples, clave unto God only. All Israel did then. He Therefore prays their Peace.
p-acp npg1 n1 vbds j, po31, cc po31 n2, vvd p-acp np1 av-j. av-d np1 vdd av. pns31 av vvz po32 n1.
(49) sermon (DIV1)
1010
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9271
Wee will wish peace to Rome, though Iezebel be there, and her spirituall adulteries.
we will wish peace to Room, though Iezebel be there, and her spiritual adulteries.
pns12 vmb vvi n1 p-acp vvi, cs np1 vbb a-acp, cc po31 j n2.
(49) sermon (DIV1)
1010
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9272
For what else is Idolatry, worship of Images, Angells and Saints? They wish not peace to us;
For what Else is Idolatry, worship of Images, Angels and Saints? They wish not peace to us;
p-acp r-crq av vbz n1, n1 pp-f n2, n2 cc n2? pns32 vvb xx n1 p-acp pno12;
(49) sermon (DIV1)
1010
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9273
we will to them, to all men, to the whole world. The perfect Christian wisheth hurt to none.
we will to them, to all men, to the Whole world. The perfect Christian wishes hurt to none.
pns12 vmb p-acp pno32, p-acp d n2, p-acp dt j-jn n1. dt j njp vvz vvn p-acp pix.
(49) sermon (DIV1)
1010
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9274
But to the household of Faith, the true children of our Mother, the Church of Christ, we wish it especially.
But to the household of Faith, the true children of our Mother, the Church of christ, we wish it especially.
p-acp p-acp dt n1 pp-f n1, dt j n2 pp-f po12 n1, dt n1 pp-f np1, pns12 vvb pn31 av-j.
(49) sermon (DIV1)
1010
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9275
Wee will pray, ever pray ▪ for the peace of Ierusalem. Its the last thing in my Text.
we will pray, ever pray ▪ for the peace of Ierusalem. Its the last thing in my Text.
pns12 vmb vvi, av vvb ▪ p-acp dt n1 pp-f np1. pn31|vbz dt ord n1 p-acp po11 np1
(49) sermon (DIV1)
1010
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9276
Pray (saith this Princely Prophet) for the peace of Ierusalem. I wish;Pray (Says this Princely Prophet) for the peace of Ierusalem. I wish;
vvb (vvz d j n1) p-acp dt n1 pp-f np1. pns11 vvb;
(49) sermon (DIV1)
1011
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9277
I could expresse the incomparable sweetnesse of this little Hemestichium. I ghesse, the holy Ghost was pleased to let the Psalmist play the Poet here: the Psalmes are holy Poetrie.
I could express the incomparable sweetness of this little Hemestichium. I guess, the holy Ghost was pleased to let the Psalmist play the Poet Here: the Psalms Are holy Poetry.
pns11 vmd vvi dt j n1 pp-f d j np1. pns11 vvb, dt j n1 vbds vvn pc-acp vvi dt n1 vvb dt n1 av: dt n2 vbr j n1.
(49) sermon (DIV1)
1011
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9278
The Originall words have such elegancie here, as (I thinke) all the Scripture ▪ can not parallel this verse.
The Original words have such elegancy Here, as (I think) all the Scripture ▪ can not parallel this verse.
dt j-jn n2 vhb d n1 av, c-acp (pns11 vvb) d dt n1 ▪ vmb xx vvi d n1.
(49) sermon (DIV1)
1011
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9279
The words doe so excellently answer one another in matchlesse Paronomasie. It is in English unexpressible.
The words do so excellently answer one Another in matchless Paronomasie. It is in English unexpressible.
dt n2 vdb av av-j vvi pi j-jn p-acp j n1. pn31 vbz p-acp jp j.
(49) sermon (DIV1)
1011
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9280
For the point in hand onely, he bids us to pray for the peace of Ierusalem. Peace denominates Ierusalem, tis the Etymon of the word, meanes the vision of Peace. David by that terme most sweetly alludes to the name of the Citie.
For the point in hand only, he bids us to pray for the peace of Ierusalem. Peace denominates Ierusalem, this the Etymon of the word, means the vision of Peace. David by that term most sweetly alludes to the name of the city.
p-acp dt n1 p-acp n1 av-j, pns31 vvz pno12 pc-acp vvi p-acp dt n1 pp-f np1. n1 vvz np1, pn31|vbz dt np1 pp-f dt n1, vvz dt n1 pp-f n1. np1 p-acp d n1 av-ds av-j vvz p-acp dt n1 pp-f dt n1.
(49) sermon (DIV1)
1011
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9281
Yet conceales his Art, could have beene more open, have said, NONLATINALPHABET Pray for the peace of Salem.
Yet conceals his Art, could have been more open, have said, Pray for the peace of Salem.
av vvz po31 n1, vmd vhi vbn av-dc j, vhb vvn, vvb p-acp dt n1 pp-f np1.
(49) sermon (DIV1)
1011
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9282
For so it was called too, called first so, called still so, Psal. 76. At Salem is his Tabernacle. That word meerely sounds peace.
For so it was called too, called First so, called still so, Psalm 76. At Salem is his Tabernacle. That word merely sounds peace.
c-acp av pn31 vbds vvn av, vvd ord av, vvd av av, np1 crd p-acp np1 vbz po31 n1. cst n1 av-j vvz n1.
(49) sermon (DIV1)
1011
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9283
God would have his Church the House of peace: and his Temple there, David might not build;
God would have his Church the House of peace: and his Temple there, David might not built;
np1 vmd vhi po31 n1 dt n1 pp-f n1: cc po31 n1 a-acp, np1 vmd xx vvi;
(49) sermon (DIV1)
1011
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9284
he was a man of warre: but Solomon his sonne, who had his name of peace.
he was a man of war: but Solomon his son, who had his name of peace.
pns31 vbds dt n1 pp-f n1: cc-acp np1 po31 n1, r-crq vhd po31 n1 pp-f n1.
(49) sermon (DIV1)
1011
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9285
Christ, whose the Church is, she his Spouse, would not be borne in Iulius Caesars reigne; he was a Warriour too:
christ, whose the Church is, she his Spouse, would not be born in Julius Caesars Reign; he was a Warrior too:
np1, r-crq dt n1 vbz, pns31 po31 n1, vmd xx vbi vvn p-acp np1 npg1 vvi; pns31 vbds dt n1 av:
(49) sermon (DIV1)
1011
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9286
but in Augustus dayes, who reigned in peace.
but in Augustus days, who reigned in peace.
cc-acp p-acp npg1 n2, r-crq vvd p-acp n1.
(49) sermon (DIV1)
1011
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9287
And this may be a Reason too, if you please, why David bids pray but for peace onely, an earthly blessing.
And this may be a Reason too, if you please, why David bids pray but for peace only, an earthly blessing.
cc d vmb vbi dt n1 av, cs pn22 vvb, q-crq np1 vvz vvb cc-acp p-acp n1 av-j, dt j n1.
(49) sermon (DIV1)
1011
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9288
That word most fitted his Art here, sounded best. But under that word by Poeticall Synecdoche, couched heavenly blessings too. Come we now to Ierusalem.
That word most fitted his Art Here, sounded best. But under that word by Poetical Synecdoche, couched heavenly blessings too. Come we now to Ierusalem.
cst n1 av-ds vvn po31 n1 av, vvd av-js. p-acp p-acp d n1 p-acp j n1, vvn j n2 av. np1 pns12 av p-acp np1.
(49) sermon (DIV1)
1011
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9289
Very excellent things are spoken of thee, Oh thou Citie of our God. Very excellent things Are spoken of thee, O thou city of our God.
av j n2 vbr vvn pp-f pno21, uh pns21 n1 pp-f po12 n1.
(49) sermon (DIV1)
1012
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9290
Even that title is excellent, to be Gods Citie, the Citie of the great King, David calls it so, Christ doth too;
Even that title is excellent, to be God's city, the city of the great King, David calls it so, christ does too;
av cst n1 vbz j, pc-acp vbi npg1 n1, dt n1 pp-f dt j n1, np1 vvz pn31 av, np1 vdz av;
(49) sermon (DIV1)
1012
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9291
The holy citie, Israels glory, the joy of the whole earth. The holy City, Israel's glory, the joy of the Whole earth.
dt j n1, npg1 n1, dt n1 pp-f dt j-jn n1.
(49) sermon (DIV1)
1012
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9292
This Psalme commends it for three excellent things, Vnitie, Iustice, and Religion. The Temple the most beautifull fabricke upon earth, the worlds wonder was there, called therefore (as Eusebius saith) Hierosolyma, i. NONLATINALPHABET, of Salomons Temple.
This Psalm commends it for three excellent things, Unity, justice, and Religion. The Temple the most beautiful fabric upon earth, the world's wonder was there, called Therefore (as Eusebius Says) Hierosolyma, i., of Solomon's Temple.
d n1 vvz pn31 p-acp crd j n2, n1, n1, cc n1. dt n1 dt av-ds j n1 p-acp n1, dt ng1 n1 vbds a-acp, vvd av (c-acp np1 vvz) np1, uh., pp-f np1 n1.
(49) sermon (DIV1)
1012
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9293
A slippe in that learned Fether, not skilled in the Hebrew tongue. No wonder, when Iosephus a Iew slipt so before him.
A slip in that learned Feather, not skilled in the Hebrew tongue. No wonder, when Iosephus a Iew slipped so before him.
dt vvi p-acp d j n1, xx vvn p-acp dt njp n1. dx n1, c-crq np1 dt np1 vvd av p-acp pno31.
(49) sermon (DIV1)
1012
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9294
But not to mingle Grammar with Divinitie, I omit the Etymologie; It skills little. My Theme is not to praise it, but to pray for it.
But not to mingle Grammar with Divinity, I omit the Etymology; It skills little. My Theme is not to praise it, but to pray for it.
cc-acp xx pc-acp vvi n1 p-acp n1, pns11 vvb dt n1; pn31 vvz av-j. po11 n1 vbz xx pc-acp vvi pn31, cc-acp pc-acp vvi p-acp pn31.
(49) sermon (DIV1)
1012
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9295
It is here meant in Allegory for the Church of God, as in many other places, called therefore by Saint Paul, Ierusalem on high, and the heavenly Ierusalem. Sathan hath a Synagogue;
It is Here meant in Allegory for the Church of God, as in many other places, called Therefore by Saint Paul, Ierusalem on high, and the heavenly Ierusalem. Sathan hath a Synagogue;
pn31 vbz av vvn p-acp n1 p-acp dt n1 pp-f np1, c-acp p-acp d j-jn n2, vvn av p-acp n1 np1, np1 p-acp j, cc dt j np1. np1 vhz dt n1;
(49) sermon (DIV1)
1012
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9296
thats not Ierusalem: It loves not peace.
thats not Ierusalem: It loves not peace.
d|vbz xx np1: pn31 vvz xx n1.
(49) sermon (DIV1)
1013
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9297
The Dragon and his Angels fight with Michael, and his Angels, Apoc. 12. The Dragon, the devill; his Angells, Hereticks, all persecutors.
The Dragon and his Angels fight with Michael, and his Angels, Apocalypse 12. The Dragon, the Devil; his Angels, Heretics, all persecutors.
dt n1 cc po31 n2 vvi p-acp np1, cc po31 n2, np1 crd dt n1, dt n1; po31 n2, n2, d n2.
(49) sermon (DIV1)
1013
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9298
These are not Ierusalem; its the vision of peace. Ierusalem had sundrie names at sundry times;
These Are not Ierusalem; its the vision of peace. Ierusalem had sundry names At sundry times;
d vbr xx np1; vbz dt n1 pp-f n1. np1 vhd j n2 p-acp j n2;
(49) sermon (DIV1)
1013
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9299
sometime called Iebus, the Iebusite dwelt there. Salem afterward:
sometime called Jebus, the Iebusite dwelled there. Salem afterwards:
av vvd np1, dt np1 vvd a-acp. np1 av:
(49) sermon (DIV1)
1013
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9300
whence Christs Spouse in the Canticles is called Sullamite. Rome may be Iebus; there is the Iebusite, the bloudy Iesuit.
whence Christ Spouse in the Canticles is called Sullamite. Rome may be Jebus; there is the Iebusite, the bloody Iesuit.
c-crq npg1 n1 p-acp dt n2 vbz vvn np1. np1 vmb vbi np1; a-acp vbz dt np1, dt j np1.
(49) sermon (DIV1)
1013
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9301
But the true Church is Salem: her sonnes all are Sullamites, lovers of peace. It is not the citie, David meanes.
But the true Church is Salem: her Sons all Are Sullamites, lovers of peace. It is not the City, David means.
p-acp dt j n1 vbz np1: po31 n2 d vbr np1, n2 pp-f n1. pn31 vbz xx dt n1, np1 n2.
(49) sermon (DIV1)
1013
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9302
As it was his chiefe seat, the mother citie of the land; he might wish it all peace so.
As it was his chief seat, the mother City of the land; he might wish it all peace so.
p-acp pn31 vbds po31 j-jn n1, dt n1 n1 pp-f dt n1; pns31 vmd vvi pn31 d n1 av.
(49) sermon (DIV1)
1014
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9303
But here he considers it in a Diviner sense, as the Seat and Citie of the great King.
But Here he considers it in a Diviner sense, as the Seat and city of the great King.
p-acp av pns31 vvz pn31 p-acp dt jc-jn n1, c-acp dt n1 cc n1 pp-f dt j n1.
(49) sermon (DIV1)
1014
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9304
There was the Throne of David; tis not for that. But there was the Throne of God;
There was the Throne of David; this not for that. But there was the Throne of God;
pc-acp vbds dt n1 pp-f np1; pn31|vbz xx p-acp d. p-acp a-acp vbds dt n1 pp-f np1;
(49) sermon (DIV1)
1014
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9305
he therefore prayes peace to it. Bishops Sees are in Cathedrall Churches: Gods was in Ierusalem. The Temple was his Sanctuarie;
he Therefore prays peace to it. Bishops Sees Are in Cathedral Churches: God's was in Ierusalem. The Temple was his Sanctuary;
pns31 av vvz n1 p-acp pn31. ng1 vvz vbr p-acp n1 n2: npg1 vbds p-acp np1. dt n1 vbds po31 n1;
(49) sermon (DIV1)
1014
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9306
Gods selfe calls it his House.
God's self calls it his House.
npg1 n1 vvz pn31 po31 n1.
(49) sermon (DIV1)
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You will say, the Temple was not yet, when David wrote this Psalme. Tis true, the Temple was not;
You will say, the Temple was not yet, when David wrote this Psalm. This true, the Temple was not;
pn22 vmb vvi, dt n1 vbds xx av, c-crq np1 vvd d n1. pn31|vbz j, dt n1 vbds xx;
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but the Tabernacle was ▪ At Salem was his Tabernacle, saith the Psalme. God vouchsafed to dwell there:
but the Tabernacle was ▪ At Salem was his Tabernacle, Says the Psalm. God vouchsafed to dwell there:
cc-acp dt n1 vbds ▪ p-acp np1 vbds po31 n1, vvz dt n1. np1 vvd pc-acp vvi a-acp:
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tis in the same Psalme, and his dwelling in Sion.
this in the same Psalm, and his Dwelling in Sion.
pn31|vbz p-acp dt d n1, cc po31 n-vvg p-acp np1.
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Gods Inthronization was on the mercy seat, upon the Arke. But Temples and Tabernacles made with hands are not the onely houses, that God dwells in. Saint Steven tells us that. Mens hearts are Gods house;
God's Inthronization was on the mercy seat, upon the Ark. But Temples and Tabernacles made with hands Are not the only houses, that God dwells in. Saint Steven tells us that. Men's hearts Are God's house;
npg1 n1 vbds p-acp dt n1 n1, p-acp dt n1. p-acp n2 cc n2 vvn p-acp n2 vbr xx dt j n2, cst np1 vvz p-acp. n1 np1 vvz pno12 d. ng2 n2 vbr ng1 n1;
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The bodies of holy men (Saint Paul saith) are the Temples of the holy Ghost. The bodies of holy men (Saint Paul Says) Are the Temples of the holy Ghost.
dt n2 pp-f j n2 (n1 np1 vvz) vbr dt n2 pp-f dt j n1.
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Davids selfe, and all the true worshippers of God, which then (I doubt not) were infinite in Israel, are meant here by Ierusalem. The Cittie (saith the Oratour) are not the walles, streets, and houses, but the people.Davids self, and all the true worshippers of God, which then (I doubt not) were infinite in Israel, Are meant Here by Ierusalem. The city (Says the Orator) Are not the walls, streets, and houses, but the people.
np1 n1, cc d dt j n2 pp-f np1, r-crq av (pns11 vvb xx) vbdr j p-acp np1, vbr vvn av p-acp np1. dt n1 (vvz dt n1) vbr xx dt n2, n2, cc n2, cc-acp dt n1.
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The Church of God is the Vniversitie of Saints, the whole body of Beleevers. Great was the number of such in that cittie.
The Church of God is the university of Saints, the Whole body of Believers. Great was the number of such in that City.
dt n1 pp-f np1 vbz dt n1 pp-f n2, dt j-jn n1 pp-f n2. j vbds dt n1 pp-f d p-acp d n1.
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But all Israel besides them, all the males throughout the land, came thrice a yeere to worship at Ierusalem: that David might justly by usuall trope of speech, partly by Metonymie,
But all Israel beside them, all the males throughout the land, Come thrice a year to worship At Ierusalem: that David might justly by usual trope of speech, partly by Metonymy,
p-acp d np1 p-acp pno32, d dt n2-jn p-acp dt n1, vvd av dt n1 pc-acp vvi p-acp np1: cst np1 vmd av-j p-acp j n1 pp-f n1, av p-acp n1,
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and partly by Synecdoche, call Gods whole Church Ierusalem. And it is not Davids Dialect alone;
and partly by Synecdoche, call God's Whole Church Ierusalem. And it is not Davids Dialect alone;
cc av p-acp n1, vvb n2 j-jn n1 np1. cc pn31 vbz xx npg1 n1 av-j;
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other Prophets after him title the Church so. [ Yea Saint Paul too, and Saint Iohn in the Revelation. ]
other prophets After him title the Church so. [ Yea Saint Paul too, and Saint John in the Revelation. ]
j-jn n2 p-acp pno31 n1 dt n1 av. [ uh n1 np1 av, cc n1 np1 p-acp dt n1. ]
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But how so? Will some say.
But how so? Will Some say.
cc-acp q-crq av? n1 d vvi.
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Gods Church meant by Ierusalem? Said you not, the Church is Christs Spouse, and a Sullamite? The one craves Puritie, and the other Peace.
God's Church meant by Ierusalem? Said you not, the Church is Christ Spouse, and a Sullamite? The one craves Purity, and the other Peace.
npg1 n1 vvd p-acp np1? vvd pn22 xx, dt n1 vbz npg1 n1, cc dt n1? dt crd vvz n1, cc dt j-jn n1.
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Neither suite with Ierusalem. Esay calls it in one verse, both an Harlot, and a Murtherer.
Neither suit with Ierusalem. Isaiah calls it in one verse, both an Harlot, and a Murderer.
av-d n1 p-acp np1. np1 vvz pn31 p-acp crd n1, d dt n1, cc dt n1.
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Nay, both these sinnes are aggravated;
Nay, both these Sins Are aggravated;
uh-x, d d n2 vbr vvn;
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the one by Ezechiel, Shee was common to all comers, Opened her feet to every stranger.
the one by Ezechiel, She was Common to all comers, Opened her feet to every stranger.
dt pi p-acp np1, pns31 vbds j p-acp d n2, vvd po31 n2 p-acp d n1.
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[ Nay worse, Harlots take hire; she gave. ] The second by Christ, a Killer of Gods Prophets;
[ Nay Worse, Harlots take hire; she gave. ] The second by christ, a Killer of God's prophets;
[ uh-x av-jc, n2 vvb n1; pns31 vvd. ] dt ord p-acp np1, dt n1 pp-f npg1 n2;
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O Ierusalem Ierusalem ▪ But Distingue tempora. I did before. Ierusalem was not such in Davids time:O Ierusalem Ierusalem ▪ But Distingue tempora. I did before. Ierusalem was not such in Davids time:
sy np1 np1 ▪ p-acp np1 fw-la. pns11 vdd a-acp. np1 vbds xx d p-acp npg1 n1:
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God was served there sincerely all his dayes. In after ages she forgat God, and served Idolls: that was her Harlotrie;
God was served there sincerely all his days. In After ages she forgot God, and served Idols: that was her Harlotry;
np1 vbds vvn a-acp av-j d po31 n2. p-acp p-acp n2 pns31 vvd np1, cc vvd n2: cst vbds po31 n1;
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and spared not then to murther Gods Prophets. The seaven Churches of Asia were the Churches once of Christ:
and spared not then to murder God's prophets. The seaven Churches of Asia were the Churches once of christ:
cc vvd xx av pc-acp vvi npg1 n2. dt crd n2 pp-f np1 vbdr dt n2 a-acp pp-f np1:
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now they serve Mahomet. Rome had in it in Saint Pauls time, and long after many good Christians; but not so many now.
now they serve Mahomet. Rome had in it in Saint Paul's time, and long After many good Christians; but not so many now.
av pns32 vvb np1. np1 vhd p-acp pn31 p-acp n1 npg1 n1, cc av-j p-acp d j np1; cc-acp xx av av-d av.
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Now un Christiano is Italian for a foole. Ierusalem in my Text is Societas Sanctorum, Saint Austins terme, the company of holy men:
Now un Christian is Italian for a fool. Ierusalem in my Text is Societas Sanctorum, Saint Austins term, the company of holy men:
av fw-fr np1 vbz njp p-acp dt n1. np1 p-acp po11 n1 vbz np1 fw-la, n1 npg1 vvb, dt n1 pp-f j n2:
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and Saint Iohn in the Apocalypse takes it ever in that sense, and meanes it of Gods Church.
and Saint John in the Apocalypse Takes it ever in that sense, and means it of God's Church.
cc n1 np1 p-acp dt np1 vvz pn31 av p-acp d n1, cc vvz pn31 pp-f ng1 n1.
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It is Saint Austins observation, when Babylon is named there, ever understand (saith he) wicked and bloudy men; when Ierusalem, holy men:
It is Saint Austins observation, when Babylon is nam there, ever understand (Says he) wicked and bloody men; when Ierusalem, holy men:
pn31 vbz n1 npg1 n1, c-crq np1 vbz vvn a-acp, av vvb (vvz pns31) j cc j n2; c-crq np1, j n2:
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Babel, the devills Synagogue, Ierusalem Gods Church.Babel, the Devils Synagogue, Ierusalem God's Church.
np1, dt n2 n1, np1 npg1 n1.
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Saint Paul calls it Heavenly, and Saint Iohn calls it New. New, to distinguish it from that in Iudea. Heavenly, not because it is in heaven, the Church of Saints Triumphant;
Saint Paul calls it Heavenly, and Saint John calls it New. New, to distinguish it from that in Iudea. Heavenly, not Because it is in heaven, the Church of Saints Triumphant;
n1 np1 vvz pn31 j, cc n1 np1 vvz pn31 np1 j, pc-acp vvi pn31 p-acp d p-acp np1. j, xx c-acp pn31 vbz p-acp n1, dt n1 pp-f n2 j;
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but because her graces come from heaven.
but Because her graces come from heaven.
cc-acp c-acp po31 n2 vvn p-acp n1.
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For the Sonnes of God are not borne of flesh and bloud, but of the Spirit.
For the Sons of God Are not born of Flesh and blood, but of the Spirit.
p-acp dt n2 pp-f np1 vbr xx vvn pp-f n1 cc n1, cc-acp pp-f dt n1.
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Their generation, i. Regeneration is from heaven. And now one word of Application;
Their generation, i. Regeneration is from heaven. And now one word of Application;
po32 n1, sy. n1 vbz p-acp n1. cc av crd n1 pp-f n1;
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David bids pray for Ierusalems Peace, but whether Ierusalem? That surely, which hee here describes, where is Vnitie, vers. 2. Religion, vers. David bids pray for Ierusalems Peace, but whither Ierusalem? That surely, which he Here describes, where is Unity, vers. 2. Religion, vers.
np1 vvz vvb p-acp npg1 n1, cc-acp cs np1? cst av-j, r-crq pns31 av vvz, q-crq vbz n1, fw-la. crd n1, fw-la.
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4. and Iustice, vers. 5. Ierusalem is a citie that is at unity within it selfe.
4. and justice, vers. 5. Ierusalem is a City that is At unity within it self.
crd cc n1, fw-la. crd np1 vbz dt n1 cst vbz p-acp n1 p-acp pn31 n1.
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Thither go up the Tribes, to praise the Lord: and there are the seats for judgement. Thither go up the Tribes, to praise the Lord: and there Are the seats for judgement.
av vvb a-acp dt n2, pc-acp vvi dt n1: cc pc-acp vbr dt n2 p-acp n1.
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Is our Ierusalem such? Our sinnes shew there is no unity among us; and may we pray for peace on this Ierusalem? We may, we must.
Is our Ierusalem such? Our Sins show there is no unity among us; and may we pray for peace on this Ierusalem? We may, we must.
vbz po12 np1 d? po12 n2 vvi a-acp vbz dx n1 p-acp pno12; cc vmb pns12 vvb p-acp n1 p-acp d np1? pns12 vmb, pns12 vmb.
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Moses did for Israel, though fallen grievously, Samuel for Saul, though a grand sinner. Wee may, and must; though haply in vaine.Moses did for Israel, though fallen grievously, Samuel for Saul, though a grand sinner. we may, and must; though haply in vain.
np1 vdd p-acp np1, cs vvn av-j, np1 p-acp np1, cs dt j n1. pns12 vmb, cc vmb; cs av p-acp j.
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For God saith, Non est pax, Theres no peace to the wicked. Sinne at length captiv'd Israel, sackt the cittie, raced the Temple;
For God Says, Non est pax, Theres no peace to the wicked. Sin At length captived Israel, sacked the City, razed the Temple;
p-acp np1 vvz, fw-fr fw-la fw-la, pc-acp|vbz dx n1 p-acp dt j. n1 p-acp n1 vvn np1, vvn dt n1, vvd dt n1;
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Nunc seges est, grasse now growes in Ierusalem. Yet despaire not daugher Sion, Returne O Sullamite. Nunc sedges est, grass now grows in Ierusalem. Yet despair not daughter Sion, Return Oh Sullamite.
fw-la n2 fw-la, n1 av vvz p-acp np1. av vvb xx n1 np1, vvb uh np1.
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There is no peace to the wicked, saith my God; that is, so long as they be wicked.There is no peace to the wicked, Says my God; that is, so long as they be wicked.
pc-acp vbz dx n1 p-acp dt j, vvz po11 np1; cst vbz, av av-j c-acp pns32 vbb j.
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Cease we to doe evill, sorrow we for our sinnes heartily; weepe we; pray wee God for peace; we shall have peace.
Cease we to do evil, sorrow we for our Sins heartily; weep we; pray we God for peace; we shall have peace.
vvb pns12 pc-acp vdi j-jn, n1 pns12 p-acp po12 n2 av-j; vvb pns12; vvb pns12 n1 p-acp n1; pns12 vmb vhi n1.
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The prodigious pride of women, their wanton vanities, censured often by Preachers, but in vaine;
The prodigious pride of women, their wanton vanities, censured often by Preachers, but in vain;
dt j n1 pp-f n2, po32 j-jn n2, vvn av p-acp n2, cc-acp p-acp j;
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they will come with them to Church in spite of us, I thinke in spite of Angells too, who are ever present in our Churches;
they will come with them to Church in spite of us, I think in spite of Angels too, who Are ever present in our Churches;
pns32 vmb vvi p-acp pno32 p-acp n1 p-acp n1 pp-f pno12, pns11 vvb p-acp n1 pp-f n2 av, r-crq vbr av j p-acp po12 n2;
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and the drunkennesse of men, their whoredomes and blasphemies, draw downe divine Revenge on our Ierusalem. I shall therefore end with a short prayer for our Ierusalem, The God of Peace, the Father;
and the Drunkenness of men, their whoredoms and Blasphemies, draw down divine Revenge on our Ierusalem. I shall Therefore end with a short prayer for our Ierusalem, The God of Peace, the Father;
cc dt n1 pp-f n2, po32 n2 cc n2, vvb a-acp j-jn n1 p-acp po12 np1. pns11 vmb av vvi p-acp dt j n1 p-acp po12 np1, dt n1 pp-f n1, dt n1;
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the Prince of Peace, the Sonne; the Spirit of peace grant it us. To which three sacred Persons of the blessed Trinity, &c.
the Prince of Peace, the Son; the Spirit of peace grant it us. To which three sacred Persons of the blessed Trinity, etc.
dt n1 pp-f n1, dt n1; dt n1 pp-f n1 vvb pn31 pno12. p-acp r-crq crd j n2 pp-f dt j-vvn np1, av
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A SERMON PREACHED ON THE PROVERBS. The tenth Sermon. PROV. 23. 26. Fili mi, da mihi cor tuum.
A SERMON PREACHED ON THE PROVERBS. The tenth Sermon. CURAE. 23. 26. Fili mi, da mihi cor tuum.
dt n1 vvn p-acp dt n2. dt ord n1. np1. crd crd zz fw-mi, fw-it fw-la fw-la fw-la.
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My sonne, give me thy heart. My son, give me thy heart.
po11 n1, vvb pno11 po21 n1.
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WIsdome, i. God, Gods wisedome, i. Christ, here sues to man, craves a gift of him, da mihi, give me; Wisdom, i. God, God's Wisdom, i. christ, Here sues to man, craves a gift of him, da mihi, give me;
n1, uh. np1, npg1 n1, sy. np1, av vvz p-acp n1, vvz dt n1 pp-f pno31, fw-la fw-la, vvb pno11;
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askes him his heart, da mihi cor tuum, give mee thy heart;
asks him his heart, da mihi cor tuum, give me thy heart;
vvz pno31 po31 n1, fw-la fw-la fw-la fw-la, vvb pno11 po21 n1;
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prefaces his suite to speede the better, calls him his Sonne, My Sonne, give me thy heart. A short Scripture;
prefaces his suit to speed the better, calls him his Son, My Son, give me thy heart. A short Scripture;
vvz po31 n1 pc-acp vvi dt jc, vvz pno31 po31 n1, po11 n1, vvb pno11 po21 n1. dt j n1;
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but multarum rerum gravida, much matter in few words. But six in all; but foure in the originall;
but multarum rerum gravida, much matter in few words. But six in all; but foure in the original;
cc-acp fw-la fw-la fw-la, d n1 p-acp d n2. p-acp crd p-acp d; cc-acp crd p-acp dt n-jn;
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and therefore there (as Marcellinus saith of Thucydides ) NONLATINALPHABET, moe sentences then words. But six words? but six syllables.
and Therefore there (as Marcellinus Says of Thucydides), more sentences then words. But six words? but six syllables.
cc av a-acp (c-acp np1 vvz pp-f np1), dc n2 cs n2. p-acp crd n2? cc-acp crd n2.
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1021
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Quot syllabae, tot sensus, a severall lesson in every one of them. First for the compellation;Quot syllabae, tot sensus, a several Lesson in every one of them. First for the compellation;
fw-la fw-la, fw-la fw-la, dt j n1 p-acp d crd pp-f pno32. ord p-acp dt n1;
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tis a litle Canaan, it flowes with milke and hony.
this a little Canaan, it flows with milk and honey.
pn31|vbz dt j np1, pn31 vvz p-acp n1 cc n1.
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God to call man, his sonne, O Altitudo, O the heighth, O the depth, heighth of honour, depth of love, coucht in one poore paire of words! Not serve mi, my servant:
God to call man, his son, Oh Altitudo, Oh the height, Oh the depth, height of honour, depth of love, couched in one poor pair of words! Not serve mi, my servant:
np1 pc-acp vvi n1, po31 n1, uh fw-la, uh dt n1, uh dt n1, n1 pp-f n1, n1 pp-f n1, vvd p-acp crd j n1 pp-f n2! xx vvi fw-mi, po11 n1:
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and yet that an honour too, to be Gods servant.
and yet that an honour too, to be God's servant.
cc av cst dt n1 av, pc-acp vbi npg1 n1.
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To be of Gods family, in any office under him, though it were but a doore keeper in Gods house, David thought it honourable.
To be of God's family, in any office under him, though it were but a door keeper in God's house, David Thought it honourable.
pc-acp vbi pp-f n2 n1, p-acp d n1 p-acp pno31, cs pn31 vbdr p-acp dt n1 n1 p-acp npg1 n1, np1 vvd pn31 j.
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Happy are thy men, saith the Queene of Shebah unto Salomon. Behold a greater then Salomon is here: Happy are his men.Happy Are thy men, Says the Queen of Shebah unto Solomon. Behold a greater then Solomon is Here: Happy Are his men.
j vbr po21 n2, vvz dt n1 pp-f np1 p-acp np1. vvb dt jc cs np1 vbz av: j vbr po31 n2.
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1022
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Gods Priest, Gods Prophet, Gods annointed, all these honorable. A man of God. To retaine to God in any title, a great glory.
God's Priest, God's Prophet, God's anointed, all these honourable. A man of God. To retain to God in any title, a great glory.
npg1 n1, npg1 n1, npg1 vvn, d d j. dt n1 pp-f np1. p-acp vvi p-acp np1 p-acp d n1, dt j n1.
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God to owne us any way, great grace to us. Not Amici mi, my friend, a glorious title too.
God to own us any Way, great grace to us. Not Friends mi, my friend, a glorious title too.
np1 pc-acp vvi pno12 d n1, j n1 p-acp pno12. xx np1 fw-mi, po11 n1, dt j n1 av.
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Christ could not give his followers a more gracefull terme, then that; NONLATINALPHABET, you have I called friends.
christ could not give his followers a more graceful term, then that;, you have I called Friends.
np1 vmd xx vvi po31 n2 dt av-dc j n1, cs d;, pn22 vhb pns11 vvn n2.
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Abrahams prerogative to be cald the friend of God. A lovely title: but a sonne excells it.Abrahams prerogative to be called the friend of God. A lovely title: but a son excels it.
npg1 n1 pc-acp vbi vvn dt n1 pp-f np1. dt j n1: cc-acp dt n1 vvz pn31.
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Great is the love of one friend unto another: Ionathan loved David, as his owne soule.
Great is the love of one friend unto Another: Ionathan loved David, as his own soul.
j vbz dt n1 pp-f crd n1 p-acp j-jn: np1 vvd np1, p-acp po31 d n1.
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9366
God, that here cals us sons, hath loved us more, more then his owne soule. For hee gave his soule to ransome ours.
God, that Here calls us Sons, hath loved us more, more then his own soul. For he gave his soul to ransom ours.
np1, cst av vvz pno12 n2, vhz vvn pno12 n1, av-dc cs po31 d n1. p-acp pns31 vvd po31 n1 p-acp n1 png12.
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9427
Lay the Act to the Object, Give me thy heart; and man may say to God,
Lay the Act to the Object, Give me thy heart; and man may say to God,
vvb dt n1 p-acp dt n1, vvb pno11 po21 n1; cc n1 vmb vvi p-acp np1,
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Saint Paul calls it NONLATINALPHABET a name of excellencie. The Scriptures could not give an higher to the Angels;
Saint Paul calls it a name of excellency. The Scriptures could not give an higher to the Angels;
n1 np1 vvz pn31 dt n1 pp-f n1. dt n2 vmd xx vvi dt jc p-acp dt n2;
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they are stild the sons of God. Not an higher to Christs selfe. Christ, Gods selfe, is but Gods Sonne.
they Are styled the Sons of God. Not an higher to Christ self. christ, God's self, is but God's Son.
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Filius meu• es tu, our Saviour was no more; in a higher sense, but not a higher name.Filius meu• es tu, our Saviour was no more; in a higher sense, but not a higher name.
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He that is the Father of our Lord Iesus Christ, hath cald us Sonnes. Salomon saith it here.
He that is the Father of our Lord Iesus christ, hath called us Sons. Solomon Says it Here.
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One greater then Salomon saith it in the Gospell, I will goe to my Father, and to your Father.
One greater then Solomon Says it in the Gospel, I will go to my Father, and to your Father.
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God is not onely his Father, but ours too.
God is not only his Father, but ours too.
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The spirit saith it too, cries to God in our hearts, A•ba Father, Saint Paul saith.
The Spirit Says it too, cries to God in our hearts, A•ba Father, Saint Paul Says.
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To end this, Christ and David both Gods Sonnes; but not both in one acception: the one but NONLATINALPHABET, his adopted sonne; the other NONLATINALPHABET, his begotten Sonne;
To end this, christ and David both God's Sons; but not both in one acception: the one but, his adopted son; the other, his begotten Son;
pc-acp vvi d, np1 cc np1 d ng1 n2; cc-acp xx d p-acp crd n1: dt pi p-acp, po31 j-vvn n1; dt j-jn, po31 vvn n1;
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Christ by nature, David but by grace. Adam his sonne too, Luc. 3. ult. a third way by creation.
christ by nature, David but by grace. Adam his son too, Luke 3. ult. a third Way by creation.
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None of all these are haply meant here. But as a grave and learned professour of some skill, calls his schollers sonnes:
None of all these Are haply meant Here. But as a grave and learned professor of Some skill, calls his Scholars Sons:
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so Christ throughout this booke, under the name of Wisedome (for so indeede Saint Paul titles him, 1 Cor. 1. the Wisdome of God ) reading man a Lecture of divine Philosophie, calls him his sonne.
so christ throughout this book, under the name of Wisdom (for so indeed Saint Paul titles him, 1 Cor. 1. the Wisdom of God) reading man a Lecture of divine Philosophy, calls him his son.
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The Prophet saith of Christians, they should be NONLATINALPHABET, all of us taught of God. God is our Gamaliel: sitting at his feete,
The Prophet Says of Christians, they should be, all of us taught of God. God is our Gamaliel: sitting At his feet,
dt n1 vvz pp-f np1, pns32 vmd vbi, d pp-f pno12 vvn pp-f np1. np1 vbz po12 np1: vvg p-acp po31 n2,
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as Mary did at Christs, as Saint Paul cald Titus and Timothy his sonnes, so God doth us.
as Marry did At Christ, as Saint Paul called Titus and Timothy his Sons, so God does us.
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My Sonne. Tis but a little pronoune, but of great Price; but of two letters in the Latin and our tongue; but one in the originall.My Son. This but a little pronoun, but of great Price; but of two letters in the Latin and our tongue; but one in the original.
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A great treasure in a small word, Chrysost. Gods Sonne? Gods any thing is honourable.
A great treasure in a small word, Chrysostom God's Son? God's any thing is honourable.
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David held it a great honour to be sonne to Saul; and yet he was but sonne in law to him.David held it a great honour to be son to Saul; and yet he was but son in law to him.
np1 vvd pn31 dt j n1 pc-acp vbi n1 p-acp np1; cc av pns31 vbds p-acp n1 p-acp n1 p-acp pno31.
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There is a sonne, whose father is his staine; Nadab the sonne of Ieroboam, that made Israel to sinne;
There is a son, whose father is his stain; Nadab the son of Jeroboam, that made Israel to sin;
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the Hittite, and the Iebusite, and the other sonnes of cursed Canaan. A sonne that is disparagd by his parents.
the Hittite, and the Iebusite, and the other Sons of cursed Canaan. A son that is disparagd by his Parents.
dt np1, cc dt np1, cc dt j-jn n2 pp-f j-vvn np1. dt n1 cst vbz vvn p-acp po31 n2.
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Is not this Iosephs sonne, the Carpenter: is not Mary his mother? There is a filius terrae; the sonnes of Nabal, as Iob termes them, whose fathers hee would not set with the dogges of his flockes.
Is not this Joseph's son, the Carpenter: is not Marry his mother? There is a filius terrae; the Sons of Nabal, as Job terms them, whose Father's he would not Set with the Dogs of his flocks.
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But the sonnes of Nobles, Salomon blesseth them ▪ and the Iewes were proud of Abraham to father them.
But the Sons of Nobles, Solomon Blesses them ▪ and the Iewes were proud of Abraham to father them.
p-acp dt n2 pp-f n2-j, np1 vvz pno32 ▪ cc dt np2 vbdr j pp-f np1 p-acp n1 pno32.
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[ Iesabel though an Adulteresse, an Idolatresse, and Inchantresse, yet Iehu bad bury her, as being a Kings daughter.
[ Jezebel though an Adulteress, an Idolatress, and Enchantress, yet Iehu bad bury her, as being a Kings daughter.
[ np1 cs dt n1, dt n1, cc n1, av np1 j vvi pno31, c-acp vbg dt ng1 n1.
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] For us to bee Gods sonnes, the Disciple whom Christ loved, with accent even of admiration, bids Behold, NONLATINALPHABET what exceeding love the Father bore us, that wee should be called the sonnes of God.
] For us to be God's Sons, the Disciple whom christ loved, with accent even of admiration, bids Behold, what exceeding love the Father boar us, that we should be called the Sons of God.
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Tertullian notes it of the prodigall child; but tis true of every man; non sum dignus vocari tuus, Tert. de Poeniten. cap. 8. Had this Pronominall note not beene exprest, as it is not sometimes;Tertullian notes it of the prodigal child; but this true of every man; non sum Dignus vocari Thy, Tert de Poenitent. cap. 8. Had this Pronominall note not been expressed, as it is not sometime;
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though the name of a Sonne alone be lovely; yet had it lackt much life, beene nothing so significant.
though the name of a Son alone be lovely; yet had it lacked much life, been nothing so significant.
cs dt n1 pp-f dt n1 av-j vbi j; av vhd pn31 vvn av-d n1, vbn pix av j.
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To the rich man in hell, a damned ghost, Abraham cries Fili, but not Fili mi, Sonne (saith he) Remember; not my Sonne. Friend too, a lovely name;
To the rich man in hell, a damned ghost, Abraham cries Fili, but not Fili mi, Son (Says he) remember; not my Son. Friend too, a lovely name;
p-acp dt j n1 p-acp n1, dt j-vvn n1, np1 vvz zz, p-acp xx zz fw-mi, n1 (vvz pns31) vvb; xx po11 n1. n1 av, dt j n1;
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but lanke and lame without the Pronoune.
but lank and lame without the Pronoun.
cc-acp j cc j p-acp dt vvb.
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To the Guest in the Parable without the wedding garment, the King said but Amice, not Amice mi, Friend how camest thou in hither? Christ said so much to Iudas, that betrayed him, Amice, ad quid venisti, Friend wherefore art thou come. This note is in neither.
To the Guest in the Parable without the wedding garment, the King said but Amice, not Amice mi, Friend how camest thou in hither? christ said so much to Iudas, that betrayed him, Amice, ad quid venisti, Friend Wherefore art thou come. This note is in neither.
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Solomon in his Wisedome waighing the force of it, repeating this title 23. times, hath it ever in this forme, Fili mi, my Sonne. Solomon in his Wisdom weighing the force of it, repeating this title 23. times, hath it ever in this Form, Fili mi, my Son.
np1 p-acp po31 n1 vvg dt n1 pp-f pn31, vvg d n1 crd n2, vhz pn31 av p-acp d n1, zz fw-mi, po11 n1.
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This being but a proeme is not to be prosecuted: tis but premised to worke attention and obedience.
This being but a proem is not to be prosecuted: this but premised to work attention and Obedience.
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The Child owes both to the Parents voice; the termes implying Love, as well as authority:
The Child owes both to the Parents voice; the terms implying Love, as well as Authority:
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the Fathers counsell ever presumd to be for the Sonnes profit. Or be it here meant by a Sonne, but a Disciple:
the Father's counsel ever presumed to be for the Sons profit. Or be it Here meant by a Son, but a Disciple:
dt ng1 n1 av vvd pc-acp vbi p-acp dt ng1 n1. cc vbb pn31 av vvd p-acp dt n1, cc-acp dt n1:
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yet the same in proportion is insinuated so too. Leave we the Compellation; come we to the Sute; Give me thy Heart.
yet the same in proportion is insinuated so too. Leave we the Compellation; come we to the Suit; Give me thy Heart.
av dt d p-acp n1 vbz vvd av av. n1 pns12 dt n1; vvb pns12 p-acp dt n1; vvb pno11 po21 n1.
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Da mihi, Give me, saith God here ▪ A Father cry (Give) unto his Sonne? Children receive from Parents; Parents take nought from them.Dam mihi, Give me, Says God Here ▪ A Father cry (Give) unto his Son? Children receive from Parents; Parents take nought from them.
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Saint Paul saith NONLATINALPHABET, Children lay not up for Parents; Parents must for them.
Saint Paul Says, Children lay not up for Parents; Parents must for them.
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And saith the Father here, Da mihi, Fili, bids the Sonne, give him. And the Father here, God too, that gives man all things, aske a gift of man? Fathers doe, earthly Fathers doe give all good things, (Christ saith) to their Children. God much more, NONLATINALPHABET, gives us (Saint Paul saith) Life, and Breath, and all things.
And Says the Father Here, Dam mihi, Fili, bids the Son, give him. And the Father Here, God too, that gives man all things, ask a gift of man? Father's do, earthly Father's do give all good things, (christ Says) to their Children. God much more,, gives us (Saint Paul Says) Life, and Breath, and all things.
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But Fathers crave Honour and Obedience of their Children; they doe, they may.
But Father's crave Honour and obedience of their Children; they do, they may.
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Tis Gods Argument, If I be a Father, where is my Honour? God may more.
This God's Argument, If I be a Father, where is my Honour? God may more.
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He that gives All things to us, may aske one thing of us; may justly, and does here.
He that gives All things to us, may ask one thing of us; may justly, and does Here.
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Give me, saith God? What, is God needy, that he craves? God is NONLATINALPHABET, Plato could say, an Heathen: his name is Schaddai; All-sufficient.Give me, Says God? What, is God needy, that he craves? God is, Plato could say, an Heathen: his name is Schaddai; All-sufficient.
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Tis one of Gods proprieties (saint Chrysostom saith) NONLATINALPHABET, to want nothing. He cannot aske; what is not his already. We all are; all men, all creatures.
This one of God's proprieties (saint Chrysostom Says), to want nothing. He cannot ask; what is not his already. We all Are; all men, all creatures.
pn31|vbz crd pp-f npg1 n2 (n1 np1 vvz), pc-acp vvi pix. pns31 vmbx vvi; q-crq vbz xx po31 av. pns12 d vbr; d n2, d n2.
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All things we have, we have of him. We call them ours; but they are his: ours but to use; but his the propriety.
All things we have, we have of him. We call them ours; but they Are his: ours but to use; but his the propriety.
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And ours to use, but durante beneplacito, no longer, then likes him. Dominus dedit, Dominus abstulit, gives to us, and takes from us at his meere pleasure.
And ours to use, but durante beneplacito, no longer, then likes him. Dominus dedit, Dominus abstulit, gives to us, and Takes from us At his mere pleasure.
cc png12 p-acp n1, cc-acp fw-la fw-la, av-dx av-jc, av vvz pno31. fw-la fw-la, fw-la fw-la, vvz p-acp pno12, cc vvz p-acp pno12 p-acp po31 j n1.
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Arnobius writes, that Phidias engravd on Iupiters finger, NONLATINALPHABET Allsufficient. Why craves he then? and that the heart? craves, what he wants not.Arnobius writes, that Phidias engraved on Iupiters finger, All-sufficient. Why craves he then? and that the heart? craves, what he Wants not.
np1 vvz, cst npg1 vvn p-acp npg1 n1, j. q-crq vvz pns31 av? cc cst dt n1? vvz, r-crq pns31 vvz xx.
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God is not excors, without heart.
God is not Exorcise, without heart.
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Is not David cald a man after Gods owne heart? Nor is God like the covetous, who want tam quod habent, quàm quod non habent, as well what they have, as what they misse.
Is not David called a man After God's own heart? Nor is God like the covetous, who want tam quod habent, quàm quod non habent, as well what they have, as what they miss.
vbz xx np1 vvd dt n1 p-acp n2 d n1? ccx vbz np1 av-j dt j, r-crq n1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, c-acp av r-crq pns32 vhb, p-acp r-crq pns32 vvb.
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Saint Paul tels the Athenians, Act. 17. God needs nothing. Were he in want; mans heart could not releeve him.
Saint Paul tells the Athenians, Act. 17. God needs nothing. Were he in want; men heart could not relieve him.
n1 np1 vvz dt njp2, n1 crd np1 vvz pix. vbdr pns31 p-acp n1; ng1 n1 vmd xx vvi pno31.
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Say Love be meant by it; one cannot live by Love. The wanting of it will not make him poore;
Say Love be meant by it; one cannot live by Love. The wanting of it will not make him poor;
n1 n1 vbi vvn p-acp pn31; pi vmbx vvi p-acp n1. dt vvg pp-f pn31 vmb xx vvi pno31 j;
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the having of it will not make him rich. Say, Truth be meant by it, Spirit and Truth.
the having of it will not make him rich. Say, Truth be meant by it, Spirit and Truth.
cs vhg pp-f pn31 vmb xx vvi pno31 j. n1, n1 vbb vvn p-acp pn31, n1 cc n1.
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Truth with men is a jewell: but they say, they beg, that use it. Truth is no treasure neither unto God.
Truth with men is a jewel: but they say, they beg, that use it. Truth is no treasure neither unto God.
n1 p-acp n2 vbz dt n1: cc-acp pns32 vvb, pns32 vvb, cst vvb pn31. n1 vbz dx n1 av-d p-acp np1.
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Be meant, what can by it: nothing of mans can benefit his Maker. Davids goodnesse is nothing unto God.
Be meant, what can by it: nothing of men can benefit his Maker. Davids Goodness is nothing unto God.
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Psalme 16. 2. That God bids give it; it is but for acknowledgement; he askes our heart, but for his homage.Psalm 16. 2. That God bids give it; it is but for acknowledgement; he asks our heart, but for his homage.
n1 crd crd cst np1 vvz vvb pn31; pn31 vbz p-acp p-acp n1; pns31 vvz po12 n1, cc-acp p-acp po31 n1.
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But bids not God else where, Serva Cor, Keepe thy heart, chap. 4. 23. Can a man doe both, keepe it,
But bids not God Else where, Serva Cor, Keep thy heart, chap. 4. 23. Can a man do both, keep it,
p-acp vvz xx np1 av c-crq, np1 np1, vvb po21 n1, n1 crd crd vmb dt n1 vdb d, vvb pn31,
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and give it too? and he prefaces it too with the same termes, My Sonne, there as well as here.
and give it too? and he prefaces it too with the same terms, My Son, there as well as Here.
cc vvb pn31 av? cc pns31 vvz pn31 av p-acp dt d n2, po11 n1, a-acp a-acp av c-acp av.
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Speakes God Pugnantia? what here he craves, doth he there crosse? He doth not.
Speaks God Pugnantia? what Here he craves, does he there cross? He does not.
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This Text is but a glosse to that. There he bids, keepe the heart; here he showes thee how.
This Text is but a gloss to that. There he bids, keep the heart; Here he shows thee how.
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The way to keepe it, is to give it him. Sathan craves it too; so doth the world; so doth the flesh. They crave it; but to ruine it.
The Way to keep it, is to give it him. Sathan craves it too; so does the world; so does the Flesh. They crave it; but to ruin it.
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And they all lie in wait for it: give it God; and it is safe. God is the Hearts guardian;
And they all lie in wait for it: give it God; and it is safe. God is the Hearts guardian;
cc pns32 d vvb p-acp n1 p-acp pn31: vvb pn31 np1; cc pn31 vbz j. np1 vbz dt ng1 n1;
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as Elias said to Elisha, thou hast asked an hard thing. Give away our Selves. Mens cu•usque est quisque, a mans Soule is a mans selfe.
as Elias said to Elisha, thou hast asked an hard thing. Give away our Selves. Mens cu•usque est Quisque, a men Soul is a men self.
c-acp np1 vvd p-acp np1, pns21 vh2 vvn dt j n1. vvb av po12 n2. fw-la fw-la fw-la fw-la, dt ng1 n1 vbz dt ng1 n1.
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Heart and Soule, here are all one.
Heart and Soul, Here Are all one.
n1 cc n1, av vbr d pi.
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Give away that, by which (as the Apostle saith of God) NONLATINALPHABET, We live, and moove,
Give away that, by which (as the Apostle Says of God), We live, and move,
np1 av d, p-acp r-crq (c-acp dt n1 vvz pp-f np1), pns12 vvb, cc vvi,
(50) sermon (DIV1)
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and have our being? Thats not Gods meaning neither. He would not, we should give to want our selves:and have our being? Thats not God's meaning neither. He would not, we should give to want our selves:
cc vhb po12 n1? d|vbz xx ng1 n1 av-dx. pns31 vmd xx, pns12 vmd vvi pc-acp vvi po12 n2:
(50) sermon (DIV1)
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much lesse to expectorate, to exenterate our selves, to give our hearts out of our bodies.
much less to expectorate, to exenterate our selves, to give our hearts out of our bodies.
av-d dc pc-acp vvi, pc-acp vvi po12 n2, pc-acp vvi po12 n2 av pp-f po12 n2.
(50) sermon (DIV1)
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He bids us give them to his service;
He bids us give them to his service;
pns31 vvz pno12 vvi pno32 p-acp po31 n1;
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to love, to feare, to serve him with our hearts, to beleeve on him, and to relie on him.
to love, to Fear, to serve him with our hearts, to believe on him, and to rely on him.
p-acp n1, pc-acp vvi, pc-acp vvi pno31 p-acp po12 n2, pc-acp vvi p-acp pno31, cc pc-acp vvi p-acp pno31.
(50) sermon (DIV1)
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Our hearts given to him so, cease not to be ours. Nay so they are ours the more, more truely ours:
Our hearts given to him so, cease not to be ours. Nay so they Are ours the more, more truly ours:
po12 n2 vvn p-acp pno31 av, vvb xx pc-acp vbi png12. uh-x av pns32 vbr png12 av av-dc, av-dc av-j png12:
(50) sermon (DIV1)
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more ours, when given to God, then when ours onely. Nay, they are not ours at all, unlesse God have them:
more ours, when given to God, then when ours only. Nay, they Are not ours At all, unless God have them:
dc png12, c-crq vvn p-acp np1, av c-crq png12 j. uh-x, pns32 vbr xx png12 p-acp d, cs np1 vhb pno32:
(50) sermon (DIV1)
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they are onely ours, when given to him. For if God have them not; Sathan hath them, or the World, or the Flesh.
they Are only ours, when given to him. For if God have them not; Sathan hath them, or the World, or the Flesh.
pns32 vbr av-j png12, c-crq vvn p-acp pno31. p-acp cs np1 vhb pno32 xx; np1 vhz pno32, cc dt n1, cc dt n1.
(50) sermon (DIV1)
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9438
Whose heart they have, any of those three, he is indeed heartlesse, not (as they say) civiliter, but spiritualiter mortuus, spiritually dead.
Whose heart they have, any of those three, he is indeed heartless, not (as they say) Civiliter, but spiritualiter Mortuus, spiritually dead.
rg-crq n1 pns32 vhb, d pp-f d crd, pns31 vbz av j, xx (c-acp pns32 vvb) fw-la, p-acp fw-la fw-la, av-j j.
(50) sermon (DIV1)
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9439
What is a Sinner, but a living Corpse? quicke in body, but quite dead in Soule. Give it to God; thou hast it still: and thou livest then indeed.
What is a Sinner, but a living Corpse? quick in body, but quite dead in Soul. Give it to God; thou hast it still: and thou Livest then indeed.
q-crq vbz dt n1, cc-acp dt j-vvg n1? j p-acp n1, cc-acp av j p-acp n1. vvb pn31 p-acp np1; pns21 vh2 pn31 av: cc pns21 vv2 av av.
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9440
Hee is Anima Animae, saith Saint Augustine, the Life of the heart, the Soule of the Soule.
He is Anima Spirits, Says Saint Augustine, the Life of the heart, the Soul of the Soul.
pns31 vbz fw-la fw-la, vvz n1 np1, dt n1 pp-f dt n1, dt n1 pp-f dt n1.
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9441
To give it him, is but (as Iosh•a said to Israel ) to let it cleave to him, and serve him.
To give it him, is but (as Iosh•a said to Israel) to let it cleave to him, and serve him.
p-acp vvb pn31 pno31, vbz cc-acp (c-acp vhb vvd p-acp np1) pc-acp vvi pn31 vvb p-acp pno31, cc vvb pno31.
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9442
Twill serve thee nere the lesse, and cleave to thee the faster. Gifts are begd oft for others.
'twill serve thee never the less, and cleave to thee the faster. Gifts Are begged oft for Others.
pn31|vmb vvi pno21 av-j dt av-dc, cc vvb p-acp pno21 dt jc. n2 vbr vvn av p-acp n2-jn.
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9443
The Mother of Zebedees children crav'd for her Sonnes. Christ bids the rich young man, Da pauperibus, give to the poore.
The Mother of Zebedee's children craved for her Sons. christ bids the rich young man, Dam pauperibus, give to the poor.
dt n1 pp-f n2 n2 vvd p-acp po31 n2. np1 vvz dt j j n1, n1 fw-la, vvb p-acp dt j.
(50) sermon (DIV1)
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9444
Gods sute is for himselfe, cries to Man, da mihi, bids give his heart to him.
God's suit is for himself, cries to Man, da mihi, bids give his heart to him.
npg1 n1 vbz p-acp px31, vvz p-acp n1, fw-la fw-la, vvz vvi po31 n1 p-acp pno31.
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9445
Did none crave it but he; the sute were easie. But others aske it too.
Did none crave it but he; the suit were easy. But Others ask it too.
vdd pix vvi pn31 p-acp pns31; dt n1 vbdr j. p-acp n2-jn vvb pn31 av.
(50) sermon (DIV1)
1034
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9446
Sathan saith, give it Mee, Mammon cries, give it Mee, Belial cries, give it Mee. The World, the Flesh, the Devill, all three belabour Man,
Sathan Says, give it Me, Mammon cries, give it Me, Belial cries, give it Me. The World, the Flesh, the devil, all three belabour Man,
np1 vvz, vvb pn31 pno11, np1 vvz, vvb pn31 pno11, np1 vvz, vvb pn31 pno11. dt n1, dt n1, dt n1, d crd vvb n1,
(50) sermon (DIV1)
1034
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9447
as the three goddesses did Paris for the golden apple;
as the three Goddesses did paris for the golden apple;
c-acp dt crd n2 vdd np1 p-acp dt j n1;
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9448
every one flattered him, to give it her; So doe they the heart of man, every one cryes, Da mihi, give it unto me.
every one flattered him, to give it her; So do they the heart of man, every one cries, Dam mihi, give it unto me.
d pi vvd pno31, pc-acp vvi pn31 pno31; av vdb pns32 dt n1 pp-f n1, d crd n2, n1 fw-la, vvb pn31 p-acp pno11.
(50) sermon (DIV1)
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9449
Hard for a thing so soft, ( Plato likens it to waxe) not to winde every way, to listen to them All.
Hard for a thing so soft, (Plato likens it to wax) not to wind every Way, to listen to them All.
j p-acp dt n1 av j, (np1 vvz pn31 pc-acp vvi) xx pc-acp vvi d n1, pc-acp vvi p-acp pno32 d
(50) sermon (DIV1)
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9450
One of them, the Flesh, Solomon doth instance, an hungry Horseleech, with her two daughters; crying ever, Give, give. Love of strong drinke, at the thirtieth verse.
One of them, the Flesh, Solomon does instance, an hungry Horseleech, with her two daughters; crying ever, Give, give. Love of strong drink, At the thirtieth verse.
crd pp-f pno32, dt n1, np1 vdz n1, dt j n1, p-acp po31 crd n2; vvg av, vvb, vvb. n1 pp-f j n1, p-acp dt ord n1.
(50) sermon (DIV1)
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9451
Lust to strange women, at the next verse. Salomon insists in them. I may not. Sathan will knocke too, knocke hard and often at the doores of thy heart.
Lust to strange women, At the next verse. Solomon insists in them. I may not. Sathan will knock too, knock hard and often At the doors of thy heart.
n1 p-acp j n2, p-acp dt ord n1. np1 vvz p-acp pno32. pns11 vmb xx. np1 vmb vvi av, vvb av-j cc av p-acp dt n2 pp-f po21 n1.
(50) sermon (DIV1)
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9452
It hath two doores, Saint Augustine saith, Amorem & Timorem, Love and Feare. Shut them both against him.
It hath two doors, Saint Augustine Says, Amorem & Timorem, Love and fear. Shut them both against him.
pn31 vhz crd n2, n1 np1 vvz, fw-la cc fw-la, vvb cc n1. vvb pno32 d p-acp pno31.
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9453
Lovest thou any worldly thing? Intrat hàc; he will enter at that doore. Fearest thou any worldly thing? Intrat hâc; hee will enter at that doore.
Lovest thou any worldly thing? Intrat hàc; he will enter At that door. Fearest thou any worldly thing? Intrat hâc; he will enter At that door.
vv2 pns21 d j n1? fw-la fw-la; pns31 vmb vvi p-acp d n1. vv2 pns21 d j n1? fw-la fw-la; pns31 vmb vvi p-acp d n1.
(50) sermon (DIV1)
1035
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9454
Bolt them, barre them both, Omni custodia, Solomon bids, keepe them, Keepe thy heart with diligence against him.
Bolt them, bar them both, Omni Custodia, Solomon bids, keep them, Keep thy heart with diligence against him.
n1 pno32, vvb pno32 d, fw-la fw-la, np1 vvz, vvb pno32, vvb po21 n1 p-acp n1 p-acp pno31.
(50) sermon (DIV1)
1035
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9455
Da mihi cor tuum, open onely unto God.Dam mihi cor tuum, open only unto God.
n1 fw-la fw-la fw-la, vvb av-j p-acp np1.
(50) sermon (DIV1)
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9456
The nerves of the eye, and the muscles of most of the members of the body are made to move every way,
The nerves of the eye, and the muscles of most of the members of the body Are made to move every Way,
dt n2 pp-f dt n1, cc dt n2 pp-f ds pp-f dt n2 pp-f dt n1 vbr vvn pc-acp vvi d n1,
(50) sermon (DIV1)
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9457
as well downeward toward earth, as upward toward heaven. But Surfum corda, we must heave our hearts onely towards heaven.
as well downward towards earth, as upward towards heaven. But Surfum Corda, we must heave our hearts only towards heaven.
c-acp av av-j p-acp n1, c-acp av-j p-acp n1. p-acp np1 fw-la, pns12 vmb vvi po12 n2 av-j p-acp n1.
(50) sermon (DIV1)
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9458
The Church professeth it at the Sacrament of Christs supper, that they lift them up unto the Lord.
The Church Professes it At the Sacrament of Christ supper, that they lift them up unto the Lord.
dt n1 vvz pn31 p-acp dt n1 pp-f npg1 n1, cst pns32 vvd pno32 a-acp p-acp dt n1.
(50) sermon (DIV1)
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9459
I lift my heart to thee, saith David often in the Psalmes. The heart to heaven, saith Saint Austin? How may that be? Quae scalae, quae machinae, where are the ladders, the engins,
I lift my heart to thee, Says David often in the Psalms. The heart to heaven, Says Saint Austin? How may that be? Quae scalae, Quae machinae, where Are the ladders, the Engines,
pns11 vvb po11 n1 p-acp pno21, vvz np1 av p-acp dt n2. dt n1 p-acp n1, vvz n1 np1? q-crq vmb d vbi? fw-la fw-la, fw-la fw-la, c-crq vbr dt n2, dt n2,
(50) sermon (DIV1)
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9460
and the ropes, to mount a thing so low, so high? Amando, ascendis, love is the ladder, the affections are the staves.
and the ropes, to mount a thing so low, so high? Amando, ascendis, love is the ladder, the affections Are the staves.
cc dt n2, pc-acp vvi dt n1 av j, av j? fw-la, fw-la, vvb vbz dt n1, dt n2 vbr dt n2.
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9461
Feare God, trust on him, joy and delight in him: thou art in heaven already; he hath thy heart.
fear God, trust on him, joy and delight in him: thou art in heaven already; he hath thy heart.
n1 np1, vvb p-acp pno31, n1 cc vvi p-acp pno31: pns21 vb2r p-acp n1 av; pns31 vhz po21 n1.
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9462
Take thou no thought, how thou shalt get up, God will come downe to thee. God saith but Da, bids onely, give it him.
Take thou no Thought, how thou shalt get up, God will come down to thee. God Says but Dam, bids only, give it him.
vvb pns21 dx n1, c-crq pns21 vm2 vvi a-acp, np1 vmb vvi a-acp p-acp pno21. np1 vvz p-acp n1, vvz av-j, vvb pn31 pno31.
(50) sermon (DIV1)
1036
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9463
How he will have it, Viderit Divinitas, Say but with David, My heart is ready, O Lord, my heart is readie: Tis enough.
How he will have it, Viderit Divinitas, Say but with David, My heart is ready, Oh Lord, my heart is ready: This enough.
c-crq pns31 vmb vhi pn31, fw-la fw-la, vvb cc-acp p-acp np1, po11 n1 vbz j, uh n1, po11 n1 vbz j: pn31|vbz d.
(50) sermon (DIV1)
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9464
Thou hast tender'd it, and God is seasd of it. God bids thee, give it him.
Thou hast tendered it, and God is seized of it. God bids thee, give it him.
pns21 vh2 vvn pn31, cc np1 vbz vvn pp-f pn31. np1 vvz pno21, vvb pn31 pno31.
(50) sermon (DIV1)
1036
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9465
Say thou but Etiam Domine, Even so Lord: thats all he askes of thee. Christ and his Father, and his Spirit, all three will come to thee.
Say thou but Etiam Domine, Even so Lord: thats all he asks of thee. christ and his Father, and his Spirit, all three will come to thee.
np1 pns21 p-acp fw-la fw-la, av av n1: d|vbz d pns31 vvz pp-f pno21. np1 cc po31 n1, cc po31 n1, d crd vmb vvi p-acp pno21.
(50) sermon (DIV1)
1036
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9466
They will knocke at thy heart, as at their house: doe thou but open; they will enter, and suppe with thee. It is not my conceit; tis Christs owne speech.
They will knock At thy heart, as At their house: do thou but open; they will enter, and sup with thee. It is not my conceit; this Christ own speech.
pns32 vmb vvi p-acp po21 n1, c-acp p-acp po32 n1: vdb pns21 p-acp j; pns32 vmb vvi, cc vvi p-acp pno21. pn31 vbz xx po11 n1; pn31|vbz npg1 d n1.
(50) sermon (DIV1)
1036
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9467
A heart dejected towards earthly things, fits a beasts brest rather than a mans. The beasts heart, like his head, lookes to the ground: there is his food; thence is his beginning.
A heart dejected towards earthly things, fits a beasts breast rather than a men. The beasts heart, like his head, looks to the ground: there is his food; thence is his beginning.
dt n1 vvn p-acp j n2, vvz dt ng1 n1 av-c cs dt ng1. dt ng1 n1, av-j po31 n1, vvz p-acp dt n1: pc-acp vbz po31 n1; av vbz po31 n1.
(50) sermon (DIV1)
1036
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9468
Mans affection, like his face, should be Sublimis, lifted ever up toward the heavens: thence comes the soule;
men affection, like his face, should be Sublimis, lifted ever up towards the heavens: thence comes the soul;
ng1 n1, av-j po31 n1, vmd vbi fw-la, vvd av a-acp p-acp dt n2: av vvz dt n1;
(50) sermon (DIV1)
1036
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9469
God gave it, saith the Preacher. God gave it thee; give it thou to God. God craves but his owne. We are his; for he hath made us; wholie his, heart and all.God gave it, Says the Preacher. God gave it thee; give it thou to God. God craves but his own. We Are his; for he hath made us; wholly his, heart and all.
np1 vvd pn31, vvz dt n1. np1 vvd pn31 pno21; vvb pn31 pno21 p-acp np1. np1 vvz p-acp po31 d. pns12 vbr po31; c-acp pns31 vhz vvn pno12; av-jn png31, n1 cc d.
(50) sermon (DIV1)
1036
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9470
S. Paul saith of body and soule too, that both are Gods, 1 Cor. 6. His, by many rights, of Creation, of Redemption, of Obligation:
S. Paul Says of body and soul too, that both Are God's, 1 Cor. 6. His, by many rights, of Creation, of Redemption, of Obligation:
np1 np1 vvz pp-f n1 cc n1 av, cst d vbr n2, crd np1 crd po31, p-acp d n2-jn, pp-f n1, pp-f n1, pp-f n1:
(50) sermon (DIV1)
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9471
Iure voti, wee vowed our selves wholy to him at our Baptisme.Iure voti, we vowed our selves wholly to him At our Baptism.
fw-la fw-la, pns12 vvd po12 n2 av-jn p-acp pno31 p-acp po12 n1.
(50) sermon (DIV1)
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9472
There wee renounced all his competitors, the World with his Pompe, the Flesh with her Lusts, the Devill with his workes.
There we renounced all his competitors, the World with his Pomp, the Flesh with her Lustiest, the devil with his works.
a-acp pns12 vvd d po31 n2, dt n1 p-acp po31 n1, dt n1 p-acp po31 n2, dt n1 p-acp po31 n2.
(50) sermon (DIV1)
1036
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9473
If any of them all shall counterclaime our heart, cri• Da mihi, Give it me: We may pray them cease their suit;
If any of them all shall counterclaime our heart, cri• Dam mihi, Give it me: We may pray them cease their suit;
cs d pp-f pno32 d vmb vvi po12 n1, n1 n1 fw-la, vvb pn31 pno11: pns12 vmb vvi pno32 vvi po32 n1;
(50) sermon (DIV1)
1036
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9474
we have given it God already. Say we had not: be thy heart yet thine owne:
we have given it God already. Say we had not: be thy heart yet thine own:
pns12 vhb vvn pn31 np1 av. vvb pns12 vhd xx: vbi po21 n1 av po21 d:
(50) sermon (DIV1)
1036
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9475
yet bestow it nor on Belial, or if Mammon cry Da mihi, give it not to him.
yet bestow it nor on Belial, or if Mammon cry Dam mihi, give it not to him.
av vvb pn31 ccx p-acp np1, cc cs np1 vvb n1 fw-la, vvb pn31 xx p-acp pno31.
(50) sermon (DIV1)
1037
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9476
They will but metamorphose it, turne it into stone. Give to to God.
They will but metamorphose it, turn it into stone. Give to to God.
pns32 vmb cc-acp vvd pn31, vvb pn31 p-acp n1. np1 p-acp p-acp np1.
(50) sermon (DIV1)
1037
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9477
If it be transformed by them, he will reforme it, make it a fleshy heart againe. Much lesse to Sathan:
If it be transformed by them, he will reform it, make it a fleshy heart again. Much less to Sathan:
cs pn31 vbb vvn p-acp pno32, pns31 vmb vvi pn31, vvb pn31 dt j n1 av. av-d av-dc p-acp np1:
(50) sermon (DIV1)
1037
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9478
he craves it, but to tread it downe, to trample and insult on thee. Incurvare ut transeamus, lie downe;
he craves it, but to tread it down, to trample and insult on thee. Incurvare ut transeamus, lie down;
pns31 vvz pn31, cc-acp pc-acp vvi pn31 a-acp, pc-acp vvi cc vvb p-acp pno21. fw-la fw-la fw-la, vvb a-acp;
(50) sermon (DIV1)
1037
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9479
and as the Pope did on Fredericks the Emperour, he will set his foot upon thy necke.
and as the Pope did on Fredericks the Emperor, he will Set his foot upon thy neck.
cc c-acp dt n1 vdd p-acp np1 dt n1, pns31 vmb vvi po31 n1 p-acp po21 n1.
(50) sermon (DIV1)
1037
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9480
Give thy heart to him, that can satisfie thy heart. The World can not, nor the Flesh.
Give thy heart to him, that can satisfy thy heart. The World can not, nor the Flesh.
np1 po21 n1 p-acp pno31, cst vmb vvi po21 n1. dt n1 vmb xx, ccx dt n1.
(50) sermon (DIV1)
1037
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9481
The treasures of the one, the more thou hast of them, the more thou hungrest. The pleasures of the other, doe but edge thy appetite; they can not quench it. Give God thy heart:
The treasures of the one, the more thou hast of them, the more thou hungrest. The pleasures of the other, do but edge thy appetite; they can not quench it. Give God thy heart:
dt n2 pp-f dt crd, dt av-dc pns21 vh2 pp-f pno32, dt av-dc pns21 vv2. dt n2 pp-f dt n-jn, vdb p-acp n1 po21 n1; pns32 vmb xx vvi pn31. np1 np1 po21 n1:
(50) sermon (DIV1)
1037
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9482
looke what thou lustest for, he will give thee thy fill of it.
look what thou Lustiest for, he will give thee thy fill of it.
vvb r-crq pns21 vv2 p-acp, pns31 vmb vvi pno21 po21 n1 pp-f pn31.
(50) sermon (DIV1)
1037
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9483
Is it wealth? Godlinesse, (Saint Paul tells thee is great gaine, and the Law of the Lord above thousands of gold.
Is it wealth? Godliness, (Saint Paul tells thee is great gain, and the Law of the Lord above thousands of gold.
vbz pn31 n1? n1, (n1 np1 vvz pno21 vbz j n1, cc dt n1 pp-f dt n1 p-acp crd pp-f n1.
(50) sermon (DIV1)
1037
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9484
Is it pleasure? In his presence (saith David) is fulnesse of joy.
Is it pleasure? In his presence (Says David) is fullness of joy.
vbz pn31 n1? p-acp po31 n1 (vvz np1) vbz n1 pp-f n1.
(50) sermon (DIV1)
1037
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9485
Is it honour? His reward (saith the Apostle) is a weight of glory, as much as thou canst beare, a farre most excellent eternall weight of glory.
Is it honour? His reward (Says the Apostle) is a weight of glory, as much as thou Canst bear, a Far most excellent Eternal weight of glory.
vbz pn31 n1? po31 vvi (vvz dt n1) vbz dt n1 pp-f n1, p-acp d c-acp pns21 vm2 vvi, dt av-j av-ds j j n1 pp-f n1.
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Who lightly gives, but to receive? ( Do, ut des ) gives, but in hope to gaine? Give thy heart to any of the three competitours, tis meerely lost:
Who lightly gives, but to receive? (Do, ut des) gives, but in hope to gain? Give thy heart to any of the three competitors, this merely lost:
r-crq av-j vvz, cc-acp pc-acp vvi? (vdb, fw-la fw-fr) vvz, cc-acp p-acp n1 pc-acp vvi? np1 po21 n1 p-acp d pp-f dt crd n2, pn31|vbz av-j vvn:
(50) sermon (DIV1)
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not it alone, but lightly what thou lookest for besides. Tis not so with God, NONLATINALPHABET. Thou losest not thy gift:
not it alone, but lightly what thou Lookest for beside. This not so with God,. Thou losest not thy gift:
xx pn31 av-j, cc-acp av-j r-crq pns21 vv2 p-acp a-acp. pn31|vbz xx av p-acp np1,. pns21 vv2 xx po21 n1:
(50) sermon (DIV1)
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he will take nought of thee but will requite it. Thou lendst it him, thou givest it not:
he will take nought of thee but will requite it. Thou lendest it him, thou givest it not:
pns31 vmb vvi pix pp-f pno21 p-acp vmb vvi pn31. pns21 vv2 pn31 pno31, pns21 vv2 pn31 xx:
(50) sermon (DIV1)
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thou shalt receive thine owne with interest. The other three will promise too, the Flesh, Pleasure, Mammon, Wealth, Sathan what thou wilt. But they lie lightly; Say they keepe touch;
thou shalt receive thine own with Interest. The other three will promise too, the Flesh, Pleasure, Mammon, Wealth, Sathan what thou wilt. But they lie lightly; Say they keep touch;
pns21 vm2 vvi po21 d p-acp n1. dt j-jn crd vmb vvi av, dt n1, n1, np1, n1, np1 r-crq pns21 vm2. p-acp pns32 vvb av-j; vvb pns32 vvb n1;
(50) sermon (DIV1)
1038
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tis but the more to tempt and entangle thee, and to sinke thy soule into deeper condemnation. God askes thy heart;
this but the more to tempt and entangle thee, and to sink thy soul into Deeper condemnation. God asks thy heart;
pn31|vbz p-acp dt av-dc pc-acp vvi cc vvi pno21, cc pc-acp vvi po21 n1 p-acp jc-jn n1. np1 vvz po21 n1;
(50) sermon (DIV1)
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but so, as thy selfe shall have it neverthelesse. Give it the other three, to any one of them, thou losest it.
but so, as thy self shall have it nevertheless. Give it the other three, to any one of them, thou losest it.
cc-acp av, c-acp po21 n1 vmb vhi pn31 av. vvb pn31 dt j-jn crd, p-acp d crd pp-f pno32, pns21 vv2 pn31.
(50) sermon (DIV1)
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As Christ saith of the life, That he that loseth it for his sake, findeth it:
As christ Says of the life, That he that loses it for his sake, finds it:
p-acp np1 vvz pp-f dt n1, cst pns31 cst vvz pn31 p-acp po31 n1, vvz pn31:
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but he that feares to hazard it for him, loseth it, in thought to save it.
but he that fears to hazard it for him, loses it, in Thought to save it.
cc-acp pns31 cst vvz pc-acp vvi pn31 p-acp pno31, vvz pn31, p-acp n1 pc-acp vvi pn31.
(50) sermon (DIV1)
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Tis so with the heart, give it to God, and so thou hast it too: tis the more surely thine, the more tis his.
This so with the heart, give it to God, and so thou hast it too: this the more surely thine, the more this his.
pn31|vbz av p-acp dt n1, vvb pn31 p-acp np1, cc av pns21 vh2 pn31 av: pn31|vbz dt av-dc av-j png21, dt av-dc pn31|vbz png31.
(50) sermon (DIV1)
1039
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Give it any of the other, tis lost utterly, unrecoverably. The Prodigall in Christs Parable gave his to the flesh, his heart to harlots;
Give it any of the other, this lost utterly, unrecoverably. The Prodigal in Christ Parable gave his to the Flesh, his heart to harlots;
vvb pn31 d pp-f dt n-jn, pn31|vbz vvn av-j, av-j. dt j-jn p-acp npg1 n1 vvd po31 p-acp dt n1, po31 n1 p-acp n2;
(50) sermon (DIV1)
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is therefore titled the lost child. Tis so with Sathan too, and with the world; Sponde, praestò noxa est, give, lend, let any thing to either; tis all lost.
is Therefore titled the lost child. This so with Sathan too, and with the world; Sponde, praestò noxa est, give, lend, let any thing to either; this all lost.
vbz av vvn dt vvd n1. pn31|vbz av p-acp np1 av, cc p-acp dt n1; vvb, fw-la fw-la fw-la, vvb, vvb, vvb d n1 p-acp d; pn31|vbz d vvn.
(50) sermon (DIV1)
1039
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Man becomes heartlesse, when he sinnes.
Man becomes heartless, when he Sins.
n1 vvz j, c-crq pns31 n2.
(50) sermon (DIV1)
1040
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Ieremie calls Judah NONLATINALPHABET without heart, Ier. 5. 21. Onely the righteous can say with David, Cor meum, my heart, saith David in the Psalme, Dixit Nabal in corde suo, Nabal? See 1 Sam. 25. 37. tis said there Nabals heart was dead in him, hee had no heart.Ieremie calls Judah without heart, Jeremiah 5. 21. Only the righteous can say with David, Cor meum, my heart, Says David in the Psalm, Dixit Nabal in cord Sue, Nabal? See 1 Sam. 25. 37. this said there Nabal's heart was dead in him, he had no heart.
np1 vvz np1 p-acp n1, np1 crd crd j dt j vmb vvi p-acp np1, fw-la fw-la, po11 n1, vvz np1 p-acp dt n1, fw-la np1 p-acp n1 fw-la, np1? vvb crd np1 crd crd d vvd a-acp n2 n1 vbds j p-acp pno31, pns31 vhd dx n1.
(50) sermon (DIV1)
1040
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I know David saith too, the wicked have two hearts, Psalme 12. but neither of them both their owne.
I know David Says too, the wicked have two hearts, Psalm 12. but neither of them both their own.
pns11 vvb np1 vvz av, dt j vhb crd n2, n1 crd p-acp d pp-f pno32 av-d po32 d.
(50) sermon (DIV1)
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They speake (he saith) Corde & corde; but he addes not ( Suo,) With a heart and a heart, a paire of hearts; but neither theirs.
They speak (he Says) Cord & cord; but he adds not (Sue,) With a heart and a heart, a pair of hearts; but neither theirs.
pns32 vvb (pns31 vvz) n1 cc n1; p-acp pns31 vvz xx (np1,) p-acp dt n1 cc dt n1, dt n1 pp-f n2; cc-acp d png32.
(50) sermon (DIV1)
1040
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9501
The one is Sathans, the other is the Worlds. Or say the sinner have his heart still, though he give it unto sinne.
The one is Satan's, the other is the World's. Or say the sinner have his heart still, though he give it unto sin.
dt pi vbz npg1, dt n-jn vbz dt ng1. cc vvb dt n1 vhi po31 n1 av, cs pns31 vvb pn31 p-acp n1.
(50) sermon (DIV1)
1040
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9502
He hath it Apud se, but not Penes se, he hath it in his bodie, but not in his power.
He hath it Apud se, but not Penes se, he hath it in his body, but not in his power.
pns31 vhz pn31 fw-la fw-la, p-acp xx n1 fw-la, pns31 vhz pn31 p-acp po31 n1, cc-acp xx p-acp po31 n1.
(50) sermon (DIV1)
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9503
Doth the Oratour call the bodie the soules jayle, Carcerem animae? Tis true of wicked men.
Does the Orator call the body the Souls jail, Carcerem Spirits? This true of wicked men.
vdz dt n1 vvb dt n1 dt ng1 n1, fw-la fw-la? pn31|vbz j pp-f j n2.
(50) sermon (DIV1)
1040
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9504
Their heart is in their brest, Tanquam in Pistrino, saith Salomon, as in the devills Bridwell.
Their heart is in their breast, Tanquam in Pistrino, Says Solomon, as in the Devils Bridwell.
po32 n1 vbz p-acp po32 n1, fw-la p-acp np1, vvz np1, a-acp p-acp dt n2 np1.
(50) sermon (DIV1)
1040
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9505
Tis there, but as a slave, to toile and be tormented. Be it, the sinner hath a heart, as well as the just man:
This there, but as a slave, to toil and be tormented. Be it, the sinner hath a heart, as well as the just man:
pn31|vbz a-acp, cc-acp c-acp dt n1, p-acp n1 cc vbi vvn. vbb pn31, dt n1 vhz dt n1, c-acp av c-acp dt j n1:
(50) sermon (DIV1)
1040
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9506
but a Captive-heart, slave to that tyrant, whom he gave it to. Be that then the oddes.
but a Captive-heart, slave to that tyrant, whom he gave it to. Be that then the odds.
cc-acp dt n1, n1 p-acp d n1, ro-crq pns31 vvd pn31 p-acp. vbb d av dt n2.
(50) sermon (DIV1)
1040
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9507
Give thy heart to Belial; thou hast it still, but tis bond. Give it to God, thou still hast it, and that free.
Give thy heart to Belial; thou hast it still, but this bound. Give it to God, thou still hast it, and that free.
np1 po21 n1 p-acp np1; pns21 vh2 pn31 av, cc-acp pn31|vbz n1. vvb pn31 p-acp np1, pns21 av vvb pn31, cc cst j.
(50) sermon (DIV1)
1040
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9508
To end this, Is the sinner yet solicitous to satisfie all suiters? He finds he hath two hearts, the Psalmist told him that. He may not deny God.
To end this, Is the sinner yet solicitous to satisfy all Suitors? He finds he hath two hearts, the Psalmist told him that. He may not deny God.
pc-acp vvi d, vbz dt n1 av j pc-acp vvi d n2? pns31 vvz pns31 vhz crd n2, dt n1 vvd pno31 d. pns31 vmb xx vvi np1.
(50) sermon (DIV1)
1041
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9509
Cum rogat, jubet: he but demands his heart, he may command it. Hee shall have one.Cum Rogat, jubet: he but demands his heart, he may command it. He shall have one.
fw-la fw-la, fw-la: pns31 p-acp n2 po31 n1, pns31 vmb vvi pn31. pns31 vmb vhi crd.
(50) sermon (DIV1)
1041
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9510
But here in the Lord be mercifull unto his servant, if he give the other to one of the competitours.
But Here in the Lord be merciful unto his servant, if he give the other to one of the competitors.
p-acp av p-acp dt n1 vbb j p-acp po31 n1, cs pns31 vvb dt j-jn p-acp crd pp-f dt n2.
(50) sermon (DIV1)
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9511
Or if he have but one in all;
Or if he have but one in all;
cc cs pns31 vhb cc-acp crd p-acp d;
(50) sermon (DIV1)
1041
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9512
yet what if he divide it, Neque meum, neque tuum, sed dividatur? Give God alone one moitie;
yet what if he divide it, Neque meum, neque tuum, sed dividatur? Give God alone one moiety;
av q-crq cs pns31 vvb pn31, fw-la fw-la, fw-la fw-la, fw-la fw-la? vvb np1 av-j crd n1;
(50) sermon (DIV1)
1041
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9513
and part the other among the other three.
and part the other among the other three.
cc vvb dt j-jn p-acp dt j-jn crd.
(50) sermon (DIV1)
1041
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9514
And hath it not three ventricles, as the Anatomists say, a severall cell for every one of them?
And hath it not three Ventricles, as the Anatomists say, a several cell for every one of them?
np1 vhz pn31 xx crd n2, c-acp dt n2 vvb, dt j n1 p-acp d crd pp-f pno32?
(50) sermon (DIV1)
1041
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9515
For the first conceit, let it be even so. Let him give one heart to God:
For the First conceit, let it be even so. Let him give one heart to God:
p-acp dt ord n1, vvb pn31 vbi av av. vvb pno31 vvi crd n1 p-acp np1:
(50) sermon (DIV1)
1042
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9516
and if he find a second, let it give it them. I presume no one man ever had two hearts.
and if he find a second, let it give it them. I presume no one man ever had two hearts.
cc cs pns31 vvb dt ord, vvb pn31 vvi pn31 pno32. pns11 vvb dx crd n1 av vhd crd n2.
(50) sermon (DIV1)
1042
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9517
I read Bifrontes and Bilingues; but Bicordes I read not. Say one had two, God craves them both.
I read Bifrontes and Bilingues; but Bicordes I read not. Say one had two, God craves them both.
pns11 vvb np1 cc n2; p-acp ng1 pns11 vvb xx. vvi pi vhd crd, np1 vvz pno32 d.
(50) sermon (DIV1)
1042
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9518
Though here the word be singular, Give me (but) thy heart; because one hath but one:
Though Here the word be singular, Give me (but) thy heart; Because one hath but one:
cs av dt n1 vbb j, vvb pno11 (p-acp) po21 n1; p-acp crd vhz cc-acp crd:
(50) sermon (DIV1)
1042
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9519
yet had he two or moe, all must be Gods. The Law bids love him, omni cordi tuo. If thou have many; then with every one.
yet had he two or more, all must be God's The Law bids love him, omni Cordii tuo. If thou have many; then with every one.
av vhd pns31 crd cc av-dc, d vmb vbi n2 dt n1 vvz n1 pno31, fw-la fw-la fw-la. cs pns21 vhb d; av p-acp d pi.
(50) sermon (DIV1)
1042
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9520
For the second shift of parting it; God scornes, the devill should be halves with him.
For the second shift of parting it; God scorns, the Devil should be halves with him.
p-acp dt ord n1 pp-f vvg pn31; np1 vvz, dt n1 vmd vbi n2-jn p-acp pno31.
(50) sermon (DIV1)
1042
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9521
He will give no part of his glory unto others, Esay saith, God loves indeed a broken heart, the Psalmist saith, but not broken into parts.
He will give no part of his glory unto Others, Isaiah Says, God loves indeed a broken heart, the Psalmist Says, but not broken into parts.
pns31 vmb vvi dx n1 pp-f po31 n1 p-acp n2-jn, np1 vvz, np1 vvz av dt j-vvn n1, dt n1 vvz, cc-acp xx vvn p-acp n2.
(50) sermon (DIV1)
1042
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9522
but a wounded heart he meanes sorry for sinne.
but a wounded heart he means sorry for sin.
cc-acp dt j-vvn n1 pns31 vvz j p-acp n1.
(50) sermon (DIV1)
1042
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9523
The commandement fits here too, Thou shalt love the Lord thy God, Omni corde, with all thy heart.
The Commandment fits Here too, Thou shalt love the Lord thy God, Omni cord, with all thy heart.
dt n1 vvz av av, pns21 vm2 vvi dt n1 po21 n1, fw-la n1, p-acp d po21 n1.
(50) sermon (DIV1)
1042
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9524
Hast thou many? Then with them all. Hast thou but one? Then with all that. Howsoever, yet with all.
Hast thou many? Then with them all. Hast thou but one? Then with all that. Howsoever, yet with all.
vh2 pns21 d? av p-acp pno32 d. vh2 pns21 cc-acp pi? av p-acp d d. c-acp, av p-acp d.
(50) sermon (DIV1)
1042
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9525
Shall I aske thee that question, which Saint Paul askt King Agrippa? Beleevest thou the Scriptures? I know thou dost.
Shall I ask thee that question, which Saint Paul asked King Agrippa? Believest thou the Scriptures? I know thou dost.
vmb pns11 vvi pno21 d n1, r-crq n1 np1 vvd n1 np1? vv2 pns21 dt n2? pns11 vvb pns21 vd2.
(50) sermon (DIV1)
1043
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9526
They teach, theres but one onely God? Why makest thou moe? For to whom thou givest thy heart; he is thy God.
They teach, theres but one only God? Why Makest thou more? For to whom thou givest thy heart; he is thy God.
pns32 vvb, pc-acp|vbz p-acp pi av-j np1? q-crq vv2 pns21 av-dc? p-acp p-acp ro-crq pns21 vv2 po21 n1; pns31 vbz po21 n1.
(50) sermon (DIV1)
1043
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9527
Not a God indeed (for God creates man; man can not create God) but a God in thy conceit.
Not a God indeed (for God creates man; man can not create God) but a God in thy conceit.
xx dt n1 av (c-acp np1 vvz n1; n1 vmb xx vvi np1) p-acp dt n1 p-acp po21 n1.
(50) sermon (DIV1)
1043
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9528
Gold is thy God, if thou covet it. Pleasure and Honour if thou dote on them.
Gold is thy God, if thou covet it. Pleasure and Honour if thou dote on them.
n1 vbz po21 n1, cs pns21 vvb pn31. n1 cc n1 cs pns21 vvb p-acp pno32.
(50) sermon (DIV1)
1043
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9529
Thy belly thy god, if thou pamper it.
Thy belly thy god, if thou pamper it.
po21 n1 po21 n1, cs pns21 vvi pn31.
(50) sermon (DIV1)
1043
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9530
Giving thy heart to any, but to him, that here cries, Cedo mihi, give thy heart to mee:
Giving thy heart to any, but to him, that Here cries, Cedo mihi, give thy heart to me:
vvg po21 n1 p-acp d, cc-acp p-acp pno31, cst av vvz, np1 fw-la, vvb po21 n1 p-acp pno11:
(50) sermon (DIV1)
1043
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9531
against thy conscience thou makest many gods, who knowest, there is but one. Halt not betweene two contrarie Religions.
against thy conscience thou Makest many God's, who Knowest, there is but one. Halt not between two contrary Religions.
p-acp po21 n1 pns21 vv2 d n2, r-crq vv2, pc-acp vbz cc-acp pi. n1 xx p-acp crd j-jn n2.
(50) sermon (DIV1)
1043
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9532
Either be an Idolatour, and give thy heart to whom thou wilt, and denie God, or if thou acknowledge him:
Either be an Idolater, and give thy heart to whom thou wilt, and deny God, or if thou acknowledge him:
av-d vbb dt n1, cc vvb po21 n1 p-acp ro-crq pns21 vm2, cc vvi np1, cc cs pns21 vvb pno31:
(50) sermon (DIV1)
1043
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9533
repell all his Competitours, and give thy heart to him. God craves a gift, cries Da; and for himselfe, Da mihi, Give me, saith God.
repel all his Competitors, and give thy heart to him. God craves a gift, cries Dam; and for himself, Dam mihi, Give me, Says God.
vvi d po31 n2, cc vvb po21 n1 p-acp pno31. np1 vvz dt n1, vvz n1; cc p-acp px31, n1 fw-la, vvb pno11, vvz np1.
(50) sermon (DIV1)
1043
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9534
What is the gift? Cor tuum; my sonne, give me thy heart. God, himselfe a Spirit, bids man give him his heart, that is, his spirit. Not NONLATINALPHABET, but NONLATINALPHABET;
What is the gift? Cor tuum; my son, give me thy heart. God, himself a Spirit, bids man give him his heart, that is, his Spirit. Not, but;
q-crq vbz dt n1? fw-la fw-la; po11 n1, vvb pno11 po21 n1. np1, px31 dt n1, vvz n1 vvi pno31 po31 n1, cst vbz, po31 n1. xx, cc-acp;
(50) sermon (DIV1)
1044
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9535
not his body, but his spirit. Not that he cares not for his body: he claimes that to;
not his body, but his Spirit. Not that he Cares not for his body: he claims that to;
xx po31 n1, cc-acp po31 n1. xx cst pns31 vvz xx p-acp po31 n1: pns31 vvz cst p-acp;
(50) sermon (DIV1)
1044
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9536
for he ownes that too, Saint Paul bids us Glorifie him both in our Spirit and body,
for he owns that too, Saint Paul bids us glorify him both in our Spirit and body,
c-acp pns31 vvz cst av, n1 np1 vvz pno12 vvi pno31 d p-acp po12 n1 cc n1,
(50) sermon (DIV1)
1044
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9537
for both are Gods, 1 Cor. 6. ult. for both Are God's, 1 Cor. 6. ult.
p-acp d vbr n2, crd np1 crd n1.
(50) sermon (DIV1)
1044
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9538
But here by the heart, are meant our Meditations, the Mindes Cogitations, the thoughts, the desires, all the powers of the soule.
But Here by the heart, Are meant our Meditations, the Minds Cogitations, the thoughts, the Desires, all the Powers of the soul.
p-acp av p-acp dt n1, vbr vvn po12 n2, dt n2 n2, dt n2, dt n2, d dt n2 pp-f dt n1.
(50) sermon (DIV1)
1044
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9539
God hath seated them in it; and therefore here puts it for them.
God hath seated them in it; and Therefore Here puts it for them.
np1 vhz vvn pno32 p-acp pn31; cc av av vvz pn31 p-acp pno32.
(50) sermon (DIV1)
1044
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9540
Though (as Saint Austin saith) Totum te exigit, qui totum te fecit, God who made us whole, craves us wholy;
Though (as Saint Austin Says) Totum te exigit, qui totum te fecit, God who made us Whole, craves us wholly;
cs (c-acp n1 np1 vvz) fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, np1 r-crq vvd pno12 j-jn, vvz pno12 av-jn;
(50) sermon (DIV1)
1044
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9541
yet the Father of Spirits, calls for our spirits specially;
yet the Father of Spirits, calls for our spirits specially;
av dt n1 pp-f n2, vvz p-acp po12 n2 av-j;
(50) sermon (DIV1)
1044
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9542
and besides the body being but the soules instrument, in having the heart, he hath the body too.
and beside the body being but the Souls Instrument, in having the heart, he hath the body too.
cc p-acp dt n1 vbg p-acp dt ng1 n1, p-acp vhg dt n1, pns31 vhz dt n1 av.
(50) sermon (DIV1)
1044
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9543
God craves not the Hand, though an excellent member; not the Head, a more excellent; not the Tongue, which David calls the best member that he had.
God craves not the Hand, though an excellent member; not the Head, a more excellent; not the Tongue, which David calls the best member that he had.
np1 vvz xx dt n1, cs dt j n1; xx dt n1, dt av-dc j; xx dt n1, r-crq np1 vvz dt js n1 cst pns31 vhd.
(50) sermon (DIV1)
1045
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9544
But the Heart, the Presence chamber of the Spirit; the closet of the soule. The heart is Gods House;
But the Heart, the Presence chamber of the Spirit; the closet of the soul. The heart is God's House;
p-acp dt n1, dt n1 n1 pp-f dt n1; dt n1 pp-f dt n1. dt n1 vbz ng1 n1;
(50) sermon (DIV1)
1045
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9545
Tricameratum, Avicenna saith, it hath three Cells for all the persons of the Trinity to dwell in.Tricameratum, Avicenna Says, it hath three Cells for all the Persons of the Trinity to dwell in.
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NONLATINALPHABET, not the Church onely, but man too, saith Clemens Alex. Mans heart is Gods Temple. Gods Altar, saith Gregory, what is sacrificed to God, must be offered upon it.
, not the Church only, but man too, Says Clemens Alexander men heart is God's Temple. God's Altar, Says Gregory, what is sacrificed to God, must be offered upon it.
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The fire, namely of love, burnes indesinenter, never goes out there. Ager Domini, Saint Austins •erme, Gods field; in it he will walke.
The fire, namely of love, burns Indesinenter, never Goes out there. Ager Domini, Saint Austins •erme, God's field; in it he will walk.
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The body is but Mancipium animae, the soules Slave, Asina animae, the soules Asse, Saint Bernard termes it. The heart, the soules selfe.
The body is but Mancipium Spirits, the Souls Slave, Asses Spirits, the Souls Ass, Saint Bernard terms it. The heart, the Souls self.
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Sathan will accept (rather then faile) of the body onely.
Sathan will accept (rather then fail) of the body only.
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He also hungers for the heart, cries (as the King of Sodom did to Abraham) Da mihi Animas, give me the soules.
He also hunger's for the heart, cries (as the King of Sodom did to Abraham) Dam mihi Animas, give me the Souls.
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But hee will take any thing rather than repulse. God the heart, or nothing. The body without it is base:
But he will take any thing rather than repulse. God the heart, or nothing. The body without it is base:
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the soule is precious, so called by Salomon, Prov. 6. 26. David calls it his darling, Psal. 22. But tis Gods Iewell too.
the soul is precious, so called by Solomon, Curae 6. 26. David calls it his darling, Psalm 22. But this God's Jewel too.
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The heart is Gods Havilah, there is his Bdellium and his Onyx stone. For there is love;
The heart is God's Havilah, there is his Bdellium and his Onyx stone. For there is love;
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the Lodstone both of God and man. Not onely one man craves anothers love: but God doth too.
the Lodstone both of God and man. Not only one man craves another's love: but God does too.
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Magnes amoris amor, Love drawes love to it, like a Lodstone. He that said it, meant it of mens mutuall love. But it fits here too.Magnes amoris amor, Love draws love to it, like a Lodstone. He that said it, meant it of men's mutual love. But it fits Here too.
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Magnes amoris amor, love drawes love to it, like a Lodestone. For God is love, saith the Disciple, whom Christ loved.Magnes amoris amor, love draws love to it, like a Loadstone. For God is love, Says the Disciple, whom christ loved.
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And Gods selfe here craves mans love. For thats meant by the heart.
And God's self Here craves men love. For thats meant by the heart.
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Yea heart in the holy tongue, is the same almost in letters, as love is in ours. God therefore askes it.
Yea heart in the holy tongue, is the same almost in letters, as love is in ours. God Therefore asks it.
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For there is Fons amoris, saith Saint Augustine, the fountaine of all love: both Cupiditatis, love of worldly things, which made the devill crave it too;
For there is Fons amoris, Says Saint Augustine, the fountain of all love: both Cupiditatis, love of worldly things, which made the Devil crave it too;
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and also Charitatis, of heavenly things, which makes God demand it here. That affection specially God requires of man, principally; but withall;
and also Charitatis, of heavenly things, which makes God demand it Here. That affection specially God requires of man, principally; but withal;
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his feare, his affiance, and his joy, convertantur (saith Saint Bernard ) cast them all on him. They are the heart:
his Fear, his affiance, and his joy, convertantur (Says Faint Bernard) cast them all on him. They Are the heart:
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Ibi spera, ibi ama (saith Saint Augustine) totum cor, the whole heart, Bernard saith.There Spera, There ama (Says Faint Augustine) totum cor, the Whole heart, Bernard Says.
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By Da mihi cor, God craves of us all these.
By Dam mihi cor, God craves of us all these.
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A SERMON PREACHED ON ECCLESIASTES. The eleventh Sermon. ECCLES. Keepe thy Foote, when thou goest into the House of God.
A SERMON PREACHED ON ECCLESIASTES. The eleventh Sermon. ECCLES. Keep thy Foot, when thou goest into the House of God.
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MY Text is a Caveat, to inhibite our Affections (for thats meant by the Foote ) to looke to our lustes,
MY Text is a Caveat, to inhibit our Affections (for thats meant by the Foot) to look to our lusts,
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when wee assemble to serve God. See to them alwayes, but then specially. Foure severall termes in it;
when we assemble to serve God. See to them always, but then specially. Foure several terms in it;
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Act and Object, Time, and Place.
Act and Object, Time, and Place.
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The Act, to Keepe; Object, thy Foote; when, at thy going; whether? to Gods House. Of each briefly, and in order. First, for the Act, Keepe.
The Act, to Keep; Object, thy Foot; when, At thy going; whither? to God's House. Of each briefly, and in order. First, for the Act, Keep.
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All Latin translations have, Custodi, Keepe. So hath the last English, and the terme well agrees both with Septuagints, and Originall. Keeping, hath many kindes.
All Latin Translations have, Custodi, Keep. So hath the last English, and the term well agrees both with Septuagints, and Original. Keeping, hath many Kinds.
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To keepe, is to observe, to preserve, to watch, and otherwise. Christ calls them blessed, that heare Gods Word, and keepe it; i. observe, and doe it. This keeping is obedience:
To keep, is to observe, to preserve, to watch, and otherwise. christ calls them blessed, that hear God's Word, and keep it; i. observe, and do it. This keeping is Obedience:
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Salomon meanes not it. The Foote, meaning our lustes; wee may not obey them. O thou keeper of men, saith Iob to God. That keeping is preserving.Solomon means not it. The Foot, meaning our lusts; we may not obey them. O thou keeper of men, Says Job to God. That keeping is preserving.
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Nor meanes this Scripture that. Lusts neede not cherishing. Pamper them not; hamper them rather. They grow too fast, prosper too well.
Nor means this Scripture that. Lustiest need not cherishing. Pamper them not; hamper them rather. They grow too fast, prosper too well.
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Carnall men keepe them both these wayes: both obey them, slaves to their lusts; and feede them, Pandars to their flesh.
Carnal men keep them both these ways: both obey them, slaves to their Lustiest; and feed them, Panders to their Flesh.
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Saint Iames saith, concupiscence tempts and intises us. It needs not: many of us tempt and intise It. Lustes are a Fire, and would be quencht.
Saint James Says, concupiscence tempts and intises us. It needs not: many of us tempt and entice It. Lusts Are a Fire, and would be quenched.
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Wee rather cast oyle on them, to make them flame. To watch, is to keepe too. Thats neare Salomons sense.
we rather cast oil on them, to make them flame. To watch, is to keep too. Thats near Solomon's sense.
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He bids here looke to them. That word (mee thinkes) is too weake too. Lock them up;
He bids Here look to them. That word (me thinks) is too weak too. Lock them up;
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they are Beasts, NONLATINALPHABET, Plato saith, wild Beasts. Nay, binde them, make them sure. Seneca bids Indulgere, bee not too straight, but favour the affections.
they Are Beasts,, Plato Says, wild Beasts. Nay, bind them, make them sure. Senecca bids Indulgere, be not too straight, but favour the affections.
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But thats honestis affectibus. Some lusts are lawfull, cherish them: they are not meant here. Salomon meanes the wild and unregenerate lusts.
But thats honestis affectibus. some Lustiest Are lawful, cherish them: they Are not meant Here. Solomon means the wild and unregenerate Lustiest.
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They are Portae mortis, Saint Austins terme, the gates of death. They would be watcht. Portae inferi; his terme too, hell gates;
They Are Portae mortis, Saint Austins term, the gates of death. They would be watched. Portae Inferi; his term too, hell gates;
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looke to them, that they open not. Nay hells selfe, Animae inferi, the soules hell, Macrobius makes them.
look to them, that they open not. Nay Hells self, Spirits Inferi, the Souls hell, Macrobius makes them.
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If they breake prison, hell is broken loose. Lactantius calls them Furies.
If they break prison, hell is broken lose. Lactantius calls them Furies.
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The Devills plants, saith August. Pull them up thou canst not, their roote is so deepe; Custodi, keepe them low. The Devils selfe.
The Devils plants, Says August. Pull them up thou Canst not, their root is so deep; Custodi, keep them low. The Devils self.
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What are sinnes, but young Sathans? Mary Magdalens seven Devils were but so many sinnes, the Fathers say, tis good keeping Devils downe.
What Are Sins, but young Satan's? Marry Magdalene seven Devils were but so many Sins, the Father's say, this good keeping Devils down.
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I sayd this Scripture is a Caveat. Chilo, one of the seven Greeke Sages, makes two Cavees, cave tibi, & cave te;
I said this Scripture is a Caveat. Chilo, one of the seven Greek Sages, makes two Cavees, cave tibi, & cave te;
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both take heede to thy selfe, and beware of thy selfe. All danger is not from without, Hannibal ad portas, an enemy at the gates;
both take heed to thy self, and beware of thy self. All danger is not from without, Hannibal ad portas, an enemy At the gates;
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theres an enemy too within thee. Salomon meanes it. Theres an Adder in thy bosome. Mine owne affections fight against my soule, Saint Peter saith.
theres an enemy too within thee. Solomon means it. Theres an Adder in thy bosom. Mine own affections fight against my soul, Saint Peter Says.
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Eve must egge Adam; Sathan will not. Hee will raise him a tempter from his owne Ribbe.Eve must egg Adam; Sathan will not. He will raise him a tempter from his own Rib.
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Lust is more inward then Eve. My Ribbe is but in my side: but my lusts are in my heart.
Lust is more inward then Eve. My Rib is but in my side: but my Lustiest Are in my heart.
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Sathan hath fee'd them to betway mee. I have neede to looke to them;
Sathan hath feed them to betway me. I have need to look to them;
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neede to keepe my heart (as Salomon bids) prae omni custodia, looke to it above all things;
need to keep my heart (as Solomon bids) Prae omni Custodia, look to it above all things;
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looke to my lusts, both abstine & sustine: prohibit them if I can, that they stirre not;
look to my Lustiest, both Abstine & Sustain: prohibit them if I can, that they stir not;
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sustine at least, inhibite them, that they rage not, reine and curbe them:Sustain At least, inhibit them, that they rage not, reine and curb them:
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doe with Paul NONLATINALPHABET, beat them on the face, NONLATINALPHABET, force them subjection ▪ Either cave te, master thou them;
do with Paul, beatrice them on the face,, force them subjection ▪ Either cave te, master thou them;
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or cave tibi, they will master thee. Paul is more severe, bids crucifie the lustes, NONLATINALPHABET; nay mortifie them, NONLATINALPHABET, Col. 3. 5. thats more.
or cave tibi, they will master thee. Paul is more severe, bids crucify the lusts,; nay mortify them,, Col. 3. 5. thats more.
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The two crucified Theeves dyed not till their legges were broken. That metaphor is hyperbolicall. Kill not the affections, quench them not quite. They may live; they must:
The two Crucified Thieves died not till their legs were broken. That metaphor is hyperbolical. Kill not the affections, quench them not quite. They may live; they must:
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must and will, while our selves live. But keepe them under. Kill their malice; mortifie them; but as you doe Quick-silver. Paul meant no more. Kill them:
must and will, while our selves live. But keep them under. Kill their malice; mortify them; but as you do Quicksilver. Paul meant no more. Kill them:
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but how? Not ut non sint, but ut non obsint. Lust in spight of thee will dwell in thee:
but how? Not ut non sint, but ut non obsint. Lust in spite of thee will dwell in thee:
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but let it not reigne in thee. Let the lust live: but purge the Leven out of it.
but let it not Reign in thee. Let the lust live: but purge the Leven out of it.
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Let the Serpent live, so the sting be out. To end this; the Foote needes keeping.
Let the Serpent live, so the sting be out. To end this; the Foot needs keeping.
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For (as Saint Iames saith) In multis offendimus, wee trip often.
For (as Saint James Says) In multis offendimus, we trip often.
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Nay we fall often, not trip onely, fall ( Salomon saith) seven times a day.
Nay we fallen often, not trip only, fallen (Solomon Says) seven times a day.
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Tis fit the Foote have a Custos, a keeper.
This fit the Foot have a Custos, a keeper.
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But why doth the Preacher lay that office upon mee? Egone custos? some may say in Cains dialect.
But why does the Preacher lay that office upon me? Eggs custos? Some may say in Cains dialect.
p-acp q-crq vdz dt n1 vvb d n1 p-acp pno11? vvn fw-la? d vmb vvi p-acp np1 n1.
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Must I looke to my Feete? Sathan told Christ, Gods Angels should looke to him, their hands should keepe his feete. Hee lyed not; for tis Scripture.
Must I look to my Feet? Sathan told christ, God's Angels should look to him, their hands should keep his feet. He lied not; for this Scripture.
vmb pns11 vvi p-acp po11 n2? np1 vvd np1, npg1 n2 vmd vvi p-acp pno31, po32 n2 vmd vvi po31 n2. pns31 vvd xx; p-acp pn31|vbz n1.
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But hee meant the bodies feete. The soules feete, the affections, •ods Angels keepe not them; cannot: Gods selfe must.
But he meant the bodies feet. The Souls feet, the affections, •ods Angels keep not them; cannot: God's self must.
p-acp pns31 vvd dt n2 n2. dt ng1 n2, dt n2, n2 n2 vvb xx pno32; vmbx: npg1 n1 vmb.
(51) sermon (DIV1)
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The Soules eye by his Grace must looke to them. Come to the Object; keepe thy Foote.
The Souls eye by his Grace must look to them. Come to the Object; keep thy Foot.
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(51) sermon (DIV1)
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There is Oris Custodia, Prov. 13. 3. The mouth wants keeping. David prayes God, Psalme 141. to set a watch before it.
There is Oris Custodia, Curae 13. 3. The Mouth Wants keeping. David prays God, Psalm 141. to Set a watch before it.
pc-acp vbz np1 np1, np1 crd crd dt n1 vvz vvg. np1 vvz np1, n1 crd p-acp vvd dt n1 p-acp pn31.
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Nature hath set one, hath set two, as Peter had in the Iaile, Act, 12. 10. both lippe and teeth to keepe the tongue.
Nature hath Set one, hath Set two, as Peter had in the Jail, Act, 12. 10. both lip and teeth to keep the tongue.
n1 vhz vvn crd, vhz vvn crd, c-acp np1 vhd p-acp dt n1, n1, crd crd d n1 cc n2 pc-acp vvi dt n1.
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Both a doore, for getting out, Davids terme; and a hedge for leaping over, NONLATINALPHABET, Homers word. All too little:
Both a door, for getting out, Davids term; and a hedge for leaping over,, Homers word. All too little:
av-d dt n1, p-acp vvg av, npg1 vvb; cc dt n1 p-acp vvg a-acp,, npg1 n1. av-d av j:
(51) sermon (DIV1)
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tis NONLATINALPHABET, Saint Iames saith, an unruly evill. There is Cordis Custodia, Prov. 4. 23. The heart needs keeping too.
this, Saint James Says, an unruly evil. There is Cordis Custodia, Curae 4. 23. The heart needs keeping too.
pn31|vbz, n1 np1 vvz, dt j n-jn. pc-acp vbz np1 np1, np1 crd crd dt n1 av vvg av.
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Not like the tongue, for doing hurt, but for taking hurt. Nature hath fenced it too; a double fence too. Both a Wall, the Ribbes; and a Watchman, a Keeper. So Solomon calls the Arme. Ecclesiast. 12. There is Manuum Custodia, Esay 56. 2. The hands doe often, what they should not; take bribes, shed blood.
Not like the tongue, for doing hurt, but for taking hurt. Nature hath fenced it too; a double fence too. Both a Wall, the Ribs; and a Watchman, a Keeper. So Solomon calls the Arm. Ecclesiatest. 12. There is Manuum Custodia, Isaiah 56. 2. The hands do often, what they should not; take Bribes, shed blood.
xx av-j dt n1, p-acp vdg n1, cc-acp p-acp vvg n1. n1 vhz vvn pn31 av; dt j-jn n1 av. av-d dt n1, dt n2; cc dt n1, dt n1. np1 np1 vvz dt n1. n1. crd pc-acp vbz fw-la np1, np1 crd crd dt n2 vdb av, r-crq pns32 vmd xx; vvb n2, vvb n1.
(51) sermon (DIV1)
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There is Capitis Custodia, 1 Sam. 28. 2. The Serpent the subtilest of all the brute Creatures, keepes the head carefully.
There is Capitis Custodia, 1 Sam. 28. 2. The Serpent the subtlest of all the brutus Creatures, keeps the head carefully.
pc-acp vbz fw-la np1, crd np1 crd crd dt n1 dt js pp-f d dt n1 n2, vvz dt n1 av-j.
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Solomon here bids keepe, not mouth, heart, hands, nor head;Solomon Here bids keep, not Mouth, heart, hands, nor head;
np1 av vvz vvi, xx n1, n1, n2, ccx n1;
(51) sermon (DIV1)
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but feete, what needs so base a part such care? and whats the foote to the whole body? Why bids not Solomon, Custodi Corpus, looke to the whole body? But as Christ said to Peter, He that is washed needs but to wash the feet;
but feet, what needs so base a part such care? and whats the foot to the Whole body? Why bids not Solomon, Custodi Corpus, look to the Whole body? But as christ said to Peter, He that is washed needs but to wash the feet;
cc-acp n2, r-crq vvz av j dt n1 d n1? cc q-crq|vbz dt n1 p-acp dt j-jn n1? q-crq vvz xx np1, fw-la fw-la, vvb p-acp dt j-jn n1? cc-acp c-acp np1 vvd p-acp np1, pns31 cst vbz vvn av cc-acp pc-acp vvi dt n2;
(51) sermon (DIV1)
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wash them, and all is cleane: So tis here. Take but heed to thy feet: hands, head, heart, the whole body, Soule and Body both, are safe.
wash them, and all is clean: So this Here. Take but heed to thy feet: hands, head, heart, the Whole body, Soul and Body both, Are safe.
vvb pno32, cc d vbz j: av pn31|vbz av. vvb p-acp n1 p-acp po21 n2: n2, n1, n1, dt j-jn n1, n1 cc n1 av-d, vbr j.
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For as the feete beare the whole body, cald therefore NONLATINALPHABET Strong men, cap. 12. 5. So all the parts of the Body,
For as the feet bear the Whole body, called Therefore Strong men, cap. 12. 5. So all the parts of the Body,
p-acp p-acp dt n2 vvb dt j-jn n1, vvd av j n2, n1. crd crd av d dt n2 pp-f dt n1,
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yea the powres of the Soule too, are in the Phrase of Scripture meant by the feete. Yea all our actions.
yea the Powers of the Soul too, Are in the Phrase of Scripture meant by the feet. Yea all our actions.
uh dt n2 pp-f dt n1 av, vbr p-acp dt n1 pp-f np1 vvd p-acp dt n2. uh d po12 n2.
(51) sermon (DIV1)
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David saith, Gods Law is a lanterne to our feete, that is, a light to all our actions.David Says, God's Law is a lantern to our feet, that is, a Light to all our actions.
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(51) sermon (DIV1)
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Our workes are cald our waies; living is cald walking, living well, NONLATINALPHABET, treading well, Saint Pauls metaphor.
Our works Are called our ways; living is called walking, living well,, treading well, Saint Paul's metaphor.
po12 n2 vbr vvn po12 n2; vvg vbz vvn vvg, vvg av,, vvg av, n1 npg1 n1.
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Here the Foote meanes the affections. The Feete in those hot Countries were most subject to soile.
Here the Foot means the affections. The Feet in those hight Countries were most Subject to soil.
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The Iewes first office to guests and strangers, especially if they came farre, was NONLATINALPHABET, to wash their feete.
The Iewes First office to guests and Strangers, especially if they Come Far, was, to wash their feet.
dt np2 ord n1 p-acp n2 cc n2, av-j cs pns32 vvd av-j, vbds, pc-acp vvi po32 n2.
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Christ twits the Pharisee for omitting it, commends the woman for doing it. Widdowes appointed of purpose for that office, to wash the Saints feete.
christ twits the Pharisee for omitting it, commends the woman for doing it. Widow's appointed of purpose for that office, to wash the Saints feet.
np1 vvz dt np1 p-acp vvg pn31, vvz dt n1 p-acp vdg pn31. ng1 vvn pp-f n1 p-acp d n1, pc-acp vvi dt n2 n2.
(51) sermon (DIV1)
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Mans affections are fraile, obnoxious to offence, foule, very foule, if Reason and Religion wash them not.
men affections Are frail, obnoxious to offence, foul, very foul, if Reason and Religion wash them not.
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(51) sermon (DIV1)
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Tis not the Hands onely, that Saint Iames bids, NONLATINALPHABET, to cleanse; but the Heart too, NONLATINALPHABET, must be purged.
This not the Hands only, that Saint James bids,, to cleanse; but the Heart too,, must be purged.
pn31|vbz xx dt n2 av-j, cst n1 np1 vvz,, pc-acp vvi; cc-acp dt n1 av,, vmb vbi vvn.
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I said before, it needed keeping, for taking hurt. That was in other Sense. But the Heart indeed, does more hurt, then it takes. Theres the spring of sinne.
I said before, it needed keeping, for taking hurt. That was in other Sense. But the Heart indeed, does more hurt, then it Takes. Theres the spring of sin.
pns11 vvd a-acp, pn31 vvd vvg, p-acp vvg n1. cst vbds p-acp j-jn n1. p-acp dt n1 av, vdz av-dc vvi, cs pn31 vvz. pc-acp|vbz dt n1 pp-f n1.
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Thence come (Christ saith) defiling things, NONLATINALPHABET, all filthinesse, Matth. 23. 27. keepe hand, and tongue: Scripture bids, keepe both.
Thence come (christ Says) defiling things,, all filthiness, Matthew 23. 27. keep hand, and tongue: Scripture bids, keep both.
np1 vvb (np1 vvz) vvg n2,, d n1, np1 crd crd vvi n1, cc n1: n1 vvz, vvb d.
(51) sermon (DIV1)
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But Keepe the heart NONLATINALPHABET prae omni custodia, above all things, that need keeping. See to it specially.
But Keep the heart Prae omni Custodia, above all things, that need keeping. See to it specially.
p-acp vvb dt n1 fw-la fw-la fw-la, p-acp d n2, cst vvb vvg. n1 p-acp pn31 av-j.
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In time and place, the hand and tongue need keeping. We fall foulely in both, in word, and act.
In time and place, the hand and tongue need keeping. We fallen foully in both, in word, and act.
p-acp n1 cc n1, dt n1 cc n1 vvb vvg. pns12 vvb av-j p-acp d, p-acp n1, cc n1.
(51) sermon (DIV1)
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But in Gods house, theres no handy worke, nor no NONLATINALPHABET any great lippe labour for the People. Levi praies and preaches;
But in God's house, theres no handy work, nor no any great lip labour for the People. Levi prays and Preaches;
p-acp p-acp ng1 n1, pc-acp|vbz dx j n1, ccx dx d j n1 n1 p-acp dt n1. np1 vvz cc vvz;
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Israel saith but Amen; little else. The eare indeed is needfull, of great use. But Solomon implies it in the foote.Israel Says but Amen; little Else. The ear indeed is needful, of great use. But Solomon Implies it in the foot.
np1 vvz p-acp uh-n; av-j av. dt n1 av vbz j, pp-f j n1. p-acp np1 vvz pn31 p-acp dt n1.
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For so it followes in the verse, be more neare to heare. To heare, is the principall end of the assemblies;
For so it follows in the verse, be more near to hear. To hear, is the principal end of the assemblies;
p-acp av pn31 vvz p-acp dt n1, vbb av-dc j pc-acp vvi. pc-acp vvi, vbz dt j-jn n1 pp-f dt n2;
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and a man of foule feete, i. of impure passions, of unholy affections, is a bad hearer.
and a man of foul feet, i. of impure passion, of unholy affections, is a bad hearer.
cc dt n1 pp-f j n2, sy. pp-f j n2, pp-f j n2, vbz dt j n1.
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Christ expounds Solomon, Luke 8. 18. Take heed, how ye heare.
christ expounds Solomon, Lycia 8. 18. Take heed, how you hear.
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Meanes the Foote the affections? How saith Saint Augustine then, Pedes tui, Charitas tua est, Our Feete, are our Love? How are they then our Lusts? The foote is both in Scripture metaphor.
Means the Foot the affections? How Says Saint Augustine then, Pedes tui, Charitas tua est, Our Feet, Are our Love? How Are they then our Lustiest? The foot is both in Scripture metaphor.
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And Saint August. cleares himselfe elsewhere by distinction. The foote, cum rectus est, amor est; cum pravus, libido; when tis straight, tis love; when crooked, then tis lust.
And Saint August. clears himself elsewhere by distinction. The foot, cum rectus est, amor est; cum pravus, libido; when this straight, this love; when crooked, then this lust.
cc n1 np1. vvz px31 av p-acp n1. dt n1, fw-la fw-la fw-la, fw-la fw-la; fw-la fw-la, fw-la; c-crq pn31|vbz av, pn31|vbz n1; c-crq j, av pn31|vbz n1.
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And yet love is a lust too, a lawfull lust; many lusts are so.
And yet love is a lust too, a lawful lust; many Lustiest Are so.
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The same Father saith too, Pedes nostri, affectus nostri, in Psal. 94. The feete meane the affections, whether good or bad.
The same Father Says too, Pedes Our, affectus Our, in Psalm 94. The feet mean the affections, whither good or bad.
dt d n1 vvz av, vvz fw-la, fw-la fw-la, p-acp np1 crd dt n2 vvb dt n2, cs j cc j.
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The Soule by them walkes as it were, as the body doth by the feet. They are the Soules feete. I condemne not all affections. Stoicks did.
The Soul by them walks as it were, as the body does by the feet. They Are the Souls feet. I condemn not all affections. Stoics did.
dt n1 p-acp pno32 n2 p-acp pn31 vbdr, c-acp dt n1 vdz p-acp dt n2. pns32 vbr dt n2 n2. pns11 vvb xx d n2. njp2 vdd.
(51) sermon (DIV1)
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The Soule hath them from God; they are good from him. Christ had his Passions, of all kindes, Love, Anger, Sorrow, Ioy:
The Soul hath them from God; they Are good from him. christ had his Passion, of all Kinds, Love, Anger, Sorrow, Joy:
dt n1 vhz pno32 p-acp np1; pns32 vbr j p-acp pno31. np1 vhd po31 n2, pp-f d n2, n1, n1, np1-n, np1-n:
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some of them vehement too sometimes: Longd to eate the Passeover, desiderando desideravi. Grieved, that he wept againe.
Some of them vehement too sometime: Longed to eat the Passover, desiderando Desideravi. Grieved, that he wept again.
d pp-f pno32 j av av: vvd pc-acp vvi dt np1, n1 fw-la. vvd, cst pns31 vvd av.
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And his Soule was heavy even unto the death: Christ had these Feete too. But his feete were ever washt, and his affections without sinne.
And his Soul was heavy even unto the death: christ had these Feet too. But his feet were ever washed, and his affections without sin.
cc po31 n1 vbds j av p-acp dt n1: np1 vhd d n2 av. p-acp po31 n2 vbdr av vvn, cc po31 n2 p-acp n1.
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These feet, cleane by Creation, faire at the first, Sathans foote hath trod on, and defiled.
These feet, clean by Creation, fair At the First, Satan's foot hath trod on, and defiled.
np1 n2, av-j p-acp n1, j p-acp dt ord, npg1 n1 vhz vvn a-acp, cc vvn.
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Lust once subject to Law, rebells now against Reason; and if grace overrule it not, runnes headlong unto hell.
Lust once Subject to Law, rebels now against Reason; and if grace overrule it not, runs headlong unto hell.
n1 a-acp j-jn p-acp n1, n2 av p-acp n1; cc cs n1 vvi pn31 xx, vvz av-j p-acp n1.
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The strongest of men are not able to master it. Kings are their vassals, NONLATINALPHABET, is NONLATINALPHABET, saith Saint Basil. They metamorphise a man into a beast;
The Strongest of men Are not able to master it. Kings Are their vassals,, is, Says Saint Basil. They Metamorphize a man into a beast;
dt js pp-f n2 vbr xx j pc-acp vvi pn31. ng1 vbr po32 n2,, vbz, vvz n1 np1 pns32 vvi dt n1 p-acp dt n1;
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makes Solomons selfe cry, as David had before him, Brutum ego, non homo, I am a beast, saith he, a brute creature, not a man.
makes Solomons self cry, as David had before him, Brutum ego, non homo, I am a beast, Says he, a brutus creature, not a man.
vvz np1 n1 n1, c-acp np1 vhd p-acp pno31, fw-la fw-la, fw-la fw-la, pns11 vbm dt n1, vvz pns31, dt n1 n1, xx dt n1.
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What more base, more beastly, then a drunken man? One cals the Passion, NONLATINALPHABET, a dry drunkennesse. NONLATINALPHABET, the healths enemies, Pythagoras said. He meant the Bodies health:
What more base, more beastly, then a drunken man? One calls the Passion,, a dry Drunkenness., the healths enemies, Pythagoras said. He meant the Bodies health:
q-crq dc j, av-dc j, cs dt j n1? pi vvz dt n1,, dt j n1., dt n2 n2, npg1 vvd. pns31 vvd dt ng1 n1:
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but tis true of the Soules also, NONLATINALPHABET, enemies to our Salvation.
but this true of the Souls also,, enemies to our Salvation.
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Paul saith it plainely, speakes more home, then Pythagoras; wrath, envy, malice, and the rest, the non-custodients shall not come in Gods Kingdome.Paul Says it plainly, speaks more home, then Pythagoras; wrath, envy, malice, and the rest, the non-custodients shall not come in God's Kingdom.
np1 vvz pn31 av-j, vvz av-dc av-an, av np1; n1, n1, n1, cc dt n1, dt j vmb xx vvi p-acp ng1 n1.
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Gal. 5. Well may they come into Gods house; but they shall not come into his Kingdome.Gal. 5. Well may they come into God's house; but they shall not come into his Kingdom.
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But what meanes the Preacher to use the number singular? Looke to thy foote. Is there but one lust? Man is Bipes at lest, Plato defines him so, Animal implume bipes, he hath two feet.
But what means the Preacher to use the number singular? Look to thy foot. Is there but one lust? Man is Bipes At lest, Plato defines him so, Animal implume bipes, he hath two feet.
cc-acp q-crq vvz dt n1 pc-acp vvi dt n1 j? n1 p-acp po21 n1. vbz a-acp p-acp crd n1? n1 vbz vvz p-acp ds, np1 vvz pno31 av, n1 vvi n2, pns31 vhz crd n2.
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So hast lust at least too, 1 Iohn 2. 16. The lust of the flesh, and the lust of the eies.
So hast lust At least too, 1 John 2. 16. The lust of the Flesh, and the lust of the eyes.
av vh2 n1 p-acp ds av, crd np1 crd crd dt n1 pp-f dt n1, cc dt n1 pp-f dt n2.
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Nay man by lust is Quadrupes, a Beast, the Preacher said; he hath foure feete. So are there foure affections, by Philosophie.
Nay man by lust is Quadrupes, a Beast, the Preacher said; he hath foure feet. So Are there foure affections, by Philosophy.
uh n1 p-acp n1 vbz n2, dt n1, dt n1 vvd; pns31 vhz crd n2. av vbr a-acp crd n2, p-acp n1.
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But the Number hath Synecdochen, one foote for both. Man hath no more. But lust is Polypodium, it hath many feete. NONLATINALPHABET, 2 Tim. 3. theres variety.
But the Number hath Synecdoche, one foot for both. Man hath no more. But lust is Polypodium, it hath many feet., 2 Tim. 3. theres variety.
p-acp dt n1 vhz vvi, crd n1 p-acp d. n1 vhz dx dc. p-acp n1 vbz np1, pn31 vhz d n2., crd np1 crd av n1.
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They may say of themselves, Nos numerus sumus, — they are a multitude. The fiends name fits them in the Gospell;
They may say of themselves, Nos Numerus sumus, — they Are a multitude. The fiends name fits them in the Gospel;
pns32 vmb vvi pp-f px32, fw-la fw-la fw-la, — pns32 vbr dt n1. dt n2 n1 vvz pno32 p-acp dt n1;
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for they are fiends too, they may be cald legion, NONLATINALPHABET, for they are many. Libidinous Lust, malitious lust, covetous lust, a nbitious lust, wrath, sloath, envie, and pride.
for they Are fiends too, they may be called legion,, for they Are many. Libidinous Lust, malicious lust, covetous lust, a nbitious lust, wrath, sloth, envy, and pride.
c-acp pns32 vbr n2 av, pns32 vmb vbi vvn n1,, c-acp pns32 vbr d. j n1, j n1, j n1, dt j n1, n1, n1, vvi, cc n1.
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These are but the Dammes, there are more Daughters. Enough of the Object: The time and place follow, when and where the Preacher bids us, keepe our feete. Looke to them alwayes;
These Are but the Dammes, there Are more Daughters. Enough of the Object: The time and place follow, when and where the Preacher bids us, keep our feet. Look to them always;
d vbr p-acp dt n2, pc-acp vbr dc n2. av-d pp-f dt n1: dt n1 cc n1 vvi, c-crq cc c-crq dt n1 vvz pno12, vvb po12 n2. n1 p-acp pno32 av;
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let not thy lusts loose in any place. But in Gods house looke to them specially.
let not thy Lustiest lose in any place. But in God's house look to them specially.
vvb xx po21 n2 j p-acp d n1. p-acp p-acp npg1 n1 vvi p-acp pno32 av-j.
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Where is that? The whole earth is Gods house; the heavens are more. Thats not meant here:
Where is that? The Whole earth is God's house; the heavens Are more. Thats not meant Here:
q-crq vbz d? dt j-jn n1 vbz ng1 n1; dt n2 vbr av-dc. d|vbz xx vvn av:
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But the Temple, the place of the peoples assembly, to the service of God. Domus mea, domus orationis, the house of Prayer is the house of God.
But the Temple, the place of the peoples assembly, to the service of God. Domus mea, domus orationis, the house of Prayer is the house of God.
cc-acp dt n1, dt n1 pp-f dt ng1 n1, p-acp dt n1 pp-f np1. fw-la fw-la, fw-la fw-la, dt n1 pp-f n1 vbz dt n1 pp-f np1.
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The very English name of Church, deriv'd (schollers say) from the Greeke, and the Scotish terme more plainly, signifies the place to belong unto the Lord.
The very English name of Church, derived (Scholars say) from the Greek, and the Scottish term more plainly, signifies the place to belong unto the Lord.
dt j jp n1 pp-f n1, vvd (n2 vvb) p-acp dt jp, cc dt np1 vvi av-dc av-j, vvz dt n1 pc-acp vvi p-acp dt n1.
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The Church is Peniel, Gen. 32. the place of Gods presence, Shagnar el, the gate of God, Gen. 28. Beth el, the house of God; Iacob cald it so.
The Church is Peniel, Gen. 32. the place of God's presence, Shagnar el, the gate of God, Gen. 28. Beth el, the house of God; Iacob called it so.
dt n1 vbz np1, np1 crd dt n1 pp-f npg1 n1, np1 fw-es, dt n1 pp-f np1, np1 crd np1 fw-es, dt n1 pp-f np1; np1 vvd pn31 av.
(51) sermon (DIV1)
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Looke to thy feete there, to thine uncleane affections; lest thou make it Bethaven, the house of wickednesse, as Iudah did, Ose. 4. 15.
Look to thy feet there, to thine unclean affections; lest thou make it Bethaven, the house of wickedness, as Iudah did, Ose. 4. 15.
n1 p-acp po21 n2 a-acp, p-acp po21 j n2; cs pns21 vvb pn31 np1, dt n1 pp-f n1, c-acp np1 vdd, np1 crd crd
(51) sermon (DIV1)
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Looke to thy lusts ever, every where: but in the Church, Gods chamber, Presence chamber, looke to them there specially.
Look to thy Lustiest ever, every where: but in the Church, God's chamber, Presence chamber, look to them there specially.
vvb p-acp po21 n2 av, d c-crq: cc-acp p-acp dt n1, npg1 n1, n1 n1, vvb p-acp pno32 a-acp av-j.
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The greatest subject bares his head in the Kings Presence-chamber. Bare thou thy Feet in Gods;
The greatest Subject bares his head in the Kings Presence-chamber. Bore thou thy Feet in God's;
dt js j-jn n2 po31 n1 p-acp dt ng1 n1. j pns21 po21 n2 p-acp n2;
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put off thy shooes there, tis holy ground. Gods Word and Prayer sanctifie all things; but his presence more then both.
put off thy shoes there, this holy ground. God's Word and Prayer sanctify all things; but his presence more then both.
vvb a-acp po21 n2 a-acp, pn31|vbz j n1. npg1 n1 cc n1 vvb d n2; cc-acp po31 n1 av-dc cs d.
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His eyes cannot behold any uncleane thing. Appeare before him emptie thou maist not, filthy much lesse.
His eyes cannot behold any unclean thing. Appear before him empty thou Mayest not, filthy much less.
po31 n2 vmbx vvi d j n1. vvb p-acp pno31 j pns21 vm2 xx, j d dc.
(51) sermon (DIV1)
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Will Paul have womens heads covered in the Churches, because of the Angels? and shall I not cover my feete, my loathsome lusts,
Will Paul have women's Heads covered in the Churches, Because of the Angels? and shall I not cover my feet, my loathsome Lustiest,
vmb np1 vhb ng2 n2 vvn p-acp dt n2, c-acp pp-f dt n2? cc vmb pns11 xx vvi po11 n2, po11 j n2,
(51) sermon (DIV1)
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The Heathens wrote over the gate of their Temples, Phanum est, nihil ingrediatur prophanum. All things belonging to Gods service must bee holy. Time; his Sabbath, an holy day. Place, his Temple, Sanctuarium. Persons;
The heathens wrote over the gate of their Temples, Phanum est, nihil ingrediatur prophanum. All things belonging to God's service must be holy. Time; his Sabbath, an holy day. Place, his Temple, Sanctuarium. Persons;
dt n2-jn vvd p-acp dt n1 pp-f po32 n2, np1 fw-la, fw-la fw-la fw-la. d n2 vvg p-acp npg1 n1 vmb vbi j. n1; po31 n1, dt j n1. n1, po31 n1, np1. n2;
(51) sermon (DIV1)
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his Levites holy, Ezr. 3. the singers, holy there too. His Priests, NONLATINALPHABET, holy men.
his Levites holy, Ezra 3. the singers, holy there too. His Priests,, holy men.
po31 np1 j, np1 crd dt n2, j a-acp av. po31 n2,, j n2.
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The very ground where God is, Gods selfe saith, is holy ground, Exod. 3. Art thou despenc't with onely, that commest to worship him? Tis not to Levi alone,
The very ground where God is, God's self Says, is holy ground, Exod 3. Art thou despenced with only, that Comest to worship him? This not to Levi alone,
dt j n1 c-crq np1 vbz, npg1 n1 vvz, vbz j n1, np1 crd vb2r pns21 vvn p-acp j, cst vv2 pc-acp vvi pno31? pn31|vbz xx p-acp np1 av-j,
(51) sermon (DIV1)
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but to all Israel, that God saith, estoti sancti, be yee holy, because I am holy. If thou be not:
but to all Israel, that God Says, estoti sancti, be ye holy, Because I am holy. If thou be not:
cc-acp p-acp d np1, cst np1 vvz, fw-la fw-la, vbb pn22 j, c-acp pns11 vbm j. cs pns21 vbb xx:
(51) sermon (DIV1)
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how fearefull is that question which God will haply aske thee, Amice, quomodo intrasti, Friend, how camest thou in hither? Twas written over Plat•es Schoole dore, NONLATINALPHABET.
how fearful is that question which God will haply ask thee, Amice, quomodo intrasti, Friend, how camest thou in hither? It written over Plat•es School door,.
c-crq j vbz d n1 r-crq np1 vmb av vvi pno21, n2, fw-la fw-la, n1, q-crq vvd2 pns21 p-acp av? pn31|vbds vvn p-acp vvz n1 n1,.
(51) sermon (DIV1)
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It should be over the dores of our Temples, NONLATINALPHABET, enter not here any prophane person. Holinesse becomes Gods house, saith the Psalmist.
It should be over the doors of our Temples,, enter not Here any profane person. Holiness becomes God's house, Says the Psalmist.
pn31 vmd vbi p-acp dt n2 pp-f po12 n2,, vvb xx av d j n1. n1 vvz npg1 n1, vvz dt n1.
(51) sermon (DIV1)
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For wherefore commest thou? Ist to heare? then thine eare must be circumcisd. A fowle Foote, i. a wicked lust, is the Devils earewax;
For Wherefore Comest thou? Is't to hear? then thine ear must be circumcisd. A fowl Foot, i. a wicked lust, is the Devils earewax;
p-acp q-crq vv2 pns21? vbz|pn31 p-acp vvi? cs po21 n1 vmb vbb vvn. dt j n1, sy. dt j n1, vbz dt ng1 n1;
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twill keepe the word from entring there.
'twill keep the word from entering there.
pn31|vmb vvi dt n1 p-acp vvg a-acp.
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Or ist to pray? Thou must lift up pure hands, Paul saith, call on God with a pure heart. Else thy prayer God abhorres.
Or is't to pray? Thou must lift up pure hands, Paul Says, call on God with a pure heart. Else thy prayer God abhors.
cc vbz|pn31 p-acp vvi? pns21 vmb vvi a-acp j n2, np1 vvz, vvb p-acp np1 p-acp dt j n1. av po21 n1 np1 vvz.
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Impium precari, imprecari est, Tert. God will turne the prayers of the wicked into sinne, Psal. 109. Or ist to receive the Sacrament? Christ immediatly before his institution of the Sacrament, washt his Disciples Feete.Impious precari, imprecari est, Tert God will turn the Prayers of the wicked into sin, Psalm 109. Or is't to receive the Sacrament? christ immediately before his Institution of the Sacrament, washed his Disciples Feet.
fw-la fw-la, fw-la fw-la, np1 np1 vmb vvi dt n2 pp-f dt j p-acp n1, np1 crd cc vbz|pn31 p-acp vvi dt n1? np1 av-j p-acp po31 n1 pp-f dt n1, vvd po31 n2 n2.
(51) sermon (DIV1)
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So doe thou thine, thy fowle affections. Iudas washt not his, his fowle Foote, love of filthy lucre;
So do thou thine, thy fowl affections. Iudas washed not his, his fowl Foot, love of filthy lucre;
av vdb pns21 png21, po21 j n2. np1 vvd xx po31, po31 j n1, n1 pp-f j n1;
(51) sermon (DIV1)
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hee received the Sop into his body: but Sathan withall tooke possession of his soule.
he received the Sop into his body: but Sathan withal took possession of his soul.
pns31 vvd dt n1 p-acp po31 n1: cc-acp np1 av vvd n1 pp-f po31 n1.
(51) sermon (DIV1)
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It appeares by Paul, that some of the Corinthians washt not their Feete, washt their throates too much, came drunken to the Sacrament, 1 Cor. 11. 21. I wish that foule foot be not found sometimes in our congregations.
It appears by Paul, that Some of the Corinthians washed not their Feet, washed their throats too much, Come drunken to the Sacrament, 1 Cor. 11. 21. I wish that foul foot be not found sometime in our congregations.
pn31 vvz p-acp np1, cst d pp-f dt np1 vvd xx po32 n2, vvd po32 n2 av av-d, vvd j p-acp dt n1, crd np1 crd crd pns11 vvb cst j n1 vbb xx vvn av p-acp po12 n2.
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The Rabbins write, that the Priests did all things barefooted in the Temple.
The Rabbis write, that the Priests did all things barefooted in the Temple.
dt n2 vvb, cst dt n2 vdd d n2 j p-acp dt n1.
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Not Priests onely, people too in most easterne Churches, put off their Sandalls at the porch:
Not Priests only, people too in most eastern Churches, put off their Sandals At the porch:
xx n2 av-j, n1 av p-acp ds j n2, vvd a-acp po32 n2 p-acp dt n1:
(51) sermon (DIV1)
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no shooe may come upon the holy pavement. Turkes may teach Christians holy duty;
no shoe may come upon the holy pavement. Turkes may teach Christians holy duty;
dx n1 vmb vvi p-acp dt j n1. npg1 vmb vvi np1 j n1;
(51) sermon (DIV1)
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not to dare enter into Gods house, tread in his Courts, but with awe and reverence of his sacred presence:
not to Dare enter into God's house, tread in his Courts, but with awe and Reverence of his sacred presence:
xx pc-acp vvi vvi p-acp ng1 n1, vvb p-acp po31 n2, cc-acp p-acp n1 cc n1 pp-f po31 j n1:
(51) sermon (DIV1)
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to put off every shooe, every foule affection, when they come to worship God. Levit. 26. 2. Templum meum revereberis.
to put off every shoe, every foul affection, when they come to worship God. Levit. 26. 2. Templum meum revereberis.
pc-acp vvi a-acp d n1, d j n1, c-crq pns32 vvb p-acp n1 np1. np1 crd crd np1 fw-la fw-la.
(51) sermon (DIV1)
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But Christs Apostles, the first borne of the Gospell, might have no choise. They must dye.
But Christ Apostles, the First born of the Gospel, might have no choice. They must die.
p-acp npg1 n2, dt ord vvn pp-f dt n1, vmd vhi dx n1. pns32 vmb vvi.
(52) sermon (DIV1)
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because of Gods selfe? Or doubt I of Gods presence, because I heare God is in Heaven? He is; but in the Temple too.
Because of God's self? Or doubt I of God's presence, Because I hear God is in Heaven? He is; but in the Temple too.
c-acp pp-f ng1 n1? cc vvb pns11 pp-f ng1 n1, c-acp pns11 vvb np1 vbz p-acp n1? pns31 vbz; cc-acp p-acp dt n1 av.
(51) sermon (DIV1)
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Saint Steven saith, he is not, dwels not in Temples made with hands. The Martyr meanes, God is not tyed to it.
Saint Steven Says, he is not, dwells not in Temples made with hands. The Martyr means, God is not tied to it.
n1 np1 vvz, pns31 vbz xx, vvz xx p-acp n2 vvn p-acp n2. dt n1 vvz, np1 vbz xx vvn p-acp pn31.
(51) sermon (DIV1)
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Nor is God tyed to heaven. Salomon expounds Steven; the heaven of heavens conteine him not.
Nor is God tied to heaven. Solomon expounds Steven; the heaven of heavens contain him not.
ccx vbz np1 vvn p-acp n1. np1 vvz np1; dt n1 pp-f n2 vvi pno31 xx.
(51) sermon (DIV1)
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So the Temple confines him not. Yet is hee in it, tis his house. Hospitalls, houses built but for the poore, are called Maison-dieus, i. Gods houses. The Temple is much more.
So the Temple confines him not. Yet is he in it, this his house. Hospitals, houses built but for the poor, Are called Maison-dieus, i. God's houses. The Temple is much more.
av dt n1 vvz pno31 xx. av vbz pns31 p-acp pn31, pn31|vbz po31 n1. n2, n2 vvn p-acp p-acp dt j, vbr vvn j, uh. npg1 n2. dt n1 vbz d dc.
(51) sermon (DIV1)
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What booke almost in the whole Bible, but calls it so? All Temples are not, the Turkes Melchites, the Iewes Synagogues ▪ and Heathens Temples; Sathans house rather.
What book almost in the Whole bible, but calls it so? All Temples Are not, the Turkes Melchites, the Iewes Synagogues ▪ and heathens Temples; Satan's house rather.
q-crq n1 av p-acp dt j-jn n1, cc-acp vvz pn31 av? av-d n2 vbr xx, dt np2 np1, dt np2 n2 ▪ cc n2-jn n2; npg1 n1 av-c.
(51) sermon (DIV1)
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But Christian Churches are Gods house, and God is in them.
But Christian Churches Are God's house, and God is in them.
p-acp njp n2 vbr ng1 n1, cc np1 vbz p-acp pno32.
(51) sermon (DIV1)
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9692
Gods selfe saith, Where but two or three are assembled in Christs name, God is there:
God's self Says, Where but two or three Are assembled in Christ name, God is there:
npg1 n1 vvz, c-crq p-acp crd cc crd vbr vvn p-acp npg1 n1, np1 vbz a-acp:
(51) sermon (DIV1)
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much more in the places of frequent Congregations.
much more in the places of frequent Congregations.
av-d av-dc p-acp dt n2 pp-f j n2.
(51) sermon (DIV1)
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9694
David calls it Gods dwelling, Psal. 132. the place of his rest, and the seate of his Residence.David calls it God's Dwelling, Psalm 132. the place of his rest, and the seat of his Residence.
np1 vvz pn31 n2 vvg, np1 crd dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1.
(51) sermon (DIV1)
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Here will I dwell, saith God. Is God there? then must be there, none uncleane person:Here will I dwell, Says God. Is God there? then must be there, none unclean person:
av vmb pns11 vvi, vvz np1. vbz np1 a-acp? av vmb vbi a-acp, pix j n1:
(51) sermon (DIV1)
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NONLATINALPHABET, let no ungodly man come where God is.
, let no ungodly man come where God is.
, vvb dx j n1 vvb c-crq np1 vbz.
(51) sermon (DIV1)
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9697
The Greeke is more significant, and was writ over the gate of the Temple in Epidaurus, Let no prophane thing come where God is.
The Greek is more significant, and was writ over the gate of the Temple in Epidaurus, Let no profane thing come where God is.
dt jp vbz av-dc j, cc vbds vvn p-acp dt n1 pp-f dt n1 p-acp np1, vvb dx j n1 vvi c-crq np1 vbz.
(51) sermon (DIV1)
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9698
I will not be so strict; and yet I may: not Hawke or Dog should come into the Sanctuary.
I will not be so strict; and yet I may: not Hawk or Dog should come into the Sanctuary.
pns11 vmb xx vbi av j; cc av pns11 vmb: xx vvi cc n1 vmd vvi p-acp dt n1.
(51) sermon (DIV1)
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9699
Into the Iewes Temple none did, Rabbins say. That they doe into our Churches, to the great disturbance both of Preacher and people;
Into the Iewes Temple none did, Rabbis say. That they do into our Churches, to the great disturbance both of Preacher and people;
p-acp dt np2 n1 pix vdd, n2 vvb. cst pns32 vdb p-acp po12 n2, p-acp dt j n1 av-d pp-f n1 cc n1;
(51) sermon (DIV1)
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9700
tis no honour to Church discipline. Might our feete, that is our lusts bee left at home so easily as they:
this no honour to Church discipline. Might our feet, that is our Lustiest be left At home so Easily as they:
pn31|vbz dx n1 p-acp n1 n1. vmd po12 n2, cst vbz po12 n2 vbb vvn p-acp n1-an av av-j c-acp pns32:
(51) sermon (DIV1)
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9701
wee should not bring them with us neither. Salomon bids therefore, not leave them, but looke to them. Have them wee may;
we should not bring them with us neither. Solomon bids Therefore, not leave them, but look to them. Have them we may;
pns12 vmd xx vvi pno32 p-acp pno12 d. np1 vvz av, xx vvi pno32, cc-acp vvb p-acp pno32. vhb pno32 pns12 vmb;
(51) sermon (DIV1)
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but inhibite them wee must, when wee come into Gods house. I shall haply please lesse;
but inhibit them we must, when we come into God's house. I shall haply please less;
cc-acp vvb pno32 pns12 vmb, c-crq pns12 vvb p-acp npg1 n1. pns11 vmb av vvi av-dc;
(51) sermon (DIV1)
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9703
but I shall profit more, If I shall be more particular. David gives instance of one foote, Psal. 36. Pes superbiae, the foote of pride.
but I shall profit more, If I shall be more particular. David gives instance of one foot, Psalm 36. Pes superbiae, the foot of pride.
cc-acp pns11 vmb vvi av-dc, cs pns11 vmb vbi av-dc j. np1 vvz n1 pp-f crd n1, np1 crd fw-la fw-la, dt n1 pp-f n1.
(51) sermon (DIV1)
1064
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9704
Thats a foote too frequent in Gods house. Many come thither Spectatum, & ut spectentur, to see, and to be seene;
Thats a foot too frequent in God's house. Many come thither Spectatum, & ut spectentur, to see, and to be seen;
d|vbz dt n1 av j p-acp ng1 n1. av-d vvb av np1, cc fw-la fw-la, pc-acp vvi, cc pc-acp vbi vvn;
(51) sermon (DIV1)
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9705
to learne vanity, and to teach it. Thy seemeliest garment well beseemes that place, especially on Gods holy day.
to Learn vanity, and to teach it. Thy seemeliest garment well beseems that place, especially on God's holy day.
pc-acp vvi n1, cc pc-acp vvi pn31. po21 js n1 av vvz d n1, av-j p-acp npg1 j n1.
(51) sermon (DIV1)
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9706
Honour Gods house and day, even with thy best ornaments. But pride not thy selfe in the cover of thy shame:
Honour God's house and day, even with thy best Ornament. But pride not thy self in the cover of thy shame:
n1 npg1 n1 cc n1, av p-acp po21 js n2. p-acp n1 xx po21 n1 p-acp dt n1 pp-f po21 n1:
(51) sermon (DIV1)
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9707
weare what thou wilt, that is fit. But looke to thy heart, that pride have no foote in it.
wear what thou wilt, that is fit. But look to thy heart, that pride have no foot in it.
vvb r-crq pns21 vm2, cst vbz j. p-acp n1 p-acp po21 n1, cst n1 vhb dx n1 p-acp pn31.
(51) sermon (DIV1)
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9708
Thou canst not eyther pray with devotion, or heare with attention; if thou come with it.
Thou Canst not either pray with devotion, or hear with attention; if thou come with it.
pns21 vm2 xx d vvi p-acp n1, cc vvi p-acp n1; cs pns21 vvb p-acp pn31.
(51) sermon (DIV1)
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9709
Thy heart is on thy habite, not on God. Looke I pray you at your leasure on the first Psalme at morning Service.
Thy heart is on thy habit, not on God. Look I pray you At your leisure on the First Psalm At morning Service.
po21 n1 vbz p-acp po21 n1, xx p-acp np1. n1 pns11 vvb pn22 p-acp po22 n1 p-acp dt ord n1 p-acp n1 n1.
(51) sermon (DIV1)
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9710
The Church in wisedome hath chosen it of purpose.
The Church in Wisdom hath chosen it of purpose.
dt n1 p-acp n1 vhz vvn pn31 pp-f n1.
(51) sermon (DIV1)
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9711
Commest thou to Gods house? O come, saith David. But ad quid? Ad quid venisti, (twas Christs question to one once) Wherefore art thou c•me? Tis there told thee.
Comest thou to God's house? Oh come, Says David. But ad quid? Ad quid venisti, (it Christ question to one once) Wherefore art thou c•me? This there told thee.
vv2 pns21 p-acp ng1 n1? uh vvb, vvz np1. p-acp fw-la fw-la? fw-la fw-la fw-la, (pn31|vbds npg1 n1 p-acp crd c-acp) c-crq vb2r pns21 vvn? pn31|vbz a-acp vvn pno21.
(51) sermon (DIV1)
1065
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9712
To sing unto the Lord, to rejoyce in his salvation, with Psalmes and thankesgiving. Thou hast put on of purpose a rich suite, and a new fashion.
To sing unto the Lord, to rejoice in his salvation, with Psalms and thanksgiving. Thou hast put on of purpose a rich suit, and a new fashion.
p-acp vvb p-acp dt n1, p-acp vvb p-acp po31 n1, p-acp n2 cc n1. pns21 vh2 vvn a-acp pp-f n1 dt j n1, cc dt j n1.
(51) sermon (DIV1)
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It doth thy heart good to have people gaze on it, to make others follow it.
It does thy heart good to have people gaze on it, to make Others follow it.
pn31 vdz po21 n1 j pc-acp vhi n1 vvi p-acp pn31, pc-acp vvi n2-jn vvi pn31.
(51) sermon (DIV1)
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Thou wouldst not come to Church haply but for it.
Thou Wouldst not come to Church haply but for it.
pns21 vmd2 xx vvi p-acp n1 av cc-acp c-acp pn31.
(51) sermon (DIV1)
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Thou pr•phane man or woman, makest thou Gods house, the Schoole of vanity? must the Church bee a shoppe for pride to show her pictu•es? Those eyes, which in prayer should bee lifted up to heaven,
Thou pr•phane man or woman, Makest thou God's house, the School of vanity? must the Church be a shop for pride to show her pictu•es? Those eyes, which in prayer should be lifted up to heaven,
pns21 j n1 cc n1, vv2 pns21 npg1 n1, dt n1 pp-f n1? vmb dt n1 vbb dt n1 p-acp n1 pc-acp vvi po31 n2? d n2, r-crq p-acp n1 vmd vbi vvn a-acp p-acp n1,
(51) sermon (DIV1)
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or in Preaching, be fixed on the Prophet, dost thou draw them from holy office to unholy use? Thou robst God, wrongst thy Neighbour, art Sathans lure, to tempt the lusts of others, who shouldst looke unto thine owne.
or in Preaching, be fixed on the Prophet, dost thou draw them from holy office to unholy use? Thou Robbed God, wrongest thy Neighbour, art Satan's lure, to tempt the Lustiest of Others, who Shouldst look unto thine own.
cc p-acp vvg, vbb vvn p-acp dt n1, vd2 pns21 vvi pno32 p-acp j n1 p-acp j n1? pns21 vv2 np1, vv2 po21 n1, n1 npg1 n1, pc-acp vvi dt n2 pp-f n2-jn, q-crq vmd2 vvi p-acp po21 d.
(51) sermon (DIV1)
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9717
I will not bee too longe in this: because others late follies have fairely beene reformed.
I will not be too long in this: Because Others late follies have fairly been reformed.
pns11 vmb xx vbi av av-j p-acp d: c-acp n2-jn j n2 vhb av-j vbn vvn.
(51) sermon (DIV1)
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9718
Theres Pes libidinis; a foule foote indeede, to tread on holy ground, unchast lust. Women most trespasse in the other, Men in this.
Theres Pes libidinis; a foul foot indeed, to tread on holy ground, unchaste lust. Women most trespass in the other, Men in this.
pc-acp|vbz fw-la fw-la; dt j n1 av, pc-acp vvi p-acp j n1, j n1. n2 av-ds n1 p-acp dt n-jn, n2 p-acp d.
(51) sermon (DIV1)
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Theres a sinnew in Mans eye, in no creatures else, (Anatomists say) cald Nervus precatorius, a Nerve for the nonce, to use in Prayer ▪ to lift the eye to Heaven.
Theres a sinnew in men eye, in no creatures Else, (Anatomists say) called Nervus precatorius, a Nerve for the nonce, to use in Prayer ▪ to lift the eye to Heaven.
pc-acp|vbz dt n1 p-acp ng1 n1, p-acp dx n2 av, (n2 vvb) vvd np1 fw-la, dt n1 p-acp dt n1, pc-acp vvi p-acp n1 ▪ pc-acp vvi dt n1 p-acp n1.
(51) sermon (DIV1)
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But theres in many an eye, even in Gods house, Nervus Fornicatorius, a wanton sinnew, an Adulterous eye, Saint Peters terme.
But theres in many an eye, even in God's house, Nervus Fornicatorius, a wanton sinnew, an Adulterous eye, Saint Peter's term.
p-acp pc-acp|vbz p-acp d dt n1, av p-acp ng1 n1, np1 np1, dt j-jn n1, dt j n1, n1 npg1 vvb.
(51) sermon (DIV1)
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This Foote I would not now have named;
This Foot I would not now have nam;
d n1 pns11 vmd xx av vhi vvn;
(51) sermon (DIV1)
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had there not lately in this Temple, not an eye, but a hand, in Gods holy house,
had there not lately in this Temple, not an eye, but a hand, in God's holy house,
vhd pc-acp xx av-j p-acp d n1, xx dt n1, cc-acp dt n1, p-acp npg1 j n1,
(51) sermon (DIV1)
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an unholy hand, lewdly trespast in this kind. If such a Zimri scape uncensur'd Phinees is to blame.
an unholy hand, lewdly trespast in this kind. If such a Zimri escape uncensured Phinehas is to blame.
dt j n1, av-j vvd p-acp d n1. cs d dt np1 vvb j np1 vbz pc-acp vvi.
(51) sermon (DIV1)
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Twas once a wonderment in Athens, Bos in civitate, an Oxe in the Citie? This is worse, Sus in sanctuario, a Goate in Gods house? Clemens notes some hearers, NONLATINALPHABET, Swinish hearers, unchast eares, that what the Preacher speakes in holy phrase, in Scripture termes, they understand in scurrile sense, in obscene sense.
It once a wonderment in Athens, Bos in Civitate, an Ox in the city? This is Worse, Sus in Sanctuary, a Goat in God's house? Clemens notes Some hearers,, Swinish hearers, unchaste ears, that what the Preacher speaks in holy phrase, in Scripture terms, they understand in scurrile sense, in obscene sense.
pn31|vbds a-acp dt n1 p-acp np1, np1 p-acp vvi, dt n1 p-acp dt n1? d vbz jc, fw-la p-acp fw-la, dt n1 p-acp npg1 n1? np1 vvz d n2,, j n2, j n2, cst r-crq dt n1 vvz p-acp j n1, p-acp n1 n2, pns32 vvb p-acp j n1, p-acp j n1.
(51) sermon (DIV1)
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Is not Holines one of the Notes of the Church? not of Bellarmines fifteene,
Is not Holiness one of the Notes of the Church? not of Bellarmines fifteene,
vbz xx n1 crd pp-f dt n2 pp-f dt n1? xx pp-f npg1 crd,
(52) sermon (DIV1)
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Pes Avaritiae is a foote too, that founders often in the Temple. The lust of lucre distracts many a hearer.Pes Avaritiae is a foot too, that founders often in the Temple. The lust of lucre distracts many a hearer.
fw-la fw-la vbz dt n1 av, cst n2 av p-acp dt n1. dt n1 pp-f n1 vvz d dt n1.
(51) sermon (DIV1)
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His minde is on his Mammon, his Bargaines, and his Bondes, in the most of his devotion.
His mind is on his Mammon, his Bargains, and his Bonds, in the most of his devotion.
po31 n1 vbz p-acp po31 np1, po31 n2, cc po31 n2, p-acp dt ds pp-f po31 n1.
(51) sermon (DIV1)
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His thoughts are Thornes, Christ saith: Gods Word is choakt with them. The foote of ambition hath the same fault.
His thoughts Are Thorns, christ Says: God's Word is choked with them. The foot of ambition hath the same fault.
po31 n2 vbr n2, np1 vvz: npg1 n1 vbz vvn p-acp pno32. dt n1 pp-f n1 vhz dt d n1.
(51) sermon (DIV1)
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Theres a Thorne in that foote too. Prayer craves, sursum corda, bids me lift up my heart. I doe;
Theres a Thorn in that foot too. Prayer craves, Sursum Corda, bids me lift up my heart. I do;
pc-acp|vbz dt n1 p-acp d n1 av. n1 vvz, fw-la fw-la, vvz pno11 vvi a-acp po11 n1. pns11 vdb;
(51) sermon (DIV1)
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but to honour, not to heaven. Theres a fouler Foote then this, the Foote of malice, the foulest of all lusts,
but to honour, not to heaven. Theres a Fowler Foot then this, the Foot of malice, the Foulest of all Lustiest,
cc-acp pc-acp vvi, xx p-acp n1. pc-acp|vbz dt jc n1 cs d, dt n1 pp-f n1, dt js pp-f d n2,
(51) sermon (DIV1)
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and the unfittest for Gods house. Prayer, Sermon, or Sacrament, this foote defiles all: does more, defeats them, makes them uselesse:
and the unfittest for God's house. Prayer, Sermon, or Sacrament, this foot defiles all: does more, defeats them, makes them useless:
cc dt js p-acp ng1 n1. n1, n1, cc n1, d n1 vvz d: vdz av-dc, vvz pno32, vvz pno32 j:
(51) sermon (DIV1)
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does worse, workes them all to our hurt.
does Worse, works them all to our hurt.
vdz av-jc, vvz pno32 d p-acp po12 n1.
(51) sermon (DIV1)
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Pray I God to pardon mee, as I doe others? and doe I malice them? Then crave I vengeance on my selfe.
prey I God to pardon me, as I do Others? and do I malice them? Then crave I vengeance on my self.
n1 pns11 np1 pc-acp vvi pno11, c-acp pns11 vdb n2-jn? cc vdb pns11 n1 pno32? av vvb pns11 n1 p-acp po11 n1.
(51) sermon (DIV1)
1069
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9733
Come I to heare? Haply I hate the Preacher. His censure of my sinne, will harden my heart more.
Come I to hear? Haply I hate the Preacher. His censure of my sin, will harden my heart more.
np1 pns11 pc-acp vvi? av pns11 vvb dt n1. po31 n1 pp-f po11 n1, vmb vvi po11 n1 av-dc.
(51) sermon (DIV1)
1069
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9734
Come I to the Sacrament? and am I not in charity? I take Christs body to my bane; his blood to my damnation.
Come I to the Sacrament? and am I not in charity? I take Christ body to my bane; his blood to my damnation.
np1 pns11 p-acp dt n1? cc vbm pns11 xx p-acp n1? pns11 vvb npg1 n1 p-acp po11 n1; po31 n1 p-acp po11 n1.
(51) sermon (DIV1)
1069
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Malice and envy (saith Clemens Alexand. ) come not within Gods Quire, Strom. 5. p. 239. 40. Pes sanguinis, the Foote of blood, swift to shed blood, Gods house abhorres it.
Malice and envy (Says Clemens Alexander) come not within God's Choir, Strom. 5. p. 239. 40. Pes Blood, the Foot of blood, swift to shed blood, God's house abhors it.
n1 cc n1 (vvz np1 np1) vvb xx p-acp npg1 n1, np1 crd n1 crd crd fw-la fw-la, dt n1 pp-f n1, j pc-acp vvi n1, ng1 n1 vvz pn31.
(51) sermon (DIV1)
1069
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In this case Saint Ambrose would not let the Emperour come into the Temple. Hee forc't him first to fit repentance. And then hee came;
In this case Saint Ambrose would not let the Emperor come into the Temple. He forced him First to fit Repentance. And then he Come;
p-acp d n1 n1 np1 vmd xx vvi dt n1 vvb p-acp dt n1. pns31 vvd pno31 ord p-acp j n1. cc av pns31 vvd;
(51) sermon (DIV1)
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and prayed, not standing, no nor kneeling neither, but prostrate on the earth, with Davids words, Adhaesit pavimento anima mea, My soule cleaveth to the dust, the soule is not too good to stoope to the Pavement of Gods house.
and prayed, not standing, no nor kneeling neither, but prostrate on the earth, with Davids words, Adhaesit pavimento anima mea, My soul cleaveth to the dust, the soul is not too good to stoop to the Pavement of God's house.
cc vvd, xx vvg, uh-dx ccx vvg av-dx, cc-acp vvb p-acp dt n1, p-acp npg1 n2, vvz fw-la fw-la fw-la, po11 n1 vvz p-acp dt n1, dt n1 vbz xx av j pc-acp vvi p-acp dt n1 pp-f npg1 n1.
(51) sermon (DIV1)
1070
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9738
A SERMON PREACHED ON THE CANTICLES. The twelfth Sermon. CANT. 1. 4. I am Blacke, but Comely, O ye Daughters of Jerusalem ▪
A SERMON PREACHED ON THE CANTICLES. The twelfth Sermon. CANT. 1. 4. I am Black, but Comely, Oh you Daughters of Jerusalem ▪
dt n1 vvn p-acp dt n2. dt ord n1. n1. crd crd pns11 vbm j-jn, cc-acp j, uh pn22 n2 pp-f np1 ▪
(52) sermon (DIV1)
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THey are the Churches words, Christs Spouses speech to the Virgins her Companions.
THey Are the Churches words, Christ Spouses speech to the Virgins her Sodales.
pns32 vbr dt n2 n2, npg1 n2 n1 p-acp dt n2 po31 n2.
(52) sermon (DIV1)
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A Prolepticall answer to their supposed exception, at her unworthinesse, that the Swarthest of women should find favour in the eyes of the fairest of men.
A Proleptical answer to their supposed exception, At her unworthiness, that the Swarthest of women should find favour in the eyes of the Fairest of men.
dt j vvb p-acp po32 j-vvn n1, p-acp po31 n1, cst dt js pp-f n2 vmd vvi n1 p-acp dt n2 pp-f dt js pp-f n2.
(52) sermon (DIV1)
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Shee sets against that censure, (disgrace will open the mouth of the most modest) shee opposeth to the swarthnesse of her skinne, the sweetnesse of her Countenance. Blacke shee is;
Shee sets against that censure, (disgrace will open the Mouth of the most modest) she Opposeth to the swarthnesse of her skin, the sweetness of her Countenance. Black she is;
np1 vvz p-acp d n1, (n1 vmb vvi dt n1 pp-f dt av-ds j) pns31 vvz p-acp dt n1 pp-f po31 n1, dt n1 pp-f po31 n1. j-jn pns31 vbz;
(52) sermon (DIV1)
1071
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and yet that terme too hard one way; shee is Browne, vers. seq. NONLATINALPHABET but say, she is blacke;
and yet that term too hard one Way; she is brown, vers. seq. but say, she is black;
cc av d n1 av av-j crd n1; pns31 vbz j-jn, fw-la. fw-fr. cc-acp vvb, pns31 vbz j-jn;
(52) sermon (DIV1)
1071
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yet is she Comely. Like the hearbe Nigella, the seed blacke, but very sweete. A diminutive terme, not Nigra, but Nigella; Fusca sum, shee is browne, not blacke.
yet is she Comely. Like the herb Nigella, the seed black, but very sweet. A diminutive term, not Nigra, but Nigella; Fusca sum, she is brown, not black.
av vbz pns31 j. av-j dt n1 np1, dt n1 j-jn, cc-acp av j. dt j n1, xx np1, p-acp np1; np1 n1, pns31 vbz j-jn, xx j-jn.
(52) sermon (DIV1)
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Her face somewhat darke coloured, but her looke lovely: Nigra, sed formosa, blacke, but yet beautifull.
Her face somewhat dark coloured, but her look lovely: Nigra, sed formosa, black, but yet beautiful.
po31 n1 av j j-vvn, cc-acp po31 n1 j: np1, fw-la fw-la, j-jn, cc-acp av j.
(52) sermon (DIV1)
1071
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9745
So was that glorious Queene in the five and fortith Psalme. King Pharaohs daughter, the type of Christs Spouse here.
So was that glorious Queen in the five and fortith Psalm. King Pharaohs daughter, the type of Christ Spouse Here.
av vbds cst j n1 p-acp dt crd cc vvd n1. n1 np1 n1, dt n1 pp-f npg1 n1 av.
(52) sermon (DIV1)
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You may presume her Blacke; for shee was an Egyptian: and you must beleeve her Beautifull; for the Psalme saith there, shee was.
You may presume her Black; for she was an Egyptian: and you must believe her Beautiful; for the Psalm Says there, she was.
pn22 vmb vvi po31 j-jn; c-acp pns31 vbds dt jp: cc pn22 vmb vvi po31 j; p-acp dt n1 vvz a-acp, pns31 vbds.
(52) sermon (DIV1)
1071
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The Churches Blackenesse comes two wayes; casually, or naturally; either by the Tanne of Affliction, or by the Morphew of Sinne. For the first;
The Churches Blackness comes two ways; casually, or naturally; either by the Tanne of Affliction, or by the Morphew of Sin. For the First;
dt ng1 n1 vvz crd n2; av-j, cc av-j; d p-acp dt zz pp-f n1, cc p-acp dt n1 pp-f n1. p-acp dt ord;
(52) sermon (DIV1)
1071
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9748
her selfe to that sense is her owne Interpretour, in the very next verse, shee saith, she is browne;
her self to that sense is her own Interpreter, in the very next verse, she Says, she is brown;
po31 n1 p-acp d n1 vbz po31 d n1, p-acp dt av ord n1, pns31 vvz, pns31 vbz j-jn;
(52) sermon (DIV1)
1072
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9749
for the Sunne hath lookt on her. The Crosse continually atrends the Christian. Not the shadow more duely haunts the body, then the Crosse the Church.
for the Sun hath looked on her. The Cross continually atrends the Christian. Not the shadow more duly haunts the body, then the Cross the Church.
p-acp dt n1 vhz vvn p-acp pno31. dt n1 av-j n2 dt njp. xx dt n1 av-dc av-jn vvz dt n1, cs dt j dt n1.
(52) sermon (DIV1)
1072
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Bids Christ take up the Crosse and follow him? That needs not. Do thou follow Christ;
Bids christ take up the Cross and follow him? That needs not. Do thou follow christ;
vvz np1 vvb a-acp dt n1 cc vvi pno31? cst vvz xx. vdb pns21 vvi np1;
(52) sermon (DIV1)
1072
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9751
and the Crosse will follow thee. Persecution and Religion, Saint Paul hath put together. Live godlily, NONLATINALPHABET, thou shalt suffer persecution.
and the Cross will follow thee. Persecution and Religion, Saint Paul hath put together. Live godlily,, thou shalt suffer persecution.
cc dt n1 vmb vvi pno21. n1 cc n1, n1 np1 vhz vvn av. j av-j,, pns21 vm2 vvi n1.
(52) sermon (DIV1)
1072
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And he hath put an universall note to it, Omnes, All that will live godly. He that saith All excepts none. Paul must, all must.
And he hath put an universal note to it, Omnes, All that will live godly. He that Says All excepts none. Paul must, all must.
cc pns31 vhz vvn dt j n1 p-acp pn31, fw-la, d cst vmb vvi j. pns31 cst vvz d vvz pix. np1 vmb, d vmb.
(52) sermon (DIV1)
1072
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9753
Nulla vita, the Comicke saith, no mans life sua cruce caret, surely no Christians life, but has his Crosse.Nulla vita, the Comic Says, no men life sua Cruce caret, surely no Christians life, but has his Cross.
fw-la fw-la, dt j vvz, uh-dx ng1 n1 fw-la n1 fw-la, av-j zz np1 n1, cc-acp vhz po31 n1.
(52) sermon (DIV1)
1072
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9754
Solomon calls it the Sunne, ver. seq. The Sun shines as well on the evill, as on the good.Solomon calls it the Sun, ver. seq. The Sun shines as well on the evil, as on the good.
np1 vvz pn31 dt n1, fw-la. fw-fr. dt n1 vvz a-acp av p-acp dt j-jn, c-acp p-acp dt j.
(52) sermon (DIV1)
1072
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9755
The Sunne doth Illustrare, enlightens all. But this Sunne doth Lustrare, lookes mostly on the Church:
The Sun does Illustrare, enlightens all. But this Sun does Lustrare, looks mostly on the Church:
dt n1 vdz fw-la, vvz d. p-acp d n1 vdz fw-la, n2 j p-acp dt n1:
(52) sermon (DIV1)
1072
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9756
and that so wishly, that it turnes her skinne, burnes her skin; lookes so long on it, till it lookes blacke.
and that so wishly, that it turns her skin, burns her skin; looks so long on it, till it looks black.
cc cst av av-j, cst pn31 vvz po31 n1, vvz po31 n1; n2 av av-j p-acp pn31, c-acp pn31 vvz j-jn.
(52) sermon (DIV1)
1072
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9757
Iustly said here to have lookt on her: for it never hath lookt off. Lookt on her, etiam in Cunis; Christs owne lot;
Justly said Here to have looked on her: for it never hath looked off. Looked on her, etiam in Cunis; Christ own lot;
av-j vvd av pc-acp vhi vvn p-acp pno31: p-acp pn31 av vhz vvn a-acp. vvd p-acp pno31, fw-la p-acp np1; npg1 d n1;
(52) sermon (DIV1)
1072
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9758
Herod sought to slay him, even in his swadling cloutes. The Church even in her Infancy, the Christian Church, under the Crosse. Stephanus lapidatus, Iacobus trucidatus. Herod sought to slay him, even in his swaddling clouts. The Church even in her Infancy, the Christian Church, under the Cross. Stephanus lapidatus, Iacobus trucidatus.
np1 vvd pc-acp vvi pno31, av p-acp po31 j-vvg n2. dt n1 av p-acp po31 n1, dt njp n1, p-acp dt n1. np1 fw-la, np1 fw-la.
(52) sermon (DIV1)
1072
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9759
Augustine, Steven stoned, Saint Iames beheaded.Augustine, Steven stoned, Saint James beheaded.
np1, np1 vvn, n1 np1 vvn.
(52) sermon (DIV1)
1073
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9760
Which of the Apostles were not persecuted to death? Stripes, bonds, rebukes, would not suffice;
Which of the Apostles were not persecuted to death? Stripes, bonds, rebukes, would not suffice;
r-crq pp-f dt n2 vbdr xx vvn p-acp n1? n2, n2, n2, vmd xx vvi;
(52) sermon (DIV1)
1073
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9761
they must pay their lives, their hearts blood for their profession, Christianos ad Leonem, Tertullian. Away with them to the Lion, to the Stake;
they must pay their lives, their hearts blood for their profession, Christians ad Leonem, Tertullian. Away with them to the lion, to the Stake;
pns32 vmb vvi po32 n2, po32 ng1 n1 p-acp po32 n1, fw-la fw-la fw-la, np1. av p-acp pno32 p-acp dt n1, p-acp dt n1;
(52) sermon (DIV1)
1073
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9762
non est fas, it is not fit such fellowes should live upon the earth.non est fas, it is not fit such Fellows should live upon the earth.
fw-fr fw-la fw-la, pn31 vbz xx j d n2 vmd vvi p-acp dt n1.
(52) sermon (DIV1)
1073
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9763
The first borne under the Law might be either offered, or redeemed, they might choose whether.
The First born under the Law might be either offered, or redeemed, they might choose whither.
dt ord vvn p-acp dt n1 vmd vbi av-d vvn, cc vvn, pns32 vmd vvi c-crq.
(52) sermon (DIV1)
1073
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9765
Said not Christ, he sent them as sheepe among wolves? The Wolfe, if he light upon a Sheepe, will take no ransome; but he dies for it.
Said not christ, he sent them as sheep among wolves? The Wolf, if he Light upon a Sheep, will take no ransom; but he die for it.
j-vvn xx np1, pns31 vvn pno32 p-acp n1 p-acp n2? dt n1, cs pns31 vvb p-acp dt n1, vmb vvi dx n1; cc-acp pns31 vvz p-acp pn31.
(52) sermon (DIV1)
1073
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9766
All Christians are Sheepe, Christ cals them so. Say they scape the Wolfe; the Butcher catcheth them.
All Christians Are Sheep, christ calls them so. Say they escape the Wolf; the Butcher Catches them.
av-d np1 vbr n1, np1 vvz pno32 av. n1 pns32 vvb dt n1; dt n1 vvz pno32.
(52) sermon (DIV1)
1073
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9767
Nay their lives sufficed not neither;
Nay their lives sufficed not neither;
uh po32 n2 vvd xx av-dx;
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but as the Tragicke saith, Rudis est Tyrannus, morte qui poenam exigit, he is but a young Tyrant, that punisheth by death.
but as the Tragic Says, Rudis est Tyrannus, morte qui poenam exigit, he is but a young Tyrant, that Punisheth by death.
cc-acp c-acp dt j vvz, fw-la fw-la np1, fw-la fw-la fw-la fw-la, pns31 vbz p-acp dt j n1, cst vvz p-acp n1.
(52) sermon (DIV1)
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It was a worke of wit to devise waies to torture them. What say I, Christs Church? the Church was ancient, before twas called Christs;
It was a work of wit to devise ways to torture them. What say I, Christ Church? the Church was ancient, before it called Christ;
pn31 vbds dt n1 pp-f n1 pc-acp vvi n2 pc-acp vvi pno32. q-crq vvb pns11, npg1 n1? dt n1 vbds j, c-acp pn31|vbds vvn npg1;
(52) sermon (DIV1)
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hesterni sumus, the Apostles were but Punees. The Crosse began long before the Gospell. Israel felt it under the Law.hesterni sumus, the Apostles were but Punees. The Cross began long before the Gospel. Israel felt it under the Law.
fw-la fw-la, dt n2 vbdr cc-acp n2. dt n1 vvd av-j p-acp dt n1. np1 vvd pn31 p-acp dt n1.
(52) sermon (DIV1)
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9771
David, Elias, both forc't to flye, both their lives sought. Daniel in the denne, Ieremie in the dungeon.David, Elias, both forced to fly, both their lives sought. daniel in the den, Ieremie in the dungeon.
np1, np1, d vvd pc-acp vvi, d po32 n2 vvn. np1 p-acp dt n1, np1 p-acp dt n1.
(52) sermon (DIV1)
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Syria thresht Israel with iron flailes.Syria threshed Israel with iron flails.
np1 vvd np1 p-acp n1 n2.
(52) sermon (DIV1)
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Yea before the Law also, even in Adams daies, long before Israel, when there scarce was any to persecute,
Yea before the Law also, even in Adams days, long before Israel, when there scarce was any to persecute,
uh p-acp dt n1 av, av p-acp npg1 n2, av-j p-acp np1, c-crq a-acp av-j vbds d pc-acp vvi,
(52) sermon (DIV1)
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but foure persons in the world, yet this Sunne lookt on one of them.
but foure Persons in the world, yet this Sun looked on one of them.
cc-acp crd n2 p-acp dt n1, av d n1 vvd p-acp crd pp-f pno32.
(52) sermon (DIV1)
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Abel, Noah, Abraham, whosoever was a zealous worshipper of God, found some sonne of Belial to beblacke him in some kinde or other.Abel, Noah, Abraham, whosoever was a zealous worshipper of God, found Some son of Belial to beblacke him in Some kind or other.
np1, np1, np1, r-crq vbds dt j n1 pp-f np1, vvd d n1 pp-f np1 p-acp j pno31 p-acp d n1 cc j-jn.
(52) sermon (DIV1)
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Gods Church in all ages hath had Pharaoes and Neroes: facies ejus, sicut nigredo Ollae, as the Prophet speakes, her face has beene as the blacknesse of a pot.
God's Church in all ages hath had Pharaoh's and Neros: fancies His, sicut nigredo Ollae, as the Prophet speaks, her face has been as the blackness of a pot.
npg1 n1 p-acp d n2 vhz vhn npg1 cc npg1: ng2 fw-la, fw-la fw-la np1, p-acp dt n1 vvz, po31 n1 vhz vbn p-acp dt n1 pp-f dt n1.
(52) sermon (DIV1)
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Mizraim, and Ashur, the servitude ef Egypt, the captivity of Babylon, set a deepe dye of cole-blacke on the Iewish Church.Mizraim, and Ashur, the servitude ef Egypt, the captivity of Babylon, Set a deep die of Coalblack on the Jewish Church.
np1, cc np1, dt n1 pp-f np1, dt n1 pp-f np1, vvd dt j-jn n1 pp-f j p-acp dt jp n1.
(52) sermon (DIV1)
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And Christs Church, all Christian Churches the Sunne has lookt on them. Not one hath been hid from the heate of it.
And Christ Church, all Christian Churches the Sun has looked on them. Not one hath been hid from the heat of it.
np1 npg1 n1, d njp n2 dt n1 vhz vvn p-acp pno32. xx pi vhz vbn vvn p-acp dt n1 pp-f pn31.
(52) sermon (DIV1)
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And how blacke that heate, that fiery heat hath burnt them, you may both heare and see.
And how black that heat, that fiery heat hath burned them, you may both hear and see.
cc c-crq j-jn d n1, cst j n1 vhz vvn pno32, pn22 vmb av-d vvi cc vvi.
(52) sermon (DIV1)
1075
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In this Temple, as you passe to and fro this place in most Churches remaine the monuments of the Churches blackenesse.
In this Temple, as you pass to and from this place in most Churches remain the monuments of the Churches blackness.
p-acp d n1, c-acp pn22 vvb p-acp cc p-acp d n1 p-acp av-ds n2 vvi dt n2 pp-f dt ng1 n1.
(52) sermon (DIV1)
1075
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Not by the hands of heathens only, the Gothes, the Hunnes, the Vandals, the Mahometans, not by Gog onely, but by Magog too:
Not by the hands of Heathens only, the Goths, the Hunnes, the Vandals, the Mahometans, not by Gog only, but by Magog too:
xx p-acp dt n2 pp-f n2-jn av-j, dt np2, dt np2, dt np2, dt np1, xx p-acp n1 av-j, cc-acp p-acp np1 av:
(52) sermon (DIV1)
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Ephraim by Manasses. The Churches owne brethren, the Sonnes of her Mother were angry against her, ver. seq. Ephraim by Manasses. The Churches own brothers, the Sons of her Mother were angry against her, ver. seq.
np1 p-acp np1. dt n2 d n2, dt n2 pp-f po31 n1 vbdr j p-acp pno31, fw-la. fw-fr.
(52) sermon (DIV1)
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Christs Church in our land, in the dayes of our Grand-fathers, how grievously hath it groned under the Crosse? God hath given it a long rest;
Christ Church in our land, in the days of our Grandfathers, how grievously hath it groaned under the Cross? God hath given it a long rest;
npg1 n1 p-acp po12 n1, p-acp dt n2 pp-f po12 n2, c-crq av-j vhz pn31 vvd p-acp dt n1? np1 vhz vvn pn31 dt j n1;
(52) sermon (DIV1)
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the Sunne hath long beene set, not lookt on us a whole halfe hundred yeares. Never may it rise againe.
the Sun hath long been Set, not looked on us a Whole half hundred Years. Never may it rise again.
dt n1 vhz av-j vbn vvn, xx vvn p-acp pno12 dt j-jn j-jn crd n2. av-x vmb pn31 vvi av.
(52) sermon (DIV1)
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And yet it beares a kinde of Crosse even now.
And yet it bears a kind of Cross even now.
cc av pn31 vvz dt n1 pp-f n1 av av.
(52) sermon (DIV1)
1075
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9786
The blacke mouthes of our Adversaries, how doe they denigrate the name of our Church? and the tongues persecution Saint Augustine reckons worse then the sword.
The black mouths of our Adversaries, how do they denigrate the name of our Church? and the tongues persecution Saint Augustine reckons Worse then the sword.
dt j-jn n2 pp-f po12 n2, q-crq vdb pns32 vvi dt n1 pp-f po12 n1? cc dt ng1 n1 n1 np1 vvz av-jc cs dt n1.
(52) sermon (DIV1)
1075
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9787
Blacke they will have it, though it be but with inke.
Black they will have it, though it be but with ink.
j-jn pns32 vmb vhi pn31, cs pn31 vbi cc-acp p-acp n1.
(52) sermon (DIV1)
1075
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The devill the blacke prince, ever hath, ever will, blacke the Churches face one way or other.
The Devil the black Prince, ever hath, ever will, black the Churches face one Way or other.
dt n1 dt j-jn n1, av vhz, av vmb, j-jn dt ng1 n1 crd n1 cc n-jn.
(52) sermon (DIV1)
1075
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9789
Shee is Naomi, that is, faire, but the Crosse hath made her Marah, that is, bitter, Lilium, but inter Spinas.
Shee is Naomi, that is, fair, but the Cross hath made her Marah, that is, bitter, Lilium, but inter Spinas.
np1 vbz np1, cst vbz, j, cc-acp dt n1 vhz vvn po31 np1, cst vbz, j, fw-la, p-acp vvb np1.
(52) sermon (DIV1)
1075
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9790
To end this, affliction is the Churches portion, her portion on earth. Christ hath promised her a Crowne;
To end this, affliction is the Churches portion, her portion on earth. christ hath promised her a Crown;
pc-acp vvi d, n1 vbz dt ng1 n1, po31 n1 p-acp n1. np1 vhz vvn pno31 dt n1;
(52) sermon (DIV1)
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9791
but the Crosse must goe before. He that will weare the one, must beare the other.
but the Cross must go before. He that will wear the one, must bear the other.
cc-acp dt n1 vmb vvi a-acp. pns31 cst vmb vvi dt crd, vmb vvi dt n-jn.
(52) sermon (DIV1)
1076
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9792
Princes Crownes have a Crosse over them; but Christs hath one under it. Christs selfe ascended by mount Olivet to Heaven:
Princes Crowns have a Cross over them; but Christ hath one under it. Christ self ascended by mount Olivet to Heaven:
ng1 n2 vhb dt n1 p-acp pno32; cc-acp npg1 vhz pi p-acp pn31. npg1 n1 vvn p-acp n1 np1 p-acp n1:
(52) sermon (DIV1)
1076
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9793
but he first ascended mount Calvary to the Crosse. So must all his Members. Paul saith, their way to Heaven is through many tribulations. No man exempted;
but he First ascended mount Calvary to the Cross. So must all his Members. Paul Says, their Way to Heaven is through many tribulations. No man exempted;
cc-acp pns31 ord vvd n1 np1 p-acp dt n1. av vmb d po31 n2. np1 vvz, po32 n1 p-acp n1 vbz p-acp d n2. dx n1 vvn;
(52) sermon (DIV1)
1076
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9794
Patriarkes, Priests, Prophets, Apostles, Christs owne selfe, all have felt the beames, the blacke burning beames of persecution.
Patriarchs, Priests, prophets, Apostles, Christ own self, all have felt the beams, the black burning beams of persecution.
n2, n2, n2, n2, npg1 d n1, d vhb vvn dt n2, dt j-jn j-vvg n2 pp-f n1.
(52) sermon (DIV1)
1076
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9795
Every member of the Church, Head, and all, hath had his part, Vnus sine peccato, nullus sine flagello;
Every member of the Church, Head, and all, hath had his part, Vnus sine Peccato, nullus sine Flagello;
np1 n1 pp-f dt n1, n1, cc d, vhz vhn po31 n1, fw-la fw-la n1, fw-la fw-la fw-la;
(52) sermon (DIV1)
1076
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9796
One once found quit of sinne, never any of affliction. Qui non est Crucianus, non est Christianus, Luther. The Church is browne:
One once found quit of sin, never any of affliction. Qui non est Crucianus, non est Christian, Luther. The Church is brown:
crd a-acp vvd vvi pp-f n1, av-x d pp-f n1. fw-fr fw-fr fw-fr np1, fw-fr fw-fr np1, np1. dt n1 vbz j-jn:
(52) sermon (DIV1)
1076
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9797
how can shee choose, the Sunne having lookt on her. Affliction is a Fire.
how can she choose, the Sun having looked on her. Affliction is a Fire.
c-crq vmb pns31 vvi, dt n1 vhg vvn p-acp pno31. n1 vbz dt n1.
(52) sermon (DIV1)
1076
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9798
Luk. 12. 49. Persecution is a Furnace, Esa. 48. 10. It must needes burne them blacke, stocke-blacke, cole-blacke, that light in it. Enough of the Tanne; now to the Morphew.Luk. 12. 49. Persecution is a Furnace, Isaiah 48. 10. It must needs burn them black, stocke-blacke, Coalblack, that Light in it. Enough of the Tanne; now to the Morphew.
np1 crd crd n1 vbz dt n1, np1 crd crd pn31 vmb av vvi pno32 j-jn, j, j, cst n1 p-acp pn31. av-d pp-f dt zz; av p-acp dt n1.
(52) sermon (DIV1)
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I am Blacke, saith Christs Spouse. I am Black, Says Christ Spouse.
pns11 vbm j-jn, vvz npg1 n1.
(52) sermon (DIV1)
1076
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The other cause of the swarthnesse of the Church, is Sinne. That first was no wonder, that shee should be parched, that she should be scorched by the Crosse.
The other cause of the swarthnesse of the Church, is Sin. That First was no wonder, that she should be parched, that she should be scorched by the Cross.
dt j-jn n1 pp-f dt n1 pp-f dt n1, vbz n1. cst ord vbds dx n1, cst pns31 vmd vbi vvn, cst pns31 vmd vbi vvn p-acp dt n1.
(52) sermon (DIV1)
1077
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9801
Gods Selfe put enmity betweene the Serpents seed, and Eves. The Church is from her; Persecutors from him. Sathan is their Sire; Christ saith it.
God's Self put enmity between the Serpents seed, and Eves. The Church is from her; Persecutors from him. Sathan is their Sire; christ Says it.
npg1 n1 vvd n1 p-acp dt ng1 n1, cc np2. dt n1 vbz p-acp pno31; n2 p-acp pno31. np1 vbz po32 n1; np1 vvz pn31.
(52) sermon (DIV1)
1077
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9802
You are of your father the devill. You Are of your father the Devil.
pn22 vbr pp-f po22 n1 dt n1.
(52) sermon (DIV1)
1077
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9803
His Sonnes have that power to bruise her heele, that the venome of their teeth doe discolour all her skinne.
His Sons have that power to bruise her heel, that the venom of their teeth do discolour all her skin.
po31 n2 vhb d n1 pc-acp vvi po31 n1, cst dt n1 pp-f po32 n2 vdb vvb d po31 n1.
(52) sermon (DIV1)
1077
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9804
But that sinne should bemorphew her, sinne blacke that body, whereof Christ is head, may seeme to some a mervaile.
But that sin should bemorphew her, sin black that body, whereof christ is head, may seem to Some a marvel.
p-acp d n1 vmd n1 pno31, n1 j-jn d n1, c-crq np1 vbz n1, vmb vvi p-acp d dt n1.
(52) sermon (DIV1)
1077
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9805
Not to be Sunne-burnd onely, ut ver. seq. but sinne-burnd too;
Not to be Sunburnt only, ut ver. seq. but sinne-burnd too;
xx pc-acp vbi j av-j, fw-la fw-la. fw-fr. p-acp j av;
(52) sermon (DIV1)
1077
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9806
her skinne be blackt by Sinne, the Ioy of Christs eyes, and the Spouse of his Bosome, his Dove, his Love, his Faire-one, sounds somewhat improbable.
her skin be blacked by Sin, the Joy of Christ eyes, and the Spouse of his Bosom, his Dove, his Love, his Fair one, sounds somewhat improbable.
po31 n1 vbi j-jn p-acp n1, dt n1 pp-f npg1 n2, cc dt n1 pp-f po31 n1, po31 n1, po31 n1, po31 j, vvz av j.
(52) sermon (DIV1)
1077
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9808
but of the foure principall in the Constantinople Creeds? nay, one of the two, the first of the two, even in the Apostles Creed;
but of the foure principal in the Constantinople Creeds? nay, one of the two, the First of the two, even in the Apostles Creed;
cc-acp pp-f dt crd n-jn p-acp dt np1 n2? uh-x, crd pp-f dt crd, dt ord pp-f dt crd, av p-acp dt np1 n1;
(52) sermon (DIV1)
1077
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9809
or because some have questioned the credite of the Creed, is it not Pauls terme, Ephes. 5. 27. And what fellowship can there be betweene Belial and Christ, Holinesse and Sinne? But in this first terme of my Text, we are to consider the Church within her selfe, not what shee is in Christ.
or Because Some have questioned the credit of the Creed, is it not Paul's term, Ephesians 5. 27. And what fellowship can there be between Belial and christ, Holiness and Sin? But in this First term of my Text, we Are to Consider the Church within her self, not what she is in christ.
cc c-acp d vhb vvn dt n1 pp-f dt n1, vbz pn31 xx npg1 vvb, np1 crd crd cc q-crq n1 vmb a-acp vbi p-acp np1 cc np1, n1 cc n1? p-acp p-acp d ord n1 pp-f po11 n1, pns12 vbr pc-acp vvi dt n1 p-acp po31 n1, xx r-crq pns31 vbz p-acp np1.
(52) sermon (DIV1)
1077
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9810
Not that complexion which shee hath by Grace, but the constitution, which she hath by nature.
Not that complexion which she hath by Grace, but the constitution, which she hath by nature.
xx d n1 r-crq pns31 vhz p-acp n1, cc-acp dt n1, r-crq pns31 vhz p-acp n1.
(52) sermon (DIV1)
1077
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9811
The Church is the company of Gods Elect indeed. But they are all Adams sonnes, Eves daughters all.
The Church is the company of God's Elect indeed. But they Are all Adams Sons, Eves daughters all.
dt n1 vbz dt n1 pp-f npg1 n1 av. p-acp pns32 vbr d npg1 n2, np2 ng1 d.
(52) sermon (DIV1)
1078
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9812
Himselfe was blacke, when he begat them; and shee, when shee conceiv'd them. Thornes bare no grapes;
Himself was black, when he begat them; and she, when she conceived them. Thornes bore no grapes;
px31 vbds j-jn, c-crq pns31 vvd pno32; cc pns31, c-crq pns31 vvd pno32. np1 vvd dx n2;
(52) sermon (DIV1)
1078
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9813
the seed of sinners, and so they sinners too, sinners all. Not any sonne of man, saving the Sonne of Man, but is a sinner. Papists except Christs Mother; his Grandmother some too;
the seed of Sinners, and so they Sinners too, Sinners all. Not any son of man, Saving the Son of Man, but is a sinner. Papists except Christ Mother; his Grandmother Some too;
dt n1 pp-f n2, cc av pns32 n2 av, n2 d. xx d n1 pp-f n1, vvg dt n1 pp-f n1, cc-acp vbz dt n1. njp2 vvi npg1 n1; po31 n1 d av;
(52) sermon (DIV1)
1078
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9814
some S. Francis too ▪ But you heard Saint Austins Vnus sine peccato; he exempts but one.
Some S. Francis too ▪ But you herd Saint Austins Vnus sine Peccato; he exempts but one.
d n1 np1 av ▪ cc-acp pn22 vvd n1 npg1 fw-la fw-la n1; pns31 vvz p-acp crd.
(52) sermon (DIV1)
1078
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9815
Was not that one Saint Francis? And his terme too is masculine, unus not una. Christs Mother,
Was not that one Saint Francis? And his term too is masculine, Unus not una. Christ Mother,
vbds xx d crd n1 np1? cc po31 n1 av vbz j, fw-la xx fw-la. npg1 n1,
(52) sermon (DIV1)
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9816
and his Grandmother, Saint Marie and Saint Anne might be no sinners for all that.
and his Grandmother, Saint Marry and Saint Anne might be no Sinners for all that.
cc po31 n1, n1 uh cc n1 zz vmd vbi dx n2 p-acp d d.
(52) sermon (DIV1)
1078
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9817
But Salomon (as it chanceth) cleares that doubt. 1 King. 8. Non est homo, qui non peccet; that terme takes women too.
But Solomon (as it chanceth) clears that doubt. 1 King. 8. Non est homo, qui non peccet; that term Takes women too.
p-acp np1 (c-acp pn31 vvz) vvz d n1. crd n1. crd fw-fr fw-fr fw-la, fw-fr fw-fr fw-la; cst n1 vvz n2 av.
(52) sermon (DIV1)
1078
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9818
Vnlesse they will haply cavill at the Relative, Non est homo qui, and so to meane men onely.
Unless they will haply cavil At the Relative, Non est homo qui, and so to mean men only.
cs pns32 vmb av vvb p-acp dt j, fw-fr fw-la fw-la fw-la, cc av p-acp j n2 av-j.
(52) sermon (DIV1)
1078
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9819
But (as happe is) Christs Mother hath appeacht her selfe; she calls her Sonne her Saviour;
But (as happen is) Christ Mother hath appeached her self; she calls her Son her Saviour;
cc-acp (c-acp n1 vbz) npg1 n1 vhz vvn po31 n1; pns31 vvz po31 n1 po31 n1;
(52) sermon (DIV1)
1078
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9820
My Spirit (saith shee) rejoyceth in God my Saviour. My Spirit (Says she) Rejoiceth in God my Saviour.
po11 n1 (vvz pns31) vvz p-acp np1 po11 n1.
(52) sermon (DIV1)
1078
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9821
Aske the Angell what that is, Matth. 1. 21. Christ should be called Iesus, that is to say, a Saviour; because he should save his people from their sinnes.
Ask the Angel what that is, Matthew 1. 21. christ should be called Iesus, that is to say, a Saviour; Because he should save his people from their Sins.
vvb dt n1 r-crq d vbz, np1 crd crd np1 vmd vbi vvn np1, cst vbz pc-acp vvi, dt n1; c-acp pns31 vmd vvi po31 n1 p-acp po32 n2.
(52) sermon (DIV1)
1078
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9822
Christ was not Maries Saviour, if Mary had no sinne. Saint Paul saith, NONLATINALPHABET, All men. Saint Iames terme more emphaticall, NONLATINALPHABET, all men together.
christ was not Mary's Saviour, if Marry had no sin. Saint Paul Says,, All men. Saint James term more emphatical,, all men together.
np1 vbds xx npg1 n1, cs uh vhd dx n1. n1 np1 vvz,, d n2. n1 np1 vvb av-dc j,, d n2 av.
(52) sermon (DIV1)
1078
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9823
Theres a Poet exceeds that, NONLATINALPHABET, saith Plutus in Aristoph. all men at once, every one of them, have sinned.
Theres a Poet exceeds that,, Says Plutus in Aristophanes. all men At once, every one of them, have sinned.
pc-acp|vbz dt n1 vvz cst,, vvz np1 p-acp np1. d n2 p-acp a-acp, d crd pp-f pno32, vhb vvn.
(52) sermon (DIV1)
1078
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9824
If the Romanist againe will cavill at these termes too, because they are all Masculine:
If the Romanist again will cavil At these terms too, Because they Are all Masculine:
cs dt np1 av vmb n1 p-acp d n2 av, c-acp pns32 vbr d j:
(52) sermon (DIV1)
1078
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9825
theres one Text will silence the veriest wrangler of them all, Gal. 3. 22. The Scripture hath concluded all under sinne.
theres one Text will silence the veriest wrangler of them all, Gal. 3. 22. The Scripture hath concluded all under sin.
pc-acp|vbz pi n1 vmb vvi dt js n1 pp-f pno32 d, np1 crd crd dt n1 vhz vvn d p-acp n1.
(52) sermon (DIV1)
1078
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9826
Not NONLATINALPHABET, all men, lest they might exempt some women. Not NONLATINALPHABET, all women, lest they might except some man.
Not, all men, lest they might exempt Some women. Not, all women, lest they might except Some man.
xx, d n2, cs pns32 vmd vvi d n2. xx, d n2, cs pns32 vmd vvi d n1.
(52) sermon (DIV1)
1078
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9827
But NONLATINALPHABET, All, that is, both men and women: as if Saint Paul of purpose would provide against all scruple, prevent all cavillation.
But, All, that is, both men and women: as if Saint Paul of purpose would provide against all scruple, prevent all cavillation.
p-acp, d, cst vbz, d n2 cc n2: c-acp cs n1 np1 pp-f n1 vmd vvi p-acp d n1, vvb d n1.
(52) sermon (DIV1)
1078
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9828
Wee blesse that sacred vessell of grace above all women, for her Sonnes sake;
we bless that sacred vessel of grace above all women, for her Sons sake;
pns12 vvb cst j n1 pp-f n1 p-acp d n2, p-acp po31 ng1 n1;
(52) sermon (DIV1)
1079
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9829
we honour her memory, and we Saint her name ▪ But we dare not robbe the Sonne, to enrich the Mother.
we honour her memory, and we Saint her name ▪ But we Dare not rob the Son, to enrich the Mother.
pns12 vvb po31 n1, cc pns12 n1 po31 n1 ▪ cc-acp pns12 vvb xx vvi dt n1, pc-acp vvi dt n1.
(52) sermon (DIV1)
1079
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9830
That happie prerogative, to be quit of sinne, wee appropriate to Christ.
That happy prerogative, to be quit of sin, we Appropriate to christ.
cst j n1, pc-acp vbi vvn pp-f n1, pns12 vvi p-acp np1.
(52) sermon (DIV1)
1079
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9831
Christs selfe is white and ruddie, both the colours of Beauty, Chap. 5. 10. But his Spouse is blacke. The Churches shepheard;
Christ self is white and ruddy, both the colours of Beauty, Chap. 5. 10. But his Spouse is black. The Churches shepherd;
npg1 n1 vbz j-jn cc j, d dt n2 pp-f n1, np1 crd crd p-acp po31 n1 vbz j-jn. dt ng1 n1;
(52) sermon (DIV1)
1079
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9832
and his Lambs, like Iacobs, party coloured. Christs selfe, a Lambe immaculate, without spot; but they rinstraked, and full of spots.
and his Lambs, like Iacobs, party coloured. Christ self, a Lamb immaculate, without spot; but they rinstraked, and full of spots.
cc po31 n2, av-j npg1, n1 j-vvn. npg1 n1, dt n1 j, p-acp n1; cc-acp pns32 vvd, cc j pp-f n2.
(52) sermon (DIV1)
1079
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9833
It was true before the Floud, and tis so still, All flesh corrupt their wayes.
It was true before the Flood, and this so still, All Flesh corrupt their ways.
pn31 vbds j p-acp dt n1, cc pn31|vbz av av, d n1 vvi po32 n2.
(52) sermon (DIV1)
1079
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9834
Not the sonnes of men onely, Cains seed, but the sonnes of God also, Christs Church.
Not the Sons of men only, Cains seed, but the Sons of God also, Christ Church.
xx dt n2 pp-f n2 av-j, np1 n1, cc-acp dt n2 pp-f np1 av, npg1 n1.
(52) sermon (DIV1)
1079
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9835
There is not a Saint, but hath beene a sinner. It is but some Frier, that excepts Saint Francis.
There is not a Saint, but hath been a sinner. It is but Some Friar, that excepts Saint Francis.
pc-acp vbz xx dt n1, cc-acp vhz vbn dt n1. pn31 vbz p-acp d n1, cst vvz n1 np1.
(52) sermon (DIV1)
1079
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9836
Noah and Lot, the Scripture calls Iust men;Noah and Lot, the Scripture calls Just men;
np1 cc n1, dt n1 vvz j n2;
(52) sermon (DIV1)
1080
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9837
but it notes some spots in them, So doth it in Abraham, and in his Sonne, and Sonnes Sonne;
but it notes Some spots in them, So does it in Abraham, and in his Son, and Sons Son;
cc-acp pn31 vvz d n2 p-acp pno32, av vdz pn31 p-acp np1, cc p-acp po31 n1, cc ng1 n1;
(52) sermon (DIV1)
1080
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9838
very foule ones in Iacobs sonnes;
very foul ones in Iacobs Sons;
av j pi2 p-acp npg1 n2;
(52) sermon (DIV1)
1080
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9839
in David, in Peter. Paul calls himselfe the chiefe of sinners. Saints have beene sinners? Nay Saints are sinners. Saints in heaven have beene; Saints in earth are.
in David, in Peter. Paul calls himself the chief of Sinners. Saints have been Sinners? Nay Saints Are Sinners. Saints in heaven have been; Saints in earth Are.
p-acp np1, p-acp np1. np1 vvz px31 dt j-jn pp-f n2. n2 vhb vbn n2? uh-x n2 vbr n2. np1 p-acp n1 vhb vbn; n2 p-acp n1 vbr.
(52) sermon (DIV1)
1080
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9840
The best is but a Briar ▪ the justest but a Thorne, the Prophet saith. Their spots both foule and many.
The best is but a Briar ▪ the Justest but a Thorn, the Prophet Says. Their spots both foul and many.
dt js vbz p-acp dt n1 ▪ dt js p-acp dt n1, dt n1 vvz. po32 n2 d j cc d.
(52) sermon (DIV1)
1080
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9841
Mary Magdalens seaven devills, what were they but seaven sinnes? Devills, that is, foule; and seaven, that is, many.Marry Magdalene seaven Devils, what were they but seaven Sins? Devils, that is, foul; and seaven, that is, many.
uh np2 crd n2, r-crq vbdr pns32 cc-acp crd n2? ng1, cst vbz, j; cc crd, cst vbz, d.
(52) sermon (DIV1)
1080
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9842
Davids foule too, he calls it great, Psal. 25. and many, hee saith, they were moe than the haires of his head.Davids foul too, he calls it great, Psalm 25. and many, he Says, they were more than the hairs of his head.
npg1 j av, pns31 vvz pn31 j, np1 crd cc d, pns31 vvz, pns32 vbdr dc cs dt n2 pp-f po31 n1.
(52) sermon (DIV1)
1080
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9843
Nay not their imperfections, their infirmities alone, cast a morphew on the Church: but their perfections too, make her, if not blacke, yet browne.
Nay not their imperfections, their infirmities alone, cast a morphew on the Church: but their perfections too, make her, if not black, yet brown.
uh-x xx po32 n2, po32 n2 av-j, vvd dt n1 p-acp dt n1: cc-acp po32 n2 av, vvb pno31, cs xx j-jn, av j-jn.
(52) sermon (DIV1)
1080
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9844
Imperfecta est perfectissima perfectio, saith Saint Bernard. Our very righteousnesse is as a stained clout. This is the Churches naturall constitution:Imperfect est perfectissima Perfection, Says Saint Bernard. Our very righteousness is as a stained clout. This is the Churches natural constitution:
np1 fw-la fw-la fw-la, vvz n1 np1. po12 j n1 vbz p-acp dt j-vvn n1. d vbz dt ng1 j n1:
(52) sermon (DIV1)
1080
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9845
Come we now to her Complexion; Nigra sum, sed decora, a Negro by nature, but an Angell by Grace. I am blacke, but comely.
Come we now to her Complexion; Nigra sum, sed decora, a Negro by nature, but an Angel by Grace. I am black, but comely.
vvb pns12 av p-acp po31 n1; fw-la fw-la, fw-la fw-la, dt n1 p-acp n1, cc-acp dt n1 p-acp n1. pns11 vbm j-jn, cc-acp j.
(52) sermon (DIV1)
1080
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9846
This blacknesse in Christs Spouse is grac't here yet with comelinesse. Beautie consists not all in colour.
This blackness in Christ Spouse is graced Here yet with comeliness. Beauty consists not all in colour.
d n1 p-acp npg1 n1 vbz vvn av av p-acp n1. n1 vvz xx d p-acp n1.
(52) sermon (DIV1)
1081
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9847
Sweetnesse of countenance, and apt feature of the parts make the person beautifull.
Sweetness of countenance, and apt feature of the parts make the person beautiful.
n1 pp-f n1, cc j n1 pp-f dt n2 vvb dt n1 j.
(52) sermon (DIV1)
1081
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9891
His Sonnes affection such to her: that he praises her, but in a stile passing all the Art of man:
His Sons affection such to her: that he praises her, but in a style passing all the Art of man:
po31 ng1 n1 d p-acp pno31: cst pns31 vvz pno31, cc-acp p-acp dt n1 vvg d dt n1 pp-f n1:
(52) sermon (DIV1)
1085
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9848
Her Eyes, her Temples, her Necke, her Hands, her Brests, all her other members, Christ here describes their excellent proportion;
Her Eyes, her Temples, her Neck, her Hands, her Breasts, all her other members, christ Here describes their excellent proportion;
po31 n2, po31 n2, po31 n1, po31 n2, po31 n2, d po31 j-jn n2, np1 av vvz po32 j n1;
(52) sermon (DIV1)
1081
Page 369
9849
& in approbation, in admiration of them all, cries, Ch. 4. v. 7. Tota pulcraes, thou art all faire, my love,
& in approbation, in admiration of them all, cries, Christ 4. v. 7. Tota pulcraes, thou art all fair, my love,
cc p-acp n1, p-acp n1 pp-f pno32 d, n2, np1 crd n1 crd np1 fw-la, pns21 vb2r d j, po11 n1,
(52) sermon (DIV1)
1081
Page 369
9850
and there is no spot in thee.
and there is no spot in thee.
cc pc-acp vbz dx n1 p-acp pno21.
(52) sermon (DIV1)
1081
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9851
Browne she is, but amiable, blacke, but of such beauty, that he surnames her Shullamite, that is, a woman of perfection,
Browne she is, but amiable, black, but of such beauty, that he surnames her Shulamite, that is, a woman of perfection,
np1 pns31 vbz, cc-acp j, j-jn, cc-acp pp-f d n1, cst pns31 n2 po31 np1, cst vbz, dt n1 pp-f n1,
(52) sermon (DIV1)
1081
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9852
and peeres her to the Starres, the goodliest of them all, fire as the Moone; pure as the Sunne, Chap. 6. vers.
and Peers her to the Stars, the Goodliest of them all, fire as the Moon; pure as the Sun, Chap. 6. vers.
cc n2 pno31 p-acp dt n2, dt js pp-f pno32 d, n1 p-acp dt n1; j c-acp dt n1, np1 crd fw-la.
(52) sermon (DIV1)
1081
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9853
9. and as ravisht with the rarenesse of her beautie, calls her the fairest among women, 5. 9.
9. and as ravished with the rareness of her beauty, calls her the Fairest among women, 5. 9.
crd cc a-acp vvn p-acp dt n1 pp-f po31 n1, vvz pno31 dt js p-acp n2, crd crd
(52) sermon (DIV1)
1081
Page 369
9854
But this fairenesse, this purenesse, this excellent perfection is not of her selfe. The Churches comlinesse comes all from Christ; tis dative, not native.
But this fairness, this pureness, this excellent perfection is not of her self. The Churches comeliness comes all from christ; this dative, not native.
p-acp d n1, d n1, d j n1 vbz xx pp-f po31 n1. dt ng1 n1 vvz d p-acp np1; pn31|vbz j, xx j-jn.
(52) sermon (DIV1)
1082
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9855
Bodily beauty, Nulla nisi abs te, Saint Austine saith, tis all from God. Tis spirituall much more.
Bodily beauty, Nulla nisi abs te, Saint Augustine Says, this all from God. This spiritual much more.
j n1, fw-la fw-la n2 fw-la, n1 np1 vvz, pn31|vbz d p-acp np1. pn31|vbz j d dc.
(52) sermon (DIV1)
1082
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9856
She is faire as the Moone. But the Moones beautie is from the Sunne. Christ is the Sunne, Sol justitiae, saith the Prophet; her beautie is his bountie.
She is fair as the Moon. But the Moons beauty is from the Sun. christ is the Sun, Sol justitiae, Says the Prophet; her beauty is his bounty.
pns31 vbz j c-acp dt n1. p-acp dt ng1 n1 vbz p-acp dt n1. np1 vbz dt n1, fw-la fw-la, vvz dt n1; po31 n1 vbz po31 n1.
(52) sermon (DIV1)
1082
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9857
Twas from the Sunne she had her blacknesse too;
It from the Sun she had her blackness too;
pn31|vbds p-acp dt n1 pns31 vhd po31 n1 av;
(52) sermon (DIV1)
1082
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9858
shee said, shee was browne, for the Sunne had lookt on her, Sol nequitiae, the Sunne of wickednesse.
she said, she was brown, for the Sun had looked on her, Sol nequitiae, the Sun of wickedness.
pns31 vvd, pns31 vbds j-jn, p-acp dt n1 vhd vvn p-acp pno31, fw-la fw-la, dt n1 pp-f n1.
(52) sermon (DIV1)
1082
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9859
But her beautie is from Christ, Sol justitiae, the Prophet Malachies terme, the glorious Sonne of righteousnesse.
But her beauty is from christ, Sol justitiae, the Prophet Malachies term, the glorious Son of righteousness.
p-acp po31 n1 vbz p-acp np1, fw-la fw-la, dt n1 n2 vvb, dt j n1 pp-f n1.
(52) sermon (DIV1)
1082
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9860
The Virgins, that were to goe in to King Assuerus, must first be purified with oyles and odours.
The Virgins, that were to go in to King Assuerus, must First be purified with oils and odours.
dt n2, cst vbdr pc-acp vvi p-acp p-acp n1 np1, vmb ord vbi vvn p-acp n2 cc n2.
(52) sermon (DIV1)
1082
Page 369
9861
Christ beares affection to the Church, meanes to espouse her;
christ bears affection to the Church, means to espouse her;
np1 vvz n1 p-acp dt n1, vvz pc-acp vvi pno31;
(52) sermon (DIV1)
1082
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9862
but she must be fitted first, NONLATINALPHABET, Saint Paul saith. 2 Cor. 11. 2. fitted, and then presented:
but she must be fitted First,, Saint Paul Says. 2 Cor. 11. 2. fitted, and then presented:
cc-acp pns31 vmb vbi vvn ord,, n1 np1 vvz. crd np1 crd crd vvn, cc av vvn:
(52) sermon (DIV1)
1082
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9863
but prepared first, NONLATINALPHABET, Saint Iohn saith, Apoc. 21. 2. as a Bride trimmed for her husband. Her selfe is blacke;
but prepared First,, Saint John Says, Apocalypse 21. 2. as a Bride trimmed for her husband. Her self is black;
cc-acp vvd ord,, n1 np1 vvz, np1 crd crd p-acp dt n1 vvn p-acp po31 n1. po31 n1 vbz j-jn;
(52) sermon (DIV1)
1082
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9864
nay to say the truth, hard favoured too, yea illfeatured too.
nay to say the truth, hard favoured too, yea illfeatured too.
uh-x p-acp vvi dt n1, av-j vvn av, uh vvn av.
(52) sermon (DIV1)
1083
Page 369
9865
Saith shee, shee is Decora, (or as some Bookes have) formosa, beautifull and comely? Surely there is not either Forma or Decor, the Prophet Esay saith,
Says she, she is Decora, (or as Some Books have) formosa, beautiful and comely? Surely there is not either Forma or Decor, the Prophet Isaiah Says,
vvz pns31, pns31 vbz fw-la, (cc c-acp d n2 vhb) fw-la, j cc j? av-j a-acp vbz xx d fw-la cc np1, dt n1 np1 vvz,
(52) sermon (DIV1)
1083
Page 369
9866
neither beauty nor shape in her. He spake it of her Spouse in his humiliation; but tis true too, more true of her.
neither beauty nor shape in her. He spoke it of her Spouse in his humiliation; but this true too, more true of her.
dx n1 ccx n1 p-acp pno31. pns31 vvd pn31 pp-f po31 n1 p-acp po31 n1; cc-acp pn31|vbz j av, av-dc j pp-f pno31.
(52) sermon (DIV1)
1083
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9867
Nothing in her lovely of her owne. Nor hath shee friends to set her forth.
Nothing in her lovely of her own. Nor hath she Friends to Set her forth.
pix p-acp po31 j pp-f po31 d. ccx vhz pns31 n2 p-acp vvi pno31 av.
(52) sermon (DIV1)
1083
Page 369
9868
Her Father an Amorite, and her Mother an Hittite. Nothing to commend her, Countrey, Parts, Dowry, Birth, nor Beauty.
Her Father an Amorite, and her Mother an Hittite. Nothing to commend her, Country, Parts, Dowry, Birth, nor Beauty.
po31 n1 dt n1, cc po31 n1 dt np1. np1 pc-acp vvi pno31, n1, n2, n1, n1, ccx n1.
(52) sermon (DIV1)
1083
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9869
Christ is faine to furnish her with all.
christ is feign to furnish her with all.
np1 vbz av-j pc-acp vvi pno31 p-acp d.
(52) sermon (DIV1)
1083
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9870
And in some countries Husbands give dowries to the Wives, the old Germains did, and some parts of Spaine ▪ so Christ doth to his Church.
And in Some countries Husbands give dowries to the Wives, the old Germains did, and Some parts of Spain ▪ so christ does to his Church.
cc p-acp d ng1 n2 vvb n2 p-acp dt n2, dt j np1 vdd, cc d n2 pp-f np1 ▪ av np1 vdz p-acp po31 n1.
(52) sermon (DIV1)
1083
Page 370
9871
All his Spirits graces he endowes her with, and all his owne merits he adornes her with.
All his Spirits graces he endows her with, and all his own merits he adorns her with.
av-d po31 n2 n2 pns31 vvz pno31 p-acp, cc d po31 d n2 pns31 vvz pno31 p-acp.
(52) sermon (DIV1)
1083
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9872
Hee doth not, as the man saith in marriage, to the woman, With my body I thee worship.
He does not, as the man Says in marriage, to the woman, With my body I thee worship.
pns31 vdz xx, c-acp dt n1 vvz p-acp n1, p-acp dt n1, p-acp po11 n1 pns11 pno21 n1.
(52) sermon (DIV1)
1083
Page 370
9873
Christ doth worship to the Church, he honours her with his Spirit. He finds her not blacke onely, but foule too:
christ does worship to the Church, he honours her with his Spirit. He finds her not black only, but foul too:
np1 vdz vvi p-acp dt n1, pns31 vvz pno31 p-acp po31 n1. pns31 vvz pno31 xx j-jn j, cc-acp j av:
(52) sermon (DIV1)
1083
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9874
he purgeth her with Hysope, and so she is made cleane;
he Purgeth her with Hyssop, and so she is made clean;
pns31 vvz pno31 p-acp n1, cc av pns31 vbz vvn av-j;
(52) sermon (DIV1)
1083
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9875
hee washeth her, and so shee is whiter than snow, As God did Iehosuah in Zacharies vision,
he washes her, and so she is Whiter than snow, As God did Joshua in Zacharies vision,
pns31 vvz pno31, cc av pns31 vbz jc-jn cs n1, c-acp np1 vdd np1 p-acp np1 n1,
(52) sermon (DIV1)
1083
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9876
so doth Christ the Church, strippes her of her filthy garments, and puts new robes on her,
so does christ the Church, strips her of her filthy garments, and puts new robes on her,
av vdz np1 dt n1, vvz pno31 pp-f po31 j n2, cc vvz j n2 p-acp pno31,
(52) sermon (DIV1)
1083
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9877
even his owne robe of righteousnesse. Cloathed with it though browne, yet shee is faire, without all imputation, but by imputation.
even his own robe of righteousness. Clothed with it though brown, yet she is fair, without all imputation, but by imputation.
av po31 d n1 pp-f n1. vvn p-acp pn31 cs j-jn, av pns31 vbz j, p-acp d n1, cc-acp p-acp n1.
(52) sermon (DIV1)
1083
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9878
As in Paul, so in All, there dwelleth no good thing. But tua Bona, Dei Dona, August. all goodnesse is from God.
As in Paul, so in All, there dwells no good thing. But tua Bona, Dei Dona, August. all Goodness is from God.
c-acp p-acp np1, av p-acp d, a-acp vvz dx j n1. p-acp fw-la fw-la, fw-la n1, np1. d n1 vbz p-acp np1.
(52) sermon (DIV1)
1084
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9879
Christs Spouse is comely, full of grace. But mans grace is from Gods Grace.
Christ Spouse is comely, full of grace. But men grace is from God's Grace.
npg1 n1 vbz j, j pp-f n1. p-acp ng1 n1 vbz p-acp ng1 n1.
(52) sermon (DIV1)
1084
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9880
Love, Peace, Long-suffering, Gentlenesse, Ioy, Goodnesse, Faith, Meekenesse, Temperance, all the Sisterhood of vertues, they are (Saint Paul saith) the fruits of the Spirit.
Love, Peace, Long-suffering, Gentleness, Joy, goodness, Faith, Meekness, Temperance, all the Sisterhood of Virtues, they Are (Saint Paul Says) the fruits of the Spirit.
n1, n1, j, n1, n1, n1, n1, n1, n1, d dt n1 pp-f n2, pns32 vbr (n1 np1 vvz) dt n2 pp-f dt n1.
(52) sermon (DIV1)
1084
Page 370
9881
Christ gives his Spouse, his Spirit, and so withall these graces. They are all Gods NONLATINALPHABET, his franke and free bestowings.
christ gives his Spouse, his Spirit, and so withal these graces. They Are all God's, his frank and free bestowings.
np1 vvz po31 n1, po31 n1, cc av av d n2. pns32 vbr d ng1, po31 j cc j n2-vvg.
(52) sermon (DIV1)
1084
Page 370
9882
She is glorious, Saint Paul saith; all glorious, the Psalmist saith: but shee is glorious, because hee is gracious.
She is glorious, Saint Paul Says; all glorious, the Psalmist Says: but she is glorious, Because he is gracious.
pns31 vbz j, n1 np1 vvz; d j, dt n1 vvz: cc-acp pns31 vbz j, c-acp pns31 vbz j.
(52) sermon (DIV1)
1084
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9883
The beauty, glory, comelinesse, whatsoever grace shee hath, shee hath of him. They are Donata, not Innata, not naturall perfections, but the largesse of Christs love. To end this;
The beauty, glory, comeliness, whatsoever grace she hath, she hath of him. They Are Donata, not Innata, not natural perfections, but the largess of Christ love. To end this;
dt n1, n1, n1, r-crq n1 pns31 vhz, pns31 vhz pp-f pno31. pns32 vbr np1, xx np1, xx j n2, cc-acp dt n1 pp-f npg1 n1. pc-acp vvi d;
(52) sermon (DIV1)
1084
Page 370
9884
the Churches comelinesse comes by two things, Iustification and Sanctification. God hath conferred on her all the graces of his Spirit;
the Churches comeliness comes by two things, Justification and Sanctification. God hath conferred on her all the graces of his Spirit;
dt ng1 n1 vvz p-acp crd n2, n1 cc n1. np1 vhz vvn p-acp po31 d dt n2 pp-f po31 n1;
(52) sermon (DIV1)
1085
Page 370
9885
and faith hath conveied to her all the righteousnesse of Christ. Hee the Sonne of righteousnesse you heard called by the Prophet;
and faith hath conveyed to her all the righteousness of christ. He the Son of righteousness you herd called by the Prophet;
cc n1 vhz vvn p-acp po31 d dt n1 pp-f np1. pns31 dt n1 pp-f n1 pn22 vvd vvn p-acp dt n1;
(52) sermon (DIV1)
1085
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9886
and this the woman in the Apocalypse, cloathed with this Sunne. These two containe the perfection of all beautie.
and this the woman in the Apocalypse, clothed with this Sun. These two contain the perfection of all beauty.
cc d dt n1 p-acp dt np1, vvn p-acp d n1. d crd vvi dt n1 pp-f d n1.
(52) sermon (DIV1)
1085
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9887
Let it seeme no wonder, that God so loves the Church.
Let it seem no wonder, that God so loves the Church.
vvb pn31 vvb dx n1, cst np1 av vvz dt n1.
(52) sermon (DIV1)
1085
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9888
Righteousnesse and holinesse are they not Gods owne Image? He sees his Sonne in her; hee sees himselfe in her.
Righteousness and holiness Are they not God's own Image? He sees his Son in her; he sees himself in her.
n1 cc n1 vbr pns32 xx n2 d n1? pns31 vvz po31 n1 p-acp pno31; pns31 vvz px31 p-acp pno31.
(52) sermon (DIV1)
1085
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9889
It were a wonder, if God should not affect her, so qualified, so beautified.
It were a wonder, if God should not affect her, so qualified, so beautified.
pn31 vbdr dt n1, cs np1 vmd xx vvi pno31, av vvn, av vvn.
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His affection so strong to her, that he vouchsafes to marry her to his owne Sonne, owne and onely.
His affection so strong to her, that he vouchsafes to marry her to his own Son, own and only.
po31 n1 av j p-acp pno31, cst pns31 vvz pc-acp vvi pno31 p-acp po31 d n1, d cc av-j.
(52) sermon (DIV1)
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Is in love with her, in deepe love with her, his heart wounded with her eyes, Chap. 4. 9. but with the one of her eyes;
Is in love with her, in deep love with her, his heart wounded with her eyes, Chap. 4. 9. but with the one of her eyes;
vbz p-acp n1 p-acp pno31, p-acp j-jn n1 p-acp pno31, po31 n1 vvn p-acp po31 n2, np1 crd crd p-acp p-acp dt crd pp-f po31 n2;
(52) sermon (DIV1)
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but so ravished with both, that Chap. 6. vers. 4. he entreates her to turne her eyes aside,
but so ravished with both, that Chap. 6. vers. 4. he entreats her to turn her eyes aside,
cc-acp av vvn p-acp d, cst np1 crd fw-la. crd pns31 vvz pno31 pc-acp vvi po31 n2 av,
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for he is overcome with love, and in the strength of this love, embraceth her; kisseth her;
for he is overcome with love, and in the strength of this love, Embraceth her; Kisses her;
c-acp pns31 vbz vvn p-acp n1, cc p-acp dt n1 pp-f d n1, vvz pno31; vvz pno31;
(52) sermon (DIV1)
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calls her by all lovely names, and repeates them often; his wel beloved, his undefiled, his sister, Spouse, his Dove, his Love his Faire one;
calls her by all lovely names, and repeats them often; his well Beloved, his undefiled, his sister, Spouse, his Dove, his Love his Fair one;
vvz pno31 p-acp d j n2, cc vvz pno32 av; po31 av vvn, po31 j, po31 n1, n1, po31 n1, po31 vvb po31 j crd;
(52) sermon (DIV1)
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yea the fairest of all women. yea the Fairest of all women.
uh dt js pp-f d n2.
(52) sermon (DIV1)
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Well may she, and with modestie, especially provok'd, call her selfe Comely, whom the fairest among men calls the fairest among women.
Well may she, and with modesty, especially provoked, call her self Comely, whom the Fairest among men calls the Fairest among women.
av vmb pns31, cc p-acp n1, av-j vvn, vvb po31 n1 j, r-crq dt js p-acp n2 vvz dt js p-acp n2.
(52) sermon (DIV1)
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Comely is but a Terminus diminuens; she might have assumed somewhat more unto her selfe, being disgrac't by others.
Comely is but a Terminus Diminuens; she might have assumed somewhat more unto her self, being disgraced by Others.
j vbz p-acp dt np1 n2; pns31 vmd vhi vvn av dc p-acp po31 n1, vbg vvn p-acp n2-jn.
(52) sermon (DIV1)
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But as Christ saith in the Gospell, he that humbles himselfe shall be exalted; so hee doth here with her.
But as christ Says in the Gospel, he that humbles himself shall be exalted; so he does Here with her.
cc-acp c-acp np1 vvz p-acp dt n1, pns31 cst vvz px31 vmb vbi vvn; av pns31 vdz av p-acp pno31.
(52) sermon (DIV1)
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He turnes (Comely) into (Faire,) formosa mea, his Faire, and that not as her fellowes,
He turns (Comely) into (Fair,) formosa mea, his Fair, and that not as her Fellows,
pns31 vvz (j) p-acp (j,) fw-la fw-la, po31 j, cc cst xx p-acp po31 n2,
(52) sermon (DIV1)
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but most Faire, fairest among women. Yea and yet more than that, not blacke and Comely,
but most Fair, Fairest among women. Yea and yet more than that, not black and Comely,
cc-acp av-ds j, js p-acp n2. uh cc av av-dc cs d, xx j-jn cc j,
(52) sermon (DIV1)
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as shee said in her modestie, browne in face, but comely else in body; but tota pulcra, all faire.
as she said in her modesty, brown in face, but comely Else in body; but tota pulcra, all fair.
c-acp pns31 vvd p-acp po31 n1, j-jn p-acp n1, cc-acp j av p-acp n1; cc-acp fw-la fw-la, d j.
(52) sermon (DIV1)
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Blacke in her owne eyes, and in her humility, and haply in some others, in disdaine;
Black in her own eyes, and in her humility, and haply in Some Others, in disdain;
j-jn p-acp po31 d n2, cc p-acp po31 n1, cc av p-acp d n2-jn, p-acp n1;
(52) sermon (DIV1)
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but faire in Gods eye, all faire in Christs. For God will see no blacknesse in his Saints; he reputes them all faire.
but fair in God's eye, all fair in Christ. For God will see no blackness in his Saints; he reputes them all fair.
cc-acp j p-acp npg1 n1, d j p-acp npg1. p-acp np1 vmb vvi dx n1 p-acp po31 n2; pns31 vvz pno32 d j.
(52) sermon (DIV1)
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In Heathens haply, and some easie Christians, there is some beauty;
In heathens haply, and Some easy Christians, there is Some beauty;
p-acp n2-jn av, cc d j np1, pc-acp vbz d n1;
(52) sermon (DIV1)
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many of their actions, though sinnes, because not done in Faith, yet Splendida peccata, beautifull sinnes.
many of their actions, though Sins, Because not done in Faith, yet Splendida Peccata, beautiful Sins.
d pp-f po32 n2, cs n2, c-acp xx vdi p-acp n1, av fw-la n1, j n2.
(52) sermon (DIV1)
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But the Church, the true Church is Lilium inter spinas, as a Lillie among Thornes to them;
But the Church, the true Church is Lilium inter spinas, as a Lily among Thorns to them;
p-acp dt n1, dt j n1 vbz np1 fw-la fw-la, p-acp dt n1 p-acp n2 p-acp pno32;
(52) sermon (DIV1)
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the fairest among women. Not blacke and beautifull, but wholly beautifull; without spot, saith Paul, without wrinkle; Tota pulcra es, thou art all faire, my love,the Fairest among women. Not black and beautiful, but wholly beautiful; without spot, Says Paul, without wrinkle; Tota pulcra es, thou art all fair, my love,
dt js p-acp n2. xx j-jn cc j, cc-acp av-jn j; p-acp n1, vvz np1, p-acp n1; np1 fw-la fw-la, pns21 vb2r d j, po11 n1,
(52) sermon (DIV1)
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and there is no spot in thee.
and there is no spot in thee.
cc pc-acp vbz dx n1 p-acp pno21.
(52) sermon (DIV1)
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Now then come we to you, yee Daughters of Ierusalem, lookers on all this love betweene the Church and Christ, but with an emulous eye.
Now then come we to you, ye Daughters of Ierusalem, lookers on all this love between the Church and christ, but with an emulous eye.
av av vvb pns12 p-acp pn22, pn22 n2 pp-f np1, n2 p-acp d d n1 p-acp dt n1 cc np1, cc-acp p-acp dt j n1.
(52) sermon (DIV1)
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What God calls holy, let no man call prophane. Twit not the Church your sister with her blacknesse. Her selfe confesses it.
What God calls holy, let no man call profane. Twit not the Church your sister with her blackness. Her self Confesses it.
q-crq np1 vvz j, vvb dx n1 vvb j. vvi xx dt n1 po22 n1 p-acp po31 n1. po31 n1 vvz pn31.
(52) sermon (DIV1)
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For all her blacknesse, she is faire. Hold your selves a glasse; see what your colour is, Albus an Ater, whether better than Christs Spouses.
For all her blackness, she is fair. Hold your selves a glass; see what your colour is, Albus an Ater, whither better than Christ Spouses.
p-acp d po31 n1, pns31 vbz j. n1 po22 n2 dt n1; vvb r-crq po22 n1 vbz, np1 dt np1, cs jc cs npg1 n2.
(52) sermon (DIV1)
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how have too many of the sacred Pontifices beene monsters of men.
how have too many of the sacred Pontifices been monsters of men.
c-crq vhb av d pp-f dt j fw-la vbi n2 pp-f n2.
(52) sermon (DIV1)
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Amsterdam and Rome, daughters of Ierusalem, for I will not envie you that stile, though you doe us.Amsterdam and Room, daughters of Ierusalem, for I will not envy you that style, though you do us.
np1 cc vvi, n2 pp-f np1, c-acp pns11 vmb xx vvi pn22 d n1, cs pn22 vdb pno12.
(52) sermon (DIV1)
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Nor grudge wee you the title of Gods Church;
Nor grudge we you the title of God's Church;
ccx vvb pns12 pn22 dt n1 pp-f npg1 n1;
(52) sermon (DIV1)
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Israel hath beene in Egypt, and the daughter of Ierusalem, in the daughter of Babylon. Nor doubt I,Israel hath been in Egypt, and the daughter of Ierusalem, in the daughter of Babylon. Nor doubt I,
np1 vhz vbn p-acp np1, cc dt n1 pp-f np1, p-acp dt n1 pp-f np1. ccx vvb pns11,
(52) sermon (DIV1)
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but that many of you have inheritance in heaven, though you hold not any of us.
but that many of you have inheritance in heaven, though you hold not any of us.
cc-acp cst d pp-f pn22 vhb n1 p-acp n1, cs pn22 vvb xx d pp-f pno12.
(52) sermon (DIV1)
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Separists and Romanists, Recusants both, shunners of our Communion, and chargers of our Church, with no zeale, and much wickednesse.
Separists and Romanists, Recusants both, shunners of our Communion, and chargers of our Church, with no zeal, and much wickedness.
n2 cc np1, n2 d, n2 pp-f po12 n1, cc n2 pp-f po12 n1, p-acp dx n1, cc d n1.
(52) sermon (DIV1)
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We are indeed blacke, both by the Crosse; thankes to you for that, your Sunne hath lookt on us; and by sinne, too blacke.
We Are indeed black, both by the Cross; thanks to you for that, your Sun hath looked on us; and by sin, too black.
pns12 vbr av j-jn, av-d p-acp dt n1; n2 p-acp pn22 p-acp d, po22 n1 vhz vvn p-acp pno12; cc p-acp n1, av j-jn.
(52) sermon (DIV1)
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But not so cole-blacke, not so hell-blacke, as you make us. You belike as Iehu said to the men of Iezreel, you are righteous.
But not so Coalblack, not so hell-black, as you make us. You belike as Iehu said to the men of Jezreel, you Are righteous.
cc-acp xx av j, xx av j, c-acp pn22 vvb pno12. pn22 av c-acp np1 vvd p-acp dt n2 pp-f np1, pn22 vbr j.
(52) sermon (DIV1)
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For Loripidem rectus, he should be wise, that will call his fellow foole. You both are white.
For Loripidem rectus, he should be wise, that will call his fellow fool. You both Are white.
p-acp fw-la fw-la, pns31 vmd vbi j, cst vmb vvi po31 n1 n1. pn22 av-d vbr j-jn.
(52) sermon (DIV1)
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First for them of Amsterdam, they are all pure; new Separists, old Chatharists. And yet whence should they be white? Pride is blacke fac't, Schismes mother;
First for them of Amsterdam, they Are all pure; new Separists, old Chatharists. And yet whence should they be white? Pride is black faced, Schisms mother;
ord p-acp pno32 pp-f np1, pns32 vbr d j; j n2, j n2. cc av q-crq vmd pns32 vbb j-jn? n1 vbz j-jn vvn, n2 n1;
(52) sermon (DIV1)
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and I am sure their Sire was Browne. But be they, as Iob said to his friends soli homines, the onely men:
and I am sure their Sire was brown. But be they, as Job said to his Friends soli homines, the only men:
cc pns11 vbm j po32 n1 vbds j-jn. cc-acp vbb pns32, c-acp np1 vvd p-acp po31 n2 fw-la fw-la, dt j n2:
(52) sermon (DIV1)
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like Pupianus in Cyprian, Solus Sanctus, solus integer, they the sole Saints on earth. That schismaticall Arch-hereticke Basilides would boast so, Nos sumus homines, cateri, canes & sues.
like Pupianus in Cyprian, Solus Sanctus, solus integer, they the sole Saints on earth. That Schismatical Arch-heretic Basilides would boast so, Nos sumus homines, cateri, canes & sues.
av-j np1 p-acp jp, fw-la fw-la, fw-la fw-la, pns32 dt j n2 p-acp n1. cst j n1 np1 vmd vvi av, fw-la fw-la fw-la, fw-la, n2 cc vvz.
(52) sermon (DIV1)
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No Saints, but his Disciples, nay no men, but they, all others dogges and swine.
No Saints, but his Disciples, nay no men, but they, all Others Dogs and Swine.
av-dx n2, cc-acp po31 n2, uh-x dx n2, p-acp pns32, d n2-jn n2 cc n1.
(52) sermon (DIV1)
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Totus mundus apostatavit, the old Donatists saying, not a faithfull Christian in all the world, saving at Amsterdam. What we heare of them, I will not publish.Totus World apostatavit, the old Donatists saying, not a faithful Christian in all the world, Saving At Amsterdam. What we hear of them, I will not publish.
fw-la fw-la fw-la, dt j n2 vvg, xx dt j njp p-acp d dt n1, vvg p-acp np1. q-crq pns12 vvb pp-f pno32, pns11 vmb xx vvi.
(52) sermon (DIV1)
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I will not say so much, as blacke is their eye. I passe by them in pitty.
I will not say so much, as black is their eye. I pass by them in pity.
pns11 vmb xx vvi av av-d, c-acp j-jn vbz po32 n1. pns11 vvb p-acp pno32 p-acp n1.
(52) sermon (DIV1)
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But Rome to challenge England, to checke our Church with blacknesse, being such a Blouze her selfe, Quis tulerit Gracchos? — a Gypsie should not mocke a Iew.
But Room to challenge England, to check our Church with blackness, being such a Blouze her self, Quis tulerit Gracchos? — a Gypsy should not mock a Iew.
p-acp vvb pc-acp vvi np1, pc-acp vvi po12 n1 p-acp n1, vbg d dt n1 po31 n1, fw-la fw-la n2? — dt np1 vmd xx vvi dt np1.
(52) sermon (DIV1)
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Yours is the holy Mother Church, yours is the holy Father Pope. Nay a single Sancta, will not serve your Church;
Yours is the holy Mother Church, yours is the holy Father Pope. Nay a single Sancta, will not serve your Church;
png22 vbz dt j n1 n1, png22 vbz dt j n1 n1. uh-x dt j fw-la, vmb xx vvi po22 n1;
(52) sermon (DIV1)
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you stile it Sacrosanctam, the holy holy Church.
you style it Sacrosanctam, the holy holy Church.
pn22 n1 pn31 np1, dt j j n1.
(52) sermon (DIV1)
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Nor (holy) in the positive satisfie your Bishop, you title him Sanctissimum, a superlative Saint.
Nor (holy) in the positive satisfy your Bishop, you title him Sanctissimum, a superlative Saint.
ccx (j) p-acp dt j vvi po22 n1, pn22 n1 pno31 fw-la, dt j n1.
(52) sermon (DIV1)
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What then meant Mantuan? Roma est jam tota Lupanar;
What then meant Mantuan? Roma est jam tota Lupanar;
q-crq av vvd np1? np1 fw-la fw-la fw-la np1;
(52) sermon (DIV1)
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9932
the whole city a stewes? Twentie eight thousand Courtisanes at once in Rome. And how have some of your holy Popes, beene Murtherers and Conjurers? For Adulterers, thats a small matter:
the Whole City a Stews? Twentie eight thousand Courtisanes At once in Room. And how have Some of your holy Popes, been Murderers and Conjurers? For Adulterers, thats a small matter:
dt j-jn n1 dt n2? crd crd crd np1 p-acp a-acp p-acp vvi. cc c-crq vhb d pp-f po22 j n2, vbn n2 cc n2? p-acp n2, d|vbz dt j n1:
(52) sermon (DIV1)
1088
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Etiam Saul inter Prophetas? What Hildebrand become a Saint? Once it was a Proverbe, A young Saint an old Devill.Etiam Saul inter Prophets? What Hildebrand become a Saint? Once it was a Proverb, A young Saint an old devil.
fw-la np1 fw-la np1? q-crq np1 vvb dt n1? a-acp pn31 vbds dt n1, dt j n1 dt j n1.
(52) sermon (DIV1)
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9935
But then, an old Devill, a young Saint, Garnet a Traitour too, a complotter of the ruine of his King and countrie, let him goe in and be canonised a Saint.
But then, an old devil, a young Saint, Garnet a Traitor too, a complotter of the ruin of his King and country, let him go in and be canonised a Saint.
p-acp av, dt j n1, dt j n1, np1 dt n1 av, dt n1 pp-f dt n1 pp-f po31 n1 cc n1, vvb pno31 vvi p-acp cc vbi vvn dt n1.
(52) sermon (DIV1)
1088
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9936
Is this your whitnesse, yee daughters of Ierusalem. White you are indeed, and ruddy, like the Churches Spouse:
Is this your whitnesse, ye daughters of Ierusalem. White you Are indeed, and ruddy, like the Churches Spouse:
vbz d po22 n1, pn22 n2 pp-f np1. np1 pn22 vbr av, cc j, av-j dt ng1 n1:
(52) sermon (DIV1)
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9937
but white with Leprosie, red with bloud. God keepe our Church, Christ keepe his Spouse from such complexion:
but white with Leprosy, read with blood. God keep our Church, christ keep his Spouse from such complexion:
cc-acp j-jn p-acp n1, vvn p-acp n1. np1 vvb po12 n1, np1 vvb po31 n1 p-acp d n1:
(52) sermon (DIV1)
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9938
and purge us of our blacknesse, that so we may be comely in his fight, that so loved us,
and purge us of our blackness, that so we may be comely in his fight, that so loved us,
cc vvb pno12 pp-f po12 n1, cst av pns12 vmb vbi j p-acp po31 n1, cst av vvd pno12,
(52) sermon (DIV1)
1088
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9939
as that he gave his onely begotten Sonne for us, to whom with his holy Spirit be all honour, &c.
as that he gave his only begotten Son for us, to whom with his holy Spirit be all honour, etc.
c-acp cst pns31 vvd po31 j vvn n1 p-acp pno12, p-acp ro-crq p-acp po31 j n1 vbb d n1, av
(52) sermon (DIV1)
1088
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9940
A SERMON PREACHED ON IEREMIAH. The thirteenth Sermon.
A SERMON PREACHED ON JEREMIAH. The thirteenth Sermon.
dt n1 vvn p-acp np1. dt ord n1.
(53) sermon (DIV1)
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IER. 4. 2. And thou shalt sweare, the Lord liveth, in truth, in judgement, and in righteousnesse.
JEREMIAH. 4. 2. And thou shalt swear, the Lord lives, in truth, in judgement, and in righteousness.
np1. crd crd cc pns21 vm2 vvi, dt n1 vvz, p-acp n1, p-acp n1, cc p-acp n1.
(53) sermon (DIV1)
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9942
SO saith the Prophet Ieremiah to Iudah and Ierusalem, requiring among other of the fruits of their repentance, to sweare by Gods Name.
SO Says the Prophet Jeremiah to Iudah and Ierusalem, requiring among other of the fruits of their Repentance, to swear by God's Name.
av vvz dt n1 np1 p-acp np1 cc np1, vvg p-acp n-jn pp-f dt n2 pp-f po32 n1, p-acp vvb p-acp npg1 n1.
(53) sermon (DIV1)
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Saint Iames bids, sweare not, Gods servant; nay Christ bids, sweare not, Gods Sonne:
Saint James bids, swear not, God's servant; nay christ bids, swear not, God's Son:
n1 np1 vvz, vvb xx, npg1 n1; uh np1 vvz, vvb xx, npg1 n1:
(53) sermon (DIV1)
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9944
And saith the Prophet here, Iurabis, thou shalt sweare? Tis a word had neede be prefac't with a Dixit Dominus, in the verse before, the Lord saith, thou shalt sweare. And yet tis harsh so too.
And Says the Prophet Here, You will swear, thou shalt swear? This a word had need be prefaced with a Dixit Dominus, in the verse before, the Lord Says, thou shalt swear. And yet this harsh so too.
cc vvz dt n1 av, np1, pns21 vm2 vvi? pn31|vbz dt n1 vhd n1 vbi j p-acp dt fw-la fw-la, p-acp dt n1 a-acp, dt n1 vvz, pns21 vm2 vvi. cc av pn31|vbz j av av.
(53) sermon (DIV1)
1089
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9945
For doth God command what Christ prohibits? Nolite jurare, I say, sweare not, saith Christ.
For does God command what christ prohibits? Nolite jurare, I say, swear not, Says christ.
p-acp vdz np1 vvi r-crq np1 n2? fw-la fw-la, pns11 vvb, vvb xx, vvz np1.
(53) sermon (DIV1)
1089
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9946
Bids God, what Christ forbids? the Sonne contradict the Father? Here a Dicit Dominus, for the affirmative, thou shalt sweare;
Bids God, what christ forbids? the Son contradict the Father? Here a Dicit Dominus, for the affirmative, thou shalt swear;
vvz np1, r-crq np1 vvz? dt n1 vvb dt n1? av dt fw-la fw-la, p-acp dt j, pns21 vm2 vvi;
(53) sermon (DIV1)
1089
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9947
and Matth. 5. 34. a Dicit Dominus too, for the negative, thou shalt not sweare? Christ sayd, his Father and himselfe were one, one as in substance, so in sentence.
and Matthew 5. 34. a Dicit Dominus too, for the negative, thou shalt not swear? christ said, his Father and himself were one, one as in substance, so in sentence.
cc np1 crd crd dt fw-la fw-la av, p-acp dt j-jn, pns21 vm2 xx vvi? np1 vvd, po31 n1 cc px31 vbdr crd, pi p-acp p-acp n1, av p-acp n1.
(53) sermon (DIV1)
1089
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9948
It seemes they are two here. What greater variance, then contradiction? Well yet, God bids it, thou shalt sweare; thou mayst, thou must.
It seems they Are two Here. What greater variance, then contradiction? Well yet, God bids it, thou shalt swear; thou Mayest, thou must.
pn31 vvz pns32 vbr crd av. q-crq jc n1, cs n1? uh-av av, np1 vvz pn31, pns21 vm2 vvi; pns21 vm2, pns21 vmb.
(53) sermon (DIV1)
1089
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9949
But because swearing is subject to much Soloecisme, there are many falls in it, saith Iesus Sirach. I say much Soloecisme, both in the forme of oath, and in the swearers disposition;
But Because swearing is Subject to much Solecism, there Are many falls in it, Says Iesus Sirach. I say much Solecism, both in the Form of oath, and in the swearers disposition;
cc-acp c-acp vvg vbz j-jn p-acp d n1, a-acp vbr d n2 p-acp pn31, vvz np1 np1. pns11 vvb d n1, d p-acp dt n1 pp-f n1, cc p-acp dt n2 n1;
(53) sermon (DIV1)
1089
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first he defines the forme, it shall bee, The Lord liveth; and then confines the affection:
First he defines the Form, it shall be, The Lord lives; and then confines the affection:
ord pns31 vvz dt n1, pn31 vmb vbi, dt n1 vvz; cc av n2 dt n1:
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sweare thou shalt, but not falsely, but in truth; not idlely, but in judgement; not wickedly,swear thou shalt, but not falsely, but in truth; not idly, but in judgement; not wickedly,
vvb pns21 vm2, cc-acp xx av-j, cc-acp p-acp n1; xx av-j, cc-acp p-acp n1; xx av-j,
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but in righteousnesse. Thou shalt sweare, the Lord liveth, in truth, in judgement, and in righteousnesse.
but in righteousness. Thou shalt swear, the Lord lives, in truth, in judgement, and in righteousness.
cc-acp p-acp n1. pns21 vm2 vvb, dt n1 vvz, p-acp n1, p-acp n1, cc p-acp n1.
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Five distinct particulars by Gods assistance, and your patience, to bee severally considered. For the first,
Five distinct particulars by God's assistance, and your patience, to be severally considered. For the First,
crd j n2-j p-acp npg1 n1, cc po22 n1, pc-acp vbi av-j vvn. p-acp dt ord,
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Sweare, God saith oft of himselfe, Audite me, heare mee; and he sayd once of his Sonne, Audite ipsum, heare him. Swear, God Says oft of himself, Audite me, hear me; and he said once of his Son, Audite ipsum, hear him.
vvb, np1 vvz av pp-f px31, fw-la pno11, vvb pno11; cc pns31 vvd a-acp pp-f po31 n1, fw-la fw-la, vvb pno31.
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Tis fit wee heare them both: for wee are Boths, both Gods, and Christs. But when one bids, what the other forbids;
This fit we hear them both: for we Are Boths, both God's, and Christ. But when one bids, what the other forbids;
pn31|vbz j pns12 vvb pno32 d: c-acp pns12 vbr n2, d n2, cc npg1. p-acp c-crq crd vvz, r-crq dt n-jn vvz;
(53) sermon (DIV1)
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the Father bids in the Law, what the Sonne forbids in the Gospel; whether shall wee heare? for we cannot heare them both.
the Father bids in the Law, what the Son forbids in the Gospel; whither shall we hear? for we cannot hear them both.
dt n1 vvz p-acp dt n1, r-crq dt n1 vvz p-acp dt n1; cs vmb pns12 vvi? c-acp pns12 vmbx vvi pno32 d.
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To heare God say, thou shalt; but Christ say thou shalt not; this would make a man a Manichee. For this very cause the Manichees rejected the old Testament, both the Law and Prophets; because they warrant oathes.
To hear God say, thou shalt; but christ say thou shalt not; this would make a man a Manichee. For this very cause the manichees rejected the old Testament, both the Law and prophets; Because they warrant Oaths.
p-acp n1 np1 vvi, pns21 vm2; p-acp np1 vvb pns21 vm2 xx; d vmd vvi dt n1 dt np1. p-acp d j n1 dt n2 vvd dt j n1, d dt n1 cc n2; c-acp pns32 vvb n2.
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Let us therefore first accord thus contradiction.
Let us Therefore First accord thus contradiction.
vvb pno12 av ord n1 av n1.
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The Sonne hath reconcild the Father unto us ▪ let us reconcile the Sonne unto the Father.
The Son hath reconciled the Father unto us ▪ let us reconcile the Son unto the Father.
dt n1 vhz vvn dt n1 p-acp pno12 ▪ vvb pno12 vvi dt n1 p-acp dt n1.
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Saint Iohn saith, he saw a warre in heaven. But it was not betweene the persons of the Godhead:
Saint John Says, he saw a war in heaven. But it was not between the Persons of the Godhead:
n1 np1 vvz, pns31 vvd dt n1 p-acp n1. p-acp pn31 vbds xx p-acp dt n2 pp-f dt n1:
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there is no warre, no jarre betweene them; all the Trinitie is at unitie. Shall wee flie for this accord to that rule of the Divines;
there is no war, no jar between them; all the Trinity is At unity. Shall we fly for this accord to that Rule of the Divines;
pc-acp vbz dx n1, dx n1 p-acp pno32; d dt np1 vbz p-acp n1. vmb pns12 vvi p-acp d n1 p-acp d n1 pp-f dt n2-jn;
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Distingue tempora, & concordabunt Scripturae, distinguish but of times, and repugnant Scriptures will agree. Theophylact doth so.Distingue tempora, & concordabunt Scriptures, distinguish but of times, and repugnant Scriptures will agree. Theophylact does so.
np1 fw-la, cc fw-la fw-la, vvb cc-acp pp-f n2, cc j n2 vmb vvi. vvd vdz av.
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He saith, twas lawfull to sweare then under the Law; but it is not now under the Gospell.
He Says, it lawful to swear then under the Law; but it is not now under the Gospel.
pns31 vvz, pn31|vbds j pc-acp vvi av p-acp dt n1; cc-acp pn31 vbz xx av p-acp dt n1.
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Moses commanded it, but Christ countermanded it. In so much that many Martyrs have refused to sweare before the Magistrates.Moses commanded it, but christ countermanded it. In so much that many Martyrs have refused to swear before the Magistrates.
np1 vvd pn31, cc-acp np1 vvd pn31. p-acp av av-d cst d n2 vhb vvn pc-acp vvi p-acp dt n2.
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They would say a Christian might not sweare. Or shall wee say God speakes not Praeceptivè here, but Permissive onely; not thou shalt sweare;
They would say a Christian might not swear. Or shall we say God speaks not Praeceptivè Here, but Permissive only; not thou shalt swear;
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but thou mayst? So is Saint Hieroms judgement, that oathes and sacrifice were but meere Indulgences, permitted to the Iewes of policie.
but thou Mayest? So is Saint Hieroms judgement, that Oaths and sacrifice were but mere Indulgences, permitted to the Iewes of policy.
cc-acp pns21 vm2? np1 vbz n1 n2 n1, cst n2 cc n1 vbdr p-acp j n2, vvn p-acp dt np2 pp-f n1.
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They heard the Gentiles sweare by their Gods, and saw them sacrifice to all the hoasts of heaven.
They herd the Gentiles swear by their God's, and saw them sacrifice to all the hosts of heaven.
pns32 vvd dt n2-j vvb p-acp po32 n2, cc vvd pno32 vvi p-acp d dt n2 pp-f n1.
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God was content, they should doe both, so they did it unto him. Not that either pleased him, but to preserve them from Idolatry.
God was content, they should do both, so they did it unto him. Not that either pleased him, but to preserve them from Idolatry.
np1 vbds j, pns32 vmd vdi d, av pns32 vdd pn31 p-acp pno31. xx cst d vvd pno31, cc-acp pc-acp vvi pno32 p-acp n1.
(53) sermon (DIV1)
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The one saith, tis no precept; the other saith, it is, but for a time. Reverend Fathers both;
The one Says, this no precept; the other Says, it is, but for a time. Reverend Father's both;
dt crd vvz, pn31|vbz dx n1; dt n-jn vvz, pn31 vbz, cc-acp p-acp dt n1. n-jn n2 d;
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but I may not rest on either. For if (as Saint Hierome thought) oathes are permitted onely, not injoynd:
but I may not rest on either. For if (as Saint Jerome Thought) Oaths Are permitted only, not enjoined:
cc-acp pns11 vmb xx vvi p-acp d. p-acp cs (c-acp n1 np1 vvd) n2 vbr vvn av-j, xx vvn:
(53) sermon (DIV1)
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then may I sweare, but I may choose. Then will I be an Anabaptist; the Magistrate shall not force me to an oath.
then may I swear, but I may choose. Then will I be an Anabaptist; the Magistrate shall not force me to an oath.
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(53) sermon (DIV1)
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Hee will not have them sweare, not onely not by God, but not by any thing, frivolously or falsely.
He will not have them swear, not only not by God, but not by any thing, frivolously or falsely.
pns31 vmb xx vhi pno32 vvi, xx j xx p-acp np1, cc-acp xx p-acp d n1, av-j cc av-j.
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And if God injoynd oaths, but for a time, Theophylacts opinion; then swearing is Iudaisme: a Christian to sweare, is as absurd, as to bee circumcisd: for hee makes them parallels.
And if God enjoined Oaths, but for a time, Theophylacts opinion; then swearing is Judaism: a Christian to swear, is as absurd, as to be circumcisd: for he makes them parallels.
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An excellent protection for a Iesuited Papist to refuse the offer of the oath of Allegiance:
an excellent protection for a Jesuited Papist to refuse the offer of the oath of Allegiance:
dt j n1 p-acp dt j njp pc-acp vvi dt n1 pp-f dt n1 pp-f n1:
(53) sermon (DIV1)
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what? will the Iudge make him a Iew? Surely to sweare is not a bare permission, but a Law; a Commandment, not an indulgence.
what? will the Judge make him a Iew? Surely to swear is not a bore permission, but a Law; a Commandment, not an indulgence.
r-crq? vmb dt n1 vvb pno31 dt np1? av-j pc-acp vvi vbz xx dt j n1, cc-acp dt n1; dt n1, xx dt n1.
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Though some Scriptures be ambiguous, and may as well be construed Permissivè as Pr•ceptivè: yet my Text here is peremptory, Iurabis, thou shalt sweare, even by Saint Hieroms owne Translation.
Though Some Scriptures be ambiguous, and may as well be construed Permissivè as Pr•ceptivè: yet my Text Here is peremptory, You will swear, thou shalt swear, even by Saint Hieroms own translation.
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Or if haply some Greeke and Hebrew learned man shall cavill this Text too; and say, that both the Septuagints, and the Chaldee Paraphrast translate it otherwise:
Or if haply Some Greek and Hebrew learned man shall cavil this Text too; and say, that both the Septuagints, and the Chaldee Paraphrast translate it otherwise:
cc cs av d jp cc njp j n1 vmb vvb d n1 av; cc vvb, cst d dt n2, cc dt np1 vvd vvi pn31 av:
(53) sermon (DIV1)
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yet those places in Deuteronomie, 6. 13. and 10. 20. are beyond all exception.
yet those places in Deuteronomy, 6. 13. and 10. 20. Are beyond all exception.
av d n2 p-acp np1, crd crd cc crd crd vbr p-acp d n1.
(53) sermon (DIV1)
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Thou shalt feare the Lord thy God, and serve him, and shalt sweare by his name. It cannot there bee permissorie; it must be mandatorie.Thou shalt Fear the Lord thy God, and serve him, and shalt swear by his name. It cannot there be permissorie; it must be mandatory.
pns21 vm2 vvi dt n1 po21 n1, cc vvi pno31, cc vm2 vvi p-acp po31 n1. pn31 vmbx zz vbi j; pn31 vmb vbi j.
(53) sermon (DIV1)
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Though the tense in the originall do often but permit, not binde: as, six dayes thou shalt labour, i. thou maist:
Though the tense in the original do often but permit, not bind: as, six days thou shalt labour, i. thou Mayest:
cs dt n1 p-acp dt j-jn vdb av cc-acp vvb, xx vvi: c-acp, crd n2 pns21 vm2 vvi, uh. pns21 vm2:
(53) sermon (DIV1)
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thou shalt eate of every tree, i. thou mayst: it flatly commands there.thou shalt eat of every tree, i. thou Mayest: it flatly commands there.
pns21 vm2 vvi pp-f d n1, uh. pns21 vm2: pn31 av-j vvz a-acp.
(53) sermon (DIV1)
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To reade, thou maist feare, or thou maist serve the Lord thy God, it were absurd.
To read, thou Mayest Fear, or thou Mayest serve the Lord thy God, it were absurd.
p-acp vvi, pns21 vm2 vvb, cc pns21 vm2 vvi dt n1 po21 n1, pn31 vbdr j.
(53) sermon (DIV1)
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Then may not the third member be translated permissivè, Iurabis, thou maist sweare, but thou must. Tis not Libertas, but Imperium; to sweare, is not by Licence, but by Law; NONLATINALPHABET, a commandment, saith Oecumenius.
Then may not the third member be translated permissivè, You will swear, thou Mayest swear, but thou must. This not Libertas, but Imperium; to swear, is not by Licence, but by Law;, a Commandment, Says Oecumenius.
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(53) sermon (DIV1)
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Wee are then yet nere the nearer.
we Are then yet never the nearer.
pns12 vbr av av av-j dt jc.
(53) sermon (DIV1)
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Gods Iurabis, thou shalt sweare, is not yet reconcild to Christs non jurabis, thou shalt not sweare.
God's You will swear, thou shalt swear, is not yet reconciled to Christ non jurabis, thou shalt not swear.
npg1 np1, pns21 vm2 vvi, vbz xx av vvn p-acp npg1 fw-fr fw-la, pns21 vm2 xx vvi.
(53) sermon (DIV1)
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Surely to command and to prohibit, are opposita. If, what God doth NONLATINALPHABET, Christ do NONLATINALPHABET, (it is Theophylacts terme) forbid what hee commands; Christ should crosse God indeede. But he doth not. Tis not a prohibition: tis a cohibition rather:
Surely to command and to prohibit, Are Opposita. If, what God does, christ do, (it is Theophylacts term) forbid what he commands; christ should cross God indeed. But he does not. This not a prohibition: this a cohibition rather:
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(53) sermon (DIV1)
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not a simple forbidding, not to sweare; but a restraint of false and idle oathes. Sweare: God bids thee;
not a simple forbidding, not to swear; but a restraint of false and idle Oaths. Swear: God bids thee;
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(53) sermon (DIV1)
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and Christ forbids thee not, so thine oath bee not, Truthlesse or Needelesse.
and christ forbids thee not, so thine oath be not, Truthless or Needless.
cc np1 vvz pno21 xx, av po21 n1 vbb xx, j cc j.
(53) sermon (DIV1)
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The Iewes, so taught by the Glosse of the Pharisees, thought it no perjurie, though their oathe were false;
The Iewes, so taught by the Gloss of the Pharisees, Thought it no perjury, though their oath were false;
dt np2, av vvn p-acp dt n1 pp-f dt np2, vvd pn31 dx n1, cs po32 n1 vbdr j;
(53) sermon (DIV1)
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so they swore not by Gods selfe directly. By Heaven, Earth, or the Temple, they thought they might sweare freely, though falsely;
so they swore not by God's self directly. By Heaven, Earth, or the Temple, they Thought they might swear freely, though falsely;
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and if falsely, much more idlely. Christ but corrects that errour.
and if falsely, much more idly. christ but corrects that error.
cc cs av-j, av-d av-dc av-j. np1 p-acp vvz d n1.
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Christ but forbad those oathes which the Law forbad before; vaine oathes: thou shalt not take Gods name in vaine, i. lyingly, or idlely;
christ but forbade those Oaths which the Law forbade before; vain Oaths: thou shalt not take God's name in vain, i. lyingly, or idly;
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(53) sermon (DIV1)
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in a false cause, or a frivolous. In a just, and in a true, thou mayst sweare, thou shalt. The Law commands it:
in a false cause, or a frivolous. In a just, and in a true, thou Mayest swear, thou shalt. The Law commands it:
p-acp dt j n1, cc dt j. p-acp dt j, cc p-acp dt j, pns21 vm2 vvi, pns21 vm2. dt n1 vvz pn31:
(53) sermon (DIV1)
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and Christ came not, nor meant not to abrogate the Law, save onely that of ceremonies.
and christ Come not, nor meant not to abrogate the Law, save only that of ceremonies.
cc np1 vvd xx, ccx vvd xx pc-acp vvi dt n1, vvb av-j d pp-f n2.
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Tis consultum ad cautelam onely, not praeceptum, Bern. Serm. 65. in Cant. Fol. 327. E.
This consultum ad cautelam only, not Precept, Bern. Sermon 65. in Cant Fol. 327. E.
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What? will some Separists or Anabaptists say, forbids not Christ oaths simplely? all oaths, false or true, light or serious? Hee bids, sweare not at all. What can be sayd more plainely, more peremptorily? Nejuretis omnino, I say, sweare not at all; that is,
What? will Some Separists or Anabaptists say, forbids not christ Oaths simply? all Oaths, false or true, Light or serious? He bids, swear not At all. What can be said more plainly, more peremptorily? Nejuretis Omnino, I say, swear not At all; that is,
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(53) sermon (DIV1)
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as they expound it, by no oath whatsoever, in no cause whatsoever. These men wrest Christs Omnino, temere, Beza saith unadvisedly, morosè, Calvin saith, perversely;
as they expound it, by no oath whatsoever, in no cause whatsoever. These men wrest Christ Omnino, Temere, Beza Says unadvisedly, morosè, calvin Says, perversely;
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(53) sermon (DIV1)
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straine the universall particle, to the matter of the oath, which Christ meant of the forme,
strain the universal particle, to the matter of the oath, which christ meant of the Form,
vvb dt j n1, p-acp dt n1 pp-f dt n1, r-crq np1 vvd pp-f dt n1,
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as the context shewes plainly to the considerate reader. I say Christs Omnino meanes not the act of swearing, but the forme of oath.
as the context shows plainly to the considerate reader. I say Christ Omnino means not the act of swearing, but the Form of oath.
c-acp dt n1 vvz av-j p-acp dt j n1. pns11 vvb npg1 uh vvz xx dt n1 pp-f vvg, cc-acp dt n1 pp-f n1.
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As if our Saviour sayd, thou shalt not sweare falsely or rashly, at all; that is,
As if our Saviour said, thou shalt not swear falsely or rashly, At all; that is,
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neither by God, nor by his creatures.
neither by God, nor by his creatures.
av-dx p-acp np1, ccx p-acp po31 n2.
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For to sweare by Heaven, by Earth, or by the Temple, to protest the thing avoucht to bee as verily true,
For to swear by Heaven, by Earth, or by the Temple, to protest the thing avouched to be as verily true,
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as the Temple is Gods house, Heaven his Throne, the Earth his Footstoole. Which is as much though indeede indirectly, as to sweare, vivit Dominus, the Lord liveth.
as the Temple is God's house, Heaven his Throne, the Earth his Footstool. Which is as much though indeed indirectly, as to swear, vivit Dominus, the Lord lives.
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If the thing thou swearest be false; thinke not, the forme of thine oath will excuse thee.
If the thing thou Swearst be false; think not, the Form of thine oath will excuse thee.
cs dt n1 pns21 vv2 vbi j; vvb xx, dt n1 pp-f po21 n1 vmb vvi pno21.
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Thou swearst by God implicitè, though thou name a creature. Sweare not at all so, by any thing.
Thou Swearst by God implicitè, though thou name a creature. Swear not At all so, by any thing.
pns21 vv2 p-acp np1 fw-fr, c-acp pns21 vvb dt n1. vvb xx p-acp d av, p-acp d n1.
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If the thing bee light, and in thy usuall speech; sweare not at all too:
If the thing be Light, and in thy usual speech; swear not At all too:
cs dt n1 vbb j, cc p-acp po21 j n1; vvb xx p-acp d av:
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Yea will serve, and Nay. Christ will have Christians tongues so true, that they shall not neede to sweare. Their bare asseveration shall suffice.Yea will serve, and Nay. christ will have Christians tongues so true, that they shall not need to swear. Their bore asseveration shall suffice.
uh vmb vvi, cc uh. np1 vmb vhi np1 ng1 av j, cst pns32 vmb xx vvi pc-acp vvi. po32 j n1 vmb vvi.
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NONLATINALPHABET, Athan. Holy mens words, as oaths.
, Athan Holy men's words, as Oaths.
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What they shall but simply say, Iuratum puta; it shall be as sure, as if they swore.
What they shall but simply say, Iuratum puta; it shall be as sure, as if they swore.
r-crq pns32 vmb p-acp av-j vvi, np1 fw-la; pn31 vmb vbi a-acp j, c-acp cs pns32 vvd.
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Thus is there no repugnancie betweene Christ and his Father. God saith in the Law, thou shalt sweare.
Thus is there no repugnancy between christ and his Father. God Says in the Law, thou shalt swear.
av vbz pc-acp dx n1 p-acp np1 cc po31 n1. np1 vvz p-acp dt n1, pns21 vm2 vvi.
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But my Text tells with what cautions, in truth, in judgement, in righteousnesse. Christ saith in the Gospell, sweare not: that is, idlely; it is prophanenesse; or falsly, tis impiety.
But my Text tells with what cautions, in truth, in judgement, in righteousness. christ Says in the Gospel, swear not: that is, idly; it is profaneness; or falsely, this impiety.
p-acp po11 n1 vvz p-acp r-crq n2, p-acp n1, p-acp n1, p-acp n1. np1 vvz p-acp dt n1, vvb xx: cst vbz, av-j; pn31 vbz n1; cc av-j, pn31|vbz n1.
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Now tis true, that Christ sayd, Ego & Pater unum sumus, Christ and his Father are all one.
Now this true, that christ said, Ego & Pater Unum sumus, christ and his Father Are all one.
av pn31|vbz j, cst np1 vvd, fw-la cc fw-la fw-la fw-la, np1 cc po31 n1 vbr d pi.
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This grand scruple thus removed, the defence of oaths will be without offence; which else would have beene odious.
This grand scruple thus removed, the defence of Oaths will be without offence; which Else would have been odious.
d j n1 av vvn, dt n1 pp-f n2 vmb vbi p-acp n1; r-crq av vmd vhi vbn j.
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I know the Fathers are severe, Saint Chrysostome too violent: he bids a man, if hee heare one sweare, rebuke him; thats but moderate.
I know the Father's Are severe, Saint Chrysostom too violent: he bids a man, if he hear one swear, rebuke him; thats but moderate.
pns11 vvb dt n2 vbr j, n1 np1 av j: pns31 vvz dt n1, cs pns31 vvb pi vvi, vvb pno31; d|vbz p-acp j.
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But hee bids, beat him too; beat him in the street, etiam in foro, even in the open marketstreete:
But he bids, beatrice him too; beatrice him in the street, etiam in foro, even in the open marketstreete:
p-acp pns31 vvz, vvb pno31 av; vvb pno31 p-acp dt n1, fw-la p-acp fw-la, av p-acp dt j n1:
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smite him, though he be injayl'd for it, though hee suffer death for it: let him sanctifie his hand, with bruising his blasphemous mouth.
smite him, though he be injayled for it, though he suffer death for it: let him sanctify his hand, with bruising his blasphemous Mouth.
vvb pno31, cs pns31 vbb vvn p-acp pn31, cs pns31 vvb n1 p-acp pn31: vvb pno31 vvi po31 n1, p-acp vvg po31 j n1.
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See that good Bishops zeale in Gods cause. But their rigorous censures rose of the enormous licentiousnesse of men, their outrage in oaths;
See that good Bishops zeal in God's cause. But their rigorous censures rose of the enormous licentiousness of men, their outrage in Oaths;
n1 cst j ng1 n1 p-acp npg1 n1. p-acp po32 j n2 vvd pp-f dt j n1 pp-f n2, po32 n1 p-acp n2;
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not of the simple unlawfulnesse of the thing. That appeares by their owne practise. Some of the most peremptory would sweare themselves, when cause required.
not of the simple unlawfulness of the thing. That appears by their own practice. some of the most peremptory would swear themselves, when cause required.
xx pp-f dt j n1 pp-f dt n1. cst vvz p-acp po32 d n1. d pp-f dt av-ds j vmd vvi px32, c-crq n1 vvd.
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The abuse of swearing God abominates, Man abhorres. It is a cause, I will not advocate.
The abuse of swearing God abominates, Man abhors. It is a cause, I will not advocate.
dt n1 pp-f vvg np1 vvz, n1 vvz. pn31 vbz dt n1, pns11 vmb xx n1.
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Saint Chrysostomes zeale I wish in all of us, so farre as to rebuke the idle swearer, what wee may doe discreetly.
Saint Chrysostomes zeal I wish in all of us, so Far as to rebuke the idle swearer, what we may do discreetly.
n1 npg1 n1 pns11 vvb p-acp d pp-f pno12, av av-j c-acp pc-acp vvi dt j n1, r-crq pns12 vmb vdi av-j.
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For one disgracefull word, that shall concerne our selves, wee point the field, hazard our lives.
For one disgraceful word, that shall concern our selves, we point the field, hazard our lives.
p-acp crd j n1, cst vmb vvi po12 n2, pns12 vvb dt n1, vvb po12 n2.
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But wee suffer God to be pulld out of heaven, Christ anew crucified, yea rent in peeces with execrable oaths, and it moves us not.
But we suffer God to be pulled out of heaven, christ anew Crucified, yea rend in Pieces with execrable Oaths, and it moves us not.
cc-acp pns12 vvb np1 pc-acp vbi vvn av pp-f n1, np1 av vvd, uh vvb p-acp n2 p-acp j n2, cc pn31 vvz pno12 xx.
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But not every thing, that is abused by wicked men, must therefore not bee used by sober men. To sweare simply is lawfull:
But not every thing, that is abused by wicked men, must Therefore not be used by Sobrium men. To swear simply is lawful:
cc-acp xx d n1, cst vbz vvn p-acp j n2, vmb av xx vbi vvn p-acp j n2. pc-acp vvi av-j vbz j:
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not lawfull of indulgence, that we may; but of commandment, that wee must. Tis a precept here, else where;
not lawful of indulgence, that we may; but of Commandment, that we must. This a precept Here, Else where;
xx j pp-f n1, cst pns12 vmb; cc-acp pp-f n1, cst pns12 vmb. pn31|vbz dt n1 av, av c-crq;
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tis often, Thou shalt sweare. Thou, not Iew onely, but Christian too;
this often, Thou shalt swear. Thou, not Iew only, but Christian too;
pn31|vbz av, pns21 vm2 vvi. pns21, xx np1 av-j, cc-acp np1 av;
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every tongue, Esa. 45. Twas not well sayd of S. Hierome, Evangelica veritas non recipit Iuramentum, the Gospel doth not admit oaths. The Gospell doth.every tongue, Isaiah 45. It not well said of S. Jerome, Evangelical veritas non recipit Iuramentum, the Gospel does not admit Oaths. The Gospel does.
d n1, np1 crd pn31|vbds xx av vvn pp-f n1 np1, np1 fw-la fw-fr fw-la fw-la, dt n1 vdz xx vvi n2. dt n1 vdz.
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The Christian sweares sometimes, sweares lawfully, even by the Gospels. Christians not onely not forbid to sweare, to sweare at all;
The Christian swears sometime, swears lawfully, even by the Gospels. Christians not only not forbid to swear, to swear At all;
dt njp vvz av, vvz av-j, av p-acp dt ng1. np1 xx j xx vvi pc-acp vvi, pc-acp vvi p-acp d;
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but they doe, and may sweare, even by Christ.
but they do, and may swear, even by christ.
cc-acp pns32 vdb, cc vmb vvi, av p-acp np1.
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Hee is not worthy the name of a Christian, that refuseth to sweare by the name of Christ, saith Bullinger. They were alwayes Schismaticks, that shunned oathes, Anabaptists among Christians, Essens among Iewes, a sect of Iewish Separatists.
He is not worthy the name of a Christian, that Refuseth to swear by the name of christ, Says Bullinger. They were always Schismatics, that shunned Oaths, Anabaptists among Christians, Essens among Iewes, a sect of Jewish Separatists.
pns31 vbz xx j dt n1 pp-f dt njp, cst vvz pc-acp vvi p-acp dt n1 pp-f np1, vvz np1. pns32 vbdr av n1, cst vvd n2, np1 p-acp np1, vvz p-acp np2, dt n1 pp-f jp n2.
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All Divines almost antient and moderne, hold that swearing is a part even of Gods service tis no mervell, twas commanded, not permitted, as Saint Hierome sayd.
All Divines almost ancient and modern, hold that swearing is a part even of God's service this no mervell, it commanded, not permitted, as Saint Jerome said.
d n2-jn av j cc j, vvb d n-vvg vbz dt n1 av pp-f npg1 n1 pn31|vbz dx n1, pn31|vbds vvn, xx vvn, c-acp n1 np1 vvd.
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Gods service is not Leave, but Law.
God's service is not Leave, but Law.
npg1 n1 vbz xx n1, cc-acp n1.
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What say I, all Divines? Philosophers say, in an oath is Divina veneratio, Aristot. Oathes not NONLATINALPHABET, honourable things onely,
What say I, all Divines? Philosophers say, in an oath is Divine veneratio, Aristotle Oaths not, honourable things only,
q-crq vvb pns11, d n2-jn? ng1 vvb, p-acp dt n1 vbz np1 fw-la, np1 n2 xx, j n2 av-j,
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as Aristotle termes them, but NONLATINALPHABET, holy things. Iuramenta be Sacramenta, I say, oathes are holy things.
as Aristotle terms them, but, holy things. Oaths be Sacraments, I say, Oaths Are holy things.
c-acp np1 vvz pno32, cc-acp, j n2. np1 vbb np1, pns11 vvb, n2 vbr j n2.
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And therefore according to the inscription upon Aarons Mitre, Sanctitas Iehovae, Holinesse to the Lord, claimed by Gods selfe, to be made all by his name.
And Therefore according to the inscription upon Aaron's Mitre, Sanctitas Iehovae, Holiness to the Lord, claimed by God's self, to be made all by his name.
cc av vvg p-acp dt n1 p-acp npg1 n1, np1 fw-la, n1 p-acp dt n1, vvd p-acp npg1 n1, pc-acp vbi vvn d p-acp po31 n1.
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An oath is one sort of sanctifying Gods name; and so implicitè prescribed by Christs owne selfe, who seemd to forbid swearing:
an oath is one sort of sanctifying God's name; and so implicitè prescribed by Christ own self, who seemed to forbid swearing:
dt n1 vbz crd n1 pp-f j-vvg ng1 n1; cc av fw-fr vvn p-acp npg1 d n1, r-crq vvd pc-acp vvi vvg:
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coucht under even one of the petitions of his Prayer, the very first of them.
couched under even one of the petitions of his Prayer, the very First of them.
vvd p-acp av crd pp-f dt n2 pp-f po31 n1, dt av ord pp-f pno32.
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Is not invocation divine worship? And what Oath is without it? What oath of Mans? Every one hath in it (would God every one considered it) both imprecation and invocation.
Is not invocation divine worship? And what Oath is without it? What oath of men? Every one hath in it (would God every one considered it) both imprecation and invocation.
vbz xx n1 j-jn n1? cc q-crq n1 vbz p-acp pn31? q-crq n1 pp-f n2? d pi vhz p-acp pn31 (vmd n1 d pi vvd pn31) d n1 cc n1.
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What doe I, when I sweare, but call on God, to be either witnesse to my Truth, or revenger of my Falsehood.
What do I, when I swear, but call on God, to be either witness to my Truth, or revenger of my Falsehood.
q-crq vdb pns11, c-crq pns11 vvb, cc-acp vvb p-acp np1, pc-acp vbi d n1 p-acp po11 n1, cc n1 pp-f po11 n1.
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An Oath, an Act, though in respect of Subject, civill and humane; yet in regard of God, whom we call to witnesse, religious and divine.
an Oath, an Act, though in respect of Subject, civil and humane; yet in regard of God, whom we call to witness, religious and divine.
dt n1, dt n1, cs p-acp n1 pp-f j-jn, j cc j; av p-acp n1 pp-f np1, ro-crq pns12 vvb pc-acp vvi, j cc j-jn.
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So farre from impiety, that I should either with the Essen, or the Anabaptist, refuse it in just cause;
So Far from impiety, that I should either with the Essen, or the Anabaptist, refuse it in just cause;
av av-j p-acp n1, cst pns11 vmd d p-acp dt np1, cc dt np1, vvb pn31 p-acp j n1;
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that when I sweare, I give God glory; the Scriptures owne phrase. Ioshua adjuring Achan, bad him, Give God Glory, i. Sweare.
that when I swear, I give God glory; the Scriptures own phrase. Ioshua adjuring achan, bade him, Give God Glory, i. Swear.
cst c-crq pns11 vvb, pns11 vvb np1 n1; dt n2 d n1. np1 vvg np1, vvd pno31, vvb np1 n1, uh. vvb.
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So did the Pharisees the blind man in the Gospell, Da Gloriam Deo. For what doe I,
So did the Pharisees the blind man in the Gospel, Dam Gloriam God For what do I,
av vdd dt np2 dt j n1 p-acp dt n1, n1 fw-la np1 c-acp q-crq vdb pns11,
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when I sweare, but confesse the Lord to be my God. I acknowledge his Truth, his Iustice, his Omniscience. Haply I perswade not yet:
when I swear, but confess the Lord to be my God. I acknowledge his Truth, his justice, his Omniscience. Haply I persuade not yet:
c-crq pns11 vvb, cc-acp vvb dt n1 pc-acp vbi po11 np1. pns11 vvb po31 n1, po31 n1, po31 n1. av pns11 vvb xx av:
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will you see example? Law sometimes sway lesse then instance, You have the Precedents of many Prophets. Moses swore once;
will you see Exampl? Law sometime sway less then instance, You have the Precedents of many prophets. Moses swore once;
vmb pn22 vvi n1? n1 av vvi av-dc cs n1, pn22 vhb dt n2 pp-f d n2. np1 vvd a-acp;
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Ioshua 14. 5. David often, to Saul, to Ionathan. Lest you challeng them with Theophilacts exception, they liv'd under the Law:Ioshua 14. 5. David often, to Saul, to Ionathan. Lest you challenge them with Theophilacts exception, they lived under the Law:
np1 crd crd np1 av, pc-acp np1, p-acp np1. cs pn22 vvb pno32 p-acp vvz n1, pns32 vvd p-acp dt n1:
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which of the Patriarkes did not sweare? Ioseph did. Or because his Oath is censured, Iacob did, his Father; Isaac did, his Grandfather;
which of the Patriarchs did not swear? Ioseph did. Or Because his Oath is censured, Iacob did, his Father; Isaac did, his Grandfather;
r-crq pp-f dt n2 vdd xx vvi? np1 vdd. cc c-acp po31 n1 vbz vvn, np1 vdd, po31 n1; np1 vdd, po31 n1;
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Abraham did, the Father of all the faithfull. But you looke at the Gospell. All these were Iewes; you expect Christians.Abraham did, the Father of all the faithful. But you look At the Gospel. All these were Iewes; you expect Christians.
np1 vdd, dt n1 pp-f d dt j. p-acp pn22 vvb p-acp dt n1. av-d d vbdr npg1; pn22 vvb np1.
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Saint Paul did, an Apostle, and not once. Patriarkes, Prophets, Apostles, all sorts of Saints have sworne.
Saint Paul did, an Apostle, and not once. Patriarchs, prophets, Apostles, all sorts of Saints have sworn.
n1 np1 vdd, dt n1, cc xx a-acp. n2, n2, n2, d n2 pp-f n2 vhb vvn.
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Will you say, but Saints may sinne? Angels have, who cannot. Not Daniels Angell onely;
Will you say, but Saints may sin? Angels have, who cannot. Not Daniel's Angel only;
n1 pn22 vvb, cc-acp n2 vmb n1? ng1 vhb, r-crq vmbx. xx np1 n1 av-j;
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least you say againe, the Law was then;
lest you say again, the Law was then;
cs pn22 vvb av, dt n1 vbds av;
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but Saint Iohns Angell too, Apoc. 10. Christ did, exemplum exemplorum. Oathes are not abrogated by the Gospell.
but Saint Iohns Angel too, Apocalypse 10. christ did, exemplum exemplorum. Oaths Are not abrogated by the Gospel.
cc-acp n1 npg1 n1 av, np1 crd np1 vdd, n1 fw-la. n2 vbr xx vvn p-acp dt n1.
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The Lord of the Gospell swore himselfe, swore often. Amen, Amen, Iuratio ejus est, saith Augustine, tis his oath. Christ did? God did:
The Lord of the Gospel swore himself, swore often. Amen, Amen, Juratio His est, Says Augustine, this his oath. christ did? God did:
dt n1 pp-f dt n1 vvd px31, vvd av. uh-n, uh-n, np1 fw-la fw-la, vvz np1, pn31|vbz po31 n1. np1 vdd? np1 vdd:
(53) sermon (DIV1)
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Gods selfe swore often by himselfe. His Precept here he confirmd by his owne Precedent. What he did, he did.
God's self swore often by himself. His Precept Here he confirmed by his own Precedent. What he did, he did.
npg1 n1 vvd av p-acp px31. po31 n1 av pns31 vvd p-acp po31 d n1. r-crq pns31 vdd, pns31 vdd.
(53) sermon (DIV1)
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How else shall men commerce, nay how at all converse one with an other, if we may not sweare? Oathes are the Seales and Sinnews of all common life:
How Else shall men commerce, nay how At all converse one with an other, if we may not swear? Oaths Are the Seals and Sinews of all Common life:
c-crq av vmb n2 n1, uh-x c-crq p-acp d n1 pi p-acp dt n-jn, cs pns12 vmb xx vvi? n2 vbr dt n2 cc n2 pp-f d j n1:
(53) sermon (DIV1)
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without which no man may dare trust another.
without which no man may Dare trust Another.
p-acp r-crq dx n1 vmb vvi vvi j-jn.
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The Witnesse will lie, the Promiser will faile, the Prince will breake his league, the Private man his covenant;
The Witness will lie, the Promiser will fail, the Prince will break his league, the Private man his Covenant;
dt n1 vmb vvi, dt n1 vmb vvi, dt n1 vmb vvi po31 n1, dt j n1 po31 n1;
(53) sermon (DIV1)
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the Magistrate will be unjust, and every Officer unfaithfull, Omnis homo mendax, many a man though sworne,
the Magistrate will be unjust, and every Officer unfaithful, Omnis homo mendax, many a man though sworn,
dt n1 vmb vbi j, cc d n1 j, fw-la fw-la fw-la, d dt n1 cs vvn,
(53) sermon (DIV1)
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but every man unsworne will lease and lie. Policy is Gods Ordinance. Can it administer Iustice without Oathes? Oathes necessary, not lawfull onely, betweene all men.
but every man unsworn will lease and lie. Policy is God's Ordinance. Can it administer justice without Oaths? Oaths necessary, not lawful only, between all men.
cc-acp d n1 j-vvn n1 n1 cc vvi. n1 vbz ng1 n1. vmb pn31 vvi n1 p-acp n2? n2 j, xx j av-j, p-acp d n2.
(53) sermon (DIV1)
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Not publicke Oathes alone, as betweene Princes, or imposed by Magistrates; but private also betweene man and man, voluntary oathes:
Not public Oaths alone, as between Princes, or imposed by Magistrates; but private also between man and man, voluntary Oaths:
xx j n2 av-j, c-acp p-acp n2, cc vvn p-acp n2; cc-acp j av p-acp n1 cc n1, j-jn n2:
(53) sermon (DIV1)
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so the Swearer take them with religious heart, and in cause important. The Scripture forbids them not;
so the Swearer take them with religious heart, and in cause important. The Scripture forbids them not;
av dt n1 vvb pno32 p-acp j n1, cc p-acp n1 j. dt n1 vvz pno32 xx;
(53) sermon (DIV1)
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and we have the Precedents of many holy men, Iacob to Laban, Booz to Ruth, Obadiah to Elias.
and we have the Precedents of many holy men, Iacob to Laban, Boaz to Ruth, Obadiah to Elias.
cc pns12 vhb dt n2 pp-f d j n2, np1 p-acp np1, n1 p-acp n1, np1 p-acp np1.
(53) sermon (DIV1)
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Of publicke, no man (I thinke) of judgement doubts:
Of public, no man (I think) of judgement doubts:
pp-f j, dx n1 (pns11 vvb) pp-f n1 n2:
(53) sermon (DIV1)
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but Private Communication you will haply confine to yea, and nay. Looke, what exceeds that, à malo est, saith Christ, it is of evill. Nay, tis Condemnation, Saint Iames saith tis true:
but Private Communication you will haply confine to yea, and nay. Look, what exceeds that, à Malo est, Says christ, it is of evil. Nay, this Condemnation, Saint James Says this true:
cc-acp j n1 pn22 vmb av vvi p-acp uh, cc uh. vvb, r-crq vvz d, fw-fr fw-la fw-la, vvz np1, pn31 vbz pp-f j-jn. uh, pn31|vbz n1, n1 np1 vvz pn31|vbz j:
(53) sermon (DIV1)
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but the Apostle meanes in speech of course, of idle oathes; Christ of false, and idle too.
but the Apostle means in speech of course, of idle Oaths; christ of false, and idle too.
cc-acp dt n1 vvz p-acp n1 pp-f n1, pp-f j n2; np1 pp-f j, cc j av.
(53) sermon (DIV1)
1101
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10065
Hee takes Gods name in vaine indeed, that sweares; when he needes not. God will not hold him guiltlesse, but condemne him: both phrases of one force;
He Takes God's name in vain indeed, that swears; when he needs not. God will not hold him guiltless, but condemn him: both phrases of one force;
pns31 vvz npg1 n1 p-acp j av, cst vvz; c-crq pns31 vvz xx. np1 vmb xx vvi pno31 j, p-acp vvi pno31: d n2 pp-f crd n1;
(53) sermon (DIV1)
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S. Iames but expounds Moses, And for Christs censure, what exceeds yea, and nay, à malo est, it is of evill; tis true too:
S. James but expounds Moses, And for Christ censure, what exceeds yea, and nay, à Malo est, it is of evil; this true too:
n1 np1 cc-acp vvz np1, cc p-acp npg1 n1, r-crq vvz uh, cc uh, fw-fr fw-la fw-la, pn31 vbz pp-f j-jn; pn31|vbz j av:
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but whose evill? not Iurantis, but non Credentis, saith Saint Augustine, not thine, that swearest;
but whose evil? not Iurantis, but non Credentis, Says Saint Augustine, not thine, that Swearst;
p-acp rg-crq j-jn? xx fw-la, p-acp fw-fr npg1, vvz n1 np1, xx png21, cst vv2;
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but his, that forceth thee to sweare, that will not else beleeve.
but his, that forceth thee to swear, that will not Else believe.
cc-acp png31, cst vvz pno21 pc-acp vvi, cst vmb xx av vvi.
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Or will you read it, à Maligno est, tis from the evill one, that is, the devill:
Or will you read it, à Maligno est, this from the evil one, that is, the Devil:
cc vmb pn22 vvi pn31, fw-fr fw-la fw-la, pn31|vbz p-acp dt j-jn crd, cst vbz, dt n1:
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and then it taxeth him that sweares. For it is the devils guise, to sweare, saith Epiph. Indeed Theophylact expounds it so; and Maldonat abbets him;
and then it Taxes him that swears. For it is the Devils guise, to swear, Says Epiphany Indeed Theophylact expounds it so; and Maldonatus Abbets him;
cc av pn31 vvz pno31 cst vvz. p-acp pn31 vbz dt ng1 n1, pc-acp vvi, vvz np1 av vvd vvz pn31 av; cc j n2 pno31;
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because it is not NONLATINALPHABET, but NONLATINALPHABET, and that also with an Article, NONLATINALPHABET. But first, that is but a Quirke. And Epiphanius is wrong too.
Because it is not, but, and that also with an Article,. But First, that is but a Quirk. And Epiphanius is wrong too.
c-acp pn31 vbz xx, cc-acp, cc cst av p-acp dt n1,. p-acp ord, cst vbz p-acp dt n1. np1 np1 vbz j-jn av.
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Thats an Item by the way to the idle swearer, that he commits a sinne, which Sathan himselfe does not.
Thats an Item by the Way to the idle swearer, that he commits a sin, which Sathan himself does not.
d|vbz dt n1 p-acp dt n1 p-acp dt j n1, cst pns31 vvz dt n1, r-crq np1 px31 vdz xx.
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But read it as you please, A malo, or a maligno, Let swearing be of Sathan,
But read it as you please, A Malo, or a maligno, Let swearing be of Sathan,
cc-acp vvb pn31 c-acp pn22 vvb, dt fw-la, cc dt fw-la, vvb vvg vbi pp-f np1,
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and the censure touch the swearer, not the urger onely: so you stretch not the reason beyond Christs intended straine, of false and idle oathes.
and the censure touch the swearer, not the urger only: so you stretch not the reason beyond Christ intended strain, of false and idle Oaths.
cc dt n1 vvb dt n1, xx dt n1 av-j: av pn22 vvb xx dt n1 p-acp npg1 j-vvn n1, pp-f j cc j n2.
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There is a time to sweare. The Magistrate calles me;
There is a time to swear. The Magistrate calls me;
pc-acp vbz dt n1 pc-acp vvi. dt n1 vvz pno11;
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I must then. When want of other proofe, end of quarrell, my neighbours safety, mine owne fame, or Gods glory craves it: I must then.
I must then. When want of other proof, end of quarrel, my neighbours safety, mine own fame, or God's glory craves it: I must then.
pns11 vmb av. c-crq n1 pp-f j-jn n1, n1 pp-f n1, po11 ng1 n1, po11 d n1, cc ng1 n1 vvz pn31: pns11 vmb av.
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Mine oath then is not idle: I must looke, it be not false; and I trespasse not either Christs, or the Apostles prohibition.
Mine oath then is not idle: I must look, it be not false; and I trespass not either Christ, or the Apostles prohibition.
dt n1 av vbz xx j: pns11 vmb vvi, pn31 vbb xx j; cc pns11 n1 xx d npg1, cc dt n2 n1.
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I obey both law, and Gospell. Presse not the Commandement, Thou shalt not take Gods name in vaine. I doe not. My cause is waighty. and mine Oath is true: I trespasse not;
I obey both law, and Gospel. Press not the Commandment, Thou shalt not take God's name in vain. I do not. My cause is weighty. and mine Oath is true: I trespass not;
pns11 vvb d n1, cc n1. vvb xx dt n1, pns21 vm2 xx vvi npg1 n1 p-acp j. pns11 vdb xx. po11 n1 vbz j. cc po11 n1 vbz j: pns11 n1 xx;
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I should, if I swore not.
I should, if I swore not.
pns11 vmd, cs pns11 vvd xx.
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Not those places onely cited out of Deuteronomie, and my present Text, bid me sweare expressely;
Not those places only cited out of Deuteronomy, and my present Text, bid me swear expressly;
xx d n2 av-j vvn av pp-f np1, cc po11 j n1, vvb pno11 vvi av-j;
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but even the Decalogue too, implicitè, more covertly. Divines teach in the Decalogue, that every Negative precept includes an affirmative.
but even the Decalogue too, implicitè, more covertly. Divines teach in the Decalogue, that every Negative precept includes an affirmative.
cc-acp av dt n1 av, fw-fr, av-dc av-j. n2-jn vvb p-acp dt n1, cst d j-jn n1 vvz dt j.
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Thou shalt not take the name of the Lord thy God, in vanum. Leave out that last word; and the affirmative is true:Thou shalt not take the name of the Lord thy God, in vanum. Leave out that last word; and the affirmative is true:
pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1, p-acp fw-la. vvb av d ord n1; cc dt j vbz j:
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Thou shalt assume the name of God. Let his Name be, ever be in thy mouth, in Oath, out of Oath;
Thou shalt assume the name of God. Let his Name be, ever be in thy Mouth, in Oath, out of Oath;
pns21 vm2 vvi dt n1 pp-f np1. vvb po31 n1 vbi, av vbb p-acp po21 n1, p-acp n1, av pp-f n1;
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so it be not in vaine. Clinias in Saint Basil was too superstitious;
so it be not in vain. Clinias in Saint Basil was too superstitious;
av pn31 vbb xx p-acp j. np1 p-acp n1 np1 vbds av j;
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who would rather beare the fine of three talents, then hee would sweare though in a just cause.
who would rather bear the fine of three Talents, then he would swear though in a just cause.
q-crq vmd av-c vvi dt n1 pp-f crd n2, cs pns31 vmd vvi cs p-acp dt j n1.
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One Scruple more, ere I end this.
One Scruple more, ere I end this.
crd n1 av-dc, c-acp pns11 vvb d.
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There is a phrase or two frequent in speech, in faith, in troth, on my faith, on my troth, offensive to many,
There is a phrase or two frequent in speech, in faith, in troth, on my faith, on my troth, offensive to many,
pc-acp vbz dt n1 cc crd j p-acp n1, p-acp n1, p-acp n1, p-acp po11 n1, p-acp po11 n1, j p-acp d,
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as prophane, chalengd by some, as oathes. I submit me to your censures, that can Iudge;
as profane, challenged by Some, as Oaths. I submit me to your censures, that can Judge;
c-acp j, vvd p-acp d, c-acp n2. pns11 vvb pno11 p-acp po22 n2, cst vmb vvi;
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I pray your Patience, that can not.
I pray your Patience, that can not.
pns11 vvb po22 n1, cst vmb xx.
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I will condemne all oathes, as well as you, not taken in true cause, or in due time.
I will condemn all Oaths, as well as you, not taken in true cause, or in due time.
pns11 vmb vvi d n2, c-acp av c-acp pn22, xx vvn p-acp j n1, cc p-acp j-jn n1.
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But these termes I take not to be formes of swearing.
But these terms I take not to be forms of swearing.
p-acp d n2 pns11 vvb xx pc-acp vbi n2 pp-f vvg.
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Saint Basil notes some speeches, that have the forme of swearing, but are not indeed oathes.
Saint Basil notes Some Speeches, that have the Form of swearing, but Are not indeed Oaths.
n1 np1 vvz d n2, cst vhb dt n1 pp-f vvg, cc-acp vbr xx av n2.
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He instances in Ioseph, by the life of Pharaoh;
He instances in Ioseph, by the life of Pharaoh;
pns31 n2 p-acp np1, p-acp dt n1 pp-f np1;
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in Saint Paul, by our rejoycing, both (hee saith) simple speeches, though in shape of oathes.
in Saint Paul, by our rejoicing, both (he Says) simple Speeches, though in shape of Oaths.
p-acp n1 np1, p-acp po12 vvg, d (pns31 vvz) j n2, cs p-acp n1 pp-f n2.
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One may bee so precise, as the Waldenses sometimes were, that verily, and truly, hee will hold for oaths.
One may be so precise, as the Waldenses sometime were, that verily, and truly, he will hold for Oaths.
pi vmb vbi av j, c-acp dt np1 av vbdr, cst av-j, cc av-j, pns31 vmb vvi p-acp n2.
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These phrases in question are indeede more harsh then they: but I will not say, hee sweares whom I heare use them. Haply hee may;
These phrases in question Are indeed more harsh then they: but I will not say, he swears whom I hear use them. Haply he may;
np1 n2 p-acp n1 vbr av av-dc j cs pns32: cc-acp pns11 vmb xx vvi, pns31 vvz r-crq pns11 vvb vvi pno32. av pns31 vmb;
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if hee thinke them to bee oaths, they are to him; as Saint Augustine saith, linguam ream non facit nisi mens rea; else they are not.
if he think them to be Oaths, they Are to him; as Saint Augustine Says, Linguam ream non facit nisi Mens rea; Else they Are not.
cs pns31 vvb pno32 pc-acp vbi n2, pns32 vbr p-acp pno31; c-acp n1 np1 vvz, fw-la n1 fw-la fw-la fw-la fw-la fw-la; av pns32 vbr xx.
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Phrases more sounding like an oath then they, are thought no oaths by men of judgement.
Phrases more sounding like an oath then they, Are Thought no Oaths by men of judgement.
n2 n1 vvg av-j dt n1 cs pns32, vbr vvn dx n2 p-acp n2 pp-f n1.
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As sure as God liveth, and such like, I finde in Eusebius, a Bishop put in his subscription.
As sure as God lives, and such like, I find in Eusebius, a Bishop put in his subscription.
p-acp j c-acp np1 vvz, cc d av-j, pns11 vvb p-acp np1, dt n1 vvd p-acp po31 n1.
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In faith, in truth, and such like are not oaths, but protestations. You will say, they both are one. But they are not.
In faith, in truth, and such like Are not Oaths, but protestations. You will say, they both Are one. But they Are not.
p-acp n1, p-acp n1, cc d av-j vbr xx n2, cc-acp n2. pn22 vmb vvi, pns32 d vbr pi. p-acp pns32 vbr xx.
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Protestation is but a vehement asseveration. It may bee joynd with oath; but it selfe is none.
Protestation is but a vehement asseveration. It may be joined with oath; but it self is none.
n1 vbz p-acp dt j n1. pn31 vmb vbi vvn p-acp n1; cc-acp pn31 n1 vbz pix.
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Indeede a Canonist saith, that to say, per Deum, and per Fidem, is all one. But hee meanes by Faith, Religion.
Indeed a Canonist Says, that to say, per God, and per Fidem, is all one. But he means by Faith, Religion.
av dt n1 vvz, cst pc-acp vvi, fw-la fw-la, cc fw-la fw-la, vbz d pi. p-acp pns31 vvz p-acp n1, n1.
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But the protestation meanes credit and fidelity, honesty, integrity. When I say, on or by my Troth, on or by my Faith:
But the protestation means credit and Fidis, honesty, integrity. When I say, on or by my Troth, on or by my Faith:
p-acp dt n1 vvz n1 cc n1, n1, n1. c-crq pns11 vvb, p-acp cc p-acp po11 n1, p-acp cc p-acp po11 n1:
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I sweare not by my Faith on Christ, or my confidence on God:
I swear not by my Faith on christ, or my confidence on God:
pns11 vvb xx p-acp po11 n1 p-acp np1, cc po11 n1 p-acp np1:
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but I protest onely the cause in question to be so, or not, as I am,
but I protest only the cause in question to be so, or not, as I am,
cc-acp pns11 vvb av-j dt n1 p-acp n1 pc-acp vbi av, cc xx, c-acp pns11 vbm,
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and would bee thought honest and upright.
and would be Thought honest and upright.
cc vmd vbi vvn j cc j.
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The honorable man in some affaires, in which meaner men are sworne, gives his word onely, verbum hominis, protests but by his honour.
The honourable man in Some affairs, in which meaner men Are sworn, gives his word only, verbum hominis, protests but by his honour.
dt j n1 p-acp d n2, p-acp r-crq jc n2 vbr vvn, vvz po31 n1 av-j, fw-la fw-la, vvz cc-acp p-acp po31 n1.
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Shall I call this an oath? That phrase and these are peeres.
Shall I call this an oath? That phrase and these Are Peers.
vmb pns11 vvi d dt n1? cst n1 cc d vbr n2.
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Now to conclude this part, a thing, the beginning good, Gods ordinance, and the end good, the stinting of quarrell, the strengthning of truth, the preserving of thy selfe,
Now to conclude this part, a thing, the beginning good, God's Ordinance, and the end good, the stinting of quarrel, the strengthening of truth, the preserving of thy self,
av pc-acp vvi d n1, dt n1, dt n1 j, npg1 n1, cc dt n1 j, dt n-vvg pp-f n1, dt vvg pp-f n1, dt n-vvg pp-f po21 n1,
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and neighbour from slander or dammage, the promoting of Gods glory, thinke not Christ hath forbid thee.
and neighbour from slander or damage, the promoting of God's glory, think not christ hath forbid thee.
cc n1 p-acp n1 cc n1, dt j-vvg pp-f npg1 n1, vvb xx np1 vhz vvn pno21.
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He inhibits onely, he prohibits not: he inhibits the rash swearer, he prohibits not all oaths.
He inhibits only, he prohibits not: he inhibits the rash swearer, he prohibits not all Oaths.
pns31 vvz av-j, pns31 vvz xx: pns31 vvz dt j n1, pns31 vvz xx d n2.
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But thinke that sweare thou maist; God lets thee: Nay sweare thou must; God bids thee, Iurabis, thou shalt sweare. The forme followes; you have heard the act.
But think that swear thou Mayest; God lets thee: Nay swear thou must; God bids thee, You will swear, thou shalt swear. The Form follows; you have herd the act.
cc-acp vvb cst vvb pns21 vm2; np1 vvz pno21: uh-x vvb pns21 vmb; np1 vvz pno21, np1, pns21 vm2 vvi. dt n1 vvz; pn22 vhb vvn dt n1.
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God bad us sweare; now he tells us how. The forme is, the Lord liveth. Thou shalt sweare saith the Lord;
God bade us swear; now he tells us how. The Form is, the Lord lives. Thou shalt swear Says the Lord;
np1 vvd pno12 vvi; av pns31 vvz pno12 c-crq. dt n1 vbz, dt n1 vvz. pns21 vm2 vvi vvz dt n1;
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but thou shalt sweare by the Lord. The act enjoyned often; but the manner ever joyned withall:
but thou shalt swear by the Lord. The act enjoined often; but the manner ever joined withal:
cc-acp pns21 vm2 vvi p-acp dt n1. dt n1 vvd av; cc-acp dt n1 av vvn av:
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it must bee by his name. David swore so by the Lord. So did Ioab, so did Saul; all Israel did, till Ieroboams time:
it must be by his name. David swore so by the Lord. So did Ioab, so did Saul; all Israel did, till Ieroboams time:
pn31 vmb vbi p-acp po31 n1. np1 vvd av p-acp dt n1. av vdd np1, av vdd np1; d np1 vdd, c-acp vvz n1:
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then they began to sweare by Baal. Till then, even before the Law, and all, all swore by God.
then they began to swear by Baal. Till then, even before the Law, and all, all swore by God.
cs pns32 vvd pc-acp vvi p-acp np1. c-acp av, av p-acp dt n1, cc d, d vvd p-acp np1.
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Even Heathens when they urged any Israelite, any Hebrew to sweare, required it in that forme.
Even heathens when they urged any Israelite, any Hebrew to swear, required it in that Form.
j n2-jn c-crq pns32 vvd d np1, d njp pc-acp vvi, vvd pn31 p-acp d n1.
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Sweare to mee by the Lord, saith Rahab to the spies. So did the Egyptian to David, bad him sweare by God.Swear to me by the Lord, Says Rahab to the spies. So did the Egyptian to David, bade him swear by God.
vvb p-acp pno11 p-acp dt n1, vvz np1 p-acp dt n2. av vdd dt jp p-acp np1, vvd pno31 vvi p-acp np1.
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So did Abimelec to Abram, sweare by God thou wilt not hurt-me. For to sweare by Gods name, and the Lord liveth, is all one.
So did Abimelec to Abram, swear by God thou wilt not hurt-me. For to swear by God's name, and the Lord lives, is all one.
av vdd np1 p-acp np1, vvb p-acp np1 pns21 vm2 xx j. p-acp pc-acp vvi p-acp ng1 n1, cc dt n1 vvz, vbz d pi.
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Gods selfe, who best knowes what himselfe meanes, expounds it so, Ier. 12. 16. Yea even this very phrase was frequent too, none more, none so much in Scripture; sanctified by Gods selfe. God often swore;
God's self, who best knows what himself means, expounds it so, Jeremiah 12. 16. Yea even this very phrase was frequent too, none more, none so much in Scripture; sanctified by God's self. God often swore;
npg1 n1, r-crq av-js vvz q-crq px31 vvz, vvz pn31 av, np1 crd crd uh av d j n1 vbds j av, pix av-dc, pi av av-d p-acp n1; vvn p-acp npg1 n1. np1 av vvd;
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but mostly in this manner, vivo ego, as I live, saith God. The forme is diversified in termes;
but mostly in this manner, vivo ego, as I live, Says God. The Form is diversified in terms;
cc-acp j p-acp d n1, fw-la fw-la, c-acp pns11 vvb, vvz np1. dt n1 vbz vvd p-acp n2;
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but the same sense in all: every oath both exacted and taken in Gods name. Tis Gods will, Esa. 65. Whosoever sweares, shall sweare by God.
but the same sense in all: every oath both exacted and taken in God's name. This God's will, Isaiah 65. Whosoever swears, shall swear by God.
cc-acp dt d n1 p-acp d: d n1 av-d vvn cc vvn p-acp ng1 n1. pn31|vbz ng1 n1, np1 crd r-crq vvz, vmb vvi p-acp np1.
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Omnis lingua, every tongue, Esa. 45. not of men onely, but of Angels too:Omnis lingua, every tongue, Isaiah 45. not of men only, but of Angels too:
fw-la fw-la, d n1, np1 crd xx pp-f n2 av-j, cc-acp pp-f n2 av:
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both Daniels Angels, and Saint Iohns in the Apocalypse, both swore per viventem in secula, by him that lives for ever.
both Daniel's Angels, and Saint Iohns in the Apocalypse, both swore per viventem in secula, by him that lives for ever.
d np1 n2, cc n1 npg1 p-acp dt np1, d vvd fw-la fw-la p-acp fw-la, p-acp pno31 cst vvz p-acp av.
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Sayd wee not, that to sweare by God, was a part of serving God? and observe we not the ceremony of lifting up the hand, to be a phrase in Scripture to signifie an oath;
Said we not, that to swear by God, was a part of serving God? and observe we not the ceremony of lifting up the hand, to be a phrase in Scripture to signify an oath;
vvd pns12 xx, cst pc-acp vvi p-acp np1, vbds dt n1 pp-f vvg np1? cc vvb pns12 xx dt n1 pp-f vvg a-acp dt n1, pc-acp vbi dt n1 p-acp n1 pc-acp vvi dt n1;
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10127
I have lifted up my hand, saith Abram to the King of Sodom, that is, I have sworne? the hand lift up to heaven, that is, to God, whom wee call to witnesse.I have lifted up my hand, Says Abram to the King of Sodom, that is, I have sworn? the hand lift up to heaven, that is, to God, whom we call to witness.
pns11 vhb vvn a-acp po11 n1, vvz np1 p-acp dt n1 pp-f np1, cst vbz, pns11 vhb vvn? dt n1 vvb a-acp p-acp n1, cst vbz, p-acp np1, ro-crq pns12 vvb pc-acp vvi.
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10128
Iuramenta bee Sacramenta, an oath an office of Religion. By whom I sweare, on him I call, as my NONLATINALPHABET, the knower of my heart,Oaths be Sacraments, an oath an office of Religion. By whom I swear, on him I call, as my, the knower of my heart,
np1 vbb np1, dt n1 dt n1 pp-f n1. p-acp ro-crq pns11 vvb, p-acp pno31 pns11 vvb, c-acp po11, dt n1 pp-f po11 n1,
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and so the witnesse of my truth. Solus or andus, solus jurandus. All invocation belongs alone to God;
and so the witness of my truth. Solus or andus, solus jurandus. All invocation belongs alone to God;
cc av dt n1 pp-f po11 n1. fw-la cc fw-la, fw-la fw-la. d n1 vvz av-j p-acp np1;
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and therefore oathes are his peculiar.
and Therefore Oaths Are his peculiar.
cc av n2 vbr po31 j.
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Summi deorum hic honor proprius, sayd Apuleius; it is an honour due unto his name, his onely:Summi Gods hic honour proprius, said Apuleius; it is an honour due unto his name, his only:
fw-la fw-la fw-la n1 fw-la, vvd np1; pn31 vbz dt n1 j-jn p-acp po31 n1, po31 j:
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and therefore cald by Moses, Exod. 22. Iuramentum Domini, the Lords oath. Not because God sweares;
and Therefore called by Moses, Exod 22. Iuramentum Domini, the lords oath. Not Because God swears;
cc av vvn p-acp np1, np1 crd fw-la fw-la, dt n2 n1. xx c-acp np1 vvz;
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and yet hee doth sometimes, ofttimes: but because, as Esay sayd, hee that sweares, shall sweare by God.
and yet he does sometime, ofttimes: but Because, as Isaiah said, he that swears, shall swear by God.
cc av pns31 vdz av, av: cc-acp c-acp, c-acp np1 vvd, pns31 cst vvz, vmb vvi p-acp np1.
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Tis then impiety to sweare by creatures, grand sacriledge to sweare by any thing but God.
This then impiety to swear by creatures, grand sacrilege to swear by any thing but God.
pn31|vbz av n1 pc-acp vvi p-acp n2, j n1 pc-acp vvi p-acp d n1 p-acp np1.
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Heathens may teach us that Religion:
heathens may teach us that Religion:
n2-jn vmb vvi pno12 d n1:
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they swore by those things, which they adord for Gods. Terram, mare, sidera juro, Latinus oath in Virgil, by earth, sea, and starres.
they swore by those things, which they adored for God's Terram, mare, sidera juro, Latinus oath in Virgil, by earth, sea, and Stars.
pns32 vvd p-acp d n2, r-crq pns32 vvn p-acp n2 fw-la, fw-la, fw-la fw-la, np1 n1 p-acp np1, p-acp n1, n1, cc n2.
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Vesta the earth, and Amphitrite the sea, Goddesses with them.Vesta the earth, and Amphitrite the sea, Goddesses with them.
np1 dt n1, cc np1 dt n1, n2 p-acp pno32.
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And the starres they cald all NONLATINALPHABET, the Sunne and Moone, and all the hoast of heaven, were Heathens gods.
And the Stars they called all, the Sun and Moon, and all the host of heaven, were heathens God's.
cc dt n2 pns32 vvd d, dt n1 cc n1, cc d dt n1 pp-f n1, vbdr n2-jn n2.
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Their ignorance condemnable, but their zeale pardonable. They would not, had they not held them Gods, have sworne by them.
Their ignorance condemnable, but their zeal pardonable. They would not, had they not held them God's, have sworn by them.
po32 n1 j, cc-acp po32 n1 j. pns32 vmd xx, vhd pns32 xx vvn pno32 n2, vhb vvn p-acp pno32.
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Christians oaths then by creatures, what Atheisme is that? Christians worse then Iewes, worse then Gentiles:
Christians Oaths then by creatures, what Atheism is that? Christians Worse then Iewes, Worse then Gentiles:
np1 n2 av p-acp n2, r-crq n1 vbz d? np1 jc cs np2, jc cs np1:
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Iewes swore by Baal; they thought him God.
Iewes swore by Baal; they Thought him God.
np2 vvd p-acp np1; pns32 vvd pno31 np1.
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Did not the Priests pray to him, O Baal exaudinos? The Gentiles by Iupiter, did they not sacrifice to him? Iupiter was but a man;
Did not the Priests pray to him, Oh Baal exaudinos? The Gentiles by Iupiter, did they not sacrifice to him? Iupiter was but a man;
vdd xx dt n2 vvb p-acp pno31, uh np1 n2? dt np1 p-acp np1, vdd pns32 xx vvi p-acp pno31? np1 vbds p-acp dt n1;
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Baal but a beast, but the image of a beast; yet they thought them Gods. But Christians sweare by things which themselves confesse but creatures.Baal but a beast, but the image of a beast; yet they Thought them God's But Christians swear by things which themselves confess but creatures.
np1 p-acp dt n1, cc-acp dt n1 pp-f dt n1; av pns32 vvd pno32 n2 p-acp np1 vvb p-acp n2 r-crq px32 vvb p-acp n2.
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Bread, Salt, the Essens both in Epiphanius. By the light, the Manichees oath. Papists by some things more excellent, but yet not Gods, by Saints and Angels.
Bred, Salt, the Essens both in Epiphanius. By the Light, the manichees oath. Papists by Some things more excellent, but yet not God's, by Saints and Angels.
n1, n1, dt vvz d p-acp np1. p-acp dt n1, dt np1 n1. njp2 p-acp d n2 av-dc j, cc-acp av xx n2, p-acp n2 cc n2.
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This is indeede, not irreligion, but tis superstition: not impious Atheisme, but grosse Idolatrie. God bids sweare, the Lord liveth, not the Angels.
This is indeed, not irreligion, but this Superstition: not impious Atheism, but gross Idolatry. God bids swear, the Lord lives, not the Angels.
d vbz av, xx n1, cc-acp pn31|vbz n1: xx j n1, cc-acp j n1. np1 vvz vvb, dt n1 vvz, xx dt n2.
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Moses bids sweare by God, not Saints; by Gods selfe, not by Gods Mother. The masse too is an oath, used even by Protestants.Moses bids swear by God, not Saints; by God's self, not by God's Mother. The mass too is an oath, used even by Protestants.
np1 vvz vvb p-acp np1, xx n2; p-acp ng1 n1, xx p-acp npg1 n1. dt n1 av vbz dt n1, vvd av p-acp n2.
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Is there not a God is Israel, but we must goe to Belzebub the God of Ekron? Must Ierusalem needs sweare by the sinne of Samaria? Let Gods people sweare by God.
Is there not a God is Israel, but we must go to Belzebub the God of Ekron? Must Ierusalem needs swear by the sin of Samaria? Let God's people swear by God.
vbz pc-acp xx dt n1 vbz np1, p-acp pns12 vmb vvi p-acp np1 dt n1 pp-f np1? vmb np1 av vvb p-acp dt n1 pp-f np1? vvb npg1 n1 vvi p-acp np1.
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But by God, meane the Lord. For there are many Gods, the Apostle saith.
But by God, mean the Lord. For there Are many God's, the Apostle Says.
p-acp p-acp np1, vvb dt n1. p-acp a-acp vbr d n2, dt n1 vvz.
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Angels are called Elohim, i. Gods. Papists swearing by them, may say they sinne not, they are Gods too.
Angels Are called Elohim, i. God's Papists swearing by them, may say they sin not, they Are God's too.
ng1 vbr vvn np1, uh. n2 njp2 vvg p-acp pno32, vmb vvi pns32 vvb xx, pns32 vbr n2 av.
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They are indeede, but NONLATINALPHABET, vouchsaft the name by favour; but are not Gods indeede.
They Are indeed, but, vouchsafed the name by favour; but Are not God's indeed.
pns32 vbr av, cc-acp, vvn dt n1 p-acp n1; cc-acp vbr xx n2 av.
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But as the people cryed to Elias, Dominus Deus est, the Lord he is God, the Lord he is God.
But as the people cried to Elias, Dominus Deus est, the Lord he is God, the Lord he is God.
cc-acp c-acp dt n1 vvd p-acp np1, fw-la fw-la fw-la, dt n1 pns31 vbz np1, dt n1 pns31 vbz np1.
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God prevents here that evasion, bids sweare not, God lives, but the Lord. Israel would sweare vivit Deus, and yet meane Baal, Amos 8. vivit Deus tuus, O Dan. But thou shalt sweare, vivit Iehovah, the Lord lives. Thats Gods proper name; NONLATINALPHABET saith David, Psal. 83. ult. Iehovah, Gods name onely;
God prevents Here that evasion, bids swear not, God lives, but the Lord. Israel would swear vivit Deus, and yet mean Baal, Amos 8. vivit Deus Thy, Oh Dan. But thou shalt swear, vivit Jehovah, the Lord lives. Thats God's proper name; Says David, Psalm 83. ult. Jehovah, God's name only;
np1 vvz av d n1, vvz vvb xx, np1 vvz, p-acp dt n1. np1 vmd vvi fw-la fw-la, cc av j np1, np1 crd fw-la fw-la fw-la, uh np1 cc-acp pns21 vm2 vvi, fw-la np1, dt n1 vvz. d|vbz ng1 j n1; vvz np1, np1 crd n1. np1, npg1 n1 av-j;
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never was creature called by it. Thou shalt sweare, vivit Iehovah, the Lord liveth.
never was creature called by it. Thou shalt swear, vivit Jehovah, the Lord lives.
av-x vbds n1 vvn p-acp pn31. pns21 vm2 vvi, fw-la np1, dt n1 vvz.
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What? will some men say, is every oath tied strictly to these termes, to these two words, vivit Iehovah, the Lord lives? Tis not my meaning, nor the Prophets.
What? will Some men say, is every oath tied strictly to these terms, to these two words, vivit Jehovah, the Lord lives? This not my meaning, nor the prophets.
q-crq? vmb d n2 vvb, vbz d n1 vvn av-j p-acp d n2, p-acp d crd n2, fw-la np1, dt n1 vvz? pn31|vbz xx po11 n1, ccx dt n2.
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God here defines the forme of oath; but confines us not to the precise syllables. Sweare in what termes thou wilt; but sweare by him.
God Here defines the Form of oath; but confines us not to the precise syllables. Swear in what terms thou wilt; but swear by him.
np1 av vvz dt n1 pp-f n1; cc-acp n2 pno12 xx p-acp dt j n2. vvb p-acp r-crq n2 pns21 vm2; cc-acp vvb p-acp pno31.
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Iacob swore by the feare of Isaac: who was that but God? Gods selfe swore by the excellencie of Iacob, Amos 8. which was Gods selfe:Iacob swore by the Fear of Isaac: who was that but God? God's self swore by the excellency of Iacob, Amos 8. which was God's self:
np1 vvd p-acp dt n1 pp-f np1: r-crq vbds d p-acp np1? npg1 n1 vvd p-acp dt n1 pp-f np1, np1 crd r-crq vbds npg1 n1:
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By his hand, by his holinesse, thats Gods selfe too. By his soule;
By his hand, by his holiness, thats God's self too. By his soul;
p-acp po31 n1, p-acp po31 n1, d|vbz npg1 n1 av. p-acp po31 n1;
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mens cujusque est quisque; what is my soule, but my selfe? And Christs Amen, if it be Sacramentum, an oath,Mens cujusque est Quisque; what is my soul, but my self? And Christ Amen, if it be Sacramentum, an oath,
fw-la fw-la fw-la fw-la; r-crq vbz po11 n1, cc-acp po11 n1? np1 npg1 uh-n, cs pn31 vbb fw-la, dt n1,
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as Saint Ambrose makes it, what meanes it, but Gods truth, which is Gods selfe? Gods attributes are Gods selfe.
as Saint Ambrose makes it, what means it, but God's truth, which is God's self? God's attributes Are God's self.
c-acp n1 np1 vvz pn31, r-crq vvz pn31, cc-acp ng1 n1, r-crq vbz ng1 n1? npg1 n2 vbr ng1 n1.
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Abraham swore his servant by the God of heaven and earth. Paul protests by Christ, and by the holy Ghost.Abraham swore his servant by the God of heaven and earth. Paul protests by christ, and by the holy Ghost.
np1 vvd po31 n1 p-acp dt n1 pp-f n1 cc n1. np1 vvz p-acp np1, cc p-acp dt j n1.
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Yea holy men of God have sworne sometimes in other formes, but equipollent all to this.
Yea holy men of God have sworn sometime in other forms, but equipollent all to this.
uh j n2 pp-f np1 vhb vvn av p-acp j-jn n2, cc-acp j av-d p-acp d.
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The Lord is my witnesse, Saint Pauls oath often. I speake before God, the Apostles too.The Lord is my witness, Saint Paul's oath often. I speak before God, the Apostles too.
dt n1 vbz po11 n1, n1 npg1 n1 av. pns11 vvb p-acp np1, dt n2 av.
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The Lord doe so, and more to me, often in Scripture. Nay Saint Paul sweares to the Corinthians, by their rejoycing;The Lord do so, and more to me, often in Scripture. Nay Saint Paul swears to the Corinthians, by their rejoicing;
dt n1 vdb av, cc av-dc p-acp pno11, av p-acp n1. uh-x n1 np1 vvz p-acp dt np1, p-acp po32 vvg;
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Iuratio est, tis an oath, saith Saint Augustine; but it meanes Christ. Our magistrates adjure us, so God us helpe by Iesus Christ, a godly forme too.Juratio est, this an oath, Says Saint Augustine; but it means christ. Our Magistrates adjure us, so God us help by Iesus christ, a godly Form too.
fw-la fw-la, pn31|vbz dt n1, vvz n1 np1; p-acp pn31 vvz np1. po12 n2 vvb pno12, av np1 pno12 vvi p-acp np1 np1, dt j n1 av.
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All these, and other like, sound to one sense, and are all authorised under this forme.
All these, and other like, found to one sense, and Are all authorised under this Form.
av-d d, cc j-jn j, vvb p-acp crd n1, cc vbr d vvn p-acp d n1.
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There is an antient oath, used yet in the universities, and otherwhere; tis by the holy Gospels.
There is an ancient oath, used yet in the universities, and otherwhere; this by the holy Gospels.
pc-acp vbz dt j n1, vvd av p-acp dt n2, cc av; pn31|vbz p-acp dt j ng1.
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This some have censurd as savouring of Rome. But both Saint Chrysostome and Saint Austin show it antienter then Poperie.
This Some have censured as savouring of Rome. But both Saint Chrysostom and Saint Austin show it ancienter then Popery.
d d vhb vvn p-acp vvg pp-f np1. p-acp d n1 np1 cc n1 np1 vvb pn31 jc-jn cs n1.
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Nor sweare wee by the leaves and letters of the booke;
Nor swear we by the leaves and letters of the book;
ccx vvb pns12 p-acp dt n2 cc n2 pp-f dt n1;
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but either by his spirit, that endited it, or by his Sonne, that is taught in it, Christ the subject of the Gospels.
but either by his Spirit, that endited it, or by his Son, that is taught in it, christ the Subject of the Gospels.
cc-acp d p-acp po31 n1, cst vvn pn31, cc p-acp po31 n1, cst vbz vvn p-acp pn31, np1 dt n-jn pp-f dt ng1.
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Nay, an oath is not impious by creatures neither, with reference to God. Christ simply forbids not to sweare by heaven and earth.
Nay, an oath is not impious by creatures neither, with Referente to God. christ simply forbids not to swear by heaven and earth.
uh, dt n1 vbz xx j p-acp n2 av-dx, p-acp n1 p-acp np1. np1 av-j vvz xx pc-acp vvi p-acp n1 cc n1.
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The reasons which he addes, incline to the quite contrarie. But with the Iewes conceit, that they might breake their oath, or sweare a lye,
The Reasons which he adds, incline to the quite contrary. But with the Iewes conceit, that they might break their oath, or swear a lie,
dt n2 r-crq pns31 vvz, vvb p-acp dt av j-jn. p-acp p-acp dt np2 n1, cst pns32 vmd vvi po32 n1, cc vvi dt n1,
(53) sermon (DIV1)
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if they swore but by them onely, because they are but creatures; hee forbids us to sweare so.
if they swore but by them only, Because they Are but creatures; he forbids us to swear so.
cs pns32 vvd cc-acp p-acp pno32 av-j, c-acp pns32 vbr p-acp n2; pns31 vvz pno12 pc-acp vvi av.
(53) sermon (DIV1)
1111
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He sweares by God, that sweares by them.
He swears by God, that swears by them.
pns31 vvz p-acp np1, cst vvz p-acp pno32.
(53) sermon (DIV1)
1111
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10174
For the one is his footstoole, the other is his throne, Gods name is in his creatures.
For the one is his footstool, the other is his throne, God's name is in his creatures.
p-acp dt pi vbz po31 n1, dt n-jn vbz po31 n1, ng1 n1 vbz p-acp po31 n2.
(53) sermon (DIV1)
1111
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10175
If naming them • looke at God, I sweare by him in them, they are the mirrours, the glasses of his glory.
If naming them • look At God, I swear by him in them, they Are the mirrors, the glasses of his glory.
cs vvg pno32 • vvb p-acp np1, pns11 vvb p-acp pno31 p-acp pno32, pns32 vbr dt n2, dt n2 pp-f po31 n1.
(53) sermon (DIV1)
1111
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10176
Moses cald twice to witnesse, heaven and earth. Object not, tis then lawfull to sweare by Saints and Angels; they are creatures too. They are.Moses called twice to witness, heaven and earth. Object not, this then lawful to swear by Saints and Angels; they Are creatures too. They Are.
np1 vvd av pc-acp vvi, n1 cc n1. n1 xx, pn31|vbz av j pc-acp vvi p-acp n2 cc n2; pns32 vbr n2 av. pns32 vbr.
(53) sermon (DIV1)
1111
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10177
But superstition worships them as Gods; and therefore to sweare by them gives suspition of Idolatry.
But Superstition worships them as God's; and Therefore to swear by them gives suspicion of Idolatry.
p-acp n1 vvz pno32 p-acp n2; cc av pc-acp vvi p-acp pno32 vvz n1 pp-f n1.
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10178
Else he that sweares by creatures; though indeede indirectly, yet sweares by God; though not expressely, yet by implication.
Else he that swears by creatures; though indeed indirectly, yet swears by God; though not expressly, yet by implication.
av pns31 cst vvz p-acp n2; cs av av-j, av vvz p-acp np1; cs xx av-j, av p-acp n1.
(53) sermon (DIV1)
1112
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10179
As wrong, or mercy done a Prophet or Disciple, Christ reckons done to him:
As wrong, or mercy done a Prophet or Disciple, christ reckons done to him:
p-acp n-jn, cc n1 vdn dt n1 cc n1, np1 vvz vdi p-acp pno31:
(53) sermon (DIV1)
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10180
so an oath by a creature, with reference to God, is intended as taken even by Gods owne name.
so an oath by a creature, with Referente to God, is intended as taken even by God's own name.
av dt n1 p-acp dt n1, p-acp n1 p-acp np1, vbz vvn c-acp vvn av p-acp n2 d n1.
(53) sermon (DIV1)
1112
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10181
Else what shall wee judge of their oathes in the Scripture, who swore by mens soules;
Else what shall we judge of their Oaths in the Scripture, who swore by men's Souls;
av q-crq vmb pns12 vvi pp-f po32 n2 p-acp dt n1, r-crq vvd p-acp ng2 n2;
(53) sermon (DIV1)
1112
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10182
not vivit Dominus, the Lord lives, but vivit Pharaoh, by the life of Pharaoh, Iosephs oath. Him haply you censure; the court had corrupted him. But not hee onely;
not vivit Dominus, the Lord lives, but vivit Pharaoh, by the life of Pharaoh, Joseph's oath. Him haply you censure; the court had corrupted him. But not he only;
xx fw-la fw-la, dt n1 vvz, cc-acp fw-la np1, p-acp dt n1 pp-f np1, np1 n1. pno31 av pn22 vvb; dt n1 vhd vvn pno31. cc-acp xx pns31 av-j;
(53) sermon (DIV1)
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10183
but Hannah did by Helies soule: Vrias did, Abigail did, sweare by King Davids soule. Nay David did by Ionathans soule; the Shunamite by Elishas soule;
but Hannah did by Helies soul: Vrias did, Abigail did, swear by King Davids soul. Nay David did by Ionathans soul; the Shunamite by Elisha's soul;
cc-acp np1 vdd p-acp n2 n1: npg1 vdd, np1 vdd, vvi p-acp n1 npg1 n1. uh-x np1 vdd p-acp npg1 n1; dt np1 p-acp n2 n1;
(53) sermon (DIV1)
1112
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10184
nay Elisha by Elias soule, one Prophet swore by another Prophets soule. To say, they all sinned in it, were an hastie sentence.
nay Elisha by Elias soul, one Prophet swore by Another prophets soul. To say, they all sinned in it, were an hasty sentence.
uh-x np1 p-acp np1 n1, crd n1 vvd p-acp j-jn ng1 n1. p-acp vvb, pns32 d vvd p-acp pn31, vbdr dt j n1.
(53) sermon (DIV1)
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10185
Nor have I lighted yet on any, that censurd them.
Nor have I lighted yet on any, that censured them.
ccx vhb pns11 vvn av p-acp d, cst vvn pno32.
(53) sermon (DIV1)
1112
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10186
I will conster Ioseph candide. By Pharaohs life? whats that, but by Gods selfe? All men indeede,
I will construe Ioseph candide. By Pharaohs life? whats that, but by God's self? All men indeed,
pns11 vmb vvi np1 fw-la. p-acp np1 n1? q-crq|vbz d, cc-acp p-acp ng1 n1? av-d n2 av,
(53) sermon (DIV1)
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10187
but Kings especially live by God. But for the rest, tis plainer; let the Hebrew phrase bee weighed;
but Kings especially live by God. But for the rest, this plainer; let the Hebrew phrase be weighed;
cc-acp n2 av-j vvi p-acp np1. p-acp p-acp dt n1, pn31|vbz jc; vvb dt njp n1 vbi vvn;
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and it is not, as thy soule liveth; but by the life of thy soule.
and it is not, as thy soul lives; but by the life of thy soul.
cc pn31 vbz xx, c-acp po21 n1 vvz; cc-acp p-acp dt n1 pp-f po21 n1.
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And is not God the life of soules, anima animae, the soule of soules? So that though not in terme,
And is not God the life of Souls, anima Spirits, the soul of Souls? So that though not in term,
cc vbz xx np1 dt n1 pp-f n2, fw-la fw-la, dt n1 pp-f n2? av cst cs xx p-acp n1,
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yet in trope they swore by God. In which sense some have sworne by baptisme, by the Sacraments. Some Germaines doe so now.
yet in trope they swore by God. In which sense Some have sworn by Baptism, by the Sacraments. some Germans do so now.
av p-acp n1 pns32 vvd p-acp np1. p-acp r-crq n1 d vhb vvn p-acp n1, p-acp dt n2. d njp2 vdb av av.
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To end this part, Christ bad, pray thus, NONLATINALPHABET;
To end this part, christ bade, pray thus,;
pc-acp vvi d n1, np1 vvd, vvb av,;
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not say this, but Pray thus, ties us not alwayes to the words, but sets a rule for Prayer.
not say this, but Pray thus, ties us not always to the words, but sets a Rule for Prayer.
xx vvb d, cc-acp vvb av, vvz pno12 xx av p-acp dt n2, cc-acp vvz dt n1 p-acp n1.
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We may pray in those words; but we must pray in that wise. God bids, sweare thus, the Lord liveth;
We may pray in those words; but we must pray in that wise. God bids, swear thus, the Lord lives;
pns12 vmb vvi p-acp d n2; cc-acp pns12 vmb vvi p-acp d n1. np1 vvz, vvb av, dt n1 vvz;
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ties us not to the termes: onely our oaths must keepe that forme. The words too, if wee will, as many doe in Scripture; but the sense of force.
ties us not to the terms: only our Oaths must keep that Form. The words too, if we will, as many do in Scripture; but the sense of force.
vvz pno12 xx p-acp dt n2: av-j po12 n2 vmb vvi d n1. dt n2 av, cs pns12 vmb, c-acp d vdb p-acp n1; cc-acp dt n1 pp-f n1.
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Thou shalt sweare, the Lord liveth, that is, by the living God. Idolls are Gods;Thou shalt swear, the Lord lives, that is, by the living God. Idols Are God's;
pns21 vm2 vvi, dt n1 vvz, cst vbz, p-acp dt j-vvg np1. n2 vbr n2;
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God calls them so in Ironie, but dead Gods. Wee must sweare with the Angell, by him that lives for ever.
God calls them so in Irony, but dead God's we must swear with the Angel, by him that lives for ever.
np1 vvz pno32 av p-acp n1, p-acp j n2 pns12 vmb vvi p-acp dt n1, p-acp pno31 cst vvz p-acp av.
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The turke though an infidell, sweares by the Immortall God. Idolls are Gods, but false Gods:
The Turk though an infidel, swears by the Immortal God. Idols Are God's, but false God's:
dt np1 cs dt n1, vvz p-acp dt j np1. n2 vbr n2, cc-acp j n2:
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the charge of it, costs blood sometimes. Perjury is impious. Him that will leaze, I will not hold for honest:
the charge of it, costs blood sometime. Perjury is impious. Him that will leaze, I will not hold for honest:
dt n1 pp-f pn31, vvz n1 av. n1 vbz j. pno31 cst vmb vvi, pns11 vmb xx vvi p-acp j:
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Israel swore by such, by Baal, by Malcham. But he that sweares, saith Esay, shall sweare by the true God, 65. 16. God bids sweare by his name.Israel swore by such, by Baal, by Malcham. But he that swears, Says Isaiah, shall swear by the true God, 65. 16. God bids swear by his name.
np1 vvd p-acp d, p-acp np1, p-acp np1. p-acp pns31 cst vvz, vvz np1, vmb vvi p-acp dt j np1, crd crd np1 vvz vvb p-acp po31 n1.
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The name of a strange God shall not be heard out of thy mouth, Exod. 23. sweare not by such either Actively or passively:
The name of a strange God shall not be herd out of thy Mouth, Exod 23. swear not by such either Actively or passively:
dt n1 pp-f dt j np1 vmb xx vbi vvn av pp-f po21 n1, np1 crd vvb xx p-acp d d av-j cc av-j:
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neither the private man sweare himselfe, nor the Magistrate sweare others by any strange God, Iesu. 23. Wee are as Darius titled Daniel, the servants of the living God:
neither the private man swear himself, nor the Magistrate swear Others by any strange God, Iesu. 23. we Are as Darius titled daniel, the Servants of the living God:
av-dx dt j n1 vvi px31, ccx dt n1 vvi n2-jn p-acp d j np1, np1 crd pns12 vbr p-acp npg1 vvn np1, dt n2 pp-f dt j-vvg n1:
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let us when we sweare, sweare by the living God. Hee that sweares by other, I will doubt hee forsweares.
let us when we swear, swear by the living God. He that swears by other, I will doubt he forswears.
vvb pno12 c-crq pns12 vvb, vvb p-acp dt j-vvg np1. pns31 cst vvz p-acp n-jn, pns11 vmb vvi pns31 vvz.
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The oath is awelesse, that is made by creatures.
The oath is aweless, that is made by creatures.
dt n1 vbz j, cst vbz vvn p-acp n2.
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NONLATINALPHABET, saith the old man in Aristoph. hee but jests, that sweares by Iupiter. To sweare by any thing but God, lessens the Religion of an oath.
, Says the old man in Aristophanes. he but jests, that swears by Iupiter. To swear by any thing but God, lessens the Religion of an oath.
, vvz dt j n1 p-acp np1. pns31 p-acp n2, cst vvz p-acp np1. pc-acp vvi p-acp d n1 p-acp np1, vvz dt n1 pp-f dt n1.
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An oath (saith Philo ) is NONLATINALPHABET, a calling God to witnesse.
an oath (Says Philo) is, a calling God to witness.
dt n1 (vvz np1) vbz, dt n1 np1 pc-acp vvi.
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People to flatter Princes, would often sweare by them, by their healths, and by their childrens:
People to flatter Princes, would often swear by them, by their healths, and by their Children's:
n1 pc-acp vvi n2, vmd av vvi p-acp pno32, p-acp po32 n2, cc p-acp po32 ng2:
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per genium Caesaris. But Polycarpus a religious Bishop, chose rather to be burned, then to sweare by Caesars Fortune.per genium Caesaris. But Polycarp a religious Bishop, chosen rather to be burned, then to swear by Caesars Fortune.
fw-la fw-la fw-la. p-acp np1 dt j n1, vvd av-c pc-acp vbi vvn, cs pc-acp vvi p-acp npg1 n1.
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One scruple rests, which for the unlearneds sake would be remov'd, lest one Text seeme to crosse another.
One scruple rests, which for the learneds sake would be removed, lest one Text seem to cross Another.
crd n1 vvz, r-crq p-acp dt ng1 n1 vmd vbi vvn, cs crd n1 vvi pc-acp vvi j-jn.
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God, that bids Israel here, to sweare, the Lord liveth, in Osee 4. 15. forbids Iudah there to sweare, the Lord liveth. May not one oath serve both, both living under one Law, both serving under one Lord? Surely God would that Iudah should swear,
God, that bids Israel Here, to swear, the Lord lives, in Hosea 4. 15. forbids Iudah there to swear, the Lord lives. May not one oath serve both, both living under one Law, both serving under one Lord? Surely God would that Iudah should swear,
np1, cst vvz np1 av, pc-acp vvi, dt n1 vvz, p-acp j crd crd vvz np1 a-acp pc-acp vvi, dt n1 vvz. vmb xx crd n1 vvi d, av-d vvg p-acp crd n1, d vvg p-acp crd n1? np1 np1 vmd d np1 vmd vvi,
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as Israel should, but not as Israel did. They should swear so, but not with them. For when they swore so, they swore falsly;
as Israel should, but not as Israel did. They should swear so, but not with them. For when they swore so, they swore falsely;
c-acp np1 vmd, cc-acp xx c-acp np1 vdd. pns32 vmd vvi av, cc-acp xx p-acp pno32. c-acp c-crq pns32 vvd av, pns32 vvd av-j;
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and when they would swear truly, they would swear by Baal. So the Rabbins say of thē upon that place,
and when they would swear truly, they would swear by Baal. So the Rabbis say of them upon that place,
cc c-crq pns32 vmd vvi av-j, pns32 vmd vvi p-acp np1. av dt n2 vvb pp-f pno32 p-acp d n1,
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and the Chaldee Paraphrast constens it so too, swear not the Lord lives NONLATINALPHABET in a lye.
and the Chaldee Paraphrast constens it so too, swear not the Lord lives in a lie.
cc dt np1 vvd fw-la pn31 av av, vvb xx dt n1 vvz p-acp dt n1.
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Sweare God lives ▪ but sweare in truth, the next point in my Text, Thou shalt sweare, the Lord liveth in truth, &c. There remaine yet three Particulars.
Swear God lives ▪ but swear in truth, the next point in my Text, Thou shalt swear, the Lord lives in truth, etc. There remain yet three Particulars.
vvb np1 vvz ▪ cc-acp vvb p-acp n1, dt ord n1 p-acp po11 n1, pns21 vm2 vvi, dt n1 vvz p-acp n1, av pc-acp vvi av crd n2-j.
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This last taught how to sweare: these teach How too: but this in what forme, those with what affection. Sweare; but not falsely, lightly, leudly;
This last taught how to swear: these teach How too: but this in what Form, those with what affection. Swear; but not falsely, lightly, lewdly;
d ord vvd c-crq pc-acp vvi: d vvb c-crq av: cc-acp d p-acp r-crq n1, d p-acp r-crq n1. vvb; cc-acp xx av-j, av-j, av-j;
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but in Truth, Iudgement, and Righteousnesse. Or they confine the cause in which we sweare, the object of our oath;
but in Truth, Judgement, and Righteousness. Or they confine the cause in which we swear, the Object of our oath;
cc-acp p-acp n1, n1, cc n1. cc pns32 vvb dt n1 p-acp r-crq pns12 vvb, dt n1 pp-f po12 n1;
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it must be true, of waight, and honest; briefly of each. For the first; trespasse not Truth in Oath: tis Perjury. A lye is base;
it must be true, of weight, and honest; briefly of each. For the First; trespass not Truth in Oath: this Perjury. A lie is base;
pn31 vmb vbi j, pp-f n1, cc j; av-j pp-f d. p-acp dt ord; n1 xx n1 p-acp n1: pn31|vbz n1. dt n1 vbz j;
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Will a man (saith Saint August.) vel quacunque fide praeditus, of what religion, of what faith soever, Iew, Turke,
Will a man (Says Faint August.) vel quacunque fide praeditus, of what Religion, of what faith soever, Iew, Turk,
n1 dt n1 (vvz j np1.) fw-la fw-la fw-la fw-la, pp-f r-crq n1, pp-f r-crq n1 av, np1, np1,
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or Indian, breake his Oath? An Act onely fitting him, that will say with Davids foole, there is no God. Theodorus the Atheist made it his maine argument, to perswade men to perjure.
or Indian, break his Oath? an Act only fitting him, that will say with Davids fool, there is no God. Theodorus the Atheist made it his main argument, to persuade men to perjure.
cc jp, vvb po31 n1? dt n1 av-j vvg pno31, cst vmb vvi p-acp npg1 n1, a-acp vbz dx n1. np1 dt n1 vvd pn31 po31 j n1, pc-acp vvi n2 pc-acp vvi.
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Well may he say, God is: but surely he feares him not, that will sweare by him, and lye.
Well may he say, God is: but surely he fears him not, that will swear by him, and lie.
n1 vmb pns31 vvi, np1 vbz: cc-acp av-j pns31 vvz pno31 xx, cst vmb vvi p-acp pno31, cc vvi.
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Thou wilt not dare call a man to witnesse a lie, for thee:
Thou wilt not Dare call a man to witness a lie, for thee:
pns21 vm2 xx vvi vvi dt n1 pc-acp vvi dt n1, p-acp pno21:
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and darest thou call God? That is (saith Philo ) NONLATINALPHABET, a most unholy, irreligious act.
and Darest thou call God? That is (Says Philo), a most unholy, irreligious act.
cc vv2 pns21 vvi np1? cst vbz (vvz np1), dt av-ds j, j n1.
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Sweare truely for his sake, by whom thou swearest. Tis God, whom thou dost sweare by, whom thou must sweare by.
Swear truly for his sake, by whom thou Swearst. This God, whom thou dost swear by, whom thou must swear by.
vvb av-j p-acp po31 n1, p-acp ro-crq pns21 vv2. pn31|vbz np1, ro-crq pns21 vd2 vvi p-acp, ro-crq pns21 vmb vvi p-acp.
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Thou makest God a lyer, if thou sweare untruth.
Thou Makest God a liar, if thou swear untruth.
pns21 vv2 np1 dt n1, cs pns21 vvb n1.
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Regulus an heathen swore, not per Christi Sacramenta, but per Daemonum inquinameata, saith Saint August. not by God, but by devils;Regulus an heathen swore, not per Christ Sacraments, but per Daemonum inquinameata, Says Saint August. not by God, but by Devils;
npg1 dt n-jn vvd, xx fw-la fw-la np1, p-acp fw-la np1 fw-la, vvz n1 np1. xx p-acp np1, cc-acp p-acp n2;
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and yet would keepe his Oath. An Oath is an honour due unto Gods name: you heard an heathen say.
and yet would keep his Oath. an Oath is an honour due unto God's name: you herd an heathen say.
cc av vmd vvi po31 n1. dt n1 vbz dt n1 j-jn p-acp npg1 n1: pn22 vvd dt j-jn vvb.
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But he defiles it, that sweares falsely, Lev. 19. Either to Confirme falsehood, or to infirme truth, sweare not, tis, when tis not;
But he defiles it, that swears falsely, Lev. 19. Either to Confirm falsehood, or to infirm truth, swear not, this, when this not;
p-acp pns31 vvz pn31, cst vvz av-j, np1 crd av-d pc-acp vvi n1, cc p-acp j n1, vvb xx, pn31|vbz, c-crq pn31|vbz xx;
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or it is not, when it is. Whether thy Oath be Assertorium, or Promissorium, the Lawes distinction;
or it is not, when it is. Whither thy Oath be Assertorium, or Promissorium, the Laws distinction;
cc pn31 vbz xx, c-crq pn31 vbz. cs po21 n1 vbb np1, cc fw-la, dt ng1 n1;
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be it; (I say) Assertory, sweare, as the thing is; or Promissory, sweare, as thy heart meanes. Herod would not forsweare:
be it; (I say) Assertory, swear, as the thing is; or Promissory, swear, as thy heart means. Herod would not forswear:
vbb pn31; (pns11 vvb) n1, vvb, c-acp dt n1 vbz; cc j, vvb, c-acp po21 n1 vvz. np1 vmd xx vvi:
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hee would rather doe that, which went much against his heart, even behead an holy Prophet. His act was wicked;
he would rather do that, which went much against his heart, even behead an holy Prophet. His act was wicked;
pns31 vmd av-c vdi d, r-crq vvd d p-acp po31 n1, av vvb dt j n1. po31 n1 vbds j;
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but yet it showed his awe in Oathes. Perjury, a sinne, some have presumed, that a man will not commit; Aristotle doth.
but yet it showed his awe in Oaths. Perjury, a sin, Some have presumed, that a man will not commit; Aristotle does.
cc-acp av pn31 vvd po31 n1 p-acp n2. n1, dt n1, d vhb vvn, cst dt n1 vmb xx vvi; np1 vdz.
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That which (as Philo termes it) is NONLATINALPHABET, the signe, the ensigne, the seale of Truth, to make it the cloake of falsehood, man hates it. God hates it Zachary saith.
That which (as Philo terms it) is, the Signen, the ensign, the seal of Truth, to make it the cloak of falsehood, man hates it. God hates it Zachary Says.
d r-crq (c-acp np1 vvz pn31) vbz, dt n1, dt n1, dt n1 pp-f n1, pc-acp vvi pn31 dt n1 pp-f n1, n1 vvz pn31. np1 vvz pn31 np1 vvz.
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Gesse the sinne by the paine. The forsworne person somewhere branded, somewhere whipt. It was death with the Egyptians, Saint Augustine would have it so with Christians too.
Gesse the sin by the pain. The forsworn person somewhere branded, somewhere whipped. It was death with the egyptians, Saint Augustine would have it so with Christians too.
np1 dt n1 p-acp dt n1. dt j-vvn n1 av vvn, av vvd. pn31 vbds n1 p-acp dt njp2, n1 np1 vmd vhi pn31 av p-acp np1 av.
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He peeres the perjured person with the parricide; and saith the magistrate ought not let him live.
He Peers the perjured person with the Parricide; and Says the magistrate ought not let him live.
pns31 n2 dt j-vvn n1 p-acp dt n1; cc vvz dt n1 vmd xx vvi pno31 vvi.
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A sinne, which Gods selfe, as he hates it, Zach. 8. so he plagues it. Our age hath afforded us many fearefull instances.
A sin, which God's self, as he hates it, Zach 8. so he plagues it. Our age hath afforded us many fearful instances.
dt n1, r-crq ng1 n1, c-acp pns31 vvz pn31, np1 crd av pns31 vvz pn31. po12 n1 vhz vvn pno12 d j n2.
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Gods curse (saith the Prophet) shall consume both sticke and stone of the house of the false swearer.
God's curse (Says the Prophet) shall consume both stick and stone of the house of the false swearer.
npg1 n1 (vvz dt n1) vmb vvi d n1 cc n1 pp-f dt n1 pp-f dt j n1.
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For the breach of an Oath, and it both onely promissorie, and that made by others too,
For the breach of an Oath, and it both only promissory, and that made by Others too,
p-acp dt n1 pp-f dt n1, cc pn31 av-d av-j j, cc cst vvd p-acp n2-jn av,
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unto the Gibeonites; though not made by Saul, yet because broke by Saul, seaven of his Sonnes were hung up against the Sunne, seaven Kings sonnes and grandsonnes. They were but Kings Sonnes:
unto the Gibeonites; though not made by Saul, yet Because broke by Saul, seaven of his Sons were hung up against the Sun, seaven Kings Sons and grandsonnes. They were but Kings Sons:
p-acp dt np1; cs xx vvn p-acp np1, av c-acp vvn p-acp np1, crd pp-f po31 n2 vbdr vvn a-acp p-acp dt n1, crd n2 n2 cc n2. pns32 vbdr cc-acp n2 n2:
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but Zedekiah a Kings selfe, his eyes put out, and he bound in chaines, for his breach of oath to the King of Babylon. For shall he scape that broke the covenant? shall he prosper, that set light the oath? saith the Lord.
but Zedekiah a Kings self, his eyes put out, and he bound in chains, for his breach of oath to the King of Babylon. For shall he escape that broke the Covenant? shall he prosper, that Set Light the oath? Says the Lord.
cc-acp np1 dt ng1 n1, po31 n2 vvd av, cc pns31 vvd p-acp n2, p-acp po31 n1 pp-f n1 p-acp dt n1 pp-f np1. c-acp vmb pns31 vvi cst vvd dt n1? vmb pns31 vvi, cst vvd av-j dt n1? vvz dt n1.
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God will destroy (saith David ) all that speakes lies. What will he doe to them, that sweare lies?
God will destroy (Says David) all that speaks lies. What will he do to them, that swear lies?
np1 vmb vvi (vvz np1) d d vvz vvz. q-crq vmb pns31 vdi p-acp pno32, cst vvb n2?
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What then is Romes Religion, that countenanceth perjurie? does both practise it, and procter it? The Pope a Christian, more a Catholicke,
What then is Romes Religion, that Countenanceth perjury? does both practise it, and Procter it? The Pope a Christian, more a Catholic,
q-crq av vbz npg1 n1, cst vvz n1? vdz d vvi pn31, cc n1 pn31? dt n1 dt njp, av-dc dt jp,
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yet more, Christs Vicar, who was truth it selfe, to pander perjurie, O tempora! Yet pardon him for Country too.
yet more, Christ Vicar, who was truth it self, to pander perjury, O tempora! Yet pardon him for Country too.
av av-dc, npg1 n1, r-crq vbds n1 pn31 n1, p-acp n1 n1, fw-la fw-la! av vvi pno31 p-acp n1 av.
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Italy is Greece too, nay tis magna Graecia, so Plinie cals part of it. Grecians but petty liers to the Pope;
Italy is Greece too, nay this Magna Graecia, so Pliny calls part of it. Greeks but Petty liers to the Pope;
np1 vbz np1 av, uh-x pn31|vbz fw-la np1, av np1 vvz n1 pp-f pn31. njp2 p-acp j n2 p-acp dt n1;
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he a grand Grecian, i. a great lier, a grosse forswearer. Iura, Perjura; sweare promissorily fealty to thy Soveraigne, the Pope will assoile thee:
he a grand Grecian, i. a great liar, a gross forswearer. Jerusalem, Perjura; swear promissorily fealty to thy Sovereign, the Pope will assoil thee:
pns31 dt j jp, sy. dt j n1, dt j n1. np1, np1; vvb av-j n1 p-acp po21 n-jn, dt n1 vmb vvi pno21:
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forsweare assertorily any thing to the Magistrate; the Pope will pardon thee. Nay, pardon needs not; tis no sinne.
forswear Assertorily any thing to the Magistrate; the Pope will pardon thee. Nay, pardon needs not; this no sin.
vvi av-j d n1 p-acp dt n1; dt n1 vmb vvi pno21. uh, n1 vvz xx; pn31|vbz dx n1.
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A Papists Oath made to a Protestant, though nere so false, yet is not Perjury: thats salved many waies.
A Papists Oath made to a Protestant, though never so false, yet is not Perjury: thats salved many ways.
dt njp2 n1 vvn p-acp dt n1, cs av-x av j, av vbz xx n1: d|vbz vvn d n2.
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For if the Oath be assertory, the scape is easie by Equivocation: which who so useth, Saint Augustine calls him Detestandam Belluam, a detestable beast.
For if the Oath be assertory, the escape is easy by Equivocation: which who so uses, Saint Augustine calls him Detestandam Belluam, a detestable beast.
p-acp cs dt n1 vbb n1, dt n1 vbz j p-acp n1: q-crq r-crq av vvz, n1 np1 vvz pno31 n1 fw-la, dt j n1.
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If it be promissory, the party is a Calvinist, or a Lutheran at least; Faith is not to be kept with heretickes.
If it be promissory, the party is a Calvinist, or a Lutheran At least; Faith is not to be kept with Heretics.
cs pn31 vbb j, dt n1 vbz dt np1, cc dt njp p-acp ds; np1 vbz xx pc-acp vbi vvn p-acp n2.
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A Position so prophane, that they deny they hold it: but they doe. Aske Simancha else, Nullo nullo modo fides servanda ▪ Hereticis, etiam juramento firmata.
A Position so profane, that they deny they hold it: but they do. Ask Simancha Else, Nullo nullo modo fides servanda ▪ Hereticis, etiam Oath firmata.
dt n1 av j, cst pns32 vvb pns32 vvb pn31: cc-acp pns32 vdb. vvb np1 av, n1 n1 fw-la fw-la fw-la ▪ fw-la, fw-la fw-la fw-la.
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One Nullo will not serve the Iesuites zeale, he doubles it;
One Nullo will not serve the Iesuites zeal, he doubles it;
crd n1 vmb xx vvi dt np2 n1, pns31 vvz pn31;
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nullo nullo modo, by no meanes, in no case, faith plight to hereticks, though bound with Oath, is to be kept.nullo nullo modo, by no means, in no case, faith plighted to Heretics, though bound with Oath, is to be kept.
n1 n1 fw-la, p-acp dx n2, p-acp dx n1, n1 n1 p-acp n2, cs vvn p-acp n1, vbz pc-acp vbi vvn.
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Theres a detestanda bellua, a detestable beast indeed. And for Equivocation, this terme taxes all sophistrie.
Theres a detestanda Bellua, a detestable beast indeed. And for Equivocation, this term Taxes all sophistry.
pc-acp|vbz dt fw-la fw-la, dt j n1 av. cc p-acp n1, d n1 vvz d n1.
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Fraus (saith the Heathen Oratour) distinguit, non dissolvit, fraud bindes thee faster; it easeth not thine Oath, it aggravates thy sinne.Fraus (Says the Heathen Orator) distinguit, non dissolvit, fraud binds thee faster; it eases not thine Oath, it aggravates thy sin.
fw-la (vvz dt j-jn n1) fw-la, fw-la fw-la, n1 vvz pno21 av-jc; pn31 vvz xx po21 n1, pn31 vvz po21 n1.
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And how darest thou dally with God, by whom thou swearest, NONLATINALPHABET, he is not mocked.
And how Darest thou dally with God, by whom thou Swearst,, he is not mocked.
cc q-crq vv2 pns21 vvi p-acp np1, p-acp ro-crq pns21 vv2,, pns31 vbz xx vvn.
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God understands the swearer, to his sense, that gives the oath, not to his, that takes it, saith one of their grandmasters.
God understands the swearer, to his sense, that gives the oath, not to his, that Takes it, Says one of their grandmasters.
np1 vvz dt n1, p-acp po31 n1, cst vvz dt n1, xx p-acp po31, cst vvz pn31, vvz crd pp-f po32 n2.
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Pet. Lomb. Equivocation is flat perjury; Latomus their doctor too so reckons it; tis not Saint Augustine onely. To end this;Pet. Lomb. Equivocation is flat perjury; Latomus their Doctor too so reckons it; this not Saint Augustine only. To end this;
np1 np1 n1 vbz j n1; np1 po32 n1 av av vvz pn31; pn31|vbz xx n1 np1 av-j. pc-acp vvi d;
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NONLATINALPHABET is quasi NONLATINALPHABET, Iuramentum Sepimentum, an oath is an hedge to fense thy Faith. Breake it not; thou betrayest thy Truth. Leape not over it:
is quasi, Iuramentum Sepimentum, an oath is an hedge to fence thy Faith. Break it not; thou Betrayest thy Truth. Leap not over it:
vbz fw-la, fw-la fw-la, dt n1 vbz dt n1 pc-acp vvi po21 n1. vvb pn31 xx; pns21 vv2 po21 n1. vvb xx p-acp pn31:
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there is a pit behind it, without bottom; it is hell.
there is a pit behind it, without bottom; it is hell.
pc-acp vbz dt n1 p-acp pn31, p-acp n1; pn31 vbz n1.
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It is no bad conceipt of Bonaventures, that the three fingers laid upon the booke in swearing, signifie the devoting of state, soule,
It is no bad conceit of Bonaventures, that the three fingers laid upon the book in swearing, signify the devoting of state, soul,
pn31 vbz dx j n1 pp-f n2, cst dt crd n2 vvn p-acp dt n1 p-acp vvg, vvb dt vvg pp-f n1, n1,
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and body, unto the power of Sathan, if wee sweare falsely. Take heed of swearing, the Lord lives, and lie.
and body, unto the power of Sathan, if we swear falsely. Take heed of swearing, the Lord lives, and lie.
cc n1, p-acp dt n1 pp-f np1, cs pns12 vvb av-j. vvb n1 pp-f vvg, dt n1 vvz, cc vvi.
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Tis a fearefull thing to fall into the hands of the Living God. Os quod mentitur, The mouth that lies, saith Solomon, slaies the Soule. This a fearful thing to fallen into the hands of the Living God. Os quod mentitur, The Mouth that lies, Says Solomon, slays the Soul.
pn31|vbz dt j n1 pc-acp vvi p-acp dt n2 pp-f dt j-vvg np1. fw-la fw-la fw-la, dt n1 cst vvz, vvz np1, vvz dt n1.
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What condemnation incurres he, that sweares falsely? •weare: Sweare by Gods name:
What condemnation incurs he, that swears falsely? •weare: Swear by God's name:
q-crq n1 vvz pns31, cst vvz av-j? vvb: vvb p-acp ng1 n1:
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but Sweare in truth. Tis Gods charge in the Law, Thou shalt not sweare by my name falsely.
but Swear in truth. This God's charge in the Law, Thou shalt not swear by my name falsely.
cc-acp vvb p-acp n1. pn31|vbz n2 vvb p-acp dt n1, pns21 vm2 xx vvi p-acp po11 n1 av-j.
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Christ said to Martha, vnum necessarium, one thing was needfull. Tis not so here. God craves in Oathes, not truth alone, but Iudgement too. Thats the next;
christ said to Martha, One Necessary, one thing was needful. This not so Here. God craves in Oaths, not truth alone, but Judgement too. Thats the next;
np1 vvd p-acp np1, fw-la fw-la, crd n1 vbds j. pn31|vbz xx av av. np1 vvz p-acp n2, xx n1 av-j, cc-acp n1 av. d|vbz dt ord;
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that no man sweare, but on good ground, and in just cause, not rashly, nor idlely.
that no man swear, but on good ground, and in just cause, not rashly, nor idly.
cst dx n1 vvi, cc-acp p-acp j n1, cc p-acp j n1, xx av-j, ccx av-j.
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For the first, the thing thou swearest, must be certaine, not true onely. The oath is nought, not onely if the thing be false;
For the First, the thing thou Swearst, must be certain, not true only. The oath is nought, not only if the thing be false;
p-acp dt ord, dt n1 pns21 vv2, vmb vbi j, xx j av-j. dt n1 vbz pix, xx av-j cs dt n1 vbb j;
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but if thou doubt of it. Sweare, but deliberately. Affirme not, what thou knowest not; that were folly.
but if thou doubt of it. Swear, but deliberately. Affirm not, what thou Knowest not; that were folly.
cc-acp cs pns21 vvb pp-f pn31. vvb, cc-acp av-j. vvb xx, q-crq pns21 vv2 xx; d vbdr n1.
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But be sure thou know it, ere thou sweare. Oathes are unlawfull even in truth, unknowne.
But be sure thou know it, ere thou swear. Oaths Are unlawful even in truth, unknown.
p-acp vbi j pns21 vvb pn31, c-acp pns21 vvb. n2 vbr j av p-acp n1, j.
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Sweare not upon thought, upon guesse only: Oathes must not be adventured.
Swear not upon Thought, upon guess only: Oaths must not be adventured.
vvb xx p-acp n1, p-acp n1 av-j: n2 vmb xx vbi vvn.
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Thou swearest with bad conscience, and prophanest Gods name, when thou calst him to be witnesse, that the thing is true, which thou knowest not,
Thou Swearst with bad conscience, and profanest God's name, when thou Callest him to be witness, that the thing is true, which thou Knowest not,
pns21 vv2 p-acp j n1, cc vv2 n2 n1, c-crq pns21 vv2 pno31 pc-acp vbi n1, cst dt n1 vbz j, r-crq pns21 vv2 xx,
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whether it be true or false. It is not Perjurie; but tis next doore to it. Thats for the ground.
whither it be true or false. It is not Perjury; but this next door to it. Thats for the ground.
cs pn31 vbb j cc j. pn31 vbz xx n1; cc-acp pn31|vbz ord n1 p-acp pn31. d|vbz p-acp dt n1.
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And not onely in Assertorie oathes, but in Promissorie too.
And not only in Assertory Oaths, but in Promissory too.
cc xx av-j p-acp n1 n2, cc-acp p-acp j av.
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Sweare not there neither on uncertaintie, unlesse thou know, know assuredly, that both thou canst performe it by thy power,
Swear not there neither on uncertainty, unless thou know, know assuredly, that both thou Canst perform it by thy power,
vvb xx a-acp d p-acp n1, cs pns21 vvb, vvb av-vvn, cst d pns21 vm2 vvi pn31 p-acp po21 n1,
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and maist by the Law, both Gods and the Kings.
and Mayest by the Law, both God's and the Kings.
cc vm2 p-acp dt n1, d n2 cc dt n2.
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Now for the cause, tis true that Saint Austin saith, non peccat, qui verum jurat, he sinnes not that sweares truth. But there must be cause.
Now for the cause, this true that Saint Austin Says, non peccat, qui verum jurat, he Sins not that swears truth. But there must be cause.
av p-acp dt n1, pn31|vbz j cst n1 np1 vvz, fw-fr fw-la, fw-la fw-la fw-la, pns31 n2 xx d vvz n1. p-acp a-acp vmb vbi n1.
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To sweare of use, no cause requiring it, that is not In judicio, tis Ad Iudicium, twill bring judgement, Gods judgements on thee.
To swear of use, no cause requiring it, that is not In Judicio, this Ad Iudicium, 'twill bring judgement, God's Judgments on thee.
p-acp vvb pp-f n1, dx n1 vvg pn31, cst vbz xx p-acp fw-la, pn31|vbz fw-la fw-la, pn31|vmb vvi n1, npg1 n2 p-acp pno21.
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The Iewes in Asaes time swore to the Lord, that they would serve him. Well might they sweare that, as they did, aloud, joyfully and heartily.
The Iewes in Ashes time swore to the Lord, that they would serve him. Well might they swear that, as they did, aloud, joyfully and heartily.
dt np2 p-acp npg1 n1 vvd p-acp dt n1, cst pns32 vmd vvi pno31. uh-av vmd pns32 vvi cst, c-acp pns32 vdd, av, av-j cc av-j.
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Abraham swore to Abimelech, and so did Isaac, both to make a league. David to Saul, that he would not slay his seed.Abraham swore to Abimelech, and so did Isaac, both to make a league. David to Saul, that he would not slay his seed.
np1 vvd p-acp np1, cc av vdd np1, av-d pc-acp vvi dt n1. np1 p-acp np1, cst pns31 vmd xx vvi po31 n1.
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A man to his neighbour in suspicion of fraud; a woman to the Magistrate in suspetion of adultery. Oathes of Gods owne authorizing.
A man to his neighbour in suspicion of fraud; a woman to the Magistrate in suspetion of adultery. Oaths of God's own authorizing.
dt n1 p-acp po31 n1 p-acp n1 pp-f n1; dt n1 p-acp dt n1 p-acp n1 pp-f n1. n2 pp-f n2 d vvg.
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Thou maist not sweare in truth, in trifles. Want of proofe, end of strife, my fame in question, my neighbours great hurt hazarded, and Gods glory above all;
Thou Mayest not swear in truth, in trifles. Want of proof, end of strife, my fame in question, my neighbours great hurt hazarded, and God's glory above all;
pns21 vm2 xx vvi p-acp n1, p-acp n2. n1 pp-f n1, n1 pp-f n1, po11 n1 p-acp n1, po11 n2 j n1 vvd, cc ng1 n1 p-acp d;
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these are just causes, why a man should sweare; you heard before.
these Are just Causes, why a man should swear; you herd before.
d vbr j n2, c-crq dt n1 vmd vvi; pn22 vvd a-acp.
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Some sweare (great is that summe) where no cause is, where no gaine is, where no gain-sayer is, onely of bad use, to make their speech more full, more sounding.
some swear (great is that sum) where no cause is, where no gain is, where no gainsayer is, only of bad use, to make their speech more full, more sounding.
d vvb (j vbz d n1) c-crq av-dx n1 vbz, c-crq dx n1 vbz, c-crq dx n1 vbz, av-j pp-f j n1, pc-acp vvi po32 n1 av-dc j, av-dc vvg.
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Better speake abruptly, better not speake at all. Tis somewhat which some say; they are urged to it; else they are not trusted.
Better speak abruptly, better not speak At all. This somewhat which Some say; they Are urged to it; Else they Are not trusted.
j vvb av-j, jc xx vvi p-acp d. pn31|vbz av r-crq d vvb; pns32 vbr vvn p-acp pn31; av pns32 vbr xx vvn.
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But why swearest thou, when thou needst not, idlely at home, to thy friends, to thy servants, Cum tibi creditur, cum nemo exigit, nay horrentibus hominibus, though thou see the hearers turne the head at it, stoppe their eares at it, bend their browes at it,
But why Swearst thou, when thou Needest not, idly At home, to thy Friends, to thy Servants, Cum tibi creditur, cum nemo exigit, nay horrentibus hominibus, though thou see the hearers turn the head At it, stop their ears At it, bend their brows At it,
p-acp q-crq vv2 pns21, c-crq pns21 vv2 xx, av-j p-acp n1-an, p-acp po21 n2, p-acp po21 n2, fw-la fw-la fw-la, fw-la np1 fw-la, uh fw-la fw-la, c-acp pns21 vvb dt n2 vvb dt n1 p-acp pn31, vvi po32 n2 p-acp pn31, vvb po32 n2 p-acp pn31,
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yea checke thee for it? Ne assuescas, saith Ecclesiasticus, make not a custome of naming the holy one.
yea check thee for it? Ne assuescas, Says Ecclesiasticus, make not a custom of naming the holy one.
uh n1 pno21 p-acp pn31? fw-fr fw-la, vvz fw-la, vvb xx dt n1 pp-f vvg dt j pi.
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The Prophet said, the false swearer, but the wise man, saith the idle swearer too, Gods plague shall never goe from his house, not one alone, or two;
The Prophet said, the false swearer, but the wise man, Says the idle swearer too, God's plague shall never go from his house, not one alone, or two;
dt n1 vvd, dt j n1, cc-acp dt j n1, vvz dt j n1 av, npg1 n1 vmb av-x vvi p-acp po31 n1, xx pi j, cc crd;
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his house shall be full of plagues, Eccles. 23. 11. The world hath many evill customes;
his house shall be full of plagues, Eccles. 23. 11. The world hath many evil customs;
po31 n1 vmb vbi j pp-f n2, np1 crd crd dt n1 vhz d j-jn n2;
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but this of swearing is mala, mala, valdè mala, saint Saint August. bad above all bads.
but this of swearing is mala, mala, valdè mala, saint Saint August. bade above all bads.
cc-acp d pp-f n-vvg vbz fw-la, fw-la, fw-la fw-la, n1 n1 np1. vvd p-acp d n2-j.
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First, Gods name which I ought to honour, I make vile. The voyce said to Peter, what God makes holy, let not man prophane.
First, God's name which I ought to honour, I make vile. The voice said to Peter, what God makes holy, let not man profane.
ord, npg1 n1 r-crq pns11 vmd p-acp n1, pns11 vvb j. dt n1 vvd p-acp np1, r-crq np1 vvz j, vvb xx n1 vvi.
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Gods name, Gods selfe calls holy; thou prophanest it. Gods fearefull name, as David calls it, Verendum to the devills, they quake at it;
God's name, God's self calls holy; thou profanest it. God's fearful name, as David calls it, Verendum to the Devils, they quake At it;
npg1 n1, ng1 n1 vvz j; pns21 vv2 pn31. npg1 j n1, c-acp np1 vvz pn31, fw-la p-acp dt n2, pns32 vvb p-acp pn31;
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reverendum to the Angells, they bow at it, thou makest contemptible.reverendum to the Angels, they bow At it, thou Makest contemptible.
fw-la p-acp dt n2, pns32 vvb p-acp pn31, pns21 vv2 j.
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God charges Israel, Levit. 22. Not to pollute his name, in things hallowed to his name: thou dost.
God charges Israel, Levit. 22. Not to pollute his name, in things hallowed to his name: thou dost.
np1 vvz np1, np1 crd xx pc-acp vvi po31 n1, p-acp n2 vvn p-acp po31 n1: pns21 vd2.
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God hath hallowed oathes unto his honour; and by them thou makest him base. Secondly, assiduous swearing, daily, hourely use of oathes endangers perjurie.
God hath hallowed Oaths unto his honour; and by them thou Makest him base. Secondly, assiduous swearing, daily, hourly use of Oaths endangers perjury.
np1 vhz vvn n2 p-acp po31 n1; cc p-acp pno32 pns21 vv2 pno31 j. ord, j n-vvg, av-j, j n1 pp-f n2 vvz n1.
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Of NONLATINALPHABET, comes NONLATINALPHABET, saith Nazianzen. As in Multiloquio non deest peccatum, in much talke there is some folly:
Of, comes, Says Nazianzen. As in Multiloquio non deest peccatum, in much talk there is Some folly:
pp-f, vvz, vvz np1. c-acp p-acp fw-la fw-fr fw-la fw-la, p-acp d n1 pc-acp vbz d n1:
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so he that sweares ofttimes, forsweares sometimes. Whereas therefore the Pharisees taught in their Catechisme, Non pejerabis, thou shalt not sweare falsely:
so he that swears ofttimes, forswears sometime. Whereas Therefore the Pharisees taught in their Catechism, Non pejerabis, thou shalt not swear falsely:
av pns31 cst vvz av, vvz av. cs av dt np2 vvd p-acp po32 n1, fw-fr fw-la, pns21 vm2 xx vvi av-j:
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Christ taught in his, Non jurabis, thou shalt not sweare at all. Still except just cause.
christ taught in his, Non jurabis, thou shalt not swear At all. Still except just cause.
np1 vvd p-acp po31, fw-fr fw-la, pns21 vm2 xx vvi p-acp d. av p-acp j n1.
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Wise and religious was the Rabbins counsell ▪ NONLATINALPHABET set a hedge before the Law. The Law prohibits Perjurie. Christ addes a fense.
Wise and religious was the Rabbis counsel ▪ Set a hedge before the Law. The Law prohibits Perjury. christ adds a fence.
j cc j vbds dt n2 vvi ▪ vvd dt n1 p-acp dt n1. dt n1 vvz n1. np1 vvz dt n1.
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To be sure not to sweare falsely, hee bids sweare not at all.
To be sure not to swear falsely, he bids swear not At all.
pc-acp vbi j xx pc-acp vvi av-j, pns31 vvz vvb xx p-acp d.
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Perjurium praecipitium, Perjurie (saith Saint August. ) is a pit, a deepe one, the bottome bounds on hell.Perjurium praecipitium, Perjury (Says Faint August.) is a pit, a deep one, the bottom bounds on hell.
fw-la fw-la, n1 (vvz j np1.) vbz dt n1, dt j-jn crd, dt n1 vvz p-acp n1.
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Hee that sweares lightly, though truely, yet juxta est, he is neare it. He that sweares not at all, Longe est, he is farre enough from it.
He that swears lightly, though truly, yet juxta est, he is near it. He that swears not At all, Long est, he is Far enough from it.
pns31 cst vvz av-j, c-acp av-j, av fw-mi fw-la, pns31 vbz av-j pn31. pns31 cst vvz xx p-acp d, j fw-la, pns31 vbz av-j av-d p-acp pn31.
(53) sermon (DIV1)
1126
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Falsa juratio, exitiosa; etiam vera periculosa, nulla secura, saith the same Father; false swearing is damnable; true is dangerous; none at all is sure. Still exceptis praeexceptis. Falsa juratio, exitiosa; etiam vera Perilous, nulla Secure, Says the same Father; false swearing is damnable; true is dangerous; none At all is sure. Still exceptis praeexceptis.
np1 fw-la, fw-la; fw-la fw-la fw-la, fw-la fw-la, vvz dt d n1; j n-vvg vbz j; j vbz j; pix p-acp d vbz j. j fw-la fw-la.
(53) sermon (DIV1)
1126
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10302
Nay, there are that hurle oath upon oath, sweare NONLATINALPHABET;
Nay, there Are that hurl oath upon oath, swear;
uh-x, pc-acp vbr cst vvb n1 p-acp n1, vvb;
(53) sermon (DIV1)
1127
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10303
saith Philo, heape oath upon oath, as the Gyants did hill upon hill, to pull Iupiter, God out of heaven, that sweare NONLATINALPHABET, O Ecumenius terme, liberally;
Says Philo, heap oath upon oath, as the Giants did hill upon hill, to pull Iupiter, God out of heaven, that swear, Oh Ecumenius term, liberally;
vvz np1, vvb n1 p-acp n1, c-acp dt n2 vdd n1 p-acp n1, pc-acp vvi np1, np1 av pp-f n1, cst vvb, uh np1 n1, av-j;
(53) sermon (DIV1)
1127
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10304
NONLATINALPHABET, every word an oath, Philoes termes too.
, every word an oath, Philoes terms too.
, d n1 dt n1, npg1 n2 av.
(53) sermon (DIV1)
1127
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10305
Oathes so bitter and thicke, that (as the wise man saith) would make ones eares to tingle, and his haires to stand.
Oaths so bitter and thick, that (as the wise man Says) would make ones ears to tingle, and his hairs to stand.
n2 av j cc j, cst (c-acp dt j n1 vvz) vmd n1 pig n2 pc-acp vvi, cc po31 n2 pc-acp vvi.
(53) sermon (DIV1)
1127
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10306
Tis Theophrastus Character of a desperate man. They thinke belike, as they in the Gospell, to be heard for their many words,
This Theophrastus Character of a desperate man. They think belike, as they in the Gospel, to be herd for their many words,
pn31|vbz np1 n1 pp-f dt j n1. pns32 vvb av, c-acp pns32 p-acp dt n1, pc-acp vbi vvn p-acp po32 d n2,
(53) sermon (DIV1)
1127
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10307
so these to be beleeved for their many oathes. Philo calls them fooles;
so these to be believed for their many Oaths. Philo calls them Fools;
av d pc-acp vbi vvn p-acp po32 d n2. np1 vvz pno32 n2;
(53) sermon (DIV1)
1127
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10308
seeing that NONLATINALPHABET, multitude of oathes is a signe (saith he) of falsehood, not of truth.
seeing that, multitude of Oaths is a Signen (Says he) of falsehood, not of truth.
vvg d, n1 pp-f n2 vbz dt n1 (vvz pns31) pp-f n1, xx pp-f n1.
(53) sermon (DIV1)
1127
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10309
I will beleeve him least, that shall sweare most.
I will believe him least, that shall swear most.
pns11 vmb vvi pno31 av-ds, cst vmb vvi av-ds.
(53) sermon (DIV1)
1127
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10310
His many oathes come not from the truth of his heart, but from the use of his tongue: oathes are his ordinarie.
His many Oaths come not from the truth of his heart, but from the use of his tongue: Oaths Are his ordinary.
po31 d n2 vvb xx p-acp dt n1 pp-f po31 n1, cc-acp p-acp dt n1 pp-f po31 n1: n2 vbr po31 j.
(53) sermon (DIV1)
1127
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10311
Nay there is a Generation yet more wicked, that sweares (saith Theodoret ) NONLATINALPHABET, make a sport of oathes. These are the right desperates.
Nay there is a Generation yet more wicked, that swears (Says Theodoret), make a sport of Oaths. These Are the right desperates.
uh-x a-acp vbz dt n1 av av-dc j, cst vvz (vvz np1), vvb dt n1 pp-f n2. d vbr dt j-jn n2-j.
(53) sermon (DIV1)
1127
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10312
What should I say to these? Hippocrates forbids to physicke the desperate. Such would have sentence from the Iudgement seat, not from the Pulpit.
What should I say to these? Hippocrates forbids to physic the desperate. Such would have sentence from the Judgement seat, not from the Pulpit.
q-crq vmd pns11 vvi p-acp d? np1 vvz pc-acp vvi dt j. d vmd vhi n1 p-acp dt n1 n1, xx p-acp dt n1.
(53) sermon (DIV1)
1127
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10313
To end this, NONLATINALPHABET, saith Philo, oathes are no toyes, no tenise balles to tosse upon the tongue.
To end this,, Says Philo, Oaths Are no toys, no tenise balls to toss upon the tongue.
pc-acp vvi d,, vvz np1, n2 vbr dx n2, dx n1 n2 pc-acp vvi p-acp dt n1.
(53) sermon (DIV1)
1128
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10314
Haud ludus, juratio, Aug. swearing is no game.Haud ludus, juratio, Aug. swearing is no game.
fw-la fw-la, fw-la, np1 vvg vbz dx n1.
(53) sermon (DIV1)
1128
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10315
An obscene word, an unchaste terme, is a great abomination in a womans mouth, saith an ancient Father.
an obscene word, an unchaste term, is a great abomination in a woman's Mouth, Says an ancient Father.
dt j n1, dt j n1, vbz dt j n1 p-acp dt ng1 n1, vvz dt j n1.
(53) sermon (DIV1)
1128
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10456
The soule that sinnes, ipsa morietur, it shall die; every man shall beare his owne burden.
The soul that Sins, ipsa morietur, it shall die; every man shall bear his own burden.
dt n1 cst n2, fw-la fw-la, pn31 vmb vvi; d n1 vmb vvi po31 d n1.
(54) sermon (DIV1)
1143
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10316
What then is a blasphemous word in a mans mouth? The blasphemous Israelite, Levi. 24. is said to have stab'd the name of God. So the word there signifies.
What then is a blasphemous word in a men Mouth? The blasphemous Israelite, Levi. 24. is said to have stabbed the name of God. So the word there signifies.
q-crq av vbz dt j n1 p-acp dt ng1 n1? dt j np1, np1 crd vbz vvn pc-acp vhi vvd dt n1 pp-f np1. np1 dt n1 a-acp vvz.
(53) sermon (DIV1)
1128
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10317
The swearer in a manner stabbes Almighty God;
The swearer in a manner stabs Almighty God;
dt n1 p-acp dt n1 n2 j-jn np1;
(53) sermon (DIV1)
1128
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10318
and so is not Homicida a man-slaier a great crime, but Deicida, a murtherer of God, Bernard. Beware of oathes, idle oathes:
and so is not Homicide a man-slaier a great crime, but Deicida, a murderer of God, Bernard. Beware of Oaths, idle Oaths:
cc av vbz xx np1 dt j dt j n1, cc-acp np1, dt n1 pp-f np1, np1. vvb pp-f n2, j n2:
(53) sermon (DIV1)
1128
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10319
make not a use of them, much lesse a sport of them. There is a word, the wise man saith, is cloathed with death, this is it. Oathes are deathes cloathes.
make not a use of them, much less a sport of them. There is a word, the wise man Says, is clothed with death, this is it. Oaths Are deaths clothes.
vvb xx dt n1 pp-f pno32, av-d av-dc dt n1 pp-f pno32. pc-acp vbz dt n1, dt j n1 vvz, vbz vvn p-acp n1, d vbz pn31. n2 vbr ng2 n2.
(53) sermon (DIV1)
1129
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10320
Darest thou put them on? The prophane man dares;
Darest thou put them on? The profane man dares;
vv2 pns21 vvi pno32 a-acp? dt j n1 vvz;
(53) sermon (DIV1)
1129
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10321
cloathes himselfe with blasphemie, as with a robe, saith David. But what followes? It shall runne like water into his bowels,
clothes himself with blasphemy, as with a robe, Says David. But what follows? It shall run like water into his bowels,
n2 px31 p-acp n1, a-acp p-acp dt n1, vvz np1. cc-acp q-crq vvz? pn31 vmb vvi av-j n1 p-acp po31 n2,
(53) sermon (DIV1)
1129
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10322
and like oyle into his bones. and like oil into his bones.
cc j n1 p-acp po31 n2.
(53) sermon (DIV1)
1129
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10323
Sweare the Lord lives, in Truth; but sweare in Iudgement, never but in neede, in just cause of oath.
Swear the Lord lives, in Truth; but swear in Judgement, never but in need, in just cause of oath.
vvb dt n1 vvz, p-acp n1; p-acp vvi p-acp n1, av-x cc-acp p-acp n1, p-acp j n1 pp-f n1.
(53) sermon (DIV1)
1129
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10324
Hercules an Heathen ( Plutarch saith) swore but once in all his life. Sweare not thou so oft, not once, unlesse in case of necessitie. Doe as Christ bids us;Hercules an Heathen (Plutarch Says) swore but once in all his life. Swear not thou so oft, not once, unless in case of necessity. Doe as christ bids us;
np1 dt j-jn (np1 vvz) vvd cc-acp a-acp p-acp d po31 n1. vvb xx pns21 av av, xx a-acp, cs p-acp n1 pp-f n1. n1 p-acp np1 vvz pno12;
(53) sermon (DIV1)
1129
Page 386
10325
here his rule is kindely, sweare not at all. Whatsoever is more than yea and nay, a malo est, it is of evill.
Here his Rule is kindly, swear not At all. Whatsoever is more than yea and nay, a Malo est, it is of evil.
av po31 n1 vbz j, vvb xx p-acp d. r-crq vbz av-dc cs uh cc uh, dt fw-la fw-la, pn31 vbz pp-f j-jn.
(53) sermon (DIV1)
1129
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10326
Or if you will needs sweare;
Or if you will needs swear;
cc cs pn22 vmb av vvi;
(53) sermon (DIV1)
1129
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10327
doe as a Spanish Postiller bids mothers teach their children, sweare by Adverbes onely, certè, sanè, profecto, certainely, and truely.
do as a Spanish Postiller bids mother's teach their children, swear by Adverbs only, certè, sanè, profecto, Certainly, and truly.
vdb p-acp dt jp n1 vvz n2 vvi po32 n2, vvb p-acp np1 av-j, fw-la, fw-la, fw-la, av-j, cc av-j.
(53) sermon (DIV1)
1129
Page 386
10328
The last thing here required is Righteousnesse, last, but not lightest, and belongs alone to Promissorie Oathes.
The last thing Here required is Righteousness, last, but not Lightest, and belongs alone to Promissory Oaths.
dt ord n1 av vvn vbz n1, ord, cc-acp xx js, cc vvz av-j p-acp j n2.
(53) sermon (DIV1)
1130
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10329
God will not have thee sweare to sinne. To any Act, contra Ius, contra Fas, against Right, or Religion, binde not thy selfe; let not any binde thee.
God will not have thee swear to sin. To any Act, contra Just, contra Fas, against Right, or Religion, bind not thy self; let not any bind thee.
np1 vmb xx vhi pno21 vvi p-acp n1. p-acp d n1, fw-la np1, fw-la fw-la, p-acp n-jn, cc n1, vvb xx po21 n1; vvb xx d vvi pno21.
(53) sermon (DIV1)
1130
Page 386
10330
The mightiest Magistrate cannot command that. For Religion;
The Mightiest Magistrate cannot command that. For Religion;
dt js n1 vmbx vvi d. p-acp n1;
(53) sermon (DIV1)
1130
Page 387
10331
Say that the Parent shall sweare the child to Popery, the Prince the subject to Idolatrie.
Say that the Parent shall swear the child to Popery, the Prince the Subject to Idolatry.
vvb d dt n1 vmb vvi dt n1 p-acp n1, dt n1 dt n-jn p-acp n1.
(53) sermon (DIV1)
1130
Page 387
10332
Wilt thou sweare by God, against God? Et me mihi perfide prodis? as Mercurie said to Battus. Iuramenta be Sacrementa. Oathes are holy things.
Wilt thou swear by God, against God? Et me mihi perfide prodis? as Mercury said to Battus. Oaths be Sacrementa. Oaths Are holy things.
vm2 pns21 vvi p-acp np1, p-acp np1? fw-la pno11 fw-la n1 fw-la? p-acp np1 vvd p-acp np1. np1 vbb fw-la. n2 vbr j n2.
(53) sermon (DIV1)
1130
Page 387
10333
Wilt thou abuse holy things to unholy ends ▪ Tis not then (saith Saint Augustine) Sacramentum, but Execramentum, not a gratefull,
Wilt thou abuse holy things to unholy ends ▪ This not then (Says Faint Augustine) Sacramentum, but Execramentum, not a grateful,
vm2 pns21 vvi j n2 p-acp j n2 ▪ pn31|vbz xx av (vvz j np1) fw-la, p-acp fw-la, xx dt j,
(53) sermon (DIV1)
1130
Page 387
10334
but a hatefull thing to God. For Right;
but a hateful thing to God. For Right;
cc-acp dt j n1 p-acp np1. p-acp n-jn;
(53) sermon (DIV1)
1130
Page 387
10335
take not an oath against thy neighbour, to doe him dammage in body, goods, or name.
take not an oath against thy neighbour, to do him damage in body, goods, or name.
vvb xx dt n1 p-acp po21 n1, pc-acp vdi pno31 n1 p-acp n1, n2-j, cc n1.
(53) sermon (DIV1)
1130
Page 387
10336
An oath is Iusjurandum; either Ius, or not Iurandum. Sweare not the performance of any wicked thing.
an oath is Iusjurandum; either Just, or not Iurandum. Swear not the performance of any wicked thing.
dt n1 vbz fw-la; d np1, cc xx fw-la. vvb xx dt n1 pp-f d j n1.
(53) sermon (DIV1)
1130
Page 387
10337
For what is ill to act, is worse to sweare: because thou call'st God to be witnesse unto wickednesse.
For what is ill to act, is Worse to swear: Because thou Callest God to be witness unto wickedness.
p-acp r-crq vbz j-jn p-acp n1, vbz jc pc-acp vvi: c-acp pns21 vv2 np1 pc-acp vbi n1 p-acp n1.
(53) sermon (DIV1)
1130
Page 387
10338
It was a leud oath, though Davids; (Saints slip sometimes) that he would destroy Nabal, and all his family.
It was a lewd oath, though Davids; (Saints slip sometime) that he would destroy Nabal, and all his family.
pn31 vbds dt j n1, cs np1; (n2 vvb av) cst pns31 vmd vvi np1, cc d po31 n1.
(53) sermon (DIV1)
1130
Page 387
10339
So was Iorams and Iezebels; his to behead Elisha, hers to slay Elias: not to persecute, but to execute Gods Prophets.
So was Iorams and Jezebels; his to behead Elisha, hers to slay Elias: not to persecute, but to execute God's prophets.
np1 vbds fw-mi cc n2; po31 pc-acp vvi np1, png31 pc-acp vvi np1: xx pc-acp vvi, cc-acp pc-acp vvi npg1 n2.
(53) sermon (DIV1)
1130
Page 387
10340
The Iewes more leud, not swearing onely, but cursing themselves too, to murther Saint Paul. Sweare not to doe evill.
The Iewes more lewd, not swearing only, but cursing themselves too, to murder Saint Paul. Swear not to do evil.
dt np2 av-dc j, xx vvg av-j, cc-acp vvg px32 av, pc-acp vvi n1 np1. vvb xx pc-acp vdi j-jn.
(53) sermon (DIV1)
1130
Page 387
10341
Oathes must not crosse either Pietie towards God, or Charitie towards men. Gods bids thee sweare, but in Iustitia; be sure it be in Righteousnesse.
Oaths must not cross either Piety towards God, or Charity towards men. God's bids thee swear, but in Iustitia; be sure it be in Righteousness.
n2 vmb xx vvi d n1 p-acp np1, cc n1 p-acp n2. ng1 vvz pno21 vvi, cc-acp p-acp fw-la; vbb j pn31 vbb p-acp n1.
(53) sermon (DIV1)
1130
Page 387
10342
But what if in Infirmitie or Incogitancie, in weakenesse or vnwarinesse my oath be past, I have sworne already? God that bids sweare in Righteousnesse, bids sweare in Truth too.
But what if in Infirmity or Incogitancy, in weakness or unwariness my oath be passed, I have sworn already? God that bids swear in Righteousness, bids swear in Truth too.
cc-acp q-crq cs p-acp np1-n cc n1, p-acp n1 cc n1 po11 n1 vbi vvn, pns11 vhb vvn av? np1 cst vvz vvi p-acp n1, vvz vvb p-acp n1 av.
(53) sermon (DIV1)
1131
Page 387
10343
Then must I say with Iephthe, I have opened my mouth unto the Lord, NONLATINALPHABET and I can not goe backe.
Then must I say with Jephthah, I have opened my Mouth unto the Lord, and I can not go back.
av vmb pns11 vvi p-acp np1, pns11 vhb vvn po11 n1 p-acp dt n1, cc pns11 vmb xx vvi av.
(53) sermon (DIV1)
1131
Page 387
10344
Surely to breake an oath, is a great sinne: but to keepe it, to doe evill is a greater.
Surely to break an oath, is a great sin: but to keep it, to do evil is a greater.
av-j pc-acp vvi dt n1, vbz dt j n1: cc-acp pc-acp vvi pn31, pc-acp vdi j-jn vbz dt jc.
(53) sermon (DIV1)
1131
Page 387
10345
Of two evills ever choose the lesse. Nay to breake a wicked oath, is not sinne neither.
Of two evils ever choose the less. Nay to break a wicked oath, is not sin neither.
pp-f crd n2-jn av vvi dt av-dc. uh-x p-acp vvi dt j n1, vbz xx n1 av-d.
(53) sermon (DIV1)
1131
Page 387
10346
Tis sinne to make it, not to breake. Impia est promissio, quae scelere adimpletur, Isidor. tis a wicked oath, which mischiefe must performe.
This sin to make it, not to break. Impia est Promissio, Quae Scelere adimpletur, Isidore. this a wicked oath, which mischief must perform.
pn31|vbz n1 pc-acp vvi pn31, xx pc-acp vvi. np1 fw-la fw-la, fw-la n1 fw-la, np1. pn31|vbz dt j n1, r-crq n1 vmb vvi.
(53) sermon (DIV1)
1131
Page 387
10347
Must Herod kill a Prophet, to fulfill his oath? But Injusta vincula solvat Iustitia, August.
Must Herod kill a Prophet, to fulfil his oath? But Unjust vincula solvat Iustitia, August.
vmb np1 vvb dt n1, pc-acp vvi po31 n1? p-acp np1 fw-la fw-la fw-la, np1.
(53) sermon (DIV1)
1131
Page 387
10348
Righteousnesse must losen, must cancell unjust bonds. Thou art sworne; and thou art bound.
Righteousness must losen, must cancel unjust bonds. Thou art sworn; and thou art bound.
n1 vmb vvi, vmb vvi j n2. pns21 vb2r vvn; cc pns21 vb2r vvn.
(53) sermon (DIV1)
1131
Page 387
10349
Tis true of oathes, which Moses said of Vowes, they are the Soules bands. Heare the Wise mans counsell, let not thy mouth cause thee to sinne. Nulla pactio, saith the Civilian;
This true of Oaths, which Moses said of Vows, they Are the Souls bans. Hear the Wise men counsel, let not thy Mouth cause thee to sin. Nulla pactio, Says the Civilian;
pn31|vbz j pp-f n2, r-crq np1 vvd pp-f n2, pns32 vbr dt n2 n2. vvb dt j ng1 n1, vvb xx po21 n1 vvi pno21 p-acp n1. fw-la fw-la, vvz dt n-jn;
(53) sermon (DIV1)
1131
Page 387
10350
no Promise, Protestation, Vow, nor Oath, which projects villanie is of validitie. An oath contra bonos mores, is not obligatorium, a rule in Law too.
no Promise, Protestation, Voelli, nor Oath, which projects villainy is of validity. an oath contra bonos mores, is not obligatorium, a Rule in Law too.
dx n1, n1, vvb, ccx n1, r-crq n2 n1 vbz pp-f n1. dt n1 fw-la fw-la fw-la, vbz xx fw-la, dt n1 p-acp n1 av.
(53) sermon (DIV1)
1131
Page 387
10351
No oathes unhonest binde the conscience. Let the Pope practise here his dispensative power. Here he hath authoritie: every Bishop hath;
No Oaths unhonest bind the conscience. Let the Pope practise Here his dispensative power. Here he hath Authority: every Bishop hath;
uh-dx n2 j vvi dt n1. vvb dt n1 vvb av po31 j n1. av pns31 vhz n1: d n1 vhz;
(53) sermon (DIV1)
1131
Page 387
10352
every Priest hath, to assoile a penitent swearer from a wicked oath. I must end; oathes are Gods homage, ordained to honour him.
every Priest hath, to assoil a penitent swearer from a wicked oath. I must end; Oaths Are God's homage, ordained to honour him.
d n1 vhz, pc-acp vvi dt j-jn n1 p-acp dt j n1. pns11 vmb vvi; n2 vbr ng1 n1, vvd pc-acp vvi pno31.
(53) sermon (DIV1)
1131
Page 387
10353
Turne them not against him, by swearing to serve Baal. Nor against his anointed, to shed his bloud, or alien his subjects.
Turn them not against him, by swearing to serve Baal. Nor against his anointed, to shed his blood, or alien his subject's.
vvb pno32 xx p-acp pno31, p-acp vvg pc-acp vvi np1. ccx p-acp po31 j-vvn, pc-acp vvi po31 n1, cc n-jn po31 n2-jn.
(53) sermon (DIV1)
1132
Page 387
10354
Sweare not any evill against any soule.
Swear not any evil against any soul.
vvb xx d n-jn p-acp d n1.
(53) sermon (DIV1)
1132
Page 387
10355
Let not Sacramentum pietatis be vinculum iniquitatis, the badge of Religion, be the bond of wickednesse.
Let not Sacramentum pietatis be vinculum iniquitatis, the badge of Religion, be the bound of wickedness.
vvb xx fw-la fw-la vbb fw-la fw-la, dt n1 pp-f n1, vbb dt n1 pp-f n1.
(53) sermon (DIV1)
1132
Page 387
10356
Or haply hast thou sworne already? Looke at the Law, not at thy oath. Pray God to pardon thee for taking it:
Or haply hast thou sworn already? Look At the Law, not At thy oath. prey God to pardon thee for taking it:
cc av vh2 pns21 vvn av? n1 p-acp dt n1, xx p-acp po21 n1. n1 np1 pc-acp vvi pno21 p-acp vvg pn31:
(53) sermon (DIV1)
1132
Page 387
10357
Double not thy sinne, by fulfilling it. Bind not two sinnes together; and the latter errour too worse than the first.
Double not thy sin, by fulfilling it. Bind not two Sins together; and the latter error too Worse than the First.
vvb xx po21 n1, p-acp vvg pn31. vvb xx crd n2 av; cc dt d n1 av av-jc cs dt ord.
(53) sermon (DIV1)
1132
Page 387
10358
To double thy loade, when thou maist ease thee of the halfe of it, were great madnesse.
To double thy load, when thou Mayest ease thee of the half of it, were great madness.
p-acp j-jn po21 n1, c-crq pns21 vm2 vvi pno21 pp-f dt n-jn pp-f pn31, vbdr j n1.
(53) sermon (DIV1)
1132
Page 387
10359
Such an oath was Herods. Much better might he have broke his oath, then slaine a Prophet.
Such an oath was Herods. Much better might he have broke his oath, then slain a Prophet.
d dt n1 vbds npg1. av-d av-jc vmd pns31 vhb vvn po31 n1, av vvn dt n1.
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Fidei putavit esse quod erat amentiae, saith Saint Ambrose: while he would prove himselfe a true man, he showed himselfe a mad man, a leud man.Fidei putavit esse quod erat amentiae, Says Saint Ambrose: while he would prove himself a true man, he showed himself a mad man, a lewd man.
fw-la fw-la fw-la fw-la fw-la fw-la, vvz n1 np1: cs pns31 vmd vvi px31 dt j n1, pns31 vvd px31 dt j n1, dt j n1.
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Saint Hieroms saying shall end all, unlawfull oathes laudabiliter solvantur damnabiliter, observantur; tis commendation, if thou breake them;
Saint Hieroms saying shall end all, unlawful Oaths laudabiliter solvantur damnabiliter, observantur; this commendation, if thou break them;
n1 n2 vvg vmb vvi d, j n2 fw-la fw-la fw-la, fw-la; pn31|vbz n1, cs pns21 vvb pno32;
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tis damnation, if thou keepe them. And thus have I shewed unto you how you must sweare;
this damnation, if thou keep them. And thus have I showed unto you how you must swear;
pn31|vbz n1, cs pns21 vvb pno32. cc av vhb pns11 vvn p-acp pn22 c-crq pn22 vmb vvi;
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you must sweare by God in Truth, in Righteousnesse and in Iudgement, not by the Creature, Saint,
you must swear by God in Truth, in Righteousness and in Judgement, not by the Creature, Saint,
pn22 vmb vvi p-acp np1 p-acp n1, p-acp n1 cc p-acp n1, xx p-acp dt n1, n1,
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or Angels for that which is false, idle, or frivolous;
or Angels for that which is false, idle, or frivolous;
cc n2 p-acp d r-crq vbz j, j, cc j;
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so shall God have the honour due unto him, and your selves the comfort of it:
so shall God have the honour due unto him, and your selves the Comfort of it:
av vmb np1 vhi dt n1 j-jn p-acp pno31, cc po22 n2 dt n1 pp-f pn31:
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and that we may all so do, Thou that commandest us to sweare, give us wisdome to follow these thy directions,
and that we may all so do, Thou that Commandest us to swear, give us Wisdom to follow these thy directions,
cc cst pns12 vmb av-d av vdb, pns21 cst vv2 pno12 pc-acp vvi, vvb pno12 n1 pc-acp vvi d po21 n2,
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and that for thy deare Sonnes sake Iesus Christ our Lord, Cui, &c.
and that for thy deer Sons sake Iesus christ our Lord, Cui, etc.
cc cst p-acp po21 j-jn ng1 n1 np1 np1 po12 n1, fw-la, av
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A SERMON PREACHED ON EZEKIEL. The foureteenth Sermon. EZEK. 18. 1. Quid vobis, &c. Patres comederunt Omphacen; & Filiorum dentes ostupuerunt.
A SERMON PREACHED ON EZEKIELEM. The foureteenth Sermon. EZEKIEL. 18. 1. Quid vobis, etc. Patres comederunt Omphacen; & Filiorum dentes ostupuerunt.
dt n1 vvn p-acp np1. dt ord n1. np1. crd crd fw-la fw-la, av fw-la fw-la np1; cc np1 fw-la fw-la.
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What meane yee, &c. The Fathers have eaten sowregrapes, and the Childrens teeth are set on edge. What mean ye, etc. The Father's have eaten sowregrapes, and the Children's teeth Are Set on edge.
r-crq vvb pn22, av dt n2 vhb vvn n2, cc dt ng2 n2 vbr vvn p-acp n1.
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IT is a Proverbe, a lewd Proverbe, used by the wicked Iewes, upon Gods threatning them captivitie, charging him with injustice;
IT is a Proverb, a lewd Proverb, used by the wicked Iewes, upon God's threatening them captivity, charging him with injustice;
pn31 vbz dt n1, dt j n1, vvn p-acp dt j np2, p-acp n2 vvg pno32 n1, vvg pno31 p-acp n1;
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as punishing the children for the parents sinne. The proverbe is Allegoricall: their Fathers eating sowre grapes, is their ancestours acting unkind sinnes:
as punishing the children for the Parents sin. The proverb is Allegorical: their Father's eating sour grapes, is their Ancestors acting unkind Sins:
c-acp vvg dt n2 p-acp dt ng1 n1. dt n1 vbz j: po32 n2 vvg j n2, vbz po32 n2 vvg j n2:
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and the setting the Childrens teeth on edge, is Gods inflicting the paine on their posterity.
and the setting the Children's teeth on edge, is God's inflicting the pain on their posterity.
cc dt vvg dt ng2 n2 p-acp n1, vbz n2 vvg dt n1 p-acp po32 n1.
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Our Fathers have eaten sower grapes, and the Childrens teeth are set on edge; that is, our ancestours have sinned, and were all punished.Our Father's have eaten sour grapes, and the Children's teeth Are Set on edge; that is, our Ancestors have sinned, and were all punished.
po12 n2 vhb vvn j n2, cc dt ng2 n2 vbr vvn p-acp n1; cst vbz, po12 n2 vhb vvn, cc vbdr d vvn.
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10374
Thus blackmouthed blasphemie barkes against heaven, layes iniquitie to Gods charge. Strange that man should mutine so grossely against God.
Thus blackmouthed blasphemy barks against heaven, lays iniquity to God's charge. Strange that man should mutiny so grossly against God.
av j n1 n2 p-acp n1, vvz n1 p-acp npg1 n1. j d n1 vmd vvi av av-j p-acp np1.
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Not one man onely; (thats seene often, some impious Atheist to play the railing Rabsakeh, and revile God) but a people;
Not one man only; (thats seen often, Some impious Atheist to play the railing Rabsakeh, and revile God) but a people;
xx crd n1 av-j; (d|vbz vvn av, d j n1 pc-acp vvi dt j-vvg np1, cc vvi np1) p-acp dt n1;
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It is Popularis, not Singularis sermo, not one mans speech, but a multitudes; a Proverbe, God calls it so.
It is Popularis, not Singularis sermon, not one men speech, but a Multitudes; a Proverb, God calls it so.
pn31 vbz fw-la, xx fw-la n1, xx crd ng1 n1, cc-acp dt n2; dt n1, np1 vvz pn31 av.
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One among many to be taken in a sinne, in any sinne, is no wonder. One Zimri, a Leacher;
One among many to be taken in a sin, in any sin, is no wonder. One Zimri, a Lecher;
pi p-acp d pc-acp vbi vvn p-acp dt n1, p-acp d n1, vbz dx n1. crd np1, dt n1;
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one Achan a Theefe, in all the hoast of Israel, is not strange. Two defrauders of the Church, Ananias and Sapphira, among thousands of beleevers, not strange neither.
one achan a Thief, in all the host of Israel, is not strange. Two defrauders of the Church, Ananias and Sapphira, among thousands of believers, not strange neither.
crd np1 dt n1, p-acp d dt n1 pp-f np1, vbz xx j. crd n2 pp-f dt n1, np1 cc np1, p-acp crd pp-f n2, xx j av-d.
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But a proverbe is a speech, in ore omnium. God calling this so, meanes, it was Vox populi, the mutinie of the whole people,
But a proverb is a speech, in over omnium. God calling this so, means, it was Vox People, the mutiny of the Whole people,
p-acp dt n1 vbz dt n1, p-acp n1 fw-la. np1 vvg d av, n2, pn31 vbds fw-la fw-la, dt n1 pp-f dt j-jn n1,
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and what people? Israel: thats in this verse too.
and what people? Israel: thats in this verse too.
cc r-crq n1? np1: d|vbz p-acp d n1 av.
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A whole people, and that Israel, Gods people, Israel Dei (tis Pauls phrase) to put a proverbe upon God, a proverbe of impious and odious accusation:
A Whole people, and that Israel, God's people, Israel Dei (this Paul's phrase) to put a proverb upon God, a proverb of impious and odious accusation:
dt j-jn n1, cc cst np1, npg1 n1, np1 fw-la (pn31|vbz npg1 vvb) pc-acp vvi dt n1 p-acp np1, dt n1 pp-f j cc j n1:
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God hath reason to expostulate, to aske what they meane by it: thats also in this verse. Not what the proverbe meanes; hee askes not that; hee knew the sense.
God hath reason to expostulate, to ask what they mean by it: thats also in this verse. Not what the proverb means; he asks not that; he knew the sense.
np1 vhz n1 pc-acp vvi, pc-acp vvi r-crq pns32 vvb p-acp pn31: d|vbz av p-acp d n1. xx r-crq dt n1 vvz; pns31 vvz xx d; pns31 vvd dt n1.
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The words, though allegoricall, are plaine enough. But what they meane to mutine, to cast such a wicked imputation upon God.
The words, though allegorical, Are plain enough. But what they mean to mutiny, to cast such a wicked imputation upon God.
dt n2, cs j, vbr j av-d. p-acp r-crq pns32 vvb pc-acp vvi, pc-acp vvi d dt j n1 p-acp np1.
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The Lord is tender of his attributes, will not have his Titles toucht. Earthly Kings will not.
The Lord is tender of his attributes, will not have his Titles touched. Earthly Kings will not.
dt n1 vbz j pp-f po31 n2, vmb xx vhi po31 n2 vvn. j n2 vmb xx.
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Philip of Spaine will bee stiled Catholicke; Henry of France, most Christian; King Iames most justly defendour of the Faith.Philip of Spain will be styled Catholic; Henry of France, most Christian; King James most justly defendor of the Faith.
np1 pp-f np1 vmb vbi vvd jp; np1 pp-f np1, av-ds njp; n1 np1 ds av-j n1 pp-f dt n1.
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Their coine may not be clipt, much lesse their stile. Gods stile is ample, hath many high and honourable attributes. Iustice is one of them.
Their coin may not be clipped, much less their style. God's style is ample, hath many high and honourable attributes. justice is one of them.
po32 n1 vmb xx vbi vvn, av-d av-dc po32 n1. npg1 n1 vbz j, vhz d j cc j n2. n1 vbz pi pp-f pno32.
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There is in Scripture, not a cloud, but a world of witnesses, to shew that. Men on earth, Prophets, Apostles;
There is in Scripture, not a cloud, but a world of Witnesses, to show that. Men on earth, prophets, Apostles;
pc-acp vbz p-acp n1, xx dt n1, cc-acp dt n1 pp-f n2, pc-acp vvi d. np1 p-acp n1, n2, n2;
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Saints in heaven, Angels in the Apocalypse, Christ in the Gospell. I will not cite Gods selfe, who may say, teste meipso, better then Kings may.
Saints in heaven, Angels in the Apocalypse, christ in the Gospel. I will not Cite God's self, who may say, teste meipso, better then Kings may.
n2 p-acp n1, n2 p-acp dt np1, np1 p-acp dt n1. pns11 vmb xx vvi npg1 n1, r-crq vmb vvi, fw-la fw-la, jc cs n2 vmb.
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10389
But hee is a partie here. Heathens acknowledge it; Pharaoh did. The Poets goddesse of justice, was loves daughter;
But he is a party Here. heathens acknowledge it; Pharaoh did. The Poets goddess of Justice, was loves daughter;
p-acp pns31 vbz dt n1 av. n2-jn vvb pn31; np1 vdd. dt ng1 n1 pp-f n1, vbds vvz n1;
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and the Iewes astronomie calls Iupiters Starre, NONLATINALPHABET that is, justice.
and the Iewes astronomy calls Iupiters Star, that is, Justice.
cc dt np2 n1 vvz npg1 n1, cst vbz, n1.
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The judge of all the world, shall Hee be unjust? God forbid, saith old Abraham: Paul saith, Absit, too.
The judge of all the world, shall He be unjust? God forbid, Says old Abraham: Paul Says, Absit, too.
dt n1 pp-f d dt n1, vmb pns31 vbb j? np1 vvi, vvz j np1: np1 vvz, vvb, av.
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Theres no Absit in the Scripture, no Absit in any of Gods attributes, save in this.
Theres no Absit in the Scripture, no Absit in any of God's attributes, save in this.
pc-acp|vbz dx vvi p-acp dt n1, dx vvi p-acp d pp-f npg1 n2, vvb p-acp d.
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10393
Dementis est, to doubt of it, is madnesse, saith Saint Austin. Yet because here Israel questions the point;Dementis est, to doubt of it, is madness, Says Saint Austin. Yet Because Here Israel questions the point;
np1 fw-la, p-acp n1 pp-f pn31, vbz n1, vvz n1 np1. av c-acp av np1 n2 dt n1;
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nay they question it not, they flatly say, God is unjust, flatly, though closely; they cover their Atheisme under an Allegory:
nay they question it not, they flatly say, God is unjust, flatly, though closely; they cover their Atheism under an Allegory:
uh-x pns32 vvb pn31 xx, pns32 av-j vvb, np1 vbz j, av-j, c-acp av-j; pns32 vvb po32 n1 p-acp dt n1:
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10395
to say it, will not serve, that God is just; tis fit we show it too.
to say it, will not serve, that God is just; this fit we show it too.
pc-acp vvi pn31, vmb xx vvi, cst np1 vbz j; pn31|vbz j pns12 vvb pn31 av.
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10396
The proverbe is Israels; they were then in Palaestine. But all lands have some Israelites: England hath Iewes not onely had in ages past, hath still, many Iewes.
The proverb is Israel's; they were then in Palestine. But all Lands have Some Israelites: England hath Iewes not only had in ages past, hath still, many Iewes.
dt n1 vbz npg1; pns32 vbdr av p-acp np1. p-acp d n2 vhb d np1: np1 vhz npg1 xx av-j vhd p-acp n2 j, vhz av, d np2.
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10397
The same spirit that spake in Israelites then, speakes in many Christians now; murmurs at Gods judgements.
The same Spirit that spoke in Israelites then, speaks in many Christians now; murmurs At God's Judgments.
dt d n1 cst vvd p-acp np1 av, vvz p-acp d np1 av; n2 p-acp npg1 n2.
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10398
They say, not in their hearts (that were lesse lewdnesse) thinke it onely, speake it out, Patres comederunt, charge God with injustice, for afflicting them.
They say, not in their hearts (that were less Lewdness) think it only, speak it out, Patres comederunt, charge God with injustice, for afflicting them.
pns32 vvb, xx p-acp po32 n2 (cst vbdr dc n1) vvb pn31 av-j, vvb pn31 av, fw-la fw-la, vvb np1 p-acp n1, p-acp vvg pno32.
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10399
Heare thou Iewish Atheist, not sayd onely, but shewed thee too, that God is just.
Hear thou Jewish Atheist, not said only, but showed thee too, that God is just.
vvb pns21 jp n1, xx vvn av-j, cc-acp vvd pno21 av, cst np1 vbz j.
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10400
For what is justice? Is it not to give to every one his owne, NONLATINALPHABET, Ari••otles word? God doth that;
For what is Justice? Is it not to give to every one his own,, Ari••otles word? God does that;
p-acp r-crq vbz n1? vbz pn31 xx pc-acp vvi p-acp d crd po31 d,, j n1? np1 vdz d;
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10401
praise and reward to the well doer, s•ame and punishment to the evill.
praise and reward to the well doer, s•ame and punishment to the evil.
n1 cc vvi p-acp dt av n1, n1 cc n1 p-acp dt j-jn.
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10402
Who ever served God for nought? Sathan could say so of Iob. Who ever trespast him,
Who ever served God for nought? Sathan could say so of Job Who ever trespast him,
r-crq av vvd np1 p-acp pix? np1 vmd vvi av pp-f zz r-crq av vvd pno31,
(54) sermon (DIV1)
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10403
and was guiltlesse? Gods blessings are on all the righteous, his curse upon all sinners.
and was guiltless? God's blessings Are on all the righteous, his curse upon all Sinners.
cc vbds j? npg1 n2 vbr p-acp d dt j, po31 n1 p-acp d n2.
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10404
Give (who can) instance but in one that ever scapt. The throne of iniquity condemnes (saith David innocent blood;
Give (who can) instance but in one that ever escaped. The throne of iniquity condemns (Says David innocent blood;
np1 (r-crq vmb) n1 p-acp p-acp pi cst av vvd. dt n1 pp-f n1 vvz (vvz np1 j-jn n1;
(54) sermon (DIV1)
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10405
Dat veniam Corvis, justifies the wicked, at least, censures them not.That veniam Crows, Justifies the wicked, At least, censures them not.
d fw-la fw-la, vvz dt j, p-acp ds, vvz pno32 xx.
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1138
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10406
God abhorres both, saith Salomon, hath no fellowship with that Throne, Psal. 94. The unjust Iudge is both NONLATINALPHABET, both respects persons, and receives gifts. The Lord doth neither.
God abhors both, Says Solomon, hath no fellowship with that Throne, Psalm 94. The unjust Judge is both, both respects Persons, and receives Gifts. The Lord does neither.
np1 vvz d, vvz np1, vhz dx n1 p-acp d n1, np1 crd dt j n1 vbz d, d n2 n2, cc vvz n2. dt n1 vdz d.
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10407
A King saith it, Iehosaphat, 2 Chron. •. 19. an Apostle saith it, Saint Paul, often.
A King Says it, Jehoshaphat, 2 Chronicles •. 19. an Apostle Says it, Saint Paul, often.
dt n1 vvz pn31, np1, crd np1 •. crd dt n1 vvz pn31, n1 np1, av.
(54) sermon (DIV1)
1138
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10408
Saint Peter more than saith it, protests it, Of a truth, •aith he, God is no respecter of persons. Let an Angell sinne;
Saint Peter more than Says it, protests it, Of a truth, •aith he, God is no respecter of Persons. Let an Angel sin;
n1 np1 av-dc cs vvz pn31, vvz pn31, pp-f dt n1, n1 pns31, np1 vbz dx n1 pp-f n2. vvb dt n1 n1;
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10409
God will not spare him, 2 Pet. 2. Bribes and Partialitie God forbids both, curses both.
God will not spare him, 2 Pet. 2. Bribes and Partiality God forbids both, curses both.
np1 vmb xx vvi pno31, crd np1 crd n2 cc n1 np1 vvz d, vvz d.
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10410
These Proverbers (so the Prophet termes them here) will reply haply. God may forbid Injustice, and yet be unjust, curse wrong, and yet doe it.
These Proverbs (so the Prophet terms them Here) will reply haply. God may forbid Injustice, and yet be unjust, curse wrong, and yet do it.
d n2 (av dt n1 vvz pno32 av) vmb vvi av. np1 vmb vvi n1, cc av vbi j, vvb j-jn, cc av vdb pn31.
(54) sermon (DIV1)
1139
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10411
Men indeed doe, Princes often, make good lawes, but breake them. Saul had forbad Sorcerers, yet consulted with a Witch.
Men indeed do, Princes often, make good laws, but break them. Saul had forbade Sorcerers, yet consulted with a Witch.
np1 av vdb, n2 av, vvb j n2, cc-acp vvb pno32. np1 vhd vvn n2, av vvd p-acp dt n1.
(54) sermon (DIV1)
1139
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10412
Meaner Magistrates sometimes, execute Lawes on others, themselves trespasse them. Iudah bad burne Thamar for whoredome: himselfe had laien with her.
Meaner Magistrates sometime, execute Laws on Others, themselves trespass them. Iudah bad burn Tamar for whoredom: himself had laien with her.
jc n2 av, vvb n2 p-acp n2-jn, px32 vvi pno32. np1 j n1 np1 p-acp n1: px31 vhn av p-acp pno31.
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10413
Fathers will censure their owne sinnes in their sonnes, I would Priests did not in their People.
Father's will censure their own Sins in their Sons, I would Priests did not in their People.
ng1 vmb vvi po32 d n2 p-acp po32 n2, pns11 vmd n2 vdd xx p-acp po32 n1.
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10414
But shall I foolishly match God with man? Foolishly and wickedly? Almightie God with sinnefull man? God is absolutely good, NONLATINALPHABET, goodnesse it selfe;
But shall I foolishly match God with man? Foolishly and wickedly? Almighty God with sinful man? God is absolutely good,, Goodness it self;
cc-acp vmb pns11 av-j n1 np1 p-acp n1? av-j cc av-j? j-jn np1 p-acp j n1? np1 vbz av-j j,, n1 pn31 n1;
(54) sermon (DIV1)
1139
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10415
cannot be evill, can not doe evill, any evill. NONLATINALPHABET, saith the Tragicke, God, unlesse good, is not God.
cannot be evil, can not do evil, any evil., Says the Tragic, God, unless good, is not God.
vmbx vbi j-jn, vmb xx vdi j-jn, d n-jn., vvz dt j, np1, cs j, vbz xx np1.
(54) sermon (DIV1)
1139
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10416
NONLATINALPHABET, saith Philo, proper to God, and therefore ever true of him, NONLATINALPHABET, to doe no sinne.
, Says Philo, proper to God, and Therefore ever true of him,, to do no sin.
, vvz np1, j p-acp np1, cc av av j pp-f pno31,, pc-acp vdi dx n1.
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10455
It beseemes not him (himselfe thinkes it, Chap. 12. 15.) to condemne him, that deserves not.
It beseems not him (himself thinks it, Chap. 12. 15.) to condemn him, that deserves not.
pn31 vvz xx pno31 (px31 vvz pn31, np1 crd crd) pc-acp vvi pno31, cst vvz xx.
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1143
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10417
Injustice (saith Plato ) is NONLATINALPHABET, the grandest vice, High is Israels impietie, to be Censores divinitatis, Tertullians phrase, to accuse God.Injustice (Says Plato) is, the grandest vice, High is Israel's impiety, to be Censores divinitatis, Tertullia's phrase, to accuse God.
n1 (vvz np1) vbz, dt vv2 n1, j vbz npg1 n1, pc-acp vbi fw-la fw-la, ng1 n1, pc-acp vvi np1.
(54) sermon (DIV1)
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10418
Plato cleares him with double negative, and in the very point in question, NONLATINALPHABET, God is in no case, by no meanes, unjust.Plato clears him with double negative, and in the very point in question,, God is in no case, by no means, unjust.
np1 vvz pno31 p-acp j-jn j-jn, cc p-acp dt j n1 p-acp n1,, np1 vbz p-acp dx n1, p-acp dx n2, j.
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It is an impious question in Tullie, Quid ad Deos, what hath God to doe with Iustice? God were not God, were he not just.
It is an impious question in Tullie, Quid ad Gods, what hath God to do with justice? God were not God, were he not just.
pn31 vbz dt j n1 p-acp np1, fw-la fw-la fw-la, r-crq vhz np1 pc-acp vdi p-acp n1? np1 vbdr xx np1, vbdr pns31 xx j.
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Called I Israels sinne, Atheisme? It is. How? They confesse God. They doe not, can not; thus charging him.
Called I Israel's sin, Atheism? It is. How? They confess God. They do not, can not; thus charging him.
vvn pns11 npg1 n1, n1? pn31 vbz. q-crq? pns32 vvb np1. pns32 vdb xx, vmb xx; av vvg pno31.
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They denie God, in accusing him.
They deny God, in accusing him.
pns32 vvb np1, p-acp vvg pno31.
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Aut Deum negare oportet, quemmalum existimant, aut bonum dicere, quem Deum pronunciant, saith Tertullian; they must either denie him to be God, whom they charge to be unjust;Or God negare oportet, quemmalum existimant, Or bonum dicere, Whom God pronunciant, Says Tertullian; they must either deny him to be God, whom they charge to be unjust;
fw-la fw-la fw-la fw-la, fw-la fw-fr, fw-la fw-la fw-la, fw-la fw-la fw-la, vvz np1; pns32 vmb av-d vvi pno31 pc-acp vbi np1, ro-crq pns32 vvb pc-acp vbi j;
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or confesse him to be just, whom they acknowledge to be God. This Theame is infinite.
or confess him to be just, whom they acknowledge to be God. This Theme is infinite.
cc vvb pno31 pc-acp vbi j, ro-crq pns32 vvb pc-acp vbi np1. d n1 vbz j.
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God is a righteous Iudge, saith Paul; righteous in all his wayes, saith David. His Iudgement NONLATINALPHABET, Pauls terme too.God is a righteous Judge, Says Paul; righteous in all his ways, Says David. His Judgement, Paul's term too.
np1 vbz dt j n1, vvz np1; j p-acp d po31 n2, vvz np1. po31 n1, npg1 vvb av.
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For it is NONLATINALPHABET, Rom. 2. 6. A rendring to every man according to his works, NONLATINALPHABET, 1 Cor. 3. the wages ever approportioned to the worke.
For it is, Rom. 2. 6. A rendering to every man according to his works,, 1 Cor. 3. the wages ever approportioned to the work.
p-acp pn31 vbz, np1 crd crd dt n-vvg p-acp d n1 vvg p-acp po31 n2,, crd np1 crd dt n2 av vvn p-acp dt n1.
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What can be more just? Yea the exactest NONLATINALPHABET, Retaliation. Luit quae fecit, saith Saint Hierom out of Iob, stripe for stripe, bloud for bloud.
What can be more just? Yea the Exactest, Retaliation. Luit Quae fecit, Says Saint Hieronymus out of Job, stripe for stripe, blood for blood.
q-crq vmb vbi av-dc j? uh dt js, n1. fw-la fw-la fw-la, vvz n1 np1 av pp-f np1, n1 p-acp n1, n1 p-acp n1.
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What measure a man meates, NONLATINALPHABET, it shall be met to him againe. Scriptures swarme with examples; but we need them not.
What measure a man Meats,, it shall be met to him again. Scriptures swarm with Examples; but we need them not.
q-crq n1 dt n1 n2,, pn31 vmb vbi vvn p-acp pno31 av. n2 vvb p-acp n2; cc-acp pns12 vvb pno32 xx.
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The world is full of instances. I wrong God all this while, while I dispute for him. God is the Defendant:
The world is full of instances. I wrong God all this while, while I dispute for him. God is the Defendant:
dt n1 vbz j pp-f n2. pns11 vvb np1 d d n1, cs pns11 vvb p-acp pno31. np1 vbz dt n1:
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twas not my part to argue. Actori incumbit probatio. Israel is the Plaintife; he must prove. Lets heare his Arguments.
it not my part to argue. Actor incumbit Probation. Israel is the Plaintiff; he must prove. Lets hear his Arguments.
pn31|vbds xx po11 n1 pc-acp vvi. fw-la fw-la fw-la. np1 vbz dt n1; pns31 vmb vvi. vvb|pno12 vvi po31 n2.
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What doe these Proverbers object against Gods Iustice? They cry with those Mutiners in the Prophet Malachie, where is the God of Iudgement? But whats their proofe of Gods injustice? See first their Art, to speake in Allegorie.
What do these Proverbs Object against God's justice? They cry with those Mutineers in the Prophet Malachi, where is the God of Judgement? But whats their proof of God's injustice? See First their Art, to speak in Allegory.
q-crq vdb d ng1 n1 p-acp ng1 n1? pns32 vvb p-acp d n2 p-acp dt n1 np1, c-crq vbz dt n1 pp-f n1? cc-acp q-crq|vbz po32 n1 pp-f npg1 n1? vvb ord po32 n1, pc-acp vvi p-acp n1.
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It is odious to say bluntly, God is unjust. The Hearer haply would rend his cloathes, at such a blasphemie.
It is odious to say bluntly, God is unjust. The Hearer haply would rend his clothes, At such a blasphemy.
pn31 vbz j pc-acp vvi av-j, np1 vbz j. dt n1 av vmd vvi po31 n2, p-acp d dt n1.
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Wickednesse is wily, will guild a bitter pill, cover foule meaning with faire words; mutine, but under Metaphors. Malice besides Art;
Wickedness is wily, will guild a bitter pill, cover foul meaning with fair words; mutiny, but under Metaphors. Malice beside Art;
n1 vbz j, vmb n1 dt j n1, vvb j n1 p-acp j n2; n1, cc-acp p-acp n2. n1 p-acp n1;
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they desire to have it, not the speech of a Iew, but a common saying, a Proverbe.
they desire to have it, not the speech of a Iew, but a Common saying, a Proverb.
pns32 vvb pc-acp vhi pn31, xx dt n1 pp-f dt np1, cc-acp dt j n-vvg, dt n1.
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Proverbes runne more roundly, if Allegoricall, then in plaine termes, will be both more affected, and more vsed.
Proverbs run more roundly, if Allegorical, then in plain terms, will be both more affected, and more used.
np1 vvi av-dc av, cs j, av p-acp j n2, vmb vbi av-d av-dc vvn, cc av-dc vvn.
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10435
They would have Gods dishonour spread. Well leave the Forme, heare the Matter. The Fathers had sinned, but the Sonnes were censured.
They would have God's dishonour spread. Well leave the Form, hear the Matter. The Father's had sinned, but the Sons were censured.
pns32 vmd vhi n2 vvi vvi. uh-av vvb dt n1, vvb dt n1. dt n2 vhd vvn, cc-acp dt n2 vbdr vvn.
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10436
That (you heard before) was the Proverbes meaning; God punisheth one man for anothers sinne. This is their Argument. Ergo God is unjust. The Conclusion is supprest; it is so odious.
That (you herd before) was the Proverbs meaning; God Punisheth one man for another's sin. This is their Argument. Ergo God is unjust. The Conclusion is suppressed; it is so odious.
d (pn22 vvd a-acp) vbds dt np1 n1; np1 vvz crd n1 p-acp ng1-jn n1. d vbz po32 n1. fw-la np1 vbz j. dt n1 vbz vvn; pn31 vbz av j.
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10437
The Reason concludes reasonably well, were the Antecedent true. But it is false, a calumnious aspersion, as false as Sathans selfe, who suggested it.
The Reason concludes reasonably well, were the Antecedent true. But it is false, a calumnious aspersion, as false as Satan's self, who suggested it.
dt n1 vvz av-j av, vbdr dt n1 j. p-acp pn31 vbz j, dt j n1, c-acp j c-acp npg1 n1, r-crq vvd pn31.
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10438
False, first, in Thesi. God doth not censure any, that sinnes not; inflicts paine onely on Delinquents, punisheth no Innocent. They closely instance in themselves.
False, First, in Thessia. God does not censure any, that Sins not; inflicts pain only on Delinquents, Punisheth no Innocent. They closely instance in themselves.
j, ord, p-acp np1. np1 vdz xx vvi d, cst n2 xx; vvz n1 av-j p-acp n2-jn, vvz dx j-jn. pns32 av-j n1 p-acp px32.
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10439
But thats the Hypothesis; of it afterward. Abraham cried Absit, God forbid, that God should slay the righteous with the wicked. That were unjust.
But thats the Hypothesis; of it afterwards. Abraham cried Absit, God forbid, that God should slay the righteous with the wicked. That were unjust.
cc-acp d|vbz dt n1; pp-f pn31 av. np1 vvd vvi, np1 vvb, cst np1 vmd vvi dt j p-acp dt j. cst vbdr j.
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10440
It is more, farre more, to slay the righteous for the wicked. Farre be the first from God, farther be this;
It is more, Far more, to slay the righteous for the wicked. far be the First from God, farther be this;
pn31 vbz av-dc, av-j av-dc, pc-acp vvi dt j p-acp dt j. av-j vbb dt ord p-acp np1, av-jc vbi d;
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10441
to strike the godly sonne for the godlesse Sire, to punish innocencie for Iniquitie.
to strike the godly son for the godless Sire, to Punish innocence for Iniquity.
pc-acp vvi dt j n1 p-acp dt j n1, pc-acp vvi n1 p-acp n1.
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10442
Homers god Iupiter, witnesse his owne daughter, NONLATINALPHABET, guilty, not guilty, smites them both, one with the other.Homers god Iupiter, witness his own daughter,, guilty, not guilty, smites them both, one with the other.
npg1 n1 np1, vvb po31 d n1,, j, xx j, vvz pno32 d, pi p-acp dt n-jn.
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10443
That was Abrahams Absit. Israels God doth not. And indeed common calamitie God cast sometimes on both together, godly, and ungodly;
That was Abrahams Absit. Israel's God does not. And indeed Common calamity God cast sometime on both together, godly, and ungodly;
cst vbds npg1 n1. npg1 np1 vdz xx. cc av j n1 np1 vvd av p-acp d av, j, cc j;
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10444
and yet is not unjust, wee shall also see that afterward. But to strike the godly for the ungodly; neither doth God that:
and yet is not unjust, we shall also see that afterwards. But to strike the godly for the ungodly; neither does God that:
cc av vbz xx j, pns12 vmb av vvi cst av. p-acp pc-acp vvi dt j p-acp dt j; dx vdz np1 d:
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10445
the righteous for the sinner never; save once onely. Neither yet was then unjust. I respite that also.
the righteous for the sinner never; save once only. Neither yet was then unjust. I respite that also.
dt j p-acp dt n1 av; vvb a-acp av-j. av-d av vbds av j. pns11 n1 cst av.
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10446
God, where hee sees the sinne, there laies the paine.
God, where he sees the sin, there lays the pain.
np1, c-crq pns31 vvz dt n1, a-acp vvz dt n1.
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10447
Moses in his zeale and love to Israel, cried Dele me, praied God to rase him out of his booke.Moses in his zeal and love to Israel, cried Deal me, prayed God to raze him out of his book.
np1 p-acp po31 n1 cc n1 p-acp np1, vvd vvb pno11, vvd np1 pc-acp vvi pno31 av pp-f po31 n1.
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Would he? Nay, but (saith God) he that hath sinned, him will I rase out of it.
Would he? Nay, but (Says God) he that hath sinned, him will I raze out of it.
vmd pns31? uh-x, cc-acp (vvz np1) pns31 cst vhz vvn, pno31 vmb pns11 vvi av pp-f pn31.
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Man is so just, Amazias slew the men, that kill'd his Father:
Man is so just, Amaziah slew the men, that killed his Father:
n1 vbz av j, np1 vvd dt n2, cst vvd po31 n1:
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10450
but their children he slew not, 2 Chron. 14. and mans law provides for it, that factum unius doe not nocere alteri, one mans fact hurt another, saith old Vlpian. Maleficia tenent authores suos, non alios, saith another.
but their children he slew not, 2 Chronicles 14. and men law provides for it, that factum unius do not nocere Alteri, one men fact hurt Another, Says old Ulpian. Maleficia tenent authores suos, non Alioth, Says Another.
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All Civilians will say, Delictum cum capite semper ambulat, every man must answer for his owne act.
All Civilians will say, Delictum cum capite semper ambulat, every man must answer for his own act.
d n2-jn vmb vvi, fw-la fw-la fw-la fw-la fw-la, d n1 vmb vvi p-acp po31 d n1.
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10452
Heaven must not learne of earth, Iustice, God of man. Those Rules are let for men, but come from God.
Heaven must not Learn of earth, justice, God of man. Those Rules Are let for men, but come from God.
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10453
From him man hath his Iustice. It is one part of Gods Image, Ephe. 4. 14. If man have it; God must have more;
From him man hath his Justice It is one part of God's Image, Ephes 4. 14. If man have it; God must have more;
p-acp pno31 n1 vhz po31 n1 pn31 vbz crd n1 pp-f npg1 n1, np1 crd crd cs n1 vhb pn31; np1 vmb vhi n1;
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10454
Quod effacit telae, magis est tale; It is more exact and excellent in him; Iustitiae, Iustitia Moses his phrase. Gods Iustice is Gods selfe.Quod effacit telae, magis est tale; It is more exact and excellent in him; Iustitiae, Iustitia Moses his phrase. God's justice is God's self.
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10457
But what if Israel make good their Argument, instance in some act, particular act of Gods? In the young children of Iericho, in Achans sons,
But what if Israel make good their Argument, instance in Some act, particular act of God's? In the young children of Jericho, in Achans Sons,
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10458
and daughters, in Davids Infant, and others, many others? Nay, what if they shall bring Gods owne Confession, his Profession, thats more? Thats an Objection answerlesse, above all Arguments.
and daughters, in Davids Infant, and Others, many Others? Nay, what if they shall bring God's own Confessi, his Profession, thats more? Thats an Objection answerless, above all Arguments.
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Saith not Gods selfe, Exod. 20. Hee will visite the sinnes of the Fathers on the children to the fourth generation? Behold, may Israel say;
Says not God's self, Exod 20. He will visit the Sins of the Father's on the children to the fourth generation? Behold, may Israel say;
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10460
Marcion, and Carpocrates did say, here we have Confitentem reum. Moses saith as much, Num. 34. and Ieremie, Prophets both.Marcion, and Carpocrates did say, Here we have Confitentem Reum. Moses Says as much, Num. 34. and Ieremie, prophets both.
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10461
But they have it here from his owne mouth. Theodoret answers them; God who in mercy covets to save all, frayes men by menaces;
But they have it Here from his own Mouth. Theodoret answers them; God who in mercy covets to save all, frays men by menaces;
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10462
but threatens more then he inflicts:
but threatens more then he inflicts:
cc-acp vvz dc cs pns31 vvz:
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10463
menaceth the parents in that manner, that being NONLATINALPHABET, they shunne sinne, lest the paine light upon their children.
menaceth the Parents in that manner, that being, they shun sin, lest the pain Light upon their children.
vvz dt n2 p-acp d n1, cst vbg, pns32 vvb n1, cs dt n1 n1 p-acp po32 n2.
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10464
But his threatnings are NONLATINALPHABET, exceede his executions; and to conster God there literally, he saith, is NONLATINALPHABET, irreligious.
But his threatenings Are, exceed his executions; and to construe God there literally, he Says, is, irreligious.
p-acp po31 n2-vvg vbr, vvb po31 n2; cc pc-acp vvi np1 a-acp av-j, pns31 vvz, vbz, j.
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10465
Why? because God commandes the contrary, Deut. 24. 16. The children shall not die for the fathers.
Why? Because God commands the contrary, Deuteronomy 24. 16. The children shall not die for the Father's.
q-crq? c-acp np1 vvz dt n-jn, np1 crd crd dt n2 vmb xx vvi p-acp dt n2.
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10466
I doubt you doe not like this answer; heare another, a better, himselfe saith, NONLATINALPHABET.
I doubt you do not like this answer; hear Another, a better, himself Says,.
pns11 vvb pn22 vdb xx av-j d n1; vvb j-jn, dt jc, px31 vvz,.
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10467
But I rather thinke (saith he) that God by that threatning would show his love to men, by adding the words following, odientium me, of them that hate me.
But I rather think (Says he) that God by that threatening would show his love to men, by adding the words following, odientium me, of them that hate me.
p-acp pns11 av-c vvb (vvz pns31) cst np1 p-acp d j-vvg vmd vvi po31 n1 p-acp n2, p-acp vvg dt n2 vvg, fw-la pno11, pp-f pno32 cst vvb pno11.
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10468
As if he said, if a father sinne, NONLATINALPHABET, I will forbeare. If his child also after him;
As if he said, if a father sin,, I will forbear. If his child also After him;
c-acp cs pns31 vvd, cs dt n1 n1,, pns11 vmb vvi. cs po31 n1 av p-acp pno31;
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10469
yet I will spare him too.
yet I will spare him too.
av pns11 vmb vvi pno31 av.
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10470
But if the Grandchild and great Grandchild shall sinne too, shall goe on still in the wayes of their forefathers;
But if the Grandchild and great Grandchild shall sin too, shall go on still in the ways of their Forefathers;
p-acp cs dt n1 cc j n1 vmb vvi av, vmb vvi p-acp av p-acp dt n2 pp-f po32 n2;
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10471
I will forbeare no longer, but will punish them. Iust so say the Iewish writers too, NONLATINALPHABET God will expect no longer.
I will forbear no longer, but will Punish them. Just so say the Jewish writers too, God will expect no longer.
pns11 vmb vvi av-dx av-jc, cc-acp vmb vvi pno32. j av vvi dt jp n2 av, np1 vmb vvi av-dx av-jc.
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10472
Moses Gerundensis saith, NONLATINALPHABET all the Rabbins meane it so. God will visite the sinnes of the Fathers on the Children.Moses Gerundensis Says, all the Rabbis mean it so. God will visit the Sins of the Father's on the Children.
np1 np1 vvz, d dt n2 vvb pn31 av. np1 vmb vvi dt n2 pp-f dt n2 p-acp dt n2.
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10473
But it is, if the children doe Patrissare, commit the sinnes of their fathers; not else.
But it is, if the children do Patrissare, commit the Sins of their Father's; not Else.
p-acp pn31 vbz, cs dt n2 vdb vvb, vvb dt n2 pp-f po32 n2; xx av.
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10474
Moses and Ieremy have not that clause; but the Chaldee paraphrast hath it in both. Not the very word there, but the same sense.Moses and Ieremy have not that clause; but the Chaldee Paraphrast hath it in both. Not the very word there, but the same sense.
np1 cc np1 vhb xx d n1; cc-acp dt np1 vvd vhz pn31 p-acp d. xx dt j n1 a-acp, cc-acp dt d n1.
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10475
The best expositours all conster Gods speech so. Israels owne Rabbins doe, NONLATINALPHABET if the Sonne walke in the wayes of his Father.
The best expositors all construe God's speech so. Israel's own Rabbis do, if the Son walk in the ways of his Father.
dt js n2 d vvi npg1 n1 av. npg1 d n2 vdb, cs dt n1 vvb p-acp dt n2 pp-f po31 n1.
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10476
All Scriptures of this kind must bee so construed, 1 Reg. 14. 16. God foretells Israel, of this captivitie,
All Scriptures of this kind must be so construed, 1 Reg. 14. 16. God foretells Israel, of this captivity,
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10477
for the sinnes of Ieroboam; not for his personall sinnes, but for the like, done by them after him.
for the Sins of Jeroboam; not for his personal Sins, but for the like, done by them After him.
p-acp dt n2 pp-f np1; xx p-acp po31 j n2, cc-acp p-acp dt j, vdn p-acp pno32 p-acp pno31.
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10478
Yea but Israel replies, the fathers sinnes are punisht in the children, though innocent; their teeth are edgd, that have not eaten grapes.
Yea but Israel replies, the Father's Sins Are punished in the children, though innocent; their teeth Are edged, that have not eaten grapes.
uh p-acp np1 n2, dt ng1 n2 vbr vvn p-acp dt n2, cs j-jn; po32 n2 vbr vvd, cst vhb xx vvn n2.
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10479
Achan trespast in the excommunicate thing. His sonnes and daughters were stoned as well as he. achan trespast in the excommunicate thing. His Sons and daughters were stoned as well as he.
np1 vvd p-acp dt j n1. po31 n2 cc n2 vbdr vvn a-acp av c-acp pns31.
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Some Rabbins write, they were conscious to his sacriledge, accessory to his sinne. No marvaile then, their teeth were edgd, if they ate grapes too.
some Rabbis write, they were conscious to his sacrilege, accessory to his sin. No marvel then, their teeth were edged, if they ate grapes too.
d n2 vvi, pns32 vbdr j p-acp po31 n1, j-jn p-acp po31 n1. dx n1 av, po32 n2 vbdr vvd, cs pns32 vvd n2 av.
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10481
Others of them say, they were brought with Achan to the place of execution, not ad supplicium, but ad spectaculum, onely in terrorem. For it is ver. 24. Lapidabant illum, not illos, they stoned him, not them. But there is also Illos, in the same verse, they stoned them. Yea but saith Levi ben Gerson, that meanes his cattell and his stuffe.
Others of them say, they were brought with achan to the place of execution, not ad supplicium, but ad spectaculum, only in terrorem. For it is for. 24. Lapidabant Ilum, not Illos, they stoned him, not them. But there is also Illos, in the same verse, they stoned them. Yea but Says Levi ben Gerson, that means his cattle and his stuff.
ng2-jn pp-f pno32 vvi, pns32 vbdr vvn p-acp np1 p-acp dt n1 pp-f n1, xx fw-la fw-la, p-acp fw-la fw-la, av-j p-acp fw-la. p-acp pn31 vbz p-acp. crd np1 fw-la, xx n2, pns32 vvn pno31, xx pno32. p-acp pc-acp vbz av n2, p-acp dt d n1, pns32 vvn pno32. uh p-acp vvz np1 fw-mi np1, cst vvz po31 n2 cc po31 n1.
(54) sermon (DIV1)
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10482
In this uncertaintie I answer with Saint Austin, that God might justly slay them with their Father;
In this uncertainty I answer with Saint Austin, that God might justly slay them with their Father;
p-acp d n1 pns11 vvb p-acp n1 np1, cst np1 vmd av-j vvi pno32 p-acp po32 n1;
(54) sermon (DIV1)
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10483
but not for his sin, but for their owne.
but not for his since, but for their own.
cc-acp xx p-acp po31 n1, cc-acp p-acp po32 d.
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10484
Had they bin Innocent, God would have spared them, as he did in Nineveh six score thousand Infants, that knew not the right hand from the left;
Had they been Innocent, God would have spared them, as he did in Nineveh six score thousand Infants, that knew not the right hand from the left;
vhd pns32 vbn j-jn, np1 vmd vhi vvn pno32, c-acp pns31 vdd p-acp np1 crd n1 crd n2, cst vvd xx dt j-jn n1 p-acp dt j;
(54) sermon (DIV1)
1146
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10485
rather spared the fathers for their sakes, then destroyed them for their fathers. Yea God would have saved Sodom for ten righteous mens sakes.
rather spared the Father's for their sakes, then destroyed them for their Father's. Yea God would have saved Sodom for ten righteous men's sakes.
av-c vvd dt n2 p-acp po32 n2, av vvd pno32 p-acp po32 n2. uh np1 vmd vhi vvn np1 p-acp crd j ng2 n2.
(54) sermon (DIV1)
1146
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10486
That he would not punish the just with the ungodly, you may see by Lot: though hee burnt Sodom, yet he saved him:
That he would not Punish the just with the ungodly, you may see by Lot: though he burned Sodom, yet he saved him:
cst pns31 vmd xx vvi dt j p-acp dt j, pn22 vmb vvi p-acp n1: c-acp pns31 vvd np1, av pns31 vvd pno31:
(54) sermon (DIV1)
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10487
The Angell would not, could not (tis sayd there) destroy the Citie, till Lot was out of it.
The Angel would not, could not (this said there) destroy the city, till Lot was out of it.
dt n1 vmd xx, vmd xx (pn31|vbz vvn a-acp) vvb dt n1, c-acp n1 vbds av pp-f pn31.
(54) sermon (DIV1)
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10488
How then did God in Iericho destroy all, yong as well as old? I will not take advantage at the Hebrew word; I might.
How then did God in Jericho destroy all, young as well as old? I will not take advantage At the Hebrew word; I might.
c-crq av vdd np1 p-acp np1 vvi d, j c-acp av c-acp j? pns11 vmb xx vvi n1 p-acp dt njp n1; pns11 vmd.
(54) sermon (DIV1)
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10489
It is NONLATINALPHABET thats not an Infant, or a Child.
It is thats not an Infant, or a Child.
pn31 vbz d|vbz xx dt n1, cc dt n1.
(54) sermon (DIV1)
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10490
It is one yong, but of yeares of understanding, old enough to shake off the yoake of obedience, the word sounds so.
It is one young, but of Years of understanding, old enough to shake off the yoke of Obedience, the word sounds so.
pn31 vbz crd j, cc-acp pp-f n2 pp-f n1, j av-d pc-acp vvi a-acp dt n1 pp-f n1, dt n1 vvz av.
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10491
But the Text there saith All, excepts none.
But the Text there Says All, excepts none.
p-acp dt n1 a-acp vvz av-d, vvz pix.
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10492
And that word there by Synecdoche must reach to Infants too, though properly it meane them not.
And that word there by Synecdoche must reach to Infants too, though properly it mean them not.
cc d n1 a-acp p-acp n1 vmb vvi p-acp n2 av, cs av-j pn31 vvb pno32 xx.
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10493
Rahab is excepted, and her kinsfolkes, and family; All else were slaine. This indeede made Marcion, and some moe Hereticks, to charge God with injustice; but unjustly.Rahab is excepted, and her kinsfolks, and family; All Else were slain. This indeed made Marcion, and Some more Heretics, to charge God with injustice; but unjustly.
np1 vbz vvn, cc po31 n2, cc n1; d av vbdr vvn. np1 av vvd np1, cc d dc n2, pc-acp vvi np1 p-acp n1; cc-acp av-j.
(54) sermon (DIV1)
1147
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10494
For what if there were Infants as many as in Niniveh? Infants are not All Innocents. For act, they are: but God lookes further.
For what if there were Infants as many as in Nineveh? Infants Are not All Innocents. For act, they Are: but God looks further.
p-acp r-crq cs pc-acp vbdr n2 p-acp d c-acp p-acp np1? n2 vbr xx d n2-jn. p-acp n1, pns32 vbr: cc-acp np1 vvz av-jc.
(54) sermon (DIV1)
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10495
NONLATINALPHABET, there is a serpent even in the Cockatrices Egge. God here saw malice in the seede.
, there is a serpent even in the Cockatrices Egg. God Here saw malice in the seed.
, pc-acp vbz dt n1 av p-acp dt ng1 n1. np1 av vvd n1 p-acp dt n1.
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10496
The children were young here, but yong Canaanites. [ God saw what they would be Atas parentum pejor av•s tulit — Nos nequiores, more wicked then their Fathers. ]
The children were young Here, but young Canaanites. [ God saw what they would be Atas Parents pejor av•s tulit — Nos nequiores, more wicked then their Father's. ]
dt n2 vbdr j av, cc-acp j np2. [ uh-np vvd r-crq pns32 vmd vbi fw-la fw-la fw-la fw-la fw-la — fw-la fw-la, av-dc j cs po32 n2. ]
(54) sermon (DIV1)
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10497
But Davids Infant, begotten in adultery, why did God punish it? Because (saith the Prophet) thou hast caused by this deede, Gods enemies to blaspheme; the child shall dye.
But Davids Infant, begotten in adultery, why did God Punish it? Because (Says the Prophet) thou hast caused by this deed, God's enemies to Blaspheme; the child shall die.
p-acp npg1 n1, vvn p-acp n1, q-crq vdd np1 vvi pn31? p-acp (vvz dt n1) pns21 vh2 vvn p-acp d n1, npg1 n2 pc-acp vvi; dt n1 vmb vvi.
(54) sermon (DIV1)
1148
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10498
Say this was no yong Canaanite. I answer. God punisht David in the child;
Say this was no young Canaanite. I answer. God punished David in the child;
vvb d vbds dx j np1. pns11 vvb. np1 vvn np1 p-acp dt n1;
(54) sermon (DIV1)
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10499
and yet punisht him not; (for hee had pardoned him the verse before) but chastened David in the child.
and yet punished him not; (for he had pardoned him the verse before) but chastened David in the child.
cc av vvd pno31 xx; (c-acp pns31 vhd vvn pno31 dt n1 a-acp) cc-acp vvn np1 p-acp dt n1.
(54) sermon (DIV1)
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10500
The childs death afflicts the Parent; but the childs selfe is happy. Death to it was no punishment; God tooke it unto him.
The child's death afflicts the Parent; but the child's self is happy. Death to it was no punishment; God took it unto him.
dt ng1 n1 vvz dt n1; cc-acp dt ng1 n1 vbz j. n1 p-acp pn31 vbds dx n1; np1 vvd pn31 p-acp pno31.
(54) sermon (DIV1)
1148
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10501
Lord when thou pleasest, punish me so. But the poore Infant, before God takes it, suffers sometimes very greevous paines.
Lord when thou pleasest, Punish me so. But the poor Infant, before God Takes it, suffers sometime very grievous pains.
n1 c-crq pns21 vv2, vvb pno11 av. p-acp dt j n1, c-acp np1 vvz pn31, vvz av av j n2.
(54) sermon (DIV1)
1148
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10502
Be death no punishment, torment is. The answer is easie, if not baptized. Sinne, though but originall, deserves Gods wrath. If christened:
Be death no punishment, torment is. The answer is easy, if not baptised. Sin, though but original, deserves God's wrath. If christened:
vbb n1 av-dx n1, n1 vbz. dt n1 vbz j, cs xx vvn. n1, cs p-acp j-jn, vvz npg1 n1. cs vvd:
(54) sermon (DIV1)
1149
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10503
God sends •t not those peines to punish it; but that he may give it the more glory in his kingdome.
God sends •t not those pains to Punish it; but that he may give it the more glory in his Kingdom.
np1 vvz av xx d n2 pc-acp vvi pn31; cc-acp cst pns31 vmb vvi pn31 dt av-dc n1 p-acp po31 n1.
(54) sermon (DIV1)
1149
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10504
This haply sounds hashly, that God should paine it here, to crowne there.
This haply sounds hashly, that God should pain it Here, to crown there.
np1 av vvz av-j, cst np1 vmd vvi pn31 av, pc-acp vvi a-acp.
(54) sermon (DIV1)
1149
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10505
Pardon me, I say it not in Popish sense, as if the paine merited the Crowne.
Pardon me, I say it not in Popish sense, as if the pain merited the Crown.
n1 pno11, pns11 vvb pn31 xx p-acp j n1, c-acp cs dt n1 vvd dt n1.
(54) sermon (DIV1)
1149
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10506
But the young Babe hath taken the Sacrament of Baptisme, as Gods presse mony, and the signe of the Crosse, as the Colours of Christ.
But the young Babe hath taken the Sacrament of Baptism, as God's press money, and the Signen of the Cross, as the Colours of christ.
p-acp dt j n1 vhz vvn dt n1 pp-f n1, c-acp n2 vvb n1, cc dt n1 pp-f dt n1, c-acp dt n2 pp-f np1.
(54) sermon (DIV1)
1149
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10507
Hee must fight, though nere so young. Not with the world, or Sathan; hee wants yeares:
He must fight, though never so young. Not with the world, or Sathan; he Wants Years:
pns31 vmb vvi, cs av-x av j. xx p-acp dt n1, cc np1; pns31 vvz n2:
(54) sermon (DIV1)
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10508
but with the Flesh, as hee is able. With the Flesh, not tempting him, (tis too early) but tormenting him.
but with the Flesh, as he is able. With the Flesh, not tempting him, (this too early) but tormenting him.
cc-acp p-acp dt n1, c-acp pns31 vbz j. p-acp dt n1, xx vvg pno31, (pn31|vbz av av-j) p-acp vvg pno31.
(54) sermon (DIV1)
1149
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10509
Who is crowned, that strives not first? Saint Paul saith. This little Souldier does, as hee is able;
Who is crowned, that strives not First? Saint Paul Says. This little Soldier does, as he is able;
q-crq vbz vvn, cst vvz xx ord? n1 np1 vvz. d j n1 vdz, c-acp pns31 vbz j;
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1149
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10510
and his Captaine crownes him for his paines, I meane, after his paines. Israels instances are answered.
and his Captain crowns him for his pains, I mean, After his pains. Israel's instances Are answered.
cc po31 n1 vvz pno31 p-acp po31 n2, pns11 vvb, c-acp po31 n2. npg1 n2 vbr vvn.
(54) sermon (DIV1)
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10511
Theres one excells all these, all other. I sayd God never stroke the just for the ungodly, save once onely.
Theres one excels all these, all other. I said God never stroke the just for the ungodly, save once only.
pc-acp|vbz pi vvz d d, d n-jn. pns11 vvd np1 av-x vvd dt j p-acp dt j, vvb a-acp av-j.
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1150
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10512
Who was that? Was it Moses? For the Psalme saith, Israel so angred God, that hee punished Moses for their sakes. Tis not hee.
Who was that? Was it Moses? For the Psalm Says, Israel so angered God, that he punished Moses for their sakes. This not he.
r-crq vbds d? vbds pn31 np1? p-acp dt n1 vvz, np1 av vvd np1, cst pns31 vvd np1 p-acp po32 n2. pn31|vbz xx pns31.
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1150
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10513
God punisht him by Israels occasion, but for his owne sinne; his incredulity. Tis sayd there, hee spake unadvisedly with his lippes. But tis Christ:
God punished him by Israel's occasion, but for his own sin; his incredulity. This said there, he spoke unadvisedly with his lips. But this christ:
np1 vvd pno31 p-acp npg1 n1, cc-acp p-acp po31 d n1; po31 n1. pn31|vbz vvn a-acp, pns31 vvd av-j p-acp po31 n2. p-acp pn31|vbz np1:
(54) sermon (DIV1)
1150
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10514
Him onely God punisht, Iustum pro Injustis, saith Saint Peter, the Iust for the Vnjust: and yet was not unjust.
Him only God punished, Iustum Pro Injustis, Says Saint Peter, the Just for the Unjust: and yet was not unjust.
pno31 av-j np1 vvn, fw-la fw-la np1, vvz n1 np1, dt j p-acp dt j: cc av vbds xx j.
(54) sermon (DIV1)
1150
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10533
That the man in the Gospel was borne blinde, Christ saith, twas not for sinne, his parents, or his owne; but for Gods glory;
That the man in the Gospel was born blind, christ Says, it not for sin, his Parents, or his own; but for God's glory;
cst dt n1 p-acp dt n1 vbds vvn j, np1 vvz, pn31|vbds xx p-acp n1, po31 n2, cc po31 d; cc-acp c-acp ng1 n1;
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1153
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10515
Because though the sinnes were ours, for which he suffered, yet he tooke them upon him Nor did his father put him to death for them:
Because though the Sins were ours, for which he suffered, yet he took them upon him Nor did his father put him to death for them:
p-acp cs dt n2 vbdr png12, p-acp r-crq pns31 vvd, av pns31 vvd pno32 p-acp pno31 ccx vdd po31 n1 vvd pno31 p-acp n1 p-acp pno32:
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1150
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10516
Mortuus est, quia voluit, saith the Prophet, his sufferings were all volunary. Apply the proverbe now to Israels selfe.Mortuus est, quia voluit, Says the Prophet, his sufferings were all volunary. Apply the proverb now to Israel's self.
fw-la fw-la, fw-la fw-la, vvz dt n1, po31 n2 vbdr d j. vvb dt n1 av p-acp npg1 n1.
(54) sermon (DIV1)
1150
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10517
You see tis false in Thesi: prove it in Hypothesi. Their teeth are edgd, they say; but their Fathers atethe grapes.
You see this false in Thessia: prove it in Hypothesis. Their teeth Are edged, they say; but their Father's atethe grapes.
pn22 vvb pn31|vbz j p-acp np1: vvb pn31 p-acp np1. po32 n2 vbr vvd, pns32 vvb; cc-acp po32 n2 vvz n2.
(54) sermon (DIV1)
1151
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10518
Their Fathers sinned, and they are punisht. See first their hastinesse; they are not punisht yet.
Their Father's sinned, and they Are punished. See First their hastiness; they Are not punished yet.
po32 n2 vvn, cc pns32 vbr vvn. n1 ord po32 n1; pns32 vbr xx vvn av.
(54) sermon (DIV1)
1151
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10519
The Prophets had told the•, they should goe into Babylon. They are yet in Israel, every man under his Fig Tree, and his Vine.
The prophets had told the•, they should go into Babylon. They Are yet in Israel, every man under his Fig Tree, and his Vine.
dt n2 vhd vvn n1, pns32 vmd vvi p-acp np1. pns32 vbr av p-acp np1, d n1 p-acp po31 n1 n1, cc po31 n1.
(54) sermon (DIV1)
1151
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10520
What if God did but threaten them, as hee did Niniveh? Ezechiel had cryed at the 12. Chapter, yee shall goe into captivity.
What if God did but threaten them, as he did Nineveh? Ezechiel had cried At the 12. Chapter, ye shall go into captivity.
q-crq cs np1 vdd p-acp vvi pno32, c-acp pns31 vdd np1? np1 vhd vvn p-acp dt crd n1, pn22 vmb vvi p-acp n1.
(54) sermon (DIV1)
1151
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10521
So Ionas cryed, Niniveh shall be destroyed; did more, added the time, yet forty dayes. Yet it was not destroyed Who could tell whether God upon their repentance, would have spared them too,
So Ionas cried, Nineveh shall be destroyed; did more, added the time, yet forty days. Yet it was not destroyed Who could tell whither God upon their Repentance, would have spared them too,
np1 np1 vvd, np1 vmb vbi vvn; vdd dc, vvd dt n1, av crd n2. av pn31 vbds xx vvn r-crq vmd vvi cs np1 p-acp po32 n1, vmd vhi vvn pno32 av,
(54) sermon (DIV1)
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10522
and have adjournd his judgements to the next generation? Say, God would punish Israel, as hee did;
and have adjournd his Judgments to the next generation? Say, God would Punish Israel, as he did;
cc vhb vvn po31 n2 p-acp dt ord n1? n1, np1 vmd vvi np1, c-acp pns31 vdd;
(54) sermon (DIV1)
1151
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10523
yet not in their dayes haply. God had sayd as much, had threatned the captivitie 200. yeares before, in Ieroboams raigne.
yet not in their days haply. God had said as much, had threatened the captivity 200. Years before, in Ieroboams Reign.
av xx p-acp po32 n2 av. np1 vhd vvn p-acp d, vhd vvn dt n1 crd n2 a-acp, p-acp vvz vvi.
(54) sermon (DIV1)
1151
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10524
Why complaine they without hurt? their teeth are not edgd yet, they belie God. Secondly see their hypocrisie;
Why complain they without hurt? their teeth Are not edged yet, they belie God. Secondly see their hypocrisy;
q-crq vvb pns32 p-acp n1? po32 n2 vbr xx vvd av, pns32 vvb np1. ord vvb po32 n1;
(54) sermon (DIV1)
1151
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10525
their Fathers have eaten the sowre grapes; they have not, they are innocent.
their Father's have eaten the sour grapes; they have not, they Are innocent.
po32 n2 vhb vvn dt j n2; pns32 vhb xx, pns32 vbr j-jn.
(54) sermon (DIV1)
1152
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10526
Like the Harlot in the Proverbs, who eates and wipes her mouth, and saith, shee hath done nothing.
Like the Harlot in the Proverbs, who eats and wipes her Mouth, and Says, she hath done nothing.
j dt n1 p-acp dt n2, r-crq vvz cc vvz po31 n1, cc vvz, pns31 vhz vdn pix.
(54) sermon (DIV1)
1152
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10527
So have these Proverbers eaten some grapes •oo. Theres one ver. 30. Idolatrie; as sowre a grape, as ever their Fathers ate. Nay sowrer then their Fathers. They were Idolaters; but worshipt Baal onely.
So have these Proverbs eaten Some grapes •oo. Theres one for. 30. Idolatry; as sour a grape, as ever their Father's ate. Nay sourer then their Father's. They were Idolaters; but worshipped Baal only.
av vhb d n2 vvn d n2 av. pc-acp|vbz pi p-acp. crd n1; c-acp j dt n1, c-acp av po32 n2 vvd. uh-x n1 cs po32 n2. pns32 vbdr n2; cc-acp vvd np1 av-j.
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10528
These worshipt all the hoast of heaven, the Gods of all the nations, Moloch, and Ashtaroth, Succoth benoth and Ashimah, Nergal and Adrammelech, grapes which their fathers never tasted. One sowrer yet, ver. 31. they made their sonnes and daughters passe thorough the fire.
These worshipped all the host of heaven, the God's of all the Nations, Moloch, and Ashtaroth, Succoth Benoth and Ashimah, Nergal and Adrammelech, grapes which their Father's never tasted. One sourer yet, ver. 31. they made their Sons and daughters pass through the fire.
np1 vvd d dt n1 pp-f n1, dt n2 pp-f d dt n2, np1, cc np1, np1 vvz cc np1, av cc np1, n2 r-crq po32 n2 av-x vvn. crd n1 av, fw-la. crd pns32 vvd po32 n2 cc n2 vvb p-acp dt n1.
(54) sermon (DIV1)
1152
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10529
No marvaile if their teeth were edgd. God, if he punish them, is not therefore unjust.
No marvel if their teeth were edged. God, if he Punish them, is not Therefore unjust.
dx n1 cs po32 n2 vbdr vvd. np1, cs pns31 vvb pno32, vbz xx av j.
(54) sermon (DIV1)
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10530
For the holy Ghost saith, 1 Reg. 17. they had hardned their neckes, like unto their Fathers.
For the holy Ghost Says, 1 Reg. 17. they had hardened their necks, like unto their Father's.
p-acp dt j n1 vvz, crd np1 crd pns32 vhd vvn po32 n2, av-j p-acp po32 n2.
(54) sermon (DIV1)
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10531
Say these complainers had beene all righteous men:
Say these complainers had been all righteous men:
vvb d n2 vhd vbn d j n2:
(54) sermon (DIV1)
1153
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10532
must God needs be unjust, Because he brings them into Babylon? Are temporall evills all for sinne? They art not, God oft intends them for some other ends.
must God needs be unjust, Because he brings them into Babylon? are temporal evils all for sin? They art not, God oft intends them for Some other ends.
vmb np1 av vbi j, c-acp pns31 vvz pno32 p-acp np1? vbr j n2-jn d p-acp n1? pns32 n1 xx, np1 av vvz pno32 p-acp d j-jn n2.
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that a work of wonder might be wrought on him, to show Christ to be God.
that a work of wonder might be wrought on him, to show christ to be God.
cst dt n1 pp-f n1 vmd vbi vvn p-acp pno31, pc-acp vvi np1 pc-acp vbi np1.
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The Martyr dies, not for his sinne, though sinne be worthy death; but to seale the truth of the Gospel with his blood.
The Martyr die, not for his sin, though sin be worthy death; but to seal the truth of the Gospel with his blood.
dt n1 vvz, xx p-acp po31 n1, cs n1 vbb j n1; cc-acp pc-acp vvi dt n1 pp-f dt n1 p-acp po31 n1.
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Iob was a just man, the none-such of the world, by Gods owne testimonie, Iob 1. 8. God stroke him strangely;Job was a just man, the nonesuch of the world, by God's own testimony, Job 1. 8. God stroke him strangely;
np1 vbds dt j n1, dt j pp-f dt n1, p-acp n2 d n1, np1 crd crd np1 vvd pno31 av-j;
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made him a none-such too for misery. Not for triall onely of his Faith, and Patience;
made him a nonesuch too for misery. Not for trial only of his Faith, and Patience;
vvd pno31 dt j av p-acp n1. xx p-acp n1 av-j pp-f po31 n1, cc n1;
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but to give the world a proofe, what man can suffer, supported with Gods grace. God let Ioseph be sold, a bond-slave into Egypt, a harmelesse child. Twas not for sin:
but to give the world a proof, what man can suffer, supported with God's grace. God let Ioseph be sold, a bondslave into Egypt, a harmless child. It not for since:
cc-acp pc-acp vvi dt n1 dt n1, r-crq n1 vmb vvi, vvn p-acp npg1 n1. np1 vvb np1 vbi vvn, dt n1 p-acp np1, dt j n1. pn31|vbds xx p-acp n1:
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but to feede his Father in the yeares of famine.
but to feed his Father in the Years of famine.
cc-acp pc-acp vvi po31 n1 p-acp dt n2 pp-f n1.
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This Prophet, and Ieremie, both went into captivitie, not for their sinnes, but for Gods service;
This Prophet, and Ieremie, both went into captivity, not for their Sins, but for God's service;
d n1, cc np1, d vvd p-acp n1, xx p-acp po32 n2, cc-acp c-acp ng1 n1;
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to be Gods Preachers to Gods people there.
to be God's Preachers to God's people there.
pc-acp vbi npg1 n2 p-acp npg1 n1 a-acp.
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So was Daniel, and his fellowes carried away too, bound into Babylon; nay worse, cast unto Lyons, and the hot fierie furnace;
So was daniel, and his Fellows carried away too, bound into Babylon; nay Worse, cast unto Lyons, and the hight fiery furnace;
np1 vbds np1, cc po31 n2 vvd av av, vvn p-acp np1; uh av-jc, vvn p-acp n2, cc dt j j n1;
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but to doe God speciall service there. One scruple more, and I end. The Iewes complaint here hath many lyes; but one truth.
but to do God special service there. One scruple more, and I end. The Iewes complaint Here hath many lies; but one truth.
cc-acp pc-acp vdi np1 j n1 a-acp. crd n1 av-dc, cc pns11 vvb. dt np2 n1 av vhz d n2; cc-acp crd n1.
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The Fathers had eaten sowre grapes. So they had.
The Father's had eaten sour grapes. So they had.
dt n2 vhd vvn j n2. av pns32 vhd.
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Why were not their teeth set on edge? Is not God unjust in that? First I may say truly, their teeth were edged too. Say they were not. That was Gods patience;
Why were not their teeth Set on edge? Is not God unjust in that? First I may say truly, their teeth were edged too. Say they were not. That was God's patience;
q-crq vbdr xx po32 n2 vvn p-acp n1? vbz xx np1 j p-acp d? ord pns11 vmb vvi av-j, po32 n2 vbdr vvn av. n1 pns32 vbdr xx. cst vbds npg1 n1;
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Paul saith, NONLATINALPHABET, hee bore with their ill manners. But their teeth were edged too.Paul Says,, he boar with their ill manners. But their teeth were edged too.
np1 vvz,, pns31 vvd p-acp po32 n-jn n2. p-acp po32 n2 vbdr vvn av.
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Will their children say they were not, because they went not (as they did) into Babylon? Is there no paine but captivitie? Surely God censurd their sinnes many wayes.
Will their children say they were not, Because they went not (as they did) into Babylon? Is there no pain but captivity? Surely God censured their Sins many ways.
n1 po32 n2 vvb pns32 vbdr xx, c-acp pns32 vvd xx (c-acp pns32 vdd) p-acp np1? vbz pc-acp dx n1 p-acp n1? np1 np1 vvn po32 n2 d n2.
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Sword, famine, tribute to heathen Princes, are these no punishments? They felt these. Say they did not.
Sword, famine, tribute to heathen Princes, Are these no punishments? They felt these. Say they did not.
n1, n1, n1 p-acp j-jn n2, vbr d dx n2? pns32 vvd d. n1 pns32 vdd xx.
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Theres a Gehenna, a Hell after this life. The sinner, that scapes here, suffers there.
Theres a Gehenna, a Hell After this life. The sinner, that escapes Here, suffers there.
pc-acp|vbz dt np1, dt n1 p-acp d n1. dt n1, cst vvz av, vvz a-acp.
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Thats worse then captivitie, then Lyons, or hottest furnace in Babylon. Their Rabbins say, no man scapes both NONLATINALPHABET in this world,
Thats Worse then captivity, then Lyons, or hottest furnace in Babylon. Their Rabbis say, no man escapes both in this world,
d|vbz jc cs n1, cs n2, cc js n1 p-acp np1. po32 n2 vvi, dx n1 vvz d p-acp d n1,
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and NONLATINALPHABET in the world to come too. Secondly I say, Gods justice, as it is perfit, so it is free.
and in the world to come too. Secondly I say, God's Justice, as it is perfect, so it is free.
cc p-acp dt n1 pc-acp vvi av. ord pns11 vvb, ng1 n1, c-acp pn31 vbz j, av pn31 vbz j.
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That if hee please, he may either punish a sinner under his desert, or absolutely pardon him.
That if he please, he may either Punish a sinner under his desert, or absolutely pardon him.
cst cs pns31 vvb, pns31 vmb av-d vvi dt n1 p-acp po31 n1, cc av-j vvb pno31.
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Kings doe that by prerogative, and are not therefore cald unjust. For God is not an obliged Iudge.
Kings do that by prerogative, and Are not Therefore called unjust. For God is not an obliged Judge.
ng1 vdb d p-acp n1, cc vbr xx av vvn j. p-acp np1 vbz xx dt j-vvn n1.
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Such a one is bound to the letter of the Law. God is Agens liberrimum, free in all things.
Such a one is bound to the Letter of the Law. God is Agens liberrimum, free in all things.
d dt pi vbz vvn p-acp dt n1 pp-f dt n1. np1 vbz np1 fw-la, j p-acp d n2.
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We are not to measure Gods justice by mans rules.
We Are not to measure God's Justice by men rules.
pns12 vbr xx pc-acp vvi npg1 n1 p-acp ng1 n2.
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Vnto him, perfitly just, perfitly good, just in his greatest mercy, good in his hottest wrath, &c.
Unto him, perfectly just, perfectly good, just in his greatest mercy, good in his hottest wrath, etc.
p-acp pno31, av-j j, av-j j, j p-acp po31 js n1, j p-acp po31 js n1, av
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A SERMON PREACHED ONAMOS. The fifteenth Sermon. AMOS. 7. 13. Prophecy no more at Bethel: for it is the Kings Chapell, and it is the Kings Court.
A SERMON PREACHED ONAMOS. The fifteenth Sermon. AMOS. 7. 13. Prophecy no more At Bethel: for it is the Kings Chapel, and it is the Kings Court.
dt n1 vvn np1. dt ord n1. np1. crd crd n1 dx dc p-acp np1: c-acp pn31 vbz dt ng1 n1, cc pn31 vbz dt ng1 n1.
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IT is Amafiahs speech to Amos, Baals Archpriest to Gods Prophet forbidding him the further function of that calling, especially in that place.
IT is Amafiahs speech to Amos, Baal's Archpriest to God's Prophet forbidding him the further function of that calling, especially in that place.
pn31 vbz njp2 n1 p-acp np1, npg1 n1 p-acp npg1 n1 vvg pno31 dt jc n1 pp-f d n-vvg, av-j p-acp d n1.
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Come to Bethel to prophecy? come to Bethel, and transgresse, cap. 4. v. 4. Or if his Conscience were too queasie to bow the knee to Baal, yet favete linguis, let him heare, and see, but say nothing;
Come to Bethel to prophecy? come to Bethel, and transgress, cap. 4. v. 4. Or if his Conscience were too queasy to bow the knee to Baal, yet Favete linguis, let him hear, and see, but say nothing;
np1 p-acp np1 p-acp n1? vvb p-acp np1, cc vvi, n1. crd n1 crd cc cs po31 n1 vbdr av j pc-acp vvi dt n1 p-acp np1, av j fw-la, vvb pno31 vvi, cc vvi, cc-acp vvb pix;
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Prophecy not. He had said too much already, he had preacht sixe Sermons all against the state.Prophecy not. He had said too much already, he had preached sixe Sermons all against the state.
n1 xx. pns31 vhd vvn av av-d av, pns31 vhd vvd crd n2 d p-acp dt n1.
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The King was pleased to pardon him for them, so he preacht no more, Prophecy no more. Or if his belly were as new wine, that hath no vent,
The King was pleased to pardon him for them, so he preached no more, Prophecy no more. Or if his belly were as new wine, that hath no vent,
dt n1 vbds vvn pc-acp vvi pno31 p-acp pno32, av pns31 vvd av-dx av-dc, n1 dx av-dc. cc cs po31 n1 vbdr a-acp j n1, cst vhz dx n1,
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and silence were a paine unto a Prophet;
and silence were a pain unto a Prophet;
cc n1 vbdr dt n1 p-acp dt n1;
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yet let him forbeare Bethel. What had he a man of Iudah to doe to preach in Israel? Prophecy not in Bethel. It was NONLATINALPHABET the Kings Sanctuary;
yet let him forbear Bethel. What had he a man of Iudah to do to preach in Israel? Prophecy not in Bethel. It was the Kings Sanctuary;
av vvb pno31 vvi np1. r-crq vhd pns31 dt n1 pp-f np1 pc-acp vdi pc-acp vvi p-acp np1? n1 xx p-acp np1. pn31 vbds dt ng1 n1;
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Amos was a heardman, Amos 1. 1. And a follower of the flockes.Amos was a herdsman, Amos 1. 1. And a follower of the flocks.
np1 vbds dt n1, np1 crd crd cc dt n1 pp-f dt n2.
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Thought hee to finde in the Kings Chapell, as Christ did in Gods temple, Oxen and Sheepe? It is the Kings Chapell. It was the Kings palace;
Thought he to find in the Kings Chapel, as christ did in God's temple, Oxen and Sheep? It is the Kings Chapel. It was the Kings palace;
n1 pns31 pc-acp vvi p-acp dt ng1 n1, c-acp np1 vdd p-acp npg1 n1, n2 cc n1? pn31 vbz dt ng1 n1. pn31 vbds dt ng1 n1;
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Iohn Baptist a feeder on wilde hony, Christ held it absurd to seeke him in Kings Courts.John Baptist a feeder on wild honey, christ held it absurd to seek him in Kings Courts.
np1 np1 dt n1 p-acp j n1, np1 vvd pn31 j pc-acp vvi pno31 p-acp ng1 n2.
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Amos a gatherer of wild figges, Amos 7. 14. What should he seeke for in the Kings house? It is the Kings Court. Amos a gatherer of wild figs, Amos 7. 14. What should he seek for in the Kings house? It is the Kings Court.
np1 dt n1 pp-f j n2, np1 crd crd q-crq vmd pns31 vvi p-acp p-acp dt ng1 n1? pn31 vbz dt ng1 n1.
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Hee was no Prophet, nor any Prophets Sonne;
He was no Prophet, nor any prophets Son;
pns31 vbds dx n1, ccx d ng1 n1;
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why then should he prophecy? Prophecy not. Or say, the Lord had cald him extraordinarily,
why then should he prophecy? Prophecy not. Or say, the Lord had called him extraordinarily,
q-crq av vmd pns31 n1? n1 xx. cc vvi, dt n1 vhd vvn pno31 av-j,
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yet he had raild on the Governours, he had cald them Bulls of Basan; and therefore Amasias, thought it meet to silence him; Prophecy no more.
yet he had railed on the Governors, he had called them Bulls of Basan; and Therefore Amasias, Thought it meet to silence him; Prophecy no more.
av pns31 vhd vvd p-acp dt n2, pns31 vhd vvn pno32 n2 pp-f np1; cc av np1, vvd pn31 j pc-acp vvi pno31; n1 dx av-dc.
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Or if that were over odious to stoppe the Preachers mouth; yet why should he be vagrant? It was fit hee should confine him;
Or if that were over odious to stop the Preachers Mouth; yet why should he be vagrant? It was fit he should confine him;
cc cs d vbdr a-acp j pc-acp vvi dt n2 n1; av q-crq vmd pns31 vbi j? pn31 vbds j pns31 vmd vvi pno31;
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Preach not at Bethel. It was the Kings Chapell; Kings have Chaplaines of their owne.Preach not At Bethel. It was the Kings Chapel; Kings have Chaplains of their own.
vvb xx p-acp np1. pn31 vbds dt ng1 n1; n2 vhb n2 pp-f po32 d.
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Gad is cald the Kings Seer, 2 Chro. 29. Amos was a stranger, and that cure belongd unto the Kings Seers; it is the Kings Chapell. Gad is called the Kings Seer, 2 Chro 29. Amos was a stranger, and that cure belonged unto the Kings Seers; it is the Kings Chapel.
n1 vbz vvn dt n2 n1, crd np1 crd np1 vbds dt n1, cc d n1 vvd p-acp dt ng1 n2; pn31 vbz dt ng1 n1.
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Or lastly say strangers might be allowed sometimes, yet he a Country Prophet was unfit to Preach at Court.
Or lastly say Strangers might be allowed sometime, yet he a Country Prophet was unfit to Preach At Court.
cc ord vvb n2 vmd vbi vvn av, av pns31 dt n1 n1 vbds j pc-acp vvi p-acp n1.
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Aarons, and Iehojadahs, Daniels and Esaies, the prelates of the priests, and the Princes of the Prophets, men of singular gifts, were to speake in such assemblies. He was a hedge prophet;Aaron's, and Iehojadahs, Daniel's and Isaiah's, the Prelates of the Priests, and the Princes of the prophets, men of singular Gifts, were to speak in such assemblies. He was a hedge Prophet;
npg1, cc n2, np1 cc n2, dt n2 pp-f dt n2, cc dt n2 pp-f dt n2, n2 pp-f j n2, vbdr pc-acp vvi p-acp d n2. pns31 vbds dt n1 n1;
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wilde figges, a hedge fruite, hee was a gatherer of them; this was no place for him;
wild figs, a hedge fruit, he was a gatherer of them; this was no place for him;
j n2, dt n1 n1, pns31 vbds dt n1 pp-f pno32; d vbds dx n1 p-acp pno31;
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for it is the Kings Court.
for it is the Kings Court.
c-acp pn31 vbz dt ng1 n1.
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Prophecies are lightly censures of sinne, predictions of judgement, predictions of maledictions, both unwelcome unto men.
Prophecies Are lightly censures of sin, predictions of judgement, predictions of maledictions, both unwelcome unto men.
n2 vbr av-j n2 pp-f n1, n2 pp-f n1, n2 pp-f n2, d j p-acp n2.
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10579
Had Amos ought to say in way of exhortation or doctrine to the people, any explication of the Law without application to the times, haply the Highpriest would have permitted him.
Had Amos ought to say in Way of exhortation or Doctrine to the people, any explication of the Law without application to the times, haply the High priest would have permitted him.
vhd np1 vmd pc-acp vvi p-acp n1 pp-f n1 cc n1 p-acp dt n1, d n1 pp-f dt n1 p-acp n1 p-acp dt n2, av dt n1 vmd vhi vvn pno31.
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10580
But Prophecies are burthens, you have it often in the Prophets, the burthen of the Lord, the burthen of the Lord.
But Prophecies Are burdens, you have it often in the prophets, the burden of the Lord, the burden of the Lord.
p-acp n2 vbr n2, pn22 vhb pn31 av p-acp dt n2, dt n1 pp-f dt n1, dt n1 pp-f dt n1.
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10581
He might NONLATINALPHABET, but not NONLATINALPHABET, Preach, but not Prophecy: Prophecy not. He had denounc'd already many grievous plagues, invasion, desolation, famine, and sword.
He might, but not, Preach, but not Prophecy: Prophecy not. He had denounced already many grievous plagues, invasion, desolation, famine, and sword.
pns31 vmd, cc-acp xx, vvb, cc-acp xx n1: n1 xx. pns31 vhd vvn av d j n2, n1, n1, n1, cc n1.
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Every day he prophecyed, hee added to the burthen, which now was growne so great, that the Priest had told the King, ver. 10. that the land could not beare it:
Every day he prophesied, he added to the burden, which now was grown so great, that the Priest had told the King, ver. 10. that the land could not bear it:
np1 n1 pns31 vvd, pns31 vvd p-acp dt n1, r-crq av vbds vvn av j, cst dt n1 vhd vvn dt n1, fw-la. crd d dt n1 vmd xx vvi pn31:
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10583
and therefore it was now high time to inhibite him; prophecy no more. Or if all Gods judgements were not yet proclaimd, but there remained more;
and Therefore it was now high time to inhibit him; prophecy no more. Or if all God's Judgments were not yet proclaimed, but there remained more;
cc av pn31 vbds av j n1 p-acp vvb pno31; n1 dx av-dc. cc cs d ng1 n2 vbdr xx av vvn, cc-acp a-acp vvn av-dc;
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10584
yet Prophets are cald droppers, v. 16. And Gods word in Scripture resembled to the raine.
yet prophets Are called droppers, v. 16. And God's word in Scripture resembled to the rain.
av n2 vbr vvn n2, n1 crd np1 npg1 n1 p-acp n1 vvd p-acp dt n1.
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10585
And therefore this dropper must not powre out his prophecy all in one place, but as Esay speaketh in an other case, here a little, and there a little. Bethel had her burthen; prophecy no more at Bethel.
And Therefore this dropper must not pour out his prophecy all in one place, but as Isaiah speaks in an other case, Here a little, and there a little. Bethel had her burden; prophecy no more At Bethel.
cc av d n1 vmb xx vvi av po31 n1 av-d p-acp crd n1, cc-acp c-acp np1 vvz p-acp dt j-jn n1, av dt j, cc a-acp dt j. np1 vhd po31 n1; n1 dx dc p-acp np1.
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10586
And why not at Bethel? for it is the Kings Chapell, they will not beleeve him;
And why not At Bethel? for it is the Kings Chapel, they will not believe him;
cc q-crq xx p-acp np1? c-acp pn31 vbz dt ng1 n1, pns32 vmb xx vvi pno31;
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10587
and it is the Kings Court, they will not attend him. Shall truth not be credited? not in the land of lies.and it is the Kings Court, they will not attend him. Shall truth not be credited? not in the land of lies.
cc pn31 vbz dt ng1 n1, pns32 vmb xx vvi pno31. vmb n1 xx vbi vvn? xx p-acp dt n1 pp-f n2.
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10588
Is it not a worne proverbe, major pars vincit meliorem. Bethel was Baals Sanctuary; the Kings had consecrated that Chapell to idolatry:
Is it not a worn proverb, Major pars vincit meliorem. Bethel was Baal's Sanctuary; the Kings had consecrated that Chapel to idolatry:
vbz pn31 xx dt j-vvn n1, j fw-la fw-la fw-la. np1 vbds npg1 n1; dt n2 vhd vvn cst np1 p-acp n1:
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10589
and were not Baals prophets foure hundred and fifty? how should one Amos be heard against so many? Prophecy he might, but profit he could not;
and were not Baal's Prophets foure hundred and fifty? how should one Amos be herd against so many? Prophecy he might, but profit he could not;
cc vbdr xx npg1 n2 crd crd cc crd? q-crq vmd crd np1 vbi vvn p-acp av d? n1 pns31 vmd, cc-acp vvb pns31 vmd xx;
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for it was the Kings Chapell. Nay, prophecy he might not; neither credence, nor audience was to be had there;
for it was the Kings Chapel. Nay, prophecy he might not; neither credence, nor audience was to be had there;
c-acp pn31 vbds dt ng1 n1. uh, n1 pns31 vmd xx; dx n1, ccx n1 vbds pc-acp vbi vhn a-acp;
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10591
for it was the Kings house. The Princes palace is no preaching place. It was Iulians speech, the Emperour.
for it was the Kings house. The Princes palace is no preaching place. It was Julians speech, the Emperor.
p-acp pn31 vbds dt ng1 n1. dt ng1 n1 vbz dx vvg n1. pn31 vbds np1 n1, dt n1.
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Quis ferat Caesarem in templa ventitantem? Should Kings come to Church, and Caesar be seene at Sermons? Prease not to preach at Bethel, for it is the Kings Court. Quis ferat Caesarem in templa ventitantem? Should Kings come to Church, and Caesar be seen At Sermons? Press not to preach At Bethel, for it is the Kings Court.
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This is the briefe paraphrase of the parts of my Text, and the points contained therein.
This is the brief Paraphrase of the parts of my Text, and the points contained therein.
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Preach not at Bethel. In Iudah, which was out of his Precinct, he might Prophesie his fill;Preach not At Bethel. In Iudah, which was out of his Precinct, he might Prophesy his fill;
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For the ampler prosecution of every one apart, as the time shall let, that it will please the Lord to joyne to your honourable patience, his favourable assistance, I shall entreat your prayers to be conjoynd with mine. Wherein, &c. The two maine members of the little body of my Text, are, the one an Inhibition of Gods prophet;
For the ampler prosecution of every one apart, as the time shall let, that it will please the Lord to join to your honourable patience, his favourable assistance, I shall entreat your Prayers to be conjoynd with mine. Wherein, etc. The two main members of the little body of my Text, Are, the one an Inhibition of God's Prophet;
p-acp dt jc n1 pp-f d crd av, c-acp dt n1 vmb vvi, cst pn31 vmb vvi dt n1 pc-acp vvi p-acp po22 j n1, po31 j n1, pns11 vmb vvi po22 n2 pc-acp vbi j-vvn p-acp n1. c-crq, av dt crd j n2 pp-f dt j n1 pp-f po11 n1, vbr, dt pi dt n1 pp-f npg1 n1;
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the other, an exhibition of mans reason. The inhibition containes the Action, and the Place; Prophecy the Action, Bethel the Place; I will dispatch them first.
the other, an exhibition of men reason. The inhibition contains the Actium, and the Place; Prophecy the Actium, Bethel the Place; I will dispatch them First.
dt n-jn, dt n1 pp-f ng1 n1. dt n1 vvz dt n1, cc dt n1; n1 dt n1, np1 dt n1; pns11 vmb vvi pno32 ord.
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Prophecy no more. Prophecy is Gods embassie:Prophecy no more. Prophecy is God's embassy:
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shall not he have audience? That which was falsely said of Herod, I may truely say of it, the voyce of God and not of man.
shall not he have audience? That which was falsely said of Herod, I may truly say of it, the voice of God and not of man.
vmb xx pns31 vhb n1? d r-crq vbds av-j vvn pp-f np1, pns11 vmb av-j vvi pp-f pn31, dt n1 pp-f np1 cc xx pp-f n1.
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And is Gods voice so vile, that man shall not vouchsafe it audience. The Prophet is Gods trumpet.
And is God's voice so vile, that man shall not vouchsafe it audience. The Prophet is God's trumpet.
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Clem. Alex. Shall man forbid his sound? Gods mouth Saint Augustine cals him; Shall man presume to silence God? Christs lips Saint Basil cals him; Clem. Alexander Shall man forbid his found? God's Mouth Saint Augustine calls him; Shall man presume to silence God? Christ lips Faint Basil calls him;
np1 np1 vmb n1 vvi po31 n1? npg1 n1 n1 np1 vvz pno31; vmb n1 vvi p-acp n1 np1? npg1 n2 j np1 vvz pno31;
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and shall the Sonnes of men cope the Sonne of God? His speech the Spirits breathing;
and shall the Sons of men cope the Son of God? His speech the Spirits breathing;
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(55) sermon (DIV1)
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and shall mans breath stoppe Gods breath? God bids him crie, Clama ne cesses: shall man bid him peace, whom God biddeth, crie.
and shall men breath stop God's breath? God bids him cry, Claim ne cesses: shall man bid him peace, whom God bids, cry.
cc vmb n2 vvi vvi npg1 n1? np1 vvz pno31 vvi, np1 fw-fr n2: vmb n1 vvi pno31 n1, ro-crq np1 vvz, n1.
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What though Gods judgements be the matter of the prophecy? and the Prophets words be all in Woes? Haply Gods drift is but to drive thee to repentance, and his threatnings are conditionall.
What though God's Judgments be the matter of the prophecy? and the prophets words be all in Woes? Haply God's drift is but to drive thee to Repentance, and his threatenings Are conditional.
r-crq c-acp ng1 n2 vbb dt n1 pp-f dt n1? cc dt ng1 n2 vbb d p-acp n2? av npg1 n1 vbz cc-acp pc-acp vvi pno21 p-acp n1, cc po31 n2-vvg vbr j.
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You know what Ionas cryed to Nineveh. Prohibite not the Prophet, but doe as they did.
You know what Ionas cried to Nineveh. Prohibit not the Prophet, but do as they did.
pn22 vvb r-crq np1 vvd p-acp np1. vvb xx dt n1, cc-acp vdb c-acp pns32 vdd.
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The project of Gods prophecy is haply thy health; and thy conversion may prevent thy subversion.
The project of God's prophecy is haply thy health; and thy conversion may prevent thy subversion.
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Yea what though his wil be not onely to chide, but also to chasten thee? Yet double not thy sinne, by silencing his servants.
Yea what though his will be not only to chide, but also to chasten thee? Yet double not thy sin, by silencing his Servants.
uh q-crq cs po31 n1 vbb xx j pc-acp vvi, cc-acp av pc-acp vvi pno21? av vvb xx po21 n1, p-acp vvg po31 n2.
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It is his mercy to premonish thee.
It is his mercy to premonish thee.
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Thy meeke prostration of thy soule will at the least allay the fury of his wrath.
Thy meek prostration of thy soul will At the least allay the fury of his wrath.
po21 j n1 pp-f po21 n1 vmb p-acp dt ds vvi dt n1 pp-f po31 n1.
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The Herault of defiance sent from King to King, is there ever offer to restraine his speech? What is the Prophet,
The Herault of defiance sent from King to King, is there ever offer to restrain his speech? What is the Prophet,
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(55) sermon (DIV1)
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but Gods Herault? He hath his message of Commission. Let him speake, and spare not:
but God's Herault? He hath his message of Commission. Let him speak, and spare not:
cc-acp npg1 n1? pns31 vhz po31 n1 pp-f n1. vvb pno31 vvi, cc vvb xx:
(55) sermon (DIV1)
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tie not his tongue, so long as he speakes, but what the Spirit warrants him. Else be it Amasias or Ieroboams selfe, I a poore follower of a Country flocke,
tie not his tongue, so long as he speaks, but what the Spirit warrants him. Else be it Amasias or Ieroboams self, I a poor follower of a Country flock,
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(55) sermon (DIV1)
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as Amos was, am too meane to censure such.
as Amos was, am too mean to censure such.
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But Gamaliel a great Rabbi, and a Counsellour of State, hee tels their fault, Acts 5. 39. it is NONLATINALPHABET, fighting against God.
But Gamaliel a great Rabbi, and a Counselor of State, he tells their fault, Acts 5. 39. it is, fighting against God.
p-acp np1 dt j n1, cc dt n1 pp-f n1, pns31 vvz po32 n1, n2 crd crd pn31 vbz, vvg p-acp np1.
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A SERMON PREACHED ON S. MATTHEW. The sixteenth Sermon.
A SERMON PREACHED ON S. MATTHEW. The sixteenth Sermon.
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And Acolastus Authour foretells their successe, Never any fought with God, vel pie, vel feliciter. I know I please in this, some whom I humour not;
And Acolastus Author foretells their success, Never any fought with God, vel pie, vel feliciter. I know I please in this, Some whom I humour not;
np1 np1 n1 vvz po32 n1, av-x d vvd p-acp np1, av n1, fw-la fw-la. pns11 vvb pns11 vvb p-acp d, d r-crq pns11 vvb xx;
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who for some Prophets prohibited of late, complaine of persecution, and cry in their zeale, Surely Herod is mercilesse, and Annas and Chaiphas bloudthirsty men.
who for Some prophets prohibited of late, complain of persecution, and cry in their zeal, Surely Herod is merciless, and Annas and Chaiphas bloudthirsty men.
r-crq p-acp d n2 vvn pp-f av-j, vvb pp-f n1, cc vvb p-acp po32 n1, av-j np1 vbz j, cc npg1 cc npg1 j n2.
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What? will some man say, are you Saint Iames his NONLATINALPHABET, Davids double heart, Psalme 12. 2. two meanings in one month? ais, negas, with one breath? Said you not even now, that neither Prince,
What? will Some man say, Are you Faint James his, Davids double heart, Psalm 12. 2. two meanings in one Monn? ais, negas, with one breath? Said you not even now, that neither Prince,
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nor Prelate might prohibite prophecy? I say so still.
nor Prelate might prohibit prophecy? I say so still.
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Nay, I will say more, because this loose-lipt nation mutter in their mutinies, that all the Preachers here are conspired to smooth the King, to fawne,
Nay, I will say more, Because this loose-lipt Nation mutter in their mutinies, that all the Preachers Here Are conspired to smooth the King, to fawn,
uh-x, pns11 vmb vvi av-dc, c-acp d j n1 vvb p-acp po32 n2, cst d dt n2 av vbr vvn pc-acp vvi dt n1, pc-acp vvi,
(55) sermon (DIV1)
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10618
and to flatter, and to supparasite the King; a King is supreame in his realmes, but under God.
and to flatter, and to supparasite the King; a King is supreme in his Realms, but under God.
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And if the Prophet that shall come from God, and utter nothing but the Word of God, shall be prohibited by the Prince;
And if the Prophet that shall come from God, and utter nothing but the Word of God, shall be prohibited by the Prince;
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(55) sermon (DIV1)
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this is a Sauls sinne, censured by Samuel, 1 Sam. 15. Nay the sinne is worse then Sauls. For Sauls trespasse was but disobedience;
this is a Saul's sin, censured by Samuel, 1 Sam. 15. Nay the sin is Worse then Saul's. For Saul's trespass was but disobedience;
d vbz dt np1 n1, vvn p-acp np1, crd np1 crd uh-x dt n1 vbz jc cs np1. p-acp np1 n1 vbds p-acp n1;
(55) sermon (DIV1)
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but this is flat resistance, What God commands, he countermands. It is the Angels sinne; nay worse then theirs.
but this is flat resistance, What God commands, he countermands. It is the Angels sin; nay Worse then theirs.
cc-acp d vbz j n1, q-crq np1 vvz, pns31 vvz. pn31 vbz dt ng1 n1; uh-x av-jc cs png32.
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For Lucifer said onely, I will be like the highest, Esay. 14. 14. but he advanceth his throne above the highest.
For Lucifer said only, I will be like the highest, Isaiah. 14. 14. but he Advanceth his throne above the highest.
p-acp np1 vvd av-j, pns11 vmb vbi av-j dt js, np1. crd crd p-acp pns31 vvz po31 n1 p-acp dt js.
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Iohn Baptists imprisonment by King Herod, is said by the Evangelist, to be paramont to all the evils, that ever he had wrought, Luk. 3. 20.John Baptists imprisonment by King Herod, is said by the Evangelist, to be paramount to all the evils, that ever he had wrought, Luk. 3. 20.
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But there is Prophecy, improperly so cald.
But there is Prophecy, improperly so called.
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10625
For without wit, without art, without reading, without judgement, boldly and blindly, many false prophets, blunder out at all adventures, not the sound wisedome of Gods Word,
For without wit, without art, without reading, without judgement, boldly and blindly, many false Prophets, blunder out At all adventures, not the found Wisdom of God's Word,
p-acp p-acp n1, p-acp n1, p-acp vvg, p-acp n1, av-j cc av-j, d j n2, vvb av p-acp d n2, xx dt j n1 pp-f npg1 n1,
(55) sermon (DIV1)
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but the fond follies of their braines, things they understand not; sometime schisme, sometimes errour, rather divination, then divinity;
but the found follies of their brains, things they understand not; sometime Schism, sometime error, rather divination, then divinity;
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(55) sermon (DIV1)
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10627
non considerantes, sed sortientes, quid loquantur, as the Oratour speakes, not of knowledge, but by guesse, not NONLATINALPHABET,non considerantes, said sortientes, quid loquantur, as the Orator speaks, not of knowledge, but by guess, not,
fw-fr n2, vvd n2, fw-la fw-la, p-acp dt n1 vvz, xx pp-f n1, cc-acp p-acp n1, xx,
(55) sermon (DIV1)
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10628
but NONLATINALPHABET, not the truth of Scripture, but their owne conjecture. Haply they hit some truth sometimes;
but, not the truth of Scripture, but their own conjecture. Haply they hit Some truth sometime;
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(55) sermon (DIV1)
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for who (saith the Oratour) that darts all day, doth not sometime hit the white,
for who (Says the Orator) that darts all day, does not sometime hit the white,
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(55) sermon (DIV1)
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10630
but as blind men catch Hares, not by cunning, but by chance.
but as blind men catch Hares, not by cunning, but by chance.
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10631
Docent antequam discunt, Hier. They will prease up into Pauls chaire, that never sat at Gamaliels feet.Docent antequam discunt, Hier. They will press up into Paul's chair, that never sat At Gamaliels feet.
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10765
For the devill will be sure, that the soule be still at stake:
For the Devil will be sure, that the soul be still At stake:
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(56) sermon (DIV1)
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10632
Such spenders upon no stocke, teachers of others, having never learned themselves, blinde leaders of the blinde, the Bishop in restraining them, prohibites not prophecy;
Such spenders upon no stock, Teachers of Others, having never learned themselves, blind leaders of the blind, the Bishop in restraining them, prohibits not prophecy;
d n2 p-acp dx n1, n2 pp-f n2-jn, vhg av vvn px32, j n2 pp-f dt j, dt n1 p-acp vvg pno32, vvz xx n1;
(55) sermon (DIV1)
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10633
it is fantasie, not prophesie, and NONLATINALPHABET, Basil. every dreame is not divinity.
it is fantasy, not prophesy, and, Basil. every dream is not divinity.
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(55) sermon (DIV1)
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10634
An other kind of prophecy, cald also so improperly, is that of Baals Priests, 1 King. 18. 28. Prophetaverunt, i. insaniverunt, saith the Chaldee Paraphrast, not prophesie, but frensie.
an other kind of prophecy, called also so improperly, is that of Baal's Priests, 1 King. 18. 28. Prophetaverunt, i. insaniverunt, Says the Chaldee Paraphrast, not prophesy, but frenzy.
dt j-jn n1 pp-f n1, vvd av av av-j, vbz d pp-f npg1 n2, crd n1. crd crd fw-la, uh. fw-la, vvz dt np1 vvd, xx vvi, cc-acp n1.
(55) sermon (DIV1)
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10635
Would God our Church could say, it had none such, who transported with a spirit of fanaticall fury,
Would God our Church could say, it had none such, who transported with a Spirit of fanatical fury,
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(55) sermon (DIV1)
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10636
like the ancient heathen prophets, in the discrasie of their braines, breake forth into outrage.
like the ancient heathen Prophets, in the discrasie of their brains, break forth into outrage.
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(55) sermon (DIV1)
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10637
Their tongues enflamed as by the fire of zeale, not kindled at Gods Altar, but as Saint Iames saith, from hell, set all the realme on fire.
Their tongues inflamed as by the fire of zeal, not kindled At God's Altar, but as Saint James Says, from hell, Set all the realm on fire.
po32 n2 vvd a-acp p-acp dt n1 pp-f n1, xx vvn p-acp npg1 n1, cc-acp c-acp n1 np1 vvz, p-acp n1, vvb d dt n1 p-acp n1.
(55) sermon (DIV1)
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10638
And as the nature of flame is to flie upward, so this furious fiery prophecy, this sulfurious fiery prophecy comes up even to the Crowne, by combustion to consume both Scepter and Mitre, both the Princes of the Priests, the Fathers of the Church,
And as the nature of flame is to fly upward, so this furious fiery prophecy, this sulfurious fiery prophecy comes up even to the Crown, by combustion to consume both Sceptre and Mitre, both the Princes of the Priests, the Father's of the Church,
cc c-acp dt n1 pp-f n1 vbz pc-acp vvi av-j, av d j j n1, d j j n1 vvz a-acp av p-acp dt n1, p-acp n1 pc-acp vvi d n1 cc n1, d dt n2 pp-f dt n2, dt n2 pp-f dt n1,
(55) sermon (DIV1)
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10639
and the Princes of the People, the Peeres of the land, yea Caesars selfe, and all.
and the Princes of the People, the Peers of the land, yea Caesars self, and all.
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(55) sermon (DIV1)
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10640
You will confesse, tis fit, such Prophets be prohibited. Say not that I slander them; for as they write, they speake, and they print, but what they preach;
You will confess, this fit, such prophets be prohibited. Say not that I slander them; for as they write, they speak, and they print, but what they preach;
pn22 vmb vvi, pn31|vbz j, d n2 vbb vvn. n1 xx cst pns11 vvb pno32; c-acp c-acp pns32 vvb, pns32 vvb, cc pns32 vvi, cc-acp q-crq pns32 vvb;
(55) sermon (DIV1)
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10641
their bookes are mille testes, and their letters are to show of their desperate deseignes for the planting of their Discipline.
their books Are mille testes, and their letters Are to show of their desperate designs for the planting of their Discipline.
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(55) sermon (DIV1)
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10642
The Bishop that inhibites such, prohibits not prophecy; it is not NONLATINALPHABET, not prophecy, but frensie.
The Bishop that inhibits such, prohibits not prophecy; it is not, not prophecy, but frenzy.
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(55) sermon (DIV1)
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10643
Saint Paul could answer Festus, when he charged him with madnesse, that he spake the words of truth and sobriety.
Saint Paul could answer Festus, when he charged him with madness, that he spoke the words of truth and sobriety.
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(55) sermon (DIV1)
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10644
But the doctrine of these Prophets was neither true nor sober, but factious and false; which they forcing with such fury.
But the Doctrine of these prophets was neither true nor Sobrium, but factious and false; which they forcing with such fury.
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(55) sermon (DIV1)
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10645
Festus might truely tell them, Insanis Paule, Certainely sirs, ye are besides yourselves.Festus might truly tell them, Insanis Paul, Certainly Sirs, you Are beside yourselves.
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(55) sermon (DIV1)
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10646
The prohibiting of such hath warrant by Gods precedent, 2 Pet. 2. He opened Balaams asses mouth, to forbid the prophets madnesse.
The prohibiting of such hath warrant by God's precedent, 2 Pet. 2. He opened Balaams asses Mouth, to forbid the Prophets madness.
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(55) sermon (DIV1)
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10647
All the things are here together; a prophet, but a mad Prophet: is forbid, that is, prohibited.
All the things Are Here together; a Prophet, but a mad Prophet: is forbid, that is, prohibited.
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This shall suffice to have spoken of the action, Prophesie no more; I come unto the place.
This shall suffice to have spoken of the actium, Prophesy no more; I come unto the place.
d vmb vvi pc-acp vhi vvn pp-f dt n1, vvb av-dx av-dc; pns11 vvb p-acp dt n1.
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Prophesie no more at Bethel. Amasias doth not offer to silence Amos utterly, but his prohibition is provinciall.
Prophesy no more At Bethel. Amasias does not offer to silence Amos utterly, but his prohibition is provincial.
vvb dx dc p-acp np1. npg1 vdz xx vvi p-acp n1 np1 av-j, cc-acp po31 n1 vbz j-jn.
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He will not have him Preach within his jurisdiction;
He will not have him Preach within his jurisdiction;
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in the verse before my Text, Videns, vade in Iuda, & propheta ibi, goe get thee unto Iudah, and play the Prophet there. Videns vade; thou Seer, goe thy wayes;
in the verse before my Text, Videns, vade in Iuda, & Propheta There, go get thee unto Iudah, and play the Prophet there. Videns vade; thou Seer, go thy ways;
p-acp dt n1 p-acp po11 n1, fw-la, fw-la p-acp np1, cc fw-la fw-la, vvb vvb pno21 p-acp np1, cc vvi dt n1 a-acp. fw-la fw-la; pns21 n1, vvb po21 n2;
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had his Dialect beene Latine, his words had beene strange;
had his Dialect been Latin, his words had been strange;
vhd po31 n1 vbn jp, po31 n2 vhd vbn j;
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as if videns were derived not á videndo, but a vadendo. Shall Ionas flie to Tharsis, when God bids him goe to Niniveh? Shall Amos flie to Iudah, when God sends him into Israel? It is the Prophets dutie not onely to take his Theme from God,
as if videns were derived not á videndo, but a vadendo. Shall Ionas fly to Tharsis, when God bids him go to Nineveh? Shall Amos fly to Iudah, when God sends him into Israel? It is the prophets duty not only to take his Theme from God,
c-acp cs fw-la vbdr vvn xx dt fw-la, p-acp dt fw-la. vmb np1 vvb p-acp np1, c-crq np1 vvz pno31 vvi p-acp np1? vmb np1 vvb p-acp np1, c-crq np1 vvz pno31 p-acp np1? pn31 vbz dt ng1 n1 xx av-j pc-acp vvi po31 n1 p-acp np1,
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and when God bids him crie, to aske with Esay, What shall we crie? but to take his quo, as well as his quid, and to say to God,
and when God bids him cry, to ask with Isaiah, What shall we cry? but to take his quo, as well as his quid, and to say to God,
cc c-crq np1 vvz pno31 vvi, pc-acp vvi p-acp np1, q-crq vmb pns12 vvi? p-acp pc-acp vvi po31 fw-la, c-acp av c-acp po31 fw-la, cc pc-acp vvi p-acp np1,
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as the people did to Ioshua, quocunque miseris, ibimus, whether soever thou sendest us, thither will we goe.
as the people did to Ioshua, quocunque miseris, Ibimus, whither soever thou sendest us, thither will we go.
c-acp dt n1 vdd p-acp np1, fw-la fw-la, fw-la, cs av pns21 vv2 pno12, av vmb pns12 vvi.
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The Lord had bidden Amos to Prophesie to Israel, vers. 15. Samaria was the Center-city of that Realme,
The Lord had bidden Amos to Prophesy to Israel, vers. 15. Samaria was the Center-city of that Realm,
dt n1 vhd vvn np1 pc-acp vvi p-acp np1, fw-la. crd np1 vbds dt n1 pp-f d n1,
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and might seeme the fittest for the Prophets purpose, to Israel in the midst of Israel. But Bethel was Baals brothelhouse,
and might seem the Fittest for the prophets purpose, to Israel in the midst of Israel. But Bethel was Baal's Brothel-house,
cc vmd vvi dt js p-acp dt ng1 n1, pc-acp np1 p-acp dt n1 pp-f np1. p-acp np1 vbds npg1 n1,
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whether all the people went a whoring after him. There God was most dishonoured; and therefore it was fittest to denounce Gods Iudgements there.
whither all the people went a whoring After him. There God was most dishonoured; and Therefore it was Fittest to denounce God's Judgments there.
cs d dt n1 vvd dt vvg p-acp pno31. a-acp np1 vbds av-ds vvn; cc av pn31 vbds js pc-acp vvi npg1 n2 a-acp.
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Say Bethel were Beth-el, that is, the house of God; for so Iacob first, Christned it.
Say Bethel were Bethel, that is, the house of God; for so Iacob First, Christened it.
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Yet Iudgement must begin at the house of God.
Yet Judgement must begin At the house of God.
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But Bethel was Bethaven so Hoseah calleth it, the house of wickednesse, a city of sinne;
But Bethel was Bethaven so Hosea calls it, the house of wickedness, a City of sin;
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and therefore it was meet, the Prophet should Preach there.
and Therefore it was meet, the Prophet should Preach there.
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10664
To whom should the Physitian goe, but to the sicke? Bethel was now become of Gods house, Baals house, a schismaticall synagogue of superstition, and idolatrie;
To whom should the physician go, but to the sick? Bethel was now become of God's house, Baal's house, a Schismatical synagogue of Superstition, and idolatry;
p-acp ro-crq vmd dt n1 vvb, cc-acp p-acp dt j? np1 vbds av vvn pp-f npg1 n1, npg1 n1, dt j n1 pp-f n1, cc n1;
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where Kine were killed to be offered to a Calfe;
where Kine were killed to be offered to a Calf;
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where men did bow to Baalim, the Image of God, to the image of a beast.
where men did bow to Baalim, the Image of God, to the image of a beast.
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Is sinne the soules sicknesse, and Bethel so pained with it? Are the Prophets Gods Physitians? And yet shall Amasias say unto Amos, Prophesie not at Bethel? Bethel an apprehender of Prophets, lay hold on him, saith Ieroboam; a seducer of Prophets;
Is sin the Souls sickness, and Bethel so pained with it? are the prophets God's Physicians? And yet shall Amasias say unto Amos, Prophesy not At Bethel? Bethel an apprehender of prophets, lay hold on him, Says Jeroboam; a seducer of prophets;
vbz n1 dt ng1 n1, cc np1 av vvn p-acp pn31? vbr dt ng1 n2 n2? cc av vmb np1 vvb p-acp np1, vvb xx p-acp np1? np1 dt n1 pp-f n2, vvb vvb p-acp pno31, vvz np1; dt n1 pp-f n2;
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for there was hee beguilde, that cried against the Altar;
for there was he beguiled, that cried against the Altar;
c-acp a-acp vbds pns31 vvn, cst vvd p-acp dt n1;
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Bethel a mocker of Prophets, the boyes cried Baldhead to Eliseus; a prohibitor of Prophets, the Priest saith here to Amos, Preach no more at Bethel. And why not at Bethel? The reason is rendered in the remnant of my Text;Bethel a mocker of prophets, the boys cried Baldhead to Elisha; a prohibitor of prophets, the Priest Says Here to Amos, Preach no more At Bethel. And why not At Bethel? The reason is rendered in the remnant of my Text;
np1 dt n1 pp-f n2, dt n2 vvd np1 p-acp np1; dt n1 pp-f n2, dt n1 vvz av p-acp np1, vvb av-dx dc p-acp np1. cc q-crq xx p-acp np1? dt n1 vbz vvn p-acp dt n1 pp-f po11 n1;
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For it is the Kings Chapell, and it is the Kings Court. I will speake of each severally.For it is the Kings Chapel, and it is the Kings Court. I will speak of each severally.
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Baal had two Temples, one at Dan, the other here. But Bethel was the holier; hither came the King.Baal had two Temples, one At Dan, the other Here. But Bethel was the Holier; hither Come the King.
np1 vhd crd n2, pi p-acp uh, dt n-jn av. p-acp np1 vbds dt jc; av vvd dt n1.
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This was a right Basilica, the Kings owne Oratorie, and the place where he presented his personall worship and devotion unto Baal. Now then it was not either safe or seemely for Amos to Prophesie against the King, before the King. Not seemely;
This was a right Basilica, the Kings own Oratory, and the place where he presented his personal worship and devotion unto Baal. Now then it was not either safe or seemly for Amos to Prophesy against the King, before the King. Not seemly;
d vbds dt j-jn np1, dt n2 d n1, cc dt n1 c-crq pns31 vvd po31 j n1 cc n1 p-acp np1. av av pn31 vbds xx d j cc j p-acp np1 pc-acp vvi p-acp dt n1, p-acp dt n1. xx j;
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the censuring of the Prince in the hearing of the people, would be thought to be unseasonable, Saul thought he acknowledged hee was worthy of reproofe,
the censuring of the Prince in the hearing of the people, would be Thought to be unseasonable, Saul Thought he acknowledged he was worthy of reproof,
dt vvg pp-f dt n1 p-acp dt n-vvg pp-f dt n1, vmd vbi vvn pc-acp vbi j, np1 vvd pns31 vvd pns31 vbds j pp-f n1,
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yet entreated Samuel to honour him before them. Not safe:
yet entreated Samuel to honour him before them. Not safe:
av vvd np1 pc-acp vvi pno31 p-acp pno32. xx j:
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10675
Scribere in eum, qui potest proscribere, to presume to censure him, who can take thy head from thee?Scribere in Eum, qui potest proscribere, to presume to censure him, who can take thy head from thee?
vvb p-acp fw-la, fw-la fw-la fw-la, pc-acp vvi pc-acp vvi pno31, r-crq vmb vvi po21 n1 p-acp pno21?
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10676
Kings must not be used boisterously; but as Cyrus mother said, Verbis byssinis, with words of silke, meekely and mildely.
Kings must not be used boisterously; but as Cyrus mother said, Verbis byssinis, with words of silk, meekly and mildly.
n2 vmb xx vbi vvn av-j; cc-acp c-acp np1 n1 vvd, fw-la fw-la, p-acp n2 pp-f n1, av-j cc av-j.
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10677
Prophets are rough tongued, and respect no persons: their rude iusticitie regards no roialtie. Either with basenesse they must heare them, or with danger they must silence them.
prophets Are rough tongued, and respect no Persons: their rude iusticitie regards no royalty. Either with baseness they must hear them, or with danger they must silence them.
ng1 vbr j vvn, cc vvb dx n2: po32 j n1 vvz dx n1. av-d p-acp n1 pns32 vmb vvi pno32, cc p-acp n1 pns32 vmb vvi pno32.
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They may not with their honour be censured for their sinne, and they may not with their safetie be avenged on their boldnesse, because they come from God.
They may not with their honour be censured for their sin, and they may not with their safety be avenged on their boldness, Because they come from God.
pns32 vmb xx p-acp po32 n1 vbb vvn p-acp po32 n1, cc pns32 vmb xx p-acp po32 n1 vbb vvn p-acp po32 n1, c-acp pns32 vvb p-acp np1.
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Amazias had complaind of Amos to the King, accused him of high treason, and used all his Oratory to perswade him unto punishment.Amaziah had complained of Amos to the King, accused him of high treason, and used all his Oratory to persuade him unto punishment.
np1 vhd vvn pp-f np1 p-acp dt n1, vvd pno31 pp-f j n1, cc vvd d po31 n1 pc-acp vvi pno31 p-acp n1.
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But Ieroboam knew, hee was a man of God, who chargeth even Kings not to touch his anointed,
But Jeroboam knew, he was a man of God, who charges even Kings not to touch his anointed,
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nor to doe his Prophets harme.
nor to do his prophets harm.
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An other Ieroboam had stretcht forth his hand to lay hold on a Prophet, but could not draw it backe againe. Hee had heard of him.
an other Jeroboam had stretched forth his hand to lay hold on a Prophet, but could not draw it back again. He had herd of him.
dt j-jn np1 vhd vvn av po31 n1 pc-acp vvi n1 p-acp dt n1, cc-acp vmd xx vvi pn31 av av. pns31 vhd vvn pp-f pno31.
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Ahab had imprisoned Michaiah; but the Lord revenged his wrong.Ahab had imprisoned Michaiah; but the Lord revenged his wrong.
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His sonne Iehoram would have beheaded Elisha; hee was wounded by the Aramites, and slaine by Iehu. Never any thrived, that dealt hardly with Gods Prophets. Predecessours precedents made Ieroboam wise.
His son Jehoram would have beheaded Elisha; he was wounded by the Aramites, and slain by Iehu. Never any thrived, that dealt hardly with God's prophets. Predecessors precedents made Jeroboam wise.
po31 n1 n1 vmd vhi vvn np1; pns31 vbds vvn p-acp dt np2, cc vvn p-acp np1. av-x d vvd, cst vvd av p-acp npg1 n2. n2 n2 vvd np1 j.
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Not all the Priests perswasions could prevaile with him, once to touch Amos. And therefore he is faine fairely to entreat him to depart Bethel, and to prophesie no more.
Not all the Priests persuasions could prevail with him, once to touch Amos. And Therefore he is feign fairly to entreat him to depart Bethel, and to prophesy no more.
xx d dt n2 n2 vmd vvi p-acp pno31, a-acp pc-acp vvi np1 cc av pns31 vbz av av-j pc-acp vvi pno31 pc-acp vvi np1, cc pc-acp vvi av-dx av-dc.
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Hee threatens not, hee rates him not, but gently requests him to forbeare that place,
He threatens not, he rates him not, but gently requests him to forbear that place,
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as if hee were solicitous of the Prophets safetie, endangered by preaching in the Presence of a King, that would not be controll'd. It is the Kings Chapell.
as if he were solicitous of the prophets safety, endangered by preaching in the Presence of a King, that would not be controlled. It is the Kings Chapel.
c-acp cs pns31 vbdr j pp-f dt ng1 n1, vvd p-acp vvg p-acp dt n1 pp-f dt n1, cst vmd xx vbi vvn. pn31 vbz dt ng1 n1.
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10688
What? Is it dangerous to Preach in Palaces, to prophecie to Kings? May not Ieremie preach judgement,
What? Is it dangerous to Preach in Palaces, to prophecy to Kings? May not Ieremie preach judgement,
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10689
but he must kisse the stockes? May not Iohn Baptist chide the King, but the Queene will have his head? All Kings are not Iehojakims; all Princes are not Herods. But what became of them? Was not the one smitten by Gods Angell,
but he must kiss the stocks? May not John Baptist chide the King, but the Queen will have his head? All Kings Are not Iehojakims; all Princes Are not Herods. But what became of them? Was not the one smitten by God's Angel,
cc-acp pns31 vmb vvi dt n2? vmb xx np1 np1 vvb dt n1, cc-acp dt n1 vmb vhi po31 n1? av-d n2 vbr xx n2; d n2 vbr xx npg1. cc-acp q-crq vvd pp-f pno32? vbds xx dt pi vvn p-acp ng1 n1,
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and the other buried with the buriall of an Asse? Pharaoh that threatned Moses, Ahab that hated Michaih, Ioas that stoned Zacharie, and Iehojakim that slew Vrias with the sword, was not God avenged on them? Did ever any prosper that did disgrace a Prophet? But Christian Kings weare crosses in their Crownes, the Cognisance of Christ;
and the other buried with the burial of an Ass? Pharaoh that threatened Moses, Ahab that hated Michaih, Joash that stoned Zacharias, and Jehoiakim that slew Vrias with the sword, was not God avenged on them? Did ever any prosper that did disgrace a Prophet? But Christian Kings wear Crosses in their Crowns, the Cognisance of christ;
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in signe of subjection unto his Scepter. His Scepter is his Word, and the Prophets are his mouth. Qui vos audit, me audit.
in Signen of subjection unto his Sceptre. His Sceptre is his Word, and the prophets Are his Mouth. Qui vos audit, me audit.
p-acp n1 pp-f n1 p-acp po31 n1. po31 n1 vbz po31 n1, cc dt n2 vbr po31 n1. fw-fr fw-fr n1, pno11 n1.
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Bethel is indeede Gods Chapell, not the Kings: for Bethel is Gods house;Bethel is indeed God's Chapel, not the Kings: for Bethel is God's house;
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10693
Gods selfe so calls it by his Prophet, My house. And Prophecie is Gods voyce. Shall God be tongue-tied in his owne House.
God's self so calls it by his Prophet, My house. And Prophecy is God's voice. Shall God be tongue-tied in his own House.
ng1 n1 av vvz pn31 p-acp po31 n1, po11 n1. cc n1 vbz ng1 n1. vmb np1 vbb j p-acp po31 d n1.
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10694
But say, it were the Kings Capell; thats no prejudice to Gods prerogative. In phrase it is the Kings, either as founding it, or frequenting it;
But say, it were the Kings Capell; thats no prejudice to God's prerogative. In phrase it is the Kings, either as founding it, or frequenting it;
cc-acp vvb, pn31 vbdr dt n2 np1; d|vbz dx n1 p-acp ng1 n1. p-acp n1 pn31 vbz dt n2, av-d c-acp vvg pn31, cc vvg pn31;
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but in use it is the Lords; and the house is hallowed unto his service. Some have translated it, it is the Kings Sanctuarie;
but in use it is the lords; and the house is hallowed unto his service. some have translated it, it is the Kings Sanctuary;
cc-acp p-acp vvi pn31 vbz dt n2; cc dt n1 vbz vvn p-acp po31 n1. d vhb vvn pn31, pn31 vbz dt ng1 n1;
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10696
not a sanctuary of refuge, to secure him from Gods censure, but the holy place, where he must heare Gods Prophets.
not a sanctuary of refuge, to secure him from God's censure, but the holy place, where he must hear God's prophets.
xx dt n1 pp-f n1, pc-acp vvi pno31 p-acp ng1 n1, cc-acp dt j n1, c-crq pns31 vmb vvi npg1 n2.
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10697
Now the Prophet is Gods man, the Scripture termes him so; and his masters message, be it what it will, hee must deliver it.
Now the Prophet is God's man, the Scripture terms him so; and his Masters message, be it what it will, he must deliver it.
av dt n1 vbz npg1 n1, dt n1 vvz pno31 av; cc po31 ng1 n1, vbb pn31 q-crq pn31 vmb, pns31 vmb vvi pn31.
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10698
The Counsellour for the State, and the Physitian for the body, shall the King heare them,
The Counselor for the State, and the physician for the body, shall the King hear them,
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10699
and not the Prophet for the soule? I maintaine not the sowre spirits of some waiward Prophets, who like the Cynicks are all in censure,
and not the Prophet for the soul? I maintain not the sour spirits of Some wayward prophets, who like the Cynics Are all in censure,
cc xx dt n1 p-acp dt n1? pns11 vvb xx dt j n2 pp-f d j n2, r-crq av-j dt n2 vbr d p-acp n1,
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10700
and all their prophecie is onely reproofe. Their too much morositie is a scandall unto many.
and all their prophecy is only reproof. Their too much morosity is a scandal unto many.
cc d po32 n1 vbz j n1. po32 av d n1 vbz dt n1 p-acp d.
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Much lesse allow I those, who wound the head to tickle the taile;
Much less allow I those, who wound the head to tickle the tail;
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10702
who vainely, but dangerously affect applause of multitude by censuring the Magistrate, and seeke to please the people by perstringing of the Prince.
who vainly, but dangerously affect applause of multitude by censuring the Magistrate, and seek to please the people by perstringing of the Prince.
r-crq av-j, cc-acp av-j vvi n1 pp-f n1 p-acp vvg dt n1, cc vvb pc-acp vvi dt n1 p-acp vvg pp-f dt n1.
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10703
I am not acquainted with the manners of the Court.
I am not acquainted with the manners of the Court.
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10704
But I know that in the Countrie, if one pragmaticall Prophet shall use presumptuously to preach against the Prelacie, who are the Princes of the Priests, the people round about will flocke unto him,
But I know that in the Country, if one pragmatical Prophet shall use presumptuously to preach against the Prelacy, who Are the Princes of the Priests, the people round about will flock unto him,
p-acp pns11 vvb cst p-acp dt n1, cs crd j n1 vmb vvi av-j pc-acp vvi p-acp dt n1, r-crq vbr dt n2 pp-f dt n2, dt n1 av-j a-acp vmb vvi p-acp pno31,
(55) sermon (DIV1)
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and those not the dregges of them, but even they also, that ride on horses, and are drawne with wheeles.
and those not the dregs of them, but even they also, that ride on Horses, and Are drawn with wheels.
cc d xx dt n2 pp-f pno32, cc-acp av pns32 av, cst vvb p-acp n2, cc vbr vvn p-acp n2.
(55) sermon (DIV1)
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10706
And I have heard say, I hope it is not so, that upon the heare say of some audacious Preacher appointed to this place, many of the city,
And I have herd say, I hope it is not so, that upon the hear say of Some audacious Preacher appointed to this place, many of the City,
cc pns11 vhb vvn vvb, pns11 vvb pn31 vbz xx av, cst p-acp dt n1 vvb pp-f d j n1 vvn p-acp d n1, d pp-f dt n1,
(55) sermon (DIV1)
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10707
but I hope the lees alone, doe preasse into this presence, if haply some censure may passe upon the Soveraigne, the Prince of the people.
but I hope the lees alone, do press into this presence, if haply Some censure may pass upon the Sovereign, the Prince of the people.
cc-acp pns11 vvb dt n2 av-j, vdb vvi p-acp d n1, cs av d n1 vmb vvi p-acp dt n-jn, dt n1 pp-f dt n1.
(55) sermon (DIV1)
1173
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10708
The humourers of such hearers it is meet they be prohibited. For this is indeede, as Amazias said to Amos, not prophecie, but conspiracie.
The humourers of such hearers it is meet they be prohibited. For this is indeed, as Amaziah said to Amos, not prophecy, but Conspiracy.
dt n2 pp-f d n2 pn31 vbz j pns32 vbb vvn. p-acp d vbz av, c-acp np1 vvd p-acp np1, xx n1, cc-acp n1.
(55) sermon (DIV1)
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10709
What? Will you say unto me, play you praevaricator? Betray you the authority, which God doth give the Prophets? God forbid.
What? Will you say unto me, play you praevaricator? Betray you the Authority, which God does give the prophets? God forbid.
q-crq? n1 pn22 vvi p-acp pno11, vvb pn22 n1? vvb pn22 dt n1, r-crq np1 vdz vvi dt n2? np1 vvb.
(55) sermon (DIV1)
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10710
Plato is my friend, and so is Socrates, but the truth is more.Plato is my friend, and so is Socrates, but the truth is more.
np1 vbz po11 n1, cc av vbz np1, p-acp dt n1 vbz av-dc.
(55) sermon (DIV1)
1174
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I will not (as Saint Bernard saith) favere majestati magis quàm veritati, be a servant unto Caesar, and a traitour to the truth.
I will not (as Saint Bernard Says) favere Majesty magis quàm Veritati, be a servant unto Caesar, and a traitor to the truth.
pns11 vmb xx (c-acp n1 np1 vvz) fw-la n1 fw-la fw-la n1, vbb dt n1 p-acp np1, cc dt n1 p-acp dt n1.
(55) sermon (DIV1)
1174
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10712
Caesars be sinners as well as meaner men, yea many times greater without Gods speciall grace.Caesars be Sinners as well as meaner men, yea many times greater without God's special grace.
npg1 vbb n2 c-acp av c-acp jc n2, uh d n2 jc p-acp ng1 j n1.
(55) sermon (DIV1)
1174
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10713
Courts have few monitours to remember them. The Lord hath therefore laid this province on the Prophet.
Courts have few monitors to Remember them. The Lord hath Therefore laid this province on the Prophet.
ng1 vhb d n2 pc-acp vvi pno32. dt n1 vhz av vvn d n1 p-acp dt n1.
(55) sermon (DIV1)
1174
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10714
Kings soules are precious unto God, farre above their subjects. God hath therefore given the Prophets speciall charge of them.
Kings Souls Are precious unto God, Far above their subject's. God hath Therefore given the prophets special charge of them.
ng1 n2 vbr j p-acp np1, av-j p-acp po32 n2-jn. np1 vhz av vvn dt ng1 j n1 pp-f pno32.
(55) sermon (DIV1)
1174
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10715
Where prophecie failes, there the people perish, saith Salomon? Nay, where prophecie failes, there Kings doe perish.
Where prophecy fails, there the people perish, Says Solomon? Nay, where prophecy fails, there Kings do perish.
q-crq n1 vvz, a-acp dt n1 vvb, vvz np1? uh, q-crq n1 vvz, a-acp n2 vdb vvi.
(55) sermon (DIV1)
1174
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I come unto the other Reason, It is the Kings Court. He held it but lost labour to prophecie to Courtiers;
I come unto the other Reason, It is the Kings Court. He held it but lost labour to prophecy to Courtiers;
pns11 vvb p-acp dt j-jn n1, pn31 vbz dt ng1 n1. pns31 vvd pn31 p-acp j-vvn n1 p-acp n1 p-acp n2;
(55) sermon (DIV1)
1174
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10717
there were none that would heare, at least, that would be the better for the hearing.
there were none that would hear, At least, that would be the better for the hearing.
pc-acp vbdr pix cst vmd vvi, p-acp ds, cst vmd vbi dt jc p-acp dt n-vvg.
(55) sermon (DIV1)
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10718
The Councell are employed in businesse of State. The Gallants love their ease, their pleasures, and their sports.
The Council Are employed in business of State. The Gallants love their ease, their pleasures, and their sports.
dt n1 vbr vvn p-acp n1 pp-f n1. dt n2-jn vvb po32 n1, po32 n2, cc po32 n2.
(55) sermon (DIV1)
1175
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10719
The one thinke Policie fitter than Divinitie to support the Crowne. The other doubt Religion will bring the King to melancholy;
The one think Policy fitter than Divinity to support the Crown. The other doubt Religion will bring the King to melancholy;
dt pi vvb n1 jc cs n1 pc-acp vvi dt n1. dt j-jn n1 n1 vmb vvi dt n1 p-acp n-jn;
(55) sermon (DIV1)
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10720
that the Prince by prophecie will grow to be precise. Courtiers are curious, and Amos was unlearned;
that the Prince by prophecy will grow to be precise. Courtiers Are curious, and Amos was unlearned;
cst dt n1 p-acp n1 vmb vvi pc-acp vbi j. ng1 vbr j, cc np1 vbds j;
(55) sermon (DIV1)
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their delicate eares would not endure his Dialect. And preaching judgement too, they would abhor him more.
their delicate ears would not endure his Dialect. And preaching judgement too, they would abhor him more.
po32 j n2 vmd xx vvi po31 n1. np1 vvg n1 av, pns32 vmd vvi pno31 av-dc.
(55) sermon (DIV1)
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Their use is to applaud ( Vt Aug. lib. 2. cap. 28. de civit.
Their use is to applaud (Vt Aug. lib. 2. cap. 28. de Civit.
po32 n1 vbz pc-acp vvi (fw-la np1 n1. crd n1. crd fw-la fw-la.
(55) sermon (DIV1)
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10723
Dei ) not consultoribus, utilitatum, but largitoribus voluptatum; not the teachers of the conscience, but the ticklers of the sense.Dei) not consultoribus, utilitatum, but largitoribus voluptatum; not the Teachers of the conscience, but the ticklers of the sense.
fw-la) xx fw-la, j-jn, p-acp fw-la fw-la; xx dt n2 pp-f dt n1, cc-acp dt n2 pp-f dt n1.
(55) sermon (DIV1)
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10724
That in the Prophet, Esay 30. 10. is ever in their mouthes, loquimini nobis placentia. Preach not onely us aloes and gall,
That in the Prophet, Isaiah 30. 10. is ever in their mouths, Speak nobis Placentia. Preach not only us aloes and Gall,
cst p-acp dt n1, np1 crd crd vbz av p-acp po32 n2, fw-la fw-la fw-la. vvb xx av-j pno12 n2 cc n1,
(55) sermon (DIV1)
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10725
but both in stile and matter please us, or be silent. Thus haply he hoped to discourage Amos from prophecying there.
but both in style and matter please us, or be silent. Thus haply he hoped to discourage Amos from prophesying there.
cc-acp d p-acp n1 cc n1 vvb pno12, cc vbi j. av av pns31 vvd pc-acp vvi np1 p-acp vvg a-acp.
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10726
But the Preachers voyce is not Vox ad placitum. NONLATINALPHABET, Chrysost. the Pulpit is no stage. Prophets project is to profit, not to please;
But the Preachers voice is not Vox ad placitum., Chrysostom the Pulpit is no stage. prophets project is to profit, not to please;
p-acp dt n2 n1 vbz xx fw-la fw-la fw-la., np1 dt n1 vbz dx n1. ng1 n1 vbz pc-acp vvi, xx pc-acp vvi;
(55) sermon (DIV1)
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10727
not to gratifie the eare, but to edifie the heart. If any can placere and docere too, I honour his felicitie;
not to gratify the ear, but to edify the heart. If any can placere and docere too, I honour his felicity;
xx pc-acp vvi dt n1, cc-acp pc-acp vvi dt n1. cs d vmb fw-la cc fw-la av, pns11 vvb po31 n1;
(55) sermon (DIV1)
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10728
and men shall kisse his lippes, qui miscuit utile dulci; whose speech is like the Lyon in Sampsons riddle, both strong and sweet:
and men shall kiss his lips, qui Miscuit utile Dulce; whose speech is like the lion in Sampsons riddle, both strong and sweet:
cc n2 vmb vvi po31 n2, fw-fr n1 n1 fw-la; r-crq n1 vbz av-j dt n1 p-acp np1 n1, d j cc j:
(55) sermon (DIV1)
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10729
whose words like Oxymel are so wisely tempered the soure with sweet, nay so cunningly covered the bitter under sweet for the easier ingredience;
whose words like Oxymel Are so wisely tempered the sour with sweet, nay so cunningly covered the bitter under sweet for the Easier ingredience;
rg-crq n2 av-j vvb vbr av av-j vvn dt j p-acp j, uh-x av av-jn vvn dt j p-acp j c-acp dt jc n1;
(55) sermon (DIV1)
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10730
that as the booke in the Apocal. was sweet in Saint Iohns mouth, but bitter in his belly,
that as the book in the Apocalypse was sweet in Saint Iohns Mouth, but bitter in his belly,
cst c-acp dt n1 p-acp dt np1 vbds j p-acp n1 npg1 n1, cc-acp j p-acp po31 n1,
(55) sermon (DIV1)
1176
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10731
so are they unto the hearers, though musicke to the eare, yet Physicke to the conscience.
so Are they unto the hearers, though music to the ear, yet Physic to the conscience.
av vbr pns32 p-acp dt n2, cs n1 p-acp dt n1, av n1 p-acp dt n1.
(55) sermon (DIV1)
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10732
These are the addle arguments of this subtill Arch-priest, pretending a care of the prophets saftie,
These Are the addle Arguments of this subtle Archpriest, pretending a care of the Prophets safety,
d vbr dt n1 n2 pp-f d j n1, vvg dt n1 pp-f dt ng1 n1,
(55) sermon (DIV1)
1177
Page 404
10733
but indeed tendering his owne particular. For if Baal were put downe by Amos prophesying;
but indeed tendering his own particular. For if Baal were put down by Amos prophesying;
cc-acp av vvg po31 d j. p-acp cs np1 vbdr vvn a-acp p-acp np1 vvg;
(55) sermon (DIV1)
1177
Page 404
10734
then he, and all his Chemarims were instantly to lose haply their lives, but certainely their livings.
then he, and all his Chemarims were instantly to loose haply their lives, but Certainly their livings.
cs pns31, cc d po31 n2 vbdr av-jn p-acp vvi av po32 n2, cc-acp av-j po32 n2-vvg.
(55) sermon (DIV1)
1177
Page 404
10735
The precedents of Elias slaughter, and Iehues massacre of Baals Priests, and now Ieroboams coldnesse in the cause, gave him just cause to doubt.
The precedents of Elias slaughter, and Jehus massacre of Baal's Priests, and now Ieroboams coldness in the cause, gave him just cause to doubt.
dt n2 pp-f np1 n1, cc np1 n1 pp-f npg1 n2, cc av vvz n1 p-acp dt n1, vvd pno31 j n1 pc-acp vvi.
(55) sermon (DIV1)
1177
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10736
Thus much for explication, one word for application.
Thus much for explication, one word for application.
av av-d p-acp n1, crd n1 p-acp n1.
(55) sermon (DIV1)
1177
Page 404
10737
Blessed be our times in which Amos hath no cause to prophesie against Bethel. Britan is Bethel, but Iacobs Bethel, not Ieroboams; meerely Gods house. Baal hath no temple here. The Catholickes hope hee should.
Blessed be our times in which Amos hath no cause to prophesy against Bethel. Britain is Bethel, but Iacobs Bethel, not Ieroboams; merely God's house. Baal hath no temple Here. The Catholics hope he should.
vvn vbb po12 n2 p-acp r-crq np1 vhz dx n1 pc-acp vvi p-acp np1. np1 vbz np1, p-acp npg1 np1, xx n2; av-j ng1 n1. np1 vhz dx n1 av. dt njp2 vvb pns31 vmd.
(55) sermon (DIV1)
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10738
Nay his Majestie said he should, if Tortus, and some others of that leud lying race may be trusted on their word.
Nay his Majesty said he should, if Tortus, and Some Others of that lewd lying raze may be trusted on their word.
uh-x po31 n1 vvd pns31 vmd, cs np1, cc d n2-jn pp-f d j j-vvg n1 vmb vbi vvn p-acp po32 n1.
(55) sermon (DIV1)
1178
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10739
But for the first, as Abigal said of Nabal NONLATINALPHABET he was a foole by name, and folly was with him;
But for the First, as Abigal said of Nabal he was a fool by name, and folly was with him;
p-acp p-acp dt ord, c-acp np1 vvd pp-f np1 pns31 vbds dt n1 p-acp n1, cc n1 vbds p-acp pno31;
(55) sermon (DIV1)
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so I may say of Tortus, no marvell, hee wrote not right, that hath his name of wrong.
so I may say of Tortus, no marvel, he wrote not right, that hath his name of wrong.
av pns11 vmb vvi pp-f np1, dx n1, pns31 vvd xx j-jn, cst vhz po31 n1 pp-f n-jn.
(55) sermon (DIV1)
1178
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10741
And for the rest, the liars tongues have told themselves they lied. Againe blessed be our times, in with Gods meanest Prophet, even in the Kings Chappell,
And for the rest, the liars tongues have told themselves they lied. Again blessed be our times, in with God's Meanest Prophet, even in the Kings Chapel,
cc p-acp dt n1, dt n2 n2 vhb vvn px32 pns32 vvd. av vvn vbb po12 n2, p-acp p-acp ng1 js n1, av p-acp dt ng1 n1,
(55) sermon (DIV1)
1178
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10742
and in the Kings Court, may teach, instruct, improve, or reprove, freely, if soundly, and safely, if soberly.
and in the Kings Court, may teach, instruct, improve, or reprove, freely, if soundly, and safely, if soberly.
cc p-acp dt ng1 n1, vmb vvi, vvb, vvb, cc vvi, av-j, cs av-j, cc av-j, cs av-j.
(55) sermon (DIV1)
1178
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10743
Yea Caesars selfe in person countenanceth the Prophets, and puts spirit to their speech by his gracious aspect, and untired atten. ion.
Yea Caesars self in person Countenanceth the prophets, and puts Spirit to their speech by his gracious aspect, and untired atten. ion.
uh npg1 n1 p-acp n1 vvz dt n2, cc vvz n1 p-acp po32 n1 p-acp po31 j n1, cc j n1. n1.
(55) sermon (DIV1)
1178
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10744
In confidence whereof I the simplest of Gods Seers might humbly crave patience to proceede further,
In confidence whereof I the simplest of God's Seers might humbly crave patience to proceed further,
p-acp n1 c-crq pns11 dt js pp-f ng1 n2 vmd av-j vvi n1 pc-acp vvi av-jc,
(55) sermon (DIV1)
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10745
but that I love not to cloy my auditors, nor make my discourse seeme more tedious than profitable. To God the Father, &c.
but that I love not to cloy my Auditors, nor make my discourse seem more tedious than profitable. To God the Father, etc.
cc-acp cst pns11 vvb xx pc-acp vvi po11 n2, ccx vvi po11 n1 vvi av-dc j cs j. p-acp np1 dt n1, av
(55) sermon (DIV1)
1178
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10747
MATTH. 16. 26. What is a man advantaged, to winne the whole world, if he lose his owne soule?
MATTHEW. 16. 26. What is a man advantaged, to win the Whole world, if he loose his own soul?
av. crd crd q-crq vbz dt n1 vvn, pc-acp vvi dt j-jn n1, cs pns31 vvb po31 d n1?
(56) sermon (DIV1)
1178
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10748
CHRIST in arming his Disciples to the bearing of his Crosse, useth in it a crosse argument, that he that with losse of his life shall have borne it, shall gaine by his losse but he, that in love of his life, shall avoyd it, shall lose by his gaine.
CHRIST in arming his Disciples to the bearing of his Cross, uses in it a cross argument, that he that with loss of his life shall have born it, shall gain by his loss but he, that in love of his life, shall avoid it, shall loose by his gain.
np1 p-acp vvg po31 n2 p-acp dt n-vvg pp-f po31 n1, vvz p-acp pn31 dt j n1, cst pns31 cst p-acp n1 pp-f po31 n1 vmb vhi vvn pn31, vmb vvi p-acp po31 n1 cc-acp pns31, cst p-acp n1 pp-f po31 n1, vmb vvi pn31, vmb vvi p-acp po31 n1.
(56) sermon (DIV1)
1179
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10749
Art thou content to lose thy life for Christ? thou losest it not; thou dost but exchange it:
Art thou content to loose thy life for christ? thou losest it not; thou dost but exchange it:
vb2r pns21 j pc-acp vvi po21 n1 p-acp np1? pns21 vv2 pn31 xx; pns21 vd2 p-acp vvi pn31:
(56) sermon (DIV1)
1179
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10750
Christ will give thee a better, an eternall for a temporall. Thats just as Saint Paul saith, Mori mihi lucrum, thy death is thine advantage.
christ will give thee a better, an Eternal for a temporal. Thats just as Saint Paul Says, Mori mihi lucrum, thy death is thine advantage.
np1 vmb vvi pno21 dt jc, dt j p-acp dt j. d|vbz j c-acp n1 np1 vvz, fw-la fw-la fw-la, po21 n1 vbz po21 n1.
(56) sermon (DIV1)
1179
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10751
But art thou loath to lose it? Choosest rather to enjoy the good things of this life, wealth, honour,
But art thou loath to loose it? Choosest rather to enjoy the good things of this life, wealth, honour,
cc-acp vb2r pns21 j pc-acp vvi pn31? vv2 av pc-acp vvi dt j n2 pp-f d n1, n1, n1,
(56) sermon (DIV1)
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10752
or what else, wherewith the world will wooe thee, to winne thee from the Crosse? Thou foole, this night perchance, one night, one day, at length, they shall take thy soule from thee.
or what Else, wherewith the world will woo thee, to win thee from the Cross? Thou fool, this night perchance, one night, one day, At length, they shall take thy soul from thee.
cc q-crq av, c-crq dt n1 vmb vvi pno21, pc-acp vvi pno21 p-acp dt n1? pns21 n1, d n1 av, crd n1, crd n1, p-acp n1, pns32 vmb vvi po21 n1 p-acp pno21.
(56) sermon (DIV1)
1179
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10753
Who they? the evill Angels, and shall carry it to hell. Now cast thy count in time;
Who they? the evil Angels, and shall carry it to hell. Now cast thy count in time;
r-crq pns32? dt j-jn n2, cc vmb vvi pn31 p-acp n1. av vvb po21 n1 p-acp n1;
(56) sermon (DIV1)
1179
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10754
waigh thy gaine and losse together, gaine of the world, losse of thy soule: tell me, NONLATINALPHABET;
weigh thy gain and loss together, gain of the world, loss of thy soul: tell me,;
vvb po21 n1 cc n1 av, n1 pp-f dt n1, n1 pp-f po21 n1: vvb pno11,;
(56) sermon (DIV1)
1179
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10755
What is a man advantaged, to winne the whole world, and to lose his owne soule? This is the context.What is a man advantaged, to win the Whole world, and to loose his own soul? This is the context.
r-crq vbz dt n1 vvn, pc-acp vvi dt j-jn n1, cc pc-acp vvi po31 d n1? d vbz dt n1.
(56) sermon (DIV1)
1179
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10756
I pray you, mark the metaphors in the verse before, and this; saving, gaining, winning, losing:
I pray you, mark the metaphors in the verse before, and this; Saving, gaining, winning, losing:
pns11 vvb pn22, vvb dt n2 p-acp dt n1 a-acp, cc d; vvg, vvg, j-vvg, vvg:
(56) sermon (DIV1)
1179
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10757
all gamesters termes, three of them in this, NONLATINALPHABET, gaine, winning, and losse. These three distinguish the members of my Text, and be the bounders of my Sermon.
all gamesters terms, three of them in this,, gain, winning, and loss. These three distinguish the members of my Text, and be the bounders of my Sermon.
d n2 n2, crd pp-f pno32 p-acp d,, n1, vvg, cc n1. np1 crd vvi dt n2 pp-f po11 n1, cc vbb dt n2 pp-f po11 n1.
(56) sermon (DIV1)
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10758
Art would, I should begin at the middes of my Text, speake first of winning, then of losing, and last of the advantage. But If will take them as they lye. Mans life is a Play.
Art would, I should begin At the mids of my Text, speak First of winning, then of losing, and last of the advantage. But If will take them as they lie. men life is a Play.
n1 vmd, pns11 vmd vvi p-acp dt n2-jn pp-f po11 n1, vvb ord pp-f vvg, av pp-f vvg, cc ord pp-f dt n1. cc-acp cs vmb vvi pno32 c-acp pns32 vvb. ng1 n1 vbz dt n1.
(56) sermon (DIV1)
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10759
I meane not an enterlude, though it be that too. NONLATINALPHABET, a Play, Saint Chrysostomes terme; the world the stage; man the actour; the spectatour God.
I mean not an interlude, though it be that too., a Play, Saint Chrysostomes term; the world the stage; man the actor; the spectator God.
pns11 vvb xx dt n1, cs pn31 vbi cst av., dt n1, n1 npg1 vvb; dt n1 dt n1; n1 dt n1; dt n1 np1.
(56) sermon (DIV1)
1180
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10760
But our life is a game; vita nostra lusus, sapient. 15. 12. The gamesters, man and Sathan;
But our life is a game; vita nostra lusus, sapient. 15. 12. The gamesters, man and Sathan;
p-acp po12 n1 vbz dt n1; fw-la fw-la fw-la, j. crd crd dt n2, n1 cc np1;
(56) sermon (DIV1)
1180
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10761
impar congressus: the Players so mismatcht, that the game is as good, as lost at the beginning.impar congressus: the Players so mismatcht, that the game is as good, as lost At the beginning.
vvb fw-la: dt n2 av vvn, cst dt n1 vbz a-acp j, c-acp vvn p-acp dt n1.
(56) sermon (DIV1)
1180
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10762
Man stakes his soule, Sathan the world Or rather Sathan drawes the world; tis his stocke, not his stake;
Man stakes his soul, Sathan the world Or rather Sathan draws the world; this his stock, not his stake;
n1 vvz po31 n1, np1 dt n1 cc av-c np1 vvz dt n1; pn31|vbz po31 n1, xx po31 n1;
(56) sermon (DIV1)
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10763
he is not so rash, to hazard all at once: some little part of it. Man is desperate, hee ventures his whole stock at once; I meane his soule.
he is not so rash, to hazard all At once: Some little part of it. Man is desperate, he ventures his Whole stock At once; I mean his soul.
pns31 vbz xx av j, pc-acp vvi d p-acp a-acp: d j n1 pp-f pn31. n1 vbz j, pns31 vvz po31 j-jn n1 p-acp a-acp; pns11 vvb po31 n1.
(56) sermon (DIV1)
1180
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10764
Sathan cares little to lose many games. If hee winne one in a thousand, twill suffice. If man lose but one; his soule is Sathans.
Sathan Cares little to loose many games. If he win one in a thousand, 'twill suffice. If man loose but one; his soul is Satan's.
np1 vvz j pc-acp vvi d n2. cs pns31 vvb pi p-acp dt crd, pn31|vmb vvi. cs n1 vvb p-acp pi; po31 n1 vbz npg1.
(56) sermon (DIV1)
1180
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10766
he will not let him draw that backe, and set some of that he wonne from him:
he will not let him draw that back, and Set Some of that he won from him:
pns31 vmb xx vvi pno31 vvi cst av, cc vvd d pp-f d pns31 vvn p-acp pno31:
(56) sermon (DIV1)
1180
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10767
but ever cries, as the King of Sodom did to Abram, da mihi Animas, set me the soule:
but ever cries, as the King of Sodom did to Abram, da mihi Animas, Set me the soul:
cc-acp av vvz, c-acp dt n1 pp-f np1 vdd p-acp np1, fw-la fw-la fw-la, vvb pno11 dt n1:
(56) sermon (DIV1)
1180
Page 406
10768
he will onely cast at it. Man though nere so fortunate, must lose at length: who ever played, that never lost? If he doe;
he will only cast At it. Man though never so fortunate, must loose At length: who ever played, that never lost? If he do;
pns31 vmb av-j vvi p-acp pn31. n1 cs av-x av j, vmb vvi p-acp n1: r-crq av vvd, cst av-x vvn? cs pns31 vdb;
(56) sermon (DIV1)
1180
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10769
Actum est; the Devill hath that he would: hee will play no more. Ilicet, peristi; thou maist be gone too; for thy soule is gone.Acts est; the devil hath that he would: he will play no more. Ilicet, peristi; thou Mayest be gone too; for thy soul is gone.
fw-la fw-la; dt n1 vhz d pns31 vmd: pns31 vmb vvi av-dx av-dc. fw-la, fw-la; pns21 vm2 vbi vvn av; p-acp po21 n1 vbz vvn.
(56) sermon (DIV1)
1180
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10770
Then let man weigh his winnings with his losse. They are but the things of the world, which he hath wonne;
Then let man weigh his winnings with his loss. They Are but the things of the world, which he hath won;
av vvb n1 vvi po31 n2-vvg p-acp po31 n1. pns32 vbr p-acp dt n2 pp-f dt n1, r-crq pns31 vhz vvn;
(56) sermon (DIV1)
1180
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10771
say he hath wonne a world of them. Tis his soule which hee hath lost. NONLATINALPHABET; what hath he gaind by it.
say he hath won a world of them. This his soul which he hath lost.; what hath he gained by it.
vvb pns31 vhz vvn dt n1 pp-f pno32. pn31|vbz po31 n1 r-crq pns31 vhz vvn.; r-crq vhz pns31 vvn p-acp pn31.
(56) sermon (DIV1)
1180
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10772
Observes the Apostle coggerie in men, NONLATINALPHABET, Ephes. 4. 14. Tis Sathan is the cogger; he is the right cheater, NONLATINALPHABET, tis he that is the cosener.
Observes the Apostle coggery in men,, Ephesians 4. 14. This Sathan is the cogger; he is the right cheater,, this he that is the cosener.
vvz dt n1 n1 p-acp n2,, np1 crd crd pn31|vbz np1 vbz dt n1; pns31 vbz dt j-jn n1,, pn31|vbz pns31 cst vbz dt n1.
(56) sermon (DIV1)
1180
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10773
He will set thee a fumme: but the gold shall be but uppermost, the rest, all Counters, or counterfeits.
He will Set thee a fumme: but the gold shall be but uppermost, the rest, all Counters, or counterfeits.
pns31 vmb vvi pno21 dt n1: cc-acp dt n1 vmb vbi p-acp j, dt n1, d n2, cc n2-jn.
(56) sermon (DIV1)
1180
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10774
Say it be gold all, it will not countervaile they soule. Tis but a •ite against a Talent. ]
Say it be gold all, it will not countervail they soul. This but a •ite against a Talon. ]
n1 pn31 vbi n1 av-d, pn31 vmb xx vvi pno32 n1. pn31|vbz p-acp dt j-jn p-acp dt n1. ]
(56) sermon (DIV1)
1180
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10775
Christs speech is question-wise, what is a man advantaged? His affirmative question, categorically turned, meanes negatively.
Christ speech is questionwise, what is a man advantaged? His affirmative question, categorically turned, means negatively.
npg1 n1 vbz j, r-crq vbz dt n1 vvn? po31 j n1, av-j vvn, vvz av-j.
(56) sermon (DIV1)
1181
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10776
Quid proficit? thats, Nil proficit, what profits it a man? thats, It profiteth him nought.Quid proficit? thats, Nil proficit, what profits it a man? thats, It profiteth him nought.
fw-la fw-la? d|vbz, fw-la fw-la, r-crq vvz pn31 dt n1? d|vbz, pn31 vvz pno31 pix.
(56) sermon (DIV1)
1181
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10777
Sinne is cald Belial, i. unprofitable: the workes of it NONLATINALPHABET, fruitlesse, Saint Pauls terme. The sinner NONLATINALPHABET, i. uselesse, Christs terme: nay worse then so:
Sin is called Belial, i. unprofitable: the works of it, fruitless, Saint Paul's term. The sinner, i. useless, Christ term: nay Worse then so:
n1 vbz vvn np1, uh. j: dt n2 pp-f pn31, j, n1 npg1 vvb. dt n1, sy. j, npg1 n1: uh-x av-jc cs av:
(56) sermon (DIV1)
1181
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10778
twere well though he gaind not, so he lost not. But he is NONLATINALPHABET, the sonne of losse, Christs terme too.
it well though he gained not, so he lost not. But he is, the son of loss, Christ term too.
pn31|vbdr uh-av cs pns31 vvd xx, av pns31 vvd xx. p-acp pns31 vbz, dt n1 pp-f n1, npg1 n1 av.
(56) sermon (DIV1)
1181
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10779
Pindarus askes of man, askes and answers both, NONLATINALPHABET;Pindarus asks of man, asks and answers both,;
np1 vvz pp-f n1, vvz cc vvz d,;
(56) sermon (DIV1)
1181
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10780
what is any man? what is no man? So may I of the world, of any thing in it, set against the soule, NONLATINALPHABET;
what is any man? what is no man? So may I of the world, of any thing in it, Set against the soul,;
q-crq vbz d n1? q-crq vbz dx n1? av vmb pns11 pp-f dt n1, pp-f d n1 p-acp pn31, vvd p-acp dt n1,;
(56) sermon (DIV1)
1181
Page 406
10781
what is any thing? what is nothing? That which Adrian the Emperour cald but Animulam, Animula, vagula, blandula, a little soule;
what is any thing? what is nothing? That which Adrian the Emperor called but Animulam, Animula, Vagula, blandula, a little soul;
q-crq vbz d n1? q-crq vbz pix? d r-crq np1 dt n1 vvn p-acp fw-la, np1, fw-la, fw-la, dt j n1;
(56) sermon (DIV1)
1181
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10782
one poore little soule excels the greatest, greatest and richest thing, the whole world hath.
one poor little soul excels the greatest, greatest and Richest thing, the Whole world hath.
crd j j n1 vvz dt js, js cc js n1, dt j-jn n1 vhz.
(56) sermon (DIV1)
1181
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10783
The most pretious thing earth hath, is but (as that Poet sayd of mans life) NONLATINALPHABET,
The most precious thing earth hath, is but (as that Poet said of men life),
dt av-ds j n1 n1 vhz, vbz cc-acp (c-acp d n1 vvd pp-f ng1 n1),
(56) sermon (DIV1)
1181
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10784
but the dreame of a shadow.
but the dream of a shadow.
cc-acp dt n1 pp-f dt n1.
(56) sermon (DIV1)
1181
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10785
And what gainst thou by that, to lose a substance, such a substance as mans soule,
And what gainst thou by that, to loose a substance, such a substance as men soul,
cc q-crq p-acp pns21 p-acp d, pc-acp vvi dt n1, d dt n1 c-acp ng1 n1,
(56) sermon (DIV1)
1181
Page 406
10786
for a shadow? Nay for lesse, for the dreame onely of a shadow? I will say with Saint Augustine, Pereat mundi lucrum,
for a shadow? Nay for less, for the dream only of a shadow? I will say with Saint Augustine, Pereat mundi lucrum,
p-acp dt n1? uh-x p-acp av-dc, p-acp dt n1 av-j pp-f dt n1? pns11 vmb vvi p-acp n1 np1, fw-la fw-la fw-la,
(56) sermon (DIV1)
1181
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10787
ne fiat animae damnum, I will not winne the world, to lose my soule.ne fiat Spirits damnum, I will not win the world, to loose my soul.
ccx n1 fw-la fw-la, pns11 vmb xx vvi dt n1, pc-acp vvi po11 n1.
(56) sermon (DIV1)
1181
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10792
NONLATINALPHABET, &c. Achilles prised his life above all the wealth of Troy. The soule excells the life.
, etc. Achilles prised his life above all the wealth of Troy. The soul excels the life.
, av npg1 vvd po31 n1 p-acp d dt n1 pp-f np1. dt n1 vvz dt n1.
(56) sermon (DIV1)
1182
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10793
I will lose my life, to save my soule. One soule worth many lives:
I will loose my life, to save my soul. One soul worth many lives:
pns11 vmb vvi po11 n1, pc-acp vvi po11 n1. crd n1 j d n2:
(56) sermon (DIV1)
1182
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10794
so pretious, that being lost could not be redeemed, but by Christs death, mans soule by Gods death.
so precious, that being lost could not be redeemed, but by Christ death, men soul by God's death.
av j, cst vbg vvn vmd xx vbi vvn, cc-acp p-acp npg1 n1, ng1 n1 p-acp npg1 n1.
(56) sermon (DIV1)
1182
Page 407
10795
Compare the world but with thy body;
Compare the world but with thy body;
vvb dt n1 cc-acp p-acp po21 n1;
(56) sermon (DIV1)
1182
Page 407
10796
let Sathan touch but it, as he did Iobs. Be sicke of some disease both incurable and unsufferable.
let Sathan touch but it, as he did Jobs. Be sick of Some disease both incurable and unsufferable.
vvb np1 vvi p-acp pn31, c-acp pns31 vdd n2. vbb j pp-f d n1 d j cc j-u.
(56) sermon (DIV1)
1182
Page 407
10797
Let then bee brought to thee, millions of gold, gorgious apparrell, choise of daintie meates, all sorts of delights, that art can show, or heart can wish.
Let then be brought to thee, millions of gold, gorgeous apparel, choice of dainty Meats, all sorts of delights, that art can show, or heart can wish.
vvb av vbi vvn p-acp pno21, crd pp-f n1, j n1, n1 pp-f j n2, d n2 pp-f n2, cst n1 vmb vvi, cc n1 vmb vvi.
(56) sermon (DIV1)
1182
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10798
Let Haman mount thee on the Kings owne horse, put his Ring on thy hand, and his Crowne on thy head.
Let Haman mount thee on the Kings own horse, put his Ring on thy hand, and his Crown on thy head.
vvb np1 vvb pno21 p-acp dt n2 d n1, vvd po31 n1 p-acp po21 n1, cc po31 n1 p-acp po21 n1.
(56) sermon (DIV1)
1182
Page 407
10799
Nay, bee thou crowned a King; sit on a Throne; be the knees of Princes bended before thee.
Nay, be thou crowned a King; fit on a Throne; be the knees of Princes bent before thee.
uh-x, vbb pns21 vvn dt n1; vvb p-acp dt n1; vbb dt n2 pp-f n2 j-vvn p-acp pno21.
(56) sermon (DIV1)
1182
Page 407
10800
What good will all this doe thee? the Physitian gives thee over, and thy paines are tormenting.
What good will all this do thee? the physician gives thee over, and thy pains Are tormenting.
q-crq j vmb d d vdb pno21? dt n1 vvz pno21 a-acp, cc po21 n2 vbr vvg.
(56) sermon (DIV1)
1182
Page 407
10801
The soule excels the body, as the Gold doth Lead, as heaven doth earth. Thy soule to sicken;
The soul excels the body, as the Gold does Led, as heaven does earth. Thy soul to sicken;
dt n1 vvz dt n1, c-acp dt n1 vdz vvi, c-acp n1 vdz n1. po21 n1 pc-acp vvi;
(56) sermon (DIV1)
1182
Page 407
10802
to sicken? nay to dye; the world with all his glory what will it profit thee?
to sicken? nay to die; the world with all his glory what will it profit thee?
pc-acp vvi? uh-x p-acp vvi; dt n1 p-acp d po31 n1 r-crq vmb pn31 vvi pno21?
(56) sermon (DIV1)
1182
Page 407
10803
Many things cald pretious in Scripture, wine, gemmes, vessels, apparrell, gold ointment, and some moe. The soule cald so above them all.
Many things called precious in Scripture, wine, gems, vessels, apparel, gold ointment, and Some more. The soul called so above them all.
d n2 vvd j p-acp n1, n1, n2, n2, n1, n1 n1, cc d dc. dt n1 vvd av p-acp pno32 d.
(56) sermon (DIV1)
1183
Page 407
10804
Solomon cals it so, the harlot hunts (saith he) pretiosam animam, a mans pretious soule.Solomon calls it so, the harlot hunt's (Says he) pretiosam animam, a men precious soul.
np1 vvz pn31 av, dt n1 vvz (vvz pns31) n1 fw-la, dt ng1 j n1.
(56) sermon (DIV1)
1183
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10805
Say it meane there the life onely, not the soule. Say it be not cald so; yet it is so;
Say it mean there the life only, not the soul. Say it be not called so; yet it is so;
n1 pn31 vvi a-acp dt n1 av-j, xx dt n1. n1 pn31 vbb xx vvn av; av pn31 vbz av;
(56) sermon (DIV1)
1183
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10806
is so, above all things cald so, saving Christs blood onely, NONLATINALPHABET, Peter calls it pretious; it excells the soule:
is so, above all things called so, Saving Christ blood only,, Peter calls it precious; it excels the soul:
vbz av, p-acp d n2 vvd av, vvg npg1 n1 av-j,, np1 vvz pn31 j; pn31 vvz dt n1:
(56) sermon (DIV1)
1183
Page 407
10807
all soules set to it, are vile: for they are mans;
all Souls Set to it, Are vile: for they Are men;
d n2 vvn p-acp pn31, vbr j: c-acp pns32 vbr n2;
(56) sermon (DIV1)
1183
Page 407
10808
but it was Gods. But saving it onely, the soule transcends all things in worth, all worldly things. Lose it who will, wilfully;
but it was God's But Saving it only, the soul transcends all things in worth, all worldly things. Loose it who will, wilfully;
cc-acp pn31 vbds n2 p-acp vvg pn31 av-j, dt n1 vvz d n2 p-acp n1, d j n2. vvb pn31 q-crq n1, av-j;
(56) sermon (DIV1)
1183
Page 407
10809
hee shall finde Christs saying true, next to my Text, that theres no NONLATINALPHABET, no ransome to redeeme it. Thousands of Rammes, ten thousands of rivers of Oyle will not ransome a soule.
he shall find Christ saying true, next to my Text, that theres no, no ransom to Redeem it. Thousands of Rams, ten thousands of Rivers of Oil will not ransom a soul.
pns31 vmb vvi npg1 vvg j, ord p-acp po11 n1, cst pc-acp|vbz dx, dx n1 pc-acp vvi pn31. crd pp-f n2, crd crd pp-f n2 pp-f n1 vmb xx n1 dt n1.
(56) sermon (DIV1)
1183
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10810
My first borne will not satisfie for my transgression, the fruit of my body for the sinne of my soule.
My First born will not satisfy for my Transgression, the fruit of my body for the sin of my soul.
po11 ord vvn n1 xx vvi p-acp po11 n1, dt n1 pp-f po11 n1 p-acp dt n1 pp-f po11 n1.
(56) sermon (DIV1)
1183
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10811
Scriptures and Fathers, how doe they honour it? The bodies glory, Davids terme, Psal. 16. 9. So the Hebrew glosse expounds it, NONLATINALPHABET Melius nostrum, Fulg. our better part.
Scriptures and Father's, how do they honour it? The bodies glory, Davids term, Psalm 16. 9. So the Hebrew gloss expounds it, Better nostrum, Fulg our better part.
n2 cc n2, q-crq vdb pns32 vvi pn31? dt ng1 n1, npg1 vvb, np1 crd crd np1 dt njp n1 vvz pn31, fw-la fw-la, np1 po12 j n1.
(56) sermon (DIV1)
1184
Page 407
10812
Domina Corporis Saint Austins terme, vita corporis, his terme too, the bodies lady, the bodies life. All these little and lanke.Domina Corporis Saint Austins term, vita corporis, his term too, the bodies lady, the bodies life. All these little and lank.
fw-la fw-la n1 npg1 vvb, fw-la fw-la, po31 n1 av, dt ng1 n1, dt ng1 n1. av-d d j cc j.
(56) sermon (DIV1)
1184
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10813
Gods light, saith Salomon, Gods delight, his love, Wisd. 11. ult. O thou lover of soules.
God's Light, Says Solomon, God's delight, his love, Wisdom 11. ult. O thou lover of Souls.
npg1 n1, vvz np1, n2 vvb, po31 vvi, np1 crd n1. sy pns21 n1 pp-f n2.
(56) sermon (DIV1)
1184
Page 407
10814
Consubstantiall with the Angells, Iustin Martyr. Not Gods selfe saith S. Austin, but Gods Image, and the nearest thing to God;
Consubstantial with the Angels, Justin Martyr. Not God's self Says S. Austin, but God's Image, and the nearest thing to God;
j p-acp dt n2, np1 n1. xx n2 n1 vvz n1 np1, p-acp npg1 n1, cc dt js n1 p-acp np1;
(56) sermon (DIV1)
1184
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10815
NONLATINALPHABET, Gods owne resemblance, Nazianzen calls it too. Gods seat, and his house, August. Peere to the Angells;
, God's own resemblance, Nazianzen calls it too. God's seat, and his house, August. Peer to the Angels;
, n2 d n1, np1 vvz pn31 av. npg1 n1, cc po31 n1, np1. n1 p-acp dt n2;
(56) sermon (DIV1)
1184
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10816
nothing above it, but God, Saint Austins too.
nothing above it, but God, Saint Austins too.
pix p-acp pn31, cc-acp np1, n1 npg1 av.
(56) sermon (DIV1)
1184
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10817
For this so incomparable so invaluable a treasure, say thou have wonne the world, the whole world, which never yet man did; say thou hast:
For this so incomparable so invaluable a treasure, say thou have won the world, the Whole world, which never yet man did; say thou hast:
p-acp d av j av j dt n1, vvb pns21 vhb vvn dt n1, dt j-jn n1, r-crq av-x av n1 vdd; vvb pns21 vh2:
(56) sermon (DIV1)
1184
Page 407
10818
tis but mundus immundus, a thing neat in name, but durt indeede. Saint Paul makes no more of it;
this but World Impure, a thing neat in name, but dirt indeed. Saint Paul makes no more of it;
pn31|vbz p-acp fw-la fw-la, dt n1 j p-acp n1, cc-acp n1 av. n1 np1 vvz av-dx dc pp-f pn31;
(56) sermon (DIV1)
1184
Page 407
10819
calls the best of it but NONLATINALPHABET.
calls the best of it but.
vvz dt js pp-f pn31 p-acp.
(56) sermon (DIV1)
1184
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10820
Not NONLATINALPHABET onely, my Texts terme, Saint Paul hath it there too, not losse onely, but drosse; worse, dung, filthie excrement.
Not only, my Texts term, Saint Paul hath it there too, not loss only, but dross; Worse, dung, filthy excrement.
xx av-j, po11 n2 n1, n1 np1 vhz pn31 a-acp av, xx n1 av-j, cc-acp n1; av-jc, n1, j n1.
(56) sermon (DIV1)
1184
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10821
Askt Iudas of the ointment, ad quid perditio haec? what needed that wast? I may better, much better aske of the soule, ut quid perditio haec, what needeth this wast for the winning of the world so worthlesse,
Asked Iudas of the ointment, ad quid Perdition haec? what needed that waste? I may better, much better ask of the soul, ut quid Perdition haec, what needs this waste for the winning of the world so worthless,
vvn np1 pp-f dt n1, fw-la fw-la fw-la fw-la? q-crq vvd cst n1? pns11 vmb vvi, av-d av-jc vvi pp-f dt n1, fw-la fw-la fw-la fw-la, r-crq vvz d n1 p-acp dt n-vvg pp-f dt n1 av j,
(56) sermon (DIV1)
1184
Page 408
10822
so bootelesse, a man to lose his soule, what doth it advantage him? Enough of this terme.
so bootless, a man to loose his soul, what does it advantage him? Enough of this term.
av j, dt n1 pc-acp vvi po31 n1, q-crq vdz pn31 vvi pno31? d pp-f d n1.
(56) sermon (DIV1)
1184
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10823
Heare the next, to winne the whole world, winning is next.
Hear the next, to win the Whole world, winning is next.
vvb dt ord, pc-acp vvi dt j-jn n1, vvg vbz ord.
(56) sermon (DIV1)
1184
Page 408
10824
Who would not play to winne? to winne a world? might he be sure of it? But heres an If; tis but supposed, If a man winne the world.
Who would not play to win? to win a world? might he be sure of it? But heres an If; this but supposed, If a man win the world.
r-crq vmd xx vvi pc-acp vvi? pc-acp vvi dt n1? vmd pns31 vbi j pp-f pn31? p-acp fw-la dt cs; pn31|vbz p-acp vvn, cs dt n1 vvi dt n1.
(56) sermon (DIV1)
1185
Page 408
10825
Well yet suppose it, that one winnes the world. The world is Gods; hee made it:
Well yet suppose it, that one wins the world. The world is God's; he made it:
av av vvb pn31, cst pi vvz dt n1. dt n1 vbz npg1; pns31 vvd pn31:
(56) sermon (DIV1)
1185
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10826
and all the good things of it, are Gods too.
and all the good things of it, Are God's too.
cc d dt j n2 pp-f pn31, vbr n2 av.
(56) sermon (DIV1)
1185
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10827
Riches and honour are in his hand, saith Solomon. All usefull and delightfull things are in Gods gift, Bona be Dei Dona, August. Many just men have them of him, all gratis, frankly of his love, without hazard of their soules.
Riches and honour Are in his hand, Says Solomon. All useful and delightful things Are in God's gift, Bona be Dei Dona, August. Many just men have them of him, all gratis, frankly of his love, without hazard of their Souls.
n2 cc n1 vbr p-acp po31 n1, vvz np1. d j cc j n2 vbr p-acp npg1 n1, fw-la vbb fw-la n1, np1. d j n2 vhb pno32 pp-f pno31, d av, av-j pp-f po31 n1, p-acp n1 pp-f po32 n2.
(56) sermon (DIV1)
1185
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10828
Tis but for honour, wealth, or power, that men make all these stirres on earth, would (could they) pull God out of heaven.
This but for honour, wealth, or power, that men make all these stirs on earth, would (could they) pull God out of heaven.
pn31|vbz cc-acp p-acp n1, n1, cc n1, cst n2 vvb d d n2 p-acp n1, vmd (vmd pns32) vvb np1 av pp-f n1.
(56) sermon (DIV1)
1185
Page 408
10829
All these, good men, fearers of God, have fairely come by, by Gods blessing. Abraham, Ioseph, David, Iob, infinite moe had them, and yet their soules safe too.
All these, good men, fearers of God, have fairly come by, by God's blessing. Abraham, Ioseph, David, Job, infinite more had them, and yet their Souls safe too.
av-d d, j n2, n2 pp-f np1, vhb av-j vvn p-acp, p-acp ng1 n1. np1, np1, np1, np1, j av-dc vhn pno32, cc av po32 n2 j av.
(56) sermon (DIV1)
1185
Page 408
10950
Put not thy Soule in Sathans hands, in hope to have it home againe by Christ.
Put not thy Soul in Satan's hands, in hope to have it home again by christ.
vvb xx po21 n1 p-acp npg1 n2, p-acp n1 pc-acp vhi pn31 av-an av p-acp np1.
(56) sermon (DIV1)
1196
Page 412
10830
But Sathan usurpes on Gods prerogative, makes himselfe NONLATINALPHABET, the Prince of the world, gives all the things in it, pretends to give them; and God suffers him.
But Sathan usurps on God's prerogative, makes himself, the Prince of the world, gives all the things in it, pretends to give them; and God suffers him.
p-acp np1 vvz p-acp npg1 n1, vvz px31, dt n1 pp-f dt n1, vvz d dt n2 p-acp pn31, vvz pc-acp vvi pno32; cc np1 vvz pno31.
(56) sermon (DIV1)
1185
Page 408
10831
And the worldling is his homager, sues to him for them, rather then to God. But hee must compound with him.
And the worldling is his homager, sues to him for them, rather then to God. But he must compound with him.
cc dt n1 vbz po31 n1, vvz p-acp pno31 p-acp pno32, av-c cs p-acp np1. p-acp pns31 vmb vvi p-acp pno31.
(56) sermon (DIV1)
1185
Page 408
10832
Sathan is the grand Simoniack of the world: it must cost you your soule, if you will have ought of him. Hee sells all; but for soules onely.
Sathan is the grand Simoniack of the world: it must cost you your soul, if you will have ought of him. He sells all; but for Souls only.
np1 vbz dt j j-jn pp-f dt n1: pn31 vmb vvi pn22 po22 n1, cs pn22 vmb vhi pi pp-f pno31. pns31 vvz d; cc-acp p-acp n2 av-j.
(56) sermon (DIV1)
1185
Page 408
10833
But we are swerved from our first allegory. Returne wee unto it; If he winne saith our Saviour, the metaphor is from play.
But we Are swerved from our First allegory. Return we unto it; If he win Says our Saviour, the metaphor is from play.
cc-acp pns12 vbr vvd p-acp po12 ord n1. vvb pns12 p-acp pn31; cs pns31 vvi vvz po12 n1, dt n1 vbz p-acp n1.
(56) sermon (DIV1)
1185
Page 408
10834
Sathan thirsts for a soule, showes things, will lure any mans lusts. You heard them named, riches, honour, authority.
Sathan thirsts for a soul, shows things, will lure any men Lustiest. You herd them nam, riches, honour, Authority.
np1 vvz p-acp dt n1, vvz n2, vmb vvi d ng1 n2. pn22 vvd pno32 vvd, n2, n1, n1.
(56) sermon (DIV1)
1186
Page 408
10835
Doe but play with him, and draw thy soule; he will set thee what thou wilt:
Doe but play with him, and draw thy soul; he will Set thee what thou wilt:
n1 p-acp vvi p-acp pno31, cc vvb po21 n1; pns31 vmb vvi pno21 r-crq pns21 vm2:
(56) sermon (DIV1)
1186
Page 408
10836
any of the three, all three rather then faile. And hee will haply let thee winne a while, winne many games.
any of the three, all three rather then fail. And he will haply let thee win a while, win many games.
d pp-f dt crd, d crd av-c cs vvi. cc pns31 vmb av vvi pno21 vvi dt n1, vvb d n2.
(56) sermon (DIV1)
1186
Page 408
10837
Else none would play with him. [ And yet sometimes he will have a mans soule at the very first stake:
Else none would play with him. [ And yet sometime he will have a men soul At the very First stake:
av pix vmd vvi p-acp pno31. [ cc av av pns31 vmb vhi dt ng1 n1 p-acp dt av ord n1:
(56) sermon (DIV1)
1186
Page 408
10838
one shall lose it, and have wonne nothing.
one shall loose it, and have won nothing.
pi vmb vvi pn31, cc vhb vvn pix.
(56) sermon (DIV1)
1186
Page 408
10839
Many a Felon is taken at his first attempt, takes a purse onely, holds it not, breakes a house onely, robbes it not, mans law laies hold on his life, Gods on his soule.
Many a Felon is taken At his First attempt, Takes a purse only, holds it not, breaks a house only, robs it not, men law lays hold on his life, God's on his soul.
av-d dt n1 vbz vvn p-acp po31 ord n1, vvz dt n1 av-j, vvz pn31 xx, vvz dt n1 av-j, vvz pn31 xx, ng1 n1 vvz n1 p-acp po31 n1, n2 p-acp po31 n1.
(56) sermon (DIV1)
1186
Page 408
10840
] But tis for Sathans gaine to lose:
] But this for Satan's gain to loose:
] p-acp pn31|vbz p-acp npg1 n1 pc-acp vvi:
(56) sermon (DIV1)
1186
Page 408
10841
and he does lightly, loses of purpose, long together, both to allure moe gamesters, and to lay surer hold on them.
and he does lightly, loses of purpose, long together, both to allure more gamesters, and to lay Surer hold on them.
cc pns31 vdz av-j, vvz pp-f n1, av-j av, av-d pc-acp vvi dc n2, cc pc-acp vvi jc n1 p-acp pno32.
(56) sermon (DIV1)
1186
Page 408
10842
Hee stakes all gold, and his gold is good, like the gold of Havilah, both speciosum & pretiosum, faire and fine.
He stakes all gold, and his gold is good, like the gold of Havilah, both Speciosum & pretiosum, fair and fine.
pns31 vvz d n1, cc po31 n1 vbz j, av-j dt n1 pp-f np1, d fw-la cc fw-la, j cc j.
(56) sermon (DIV1)
1186
Page 408
10843
For wealth, honour, and power are Gods creatures, and soe good; well worth the winning were not the losse at length so desperate. Weigh we them apart.
For wealth, honour, and power Are God's creatures, and so good; well worth the winning were not the loss At length so desperate. Weigh we them apart.
p-acp n1, n1, cc n1 vbr ng1 n2, cc av j; av j dt n-vvg vbdr xx dt n1 p-acp n1 av j. vvb pns12 pno32 av.
(56) sermon (DIV1)
1186
Page 408
10844
All men crave not all three: be wealth the first, most men crave it. All spirits aspire not;
All men crave not all three: be wealth the First, most men crave it. All spirits aspire not;
d n2 vvb xx d crd: vbb n1 dt ord, ds n2 vvb pn31. av-d n2 vvi xx;
(56) sermon (DIV1)
1187
Page 408
10845
nor doth every man covet Authority. But riches are witches, that inchant all men. Grace and good manners make a man, twas said of old.
nor does every man covet authority. But riches Are Witches, that inchant all men. Grace and good manners make a man, it said of old.
ccx vdz d n1 vvb n1. p-acp n2 vbr n2, cst vvb d n2. n1 cc j n2 vvb dt n1, pn31|vbds vvn pp-f j.
(56) sermon (DIV1)
1187
Page 408
10846
Thats but in writing schooles, for copies onely. NONLATINALPHABET, the lyrick saith, tis mony makes the man. A little hath his worth:
Thats but in writing Schools, for copies only., the lyric Says, this money makes the man. A little hath his worth:
d|vbz p-acp p-acp vvg n2, c-acp n2 av-j., dt j vvz, pn31|vbz n1 vvz dt n1. dt j vhz po31 n1:
(56) sermon (DIV1)
1187
Page 408
10847
the smallest penny beares Caesars superscription, hath the Kings face on it. Iudas for 30. will sell Christ.
the Smallest penny bears Caesars superscription, hath the Kings face on it. Iudas for 30. will fell christ.
dt js n1 vvz npg1 n1, vhz dt ng1 n1 p-acp pn31. np1 p-acp crd vmb vvi np1.
(56) sermon (DIV1)
1187
Page 408
10848
Twenty will pay poll mony for Christ and Peter too. Thirteene will, hang a man; fewer will cost stripes.
Twenty will pay Poll money for christ and Peter too. Thirteene will, hang a man; fewer will cost stripes.
np1 vmb vvi n1 n1 p-acp np1 cc np1 av. crd n1, vvb dt n1; d vmb vvi n2.
(56) sermon (DIV1)
1187
Page 408
10849
Poore one will worke Curses and Oathes, [ and other outrage, heard and seene daily, even within this Churches wals, seene and suffered;
Poor one will work Curses and Oaths, [ and other outrage, herd and seen daily, even within this Churches walls, seen and suffered;
j pi vmb vvi n2 cc n2, [ cc j-jn n1, vvn cc vvn av-j, av p-acp d n2 n2, vvn cc vvn;
(56) sermon (DIV1)
1187
Page 409
10972
Vertue provokes to Imitation, all vertue; Religion specially.
Virtue provokes to Imitation, all virtue; Religion specially.
n1 vvz p-acp n1, d n1; n1 av-j.
(57) sermon (DIV1)
1201
Page 414
10850
whether by prentises, I am not sure, or Schollers, or who else, by prophane boies, I am sure. I wonder not.
whither by prentices, I am not sure, or Scholars, or who Else, by profane boys, I am sure. I wonder not.
cs p-acp n2, pns11 vbm xx j, cc n2, cc r-crq av, p-acp j n2, pns11 vbm j. pns11 vvb xx.
(56) sermon (DIV1)
1187
Page 409
10851
Haply their Masters or Parents in their shoppes will doe as much for as little, protest, lye,
Haply their Masters or Parents in their shops will do as much for as little, protest, lie,
av po32 n2 cc n2 p-acp po32 n2 vmb vdi c-acp d c-acp p-acp j, vvb, vvb,
(56) sermon (DIV1)
1187
Page 409
10852
and forsweare, for the gaine of a poore peny.
and forswear, for the gain of a poor penny.
cc vvi, p-acp dt n1 pp-f dt j n1.
(56) sermon (DIV1)
1187
Page 409
10853
] Pounds have more poise, many pounds, will purchase Lands, Houses, Offices, Benefices too, Dignities, honours, Miters, Crownes.
] Pounds have more poise, many pounds, will purchase Lands, Houses, Offices, Benefices too, Dignities, honours, Miters, Crowns.
] np1 vhb dc n1, d n2, vmb vvi n2, n2, n2, n2 av, n2, n2, n2, n2.
(56) sermon (DIV1)
1187
Page 409
10854
[ Starres, Fire, Earth, Water, Wind, and Sunne, men (saith Me•ander ) call them Gods. But Gold and Silver, I call Gods. ] Tis wealth, not Wisdome, that preferres.
[ Stars, Fire, Earth, Water, Wind, and Sun, men (Says Me•ander) call them God's But Gold and Silver, I call God's ] This wealth, not Wisdom, that prefers.
[ n2, n1, n1, n1, n1, cc n1, n2 (vvz np1) vvb pno32 n2 p-acp n1 cc n1, pns11 vvb n2 ] pn31|vbz n1, xx n1, cst vvz.
(56) sermon (DIV1)
1187
Page 409
10855
NONLATINALPHABET, Aristotle saith, he that hath most, not that knoweth most, carries the most voices. The leaden headed will be golden heeled.
, Aristotle Says, he that hath most, not that Knoweth most, carries the most voices. The leaden headed will be golden heeled.
, np1 vvz, pns31 cst vhz av-ds, xx d vvz av-ds, vvz dt av-ds n2. dt j j-vvn n1 vbi j vvn.
(56) sermon (DIV1)
1187
Page 409
10856
Wealth gives not worship onely, but wit too: he wants nothing, that hath Wealth. What doth not it? makes lechers honest, felons just.
Wealth gives not worship only, but wit too: he Wants nothing, that hath Wealth. What does not it? makes Lechers honest, felons just.
n1 vvz xx n1 av-j, cc-acp n1 av: pns31 vvz pix, cst vhz n1. q-crq vdz xx pn31? vvz n2 j, ng1 j.
(56) sermon (DIV1)
1187
Page 409
10857
Come there accusations, come there proofes never so pregnant.
Come there accusations, come there proofs never so pregnant.
vvb a-acp n2, vvb a-acp n2 av-x av j.
(56) sermon (DIV1)
1187
Page 409
10858
Silver (saith Solomon) Money answers All. Eccles. 10. 19. Gold such a God, Mammon so Almighty, that NONLATINALPHABET, saith Diodorus, all things give way to it, nothing impossible to Mammon. Nothing in Peace.
Silver (Says Solomon) Money answers All. Eccles. 10. 19. Gold such a God, Mammon so Almighty, that, Says Diodorus, all things give Way to it, nothing impossible to Mammon. Nothing in Peace.
n1 (vvz np1) n1 vvz d np1 crd crd n1 d dt n1, np1 av j-jn, cst, vvz np1, d n2 vvb n1 p-acp pn31, pix j p-acp np1. pi2 p-acp n1.
(56) sermon (DIV1)
1187
Page 409
10859
Thou shalt sit with Princes, counsell Kings. Nothing in warre.
Thou shalt fit with Princes, counsel Kings. Nothing in war.
pns21 vm2 vvi p-acp n2, n1 n2. pix p-acp n1.
(56) sermon (DIV1)
1187
Page 409
10860
Is the enemy too strong for thee? Fight but (the Oracle bids) NONLATINALPHABET, with silver launces: thou shalt beate him.
Is the enemy too strong for thee? Fight but (the Oracle bids), with silver lances: thou shalt beat him.
vbz dt n1 av j p-acp pno21? n1 p-acp (dt n1 vvz), p-acp n1 n2: pns21 vm2 vvi pno31.
(56) sermon (DIV1)
1187
Page 409
10861
Beseigest thou a Citty? Never batter the walles. Load but an Asse with Gold, send him to the Gates, and thou shalt enter.
Beseigest thou a city? Never batter the walls. Load but an Ass with Gold, send him to the Gates, and thou shalt enter.
j pns21 dt n1? av-x vvb dt n2. n1 p-acp dt n1 p-acp n1, vvb pno31 p-acp dt n2, cc pns21 vm2 vvi.
(56) sermon (DIV1)
1187
Page 409
10862
Regina Pecun••, Money the Poet cals a Queene, she is more: magna est diani Ephesioram, great is the Queene, the goddesse of the worldling.Regina Pecun••, Money the Poet calls a Queen, she is more: Magna est diani Ephesioram, great is the Queen, the goddess of the worldling.
np1 np1, n1 dt n1 vvz dt n1, pns31 vbz n1: fw-la fw-la fw-la n1, j vbz dt n1, dt n1 pp-f dt n1.
(56) sermon (DIV1)
1187
Page 409
10863
This Sathan sets against the Soule; largely to some, sparingly to some, as the persons are that play with him.
This Sathan sets against the Soul; largely to Some, sparingly to Some, as the Persons Are that play with him.
d np1 vvz p-acp dt n1; av-j p-acp d, av-vvg p-acp d, c-acp dt n2 vbr cst vvb p-acp pno31.
(56) sermon (DIV1)
1188
Page 409
10864
Iudas wonne of him but a little Silver, thirty peeces, cald commonly but pence; but thought to be Sicles, thats some three or foure pound.Iudas won of him but a little Silver, thirty Pieces, called commonly but pence; but Thought to be Sickles, thats Some three or foure pound.
np1 vvn pp-f pno31 p-acp dt j n1, crd n2, vvd av-j p-acp n2; cc-acp vvd pc-acp vbi n2, d|vbz d crd cc crd n1.
(56) sermon (DIV1)
1188
Page 409
10865
That it was not much, appeares by Christs Ironie in Zachary, a goodly price, at which they valued me.
That it was not much, appears by Christ Irony in Zachary, a goodly price, At which they valued me.
cst pn31 vbds xx d, vvz p-acp npg1 n1 p-acp np1, dt j n1, p-acp r-crq pns32 vvd pno11.
(56) sermon (DIV1)
1188
Page 409
10866
Achan got gold of him, a wedge of gold, and a precious garment, and silver too. achan god gold of him, a wedge of gold, and a precious garment, and silver too.
np1 vvn n1 pp-f pno31, dt n1 pp-f n1, cc dt j n1, cc n1 av.
(56) sermon (DIV1)
1188
Page 409
10867
The man in the Gospell, whom God calles foole, had NONLATINALPHABET, much goods. Another there, that refused to follow Christ, was marveilous rich.
The man in the Gospel, whom God calls fool, had, much goods. another there, that refused to follow christ, was marvelous rich.
dt n1 p-acp dt n1, ro-crq np1 vvz n1, vhd, d n2-j. j-jn a-acp, cst vvd pc-acp vvi np1, vbds j j.
(56) sermon (DIV1)
1188
Page 409
10868
It seemes Iason had drawne well, that offered foure hundred talents for the high priesthood;
It seems Iason had drawn well, that offered foure hundred Talents for the high priesthood;
pn31 vvz np1 vhd vvn av, cst vvd crd crd n2 p-acp dt j n1;
(56) sermon (DIV1)
1188
Page 409
10869
2 Maccab. Men•laus had a better hand, then he, that outbad him, gave three hundred talents more.
2 Maccab Men•laus had a better hand, then he, that outbad him, gave three hundred Talents more.
crd np1 npg1 vhd dt jc n1, cs pns31, cst vvd pno31, vvd crd crd n2 av-dc.
(56) sermon (DIV1)
1188
Page 409
10870
Haman far exceeded both, proferd ten thousand talents to the King, to massacre the Iewes.Haman Far exceeded both, proffered ten thousand Talents to the King, to massacre the Iewes.
np1 av-j vvd d, vvn crd crd n2 p-acp dt n1, pc-acp vvi dt np2.
(56) sermon (DIV1)
1188
Page 409
10871
Dis by the Latine Poets, Pluto by the Greeke, faigned god of hell, hath his names both of riches.This by the Latin Poets, Pluto by the Greek, feigned god of hell, hath his names both of riches.
d p-acp dt jp n2, np1 p-acp dt jp, j-vvn n1 pp-f n1, vhz po31 n2 d pp-f n2.
(56) sermon (DIV1)
1188
Page 409
10872
Hazard thy Soule to him, thou shalt have wealth, a world of it. To end this, have wealth I will.
Hazard thy Soul to him, thou shalt have wealth, a world of it. To end this, have wealth I will.
n1 po21 n1 p-acp pno31, pns21 vm2 vhi n1, dt n1 pp-f pn31. pc-acp vvi d, vhb n1 pns11 vmb.
(56) sermon (DIV1)
1188
Page 409
10873
God will not give it me. Acheronta movebo, Sathan shall: Gaine is sweet ex re qualibet. Tis Venison; aske not whence it comes: tis good, whencesoever.
God will not give it me. Acheronta movebo, Sathan shall: Gain is sweet ex re qualibet. This Venison; ask not whence it comes: this good, whencesoever.
np1 vmb xx vvi pn31 pno11. fw-la fw-la, np1 vmb: n1 vbz j fw-la fw-mi fw-la. pn31|vbz n1; vvb xx c-crq pn31 vvz: pn31|vbz j, c-crq.
(56) sermon (DIV1)
1189
Page 409
10874
Tis the worldlings word, Sap. 15. 12. Vndecunque, whencesoever; jumpes with that of Horace, quocunque modo, howsoever Achan will have it, though he steale.
This the worldlings word, Sap. 15. 12. Vndecunque, whencesoever; jumps with that of Horace, quocunque modo, howsoever achan will have it, though he steal.
pn31|vbz dt n2 n1, np1 crd crd fw-la, c-crq; vvz p-acp d pp-f np1, fw-la fw-la, c-acp np1 vmb vhi pn31, cs pns31 vvi.
(56) sermon (DIV1)
1189
Page 409
10875
Balaam, though hee curse his Country. Iudas though hee sell his Saviour. balaam, though he curse his Country. Iudas though he fell his Saviour.
np1, c-acp pns31 vvb po31 n1. np1 c-acp pns31 vvb po31 n1.
(56) sermon (DIV1)
1189
Page 409
10876
Ananias by fraud, Gehezi by simony, I will make mine Epphah lesse, to make my Sicle more.Ananias by fraud, Gehazi by simony, I will make mine Epphah less, to make my Sickle more.
np1 p-acp n1, np1 p-acp n1, pns11 vmb vvi po11 np1 av-dc, pc-acp vvi po11 j av-dc.
(56) sermon (DIV1)
1189
Page 409
10877
Be my measure nere so short, my waight nere so light; tis no matter, so I gaine.
Be my measure never so short, my weight never so Light; this no matter, so I gain.
vbb po11 n1 av-x av j, po11 n1 av-x av j; pn31|vbz dx n1, av pns11 vvb.
(56) sermon (DIV1)
1189
Page 409
10878
I will wrong Orphan, Widow, every man, fraudulently, violently, rob, bribe, forge, extort, forsweare, betray; I will be wealthy.
I will wrong Orphan, Widow, every man, fraudulently, violently, rob, bribe, forge, extort, forswear, betray; I will be wealthy.
pns11 vmb vvi n1, n1, d n1, av-j, av-j, vvb, n1, n1, vvb, vvi, vvb; pns11 vmb vbi j.
(56) sermon (DIV1)
1189
Page 410
10879
Per fas, or nefas; never aske me, how? Leave that question for Christ, at the day of Iudgement.Per fas, or nefas; never ask me, how? Leave that question for christ, At the day of Judgement.
fw-la fw-la, cc fw-la; av-x vvb pno11, q-crq? n1 cst n1 p-acp np1, p-acp dt n1 pp-f n1.
(56) sermon (DIV1)
1189
Page 410
10880
I will blush for nothing, dum ob rem, saith the Comicke.
I will blush for nothing, dum ob remembering, Says the Comic.
pns11 vmb vvi p-acp pix, fw-la fw-la vvg, vvz dt j.
(56) sermon (DIV1)
1189
Page 410
10881
Make mee Pope, I will sell Palls, Miters, Altars, Orders, Churches, God and All, to have Wealth, Honour, Authority, devill and all.
Make me Pope, I will fell Palls, Miters, Altars, Order, Churches, God and All, to have Wealth, Honour, authority, Devil and all.
n1 pno11 n1, pns11 vmb vvi vvz, n2, n2, n1, n2, np1 cc d, pc-acp vhi n1, n1, n1, n1 cc d.
(56) sermon (DIV1)
1189
Page 410
10882
Quis metus, aut pudor est unquam properant is avari? What feares he, what shames he, that posts after Pluto, gallops after Wealth? Honour is next;Quis metus, Or pudor est unquam properant is avari? What fears he, what shames he, that posts After Pluto, gallops After Wealth? Honour is next;
fw-la fw-la, fw-la fw-la fw-la fw-la j vbz fw-la? q-crq vvz pns31, r-crq vvz pns31, cst vvz p-acp np1, vvz p-acp n1? n1 vbz ord;
(56) sermon (DIV1)
1189
Page 410
10883
some humour rather lusts for it.
Some humour rather Lustiest for it.
d n1 av-c n2 p-acp pn31.
(56) sermon (DIV1)
1190
Page 410
10884
Ambition cries to Sathan, as Esau did to Isaac, hast thou but one blessing, Oh my Father? Give money to base minded men. Honour is for Heroicall spirits.
Ambition cries to Sathan, as Esau did to Isaac, hast thou but one blessing, O my Father? Give money to base minded men. Honour is for Heroical spirits.
n1 vvz p-acp np1, c-acp np1 vdd p-acp np1, vh2 pns21 p-acp crd n1, uh po11 n1? vvb n1 p-acp j vvn n2. n1 vbz p-acp j n2.
(56) sermon (DIV1)
1190
Page 410
10885
Da mihi Titulos, give me honour, or else I die. Sathan sets this too; lesse of it, or more according to his edge, that plaies.Dam mihi Titulos, give me honour, or Else I die. Sathan sets this too; less of it, or more according to his edge, that plays.
n1 fw-la fw-la, vvb pno11 n1, cc av pns11 vvb. np1 vvz d av; dc pp-f pn31, cc av-dc vvg p-acp po31 n1, cst n2.
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10886
Both it, and power, (Authority) shall come to stake at once; such the man may be. They are neere of kinne;
Both it, and power, (authority) shall come to stake At once; such the man may be. They Are near of kin;
av-d pn31, cc n1, (n1) vmb vvi pc-acp vvi p-acp a-acp; d dt n1 vmb vbi. pns32 vbr j pp-f n1;
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10887
we will couple them, for shortnesse. Say there any an Alexander; craves the whole world. Thats a stake indeed worth great adventure, fits Philips sonne onely.
we will couple them, for shortness. Say there any an Alexander; craves the Whole world. Thats a stake indeed worth great adventure, fits Philips son only.
pns12 vmb vvi pno32, p-acp n1. vvb a-acp d dt np1; vvz dt j-jn n1. d|vbz dt n1 av j j n1, vvz vvz n1 av-j.
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10888
A little part of it, worth a great price; a Kingdome is, one Kingdome. Imperia pretio quolibet constant bene, Crownes are not deare at any price, one Crowne.
A little part of it, worth a great price; a Kingdom is, one Kingdom. Imperia Precio quolibet constant bene, Crowns Are not deer At any price, one Crown.
dt j n1 pp-f pn31, n1 dt j n1; dt n1 vbz, crd n1. np1 fw-la fw-la j fw-la, n2 vbr xx j-jn p-acp d n1, crd n1.
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10930
Observes the Apostle, Ephes. 4. 14. NONLATINALPHABET, coggery in men? Tis Sathan is the cogger; he is the right cheater:
Observes the Apostle, Ephesians 4. 14., coggery in men? This Sathan is the cogger; he is the right cheater:
vvz dt n1, np1 crd crd, n1 p-acp n2? pn31|vbz np1 vbz dt n1; pns31 vbz dt j-jn n1:
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10889
What a deale of blood costs one sometimes? For three, what stirres oft times at Rome? A Cardinals hat is worth the buying too; tis a Crownes fellow. Rome was ever deare.
What a deal of blood costs one sometime? For three, what stirs oft times At Room? A Cardinals hat is worth the buying too; this a Crowns fellow. Room was ever deer.
q-crq dt n1 pp-f n1 vvz pi av? p-acp crd, r-crq n2 av n2 p-acp vvi? dt ng1 n1 vbz j dt vvg av; pn31|vbz dt ng1 n1. vvb vbds av j-jn.
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10890
The Captaine in the Acts paid a great sum for but a Burgesse ship. You please a Pharisee, call him but Rabbi onely.
The Captain in the Acts paid a great sum for but a Burgess ship. You please a Pharisee, call him but Rabbi only.
dt n1 p-acp dt n2 vvn dt j n1 p-acp p-acp dt n1 n1. pn22 vvb dt np1, vvb pno31 p-acp n1 av-j.
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10891
Diotrephes sought primacy, but in one private Church. Such Sathan satisfies with meaner sets.Diotrephes sought primacy, but in one private Church. Such Sathan Satisfies with meaner sets.
np1 vvd n1, cc-acp p-acp crd j n1. d np1 vvz p-acp jc n2.
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but of gift? And whence the gift? NONLATINALPHABET, Every gift is from above, from God.
but of gift? And whence the gift?, Every gift is from above, from God.
cc-acp pp-f n1? cc c-crq dt n1?, d n1 vbz p-acp a-acp, p-acp np1.
(69) sermon (DIV1)
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10892
Some spirits are prouder, will be in Altissim•. Shall King Assuerus honour any above Haman? Caesar will no Superiour, Pompey no peere.
some spirits Are Prouder, will be in Altissim•. Shall King Assuerus honour any above Haman? Caesar will no Superior, Pompey no peer.
d n2 vbr jc, vmb vbi p-acp np1. vmb n1 np1 n1 d p-acp np1? np1 vmb dx j-jn, np1 dx n1.
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10893
Adonijah will have Abishag, Absalom will raigne. Nero will be Emperour, though it cost his Mothers life;Adonijah will have Abishag, Absalom will Reign. Nero will be Emperor, though it cost his Mother's life;
np1 vmb vhi j, np1 vmb vvi. np1 vmb vbi n1, cs pn31 vvd po31 ng1 n1;
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10894
Occidat, modo Imperet, Let my Sonne kill me, so he may be King. Priesthood is honourable, Catholickes are proud of it; many.Occidat, modo Imperet, Let my Son kill me, so he may be King. Priesthood is honourable, Catholics Are proud of it; many.
n1, fw-la fw-la, vvb po11 n1 vvb pno11, av pns31 vmb vbi n1. n1 vbz j, njp2 vbr j pp-f pn31; d.
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10895
Yet Blackwell will compound it, be Arch-presbyter, be titled Archpriest. Garnet will be higher, a Provinciall. All these are but Masterd:
Yet Blackwell will compound it, be Archpresbyter, be titled Archpriest. Garnet will be higher, a Provincial. All these Are but Masterd:
av np1 vmb vvi pn31, vbb n1, vbb vvn n1. np1 vmb vbi jc, dt n-jn. av-d d vbr p-acp n1:
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10896
I had rather be cald, Lord.
I had rather be called, Lord.
pns11 vhd av-c vbi vvn, n1.
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10897
There's yet a Plus vltra; why should I be stinted? Etiam vilescam adhuc, I will be baser yet, King David said;
There's yet a Plus vltra; why should I be stinted? Etiam vilescam Adhoc, I will be baser yet, King David said;
pc-acp|vbz av dt fw-fr fw-la; q-crq vmd pns11 vbi vvd? fw-la fw-la fw-la, pns11 vmb vbi jc av, n1 np1 vvd;
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10898
was he not cald foole for it? Etiam insolescam adhuc. I will be higher yet.
was he not called fool for it? Etiam insolescam Adhoc. I will be higher yet.
vbds pns31 xx vvn n1 p-acp pn31? fw-la fw-la fw-la. pns11 vmb vbi jc av.
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10899
Shall my Cap be blacke, if my Hat may be red? Shall I be content to be Cardinall,
Shall my Cap be black, if my Hat may be read? Shall I be content to be Cardinal,
vmb po11 n1 vbi j-jn, cs po11 n1 vmb vbi vvn? vmb pns11 vbi j pc-acp vbi n1,
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10900
if I may be Pope? Shall I plead at the Barre, when I may sit upon the Bench? creepe,
if I may be Pope? Shall I plead At the Bar, when I may fit upon the Bench? creep,
cs pns11 vmb vbi n1? vmb pns11 vvi p-acp dt n1, c-crq pns11 vmb vvi p-acp dt n1? vvb,
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10901
when I may flye? cry de profundis, when I may command in Excelsis? Wealth, Honour, Authority, the World, the whole worlds glory, haply I may have it, will I but play with Sathan.
when I may fly? cry de profundis, when I may command in Excelsis? Wealth, Honour, authority, the World, the Whole world's glory, haply I may have it, will I but play with Sathan.
c-crq pns11 vmb vvi? vvb fw-fr fw-la, c-crq pns11 vmb vvi p-acp np1? n1, n1, n1, dt n1, dt j-jn ng1 n1, av pns11 vmb vhi pn31, vmb pns11 cc-acp vvi p-acp np1.
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10902
You see the Winnings, heare the Losse. Winning was a pleasing word, and the world had many goodly things.
You see the Winnings, hear the Loss. Winning was a pleasing word, and the world had many goodly things.
pn22 vvb dt n2-vvg, vvb dt n1. vvg vbds dt j-vvg n1, cc dt n1 vhd d j n2.
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10903
But Losing is unlovely, especially of the Soule, the richest thing, man hath.
But Losing is unlovely, especially of the Soul, the Richest thing, man hath.
p-acp vvg vbz j, av-j pp-f dt n1, dt js n1, n1 vhz.
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10904
Surely a man may, must sometimes Sumptum facere, ut quaerat lucrum, spend to gaine, lose to winne:
Surely a man may, must sometime Sumptum facere, ut quaerat lucrum, spend to gain, loose to win:
np1 dt n1 vmb, vmb av fw-la fw-la, fw-la fw-la fw-la, vvb pc-acp vvi, vvb pc-acp vvi:
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10905
though it be with an if too, as tis here, on meere adventure. The Husbandman, the Tradesman, the Merchant man does, every man does.
though it be with an if too, as this Here, on mere adventure. The Husbandman, the Tradesman, the Merchant man does, every man does.
cs pn31 vbb p-acp dt cs av, c-acp pn31|vbz av, p-acp j n1. dt n1, dt n1, dt n1 n1 vdz, d n1 vdz.
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10906
But here the losse exceeds the gaine. I venture to lose more then I can winne.
But Here the loss exceeds the gain. I venture to loose more then I can win.
p-acp av dt n1 vvz dt n1. pns11 vvb pc-acp vvi av-dc cs pns11 vmb vvi.
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10907
I winne the World, but lose my Soule. Sathan plaies with me as with a Child;
I win the World, but loose my Soul. Sathan plays with me as with a Child;
pns11 vvb dt n1, cc-acp vvb po11 n1. np1 vvz p-acp pno11 c-acp p-acp dt n1;
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10908
sets me a Counter to a peece of Gold. Hee winnes at one game more, then I at twenty;
sets me a Counter to a piece of Gold. He wins At one game more, then I At twenty;
vvz pno11 dt j p-acp dt n1 pp-f n1. pns31 vvz p-acp crd n1 av-dc, cs pns11 p-acp crd;
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10909
sets a penny to a pe••e. The oddes is more, farre more, betwixt a Soule, and the whole World. I lose my Soule.
sets a penny to a pe••e. The odds is more, Far more, betwixt a Soul, and the Whole World. I loose my Soul.
n2 dt n1 p-acp dt n1. dt n2 vbz av-dc, av-j av-dc, p-acp dt n1, cc dt j-jn n1. pns11 vvb po11 n1.
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10910
A man may lose, and yet may save himselfe, 1 Cor. 3. 15. NONLATINALPHABET, and yet NONLATINALPHABET; as many a gamester having lost, will say, he hath saved himselfe.
A man may loose, and yet may save himself, 1 Cor. 3. 15., and yet; as many a gamester having lost, will say, he hath saved himself.
dt n1 vmb vvi, cc av vmb vvi px31, crd np1 crd crd, cc av; c-acp d dt n1 vhg vvn, vmb vvi, pns31 vhz vvn px31.
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10911
And tis well, if he can say it; if having lost his money, by swearing and cursing, he have not lost himselfe too.
And this well, if he can say it; if having lost his money, by swearing and cursing, he have not lost himself too.
cc pn31|vbz av, cs pns31 vmb vvi pn31; cs vhg vvn po31 n1, p-acp vvg cc vvg, pns31 vhb xx vvn px31 av.
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10912
But hee that plaies with Sathan, because he stakes his Soule, if at all he lose, his losse is even of his owne selfe;
But he that plays with Sathan, Because he stakes his Soul, if At all he loose, his loss is even of his own self;
p-acp pns31 cst vvz p-acp np1, c-acp pns31 vvz po31 n1, cs p-acp d pns31 vvb, po31 n1 vbz av pp-f po31 d n1;
(56) sermon (DIV1)
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10913
because Anima cujusque est quisque, a mans soule is a mans selfe. Saint Matthew and Marke have NONLATINALPHABET, here his Soule; but Saint Luke NONLATINALPHABET, his owne selfe. His NONLATINALPHABET, Saint Luke hath both: his losse is his undoing;
Because Anima cujusque est Quisque, a men soul is a men self. Saint Matthew and Mark have, Here his Soul; but Saint Lycia, his own self. His, Saint Lycia hath both: his loss is his undoing;
c-acp fw-la fw-la fw-la fw-la, dt ng1 n1 vbz dt ng1 n1. n1 np1 cc vvb vhb, av po31 n1; p-acp n1 av, po31 d n1. po31, n1 av vhz d: png31 n1 vbz png31 vvg;
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10914
tis NONLATINALPHABET, utter undoing, losse, of all.
this, utter undoing, loss, of all.
pn31|vbz, j n-vvg, n1, pp-f d.
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10915
As Origen saith, some sinnes are ad Damnum, but not ad Mortem, are losse, but not of life (how soundly, that I examine not) but here the losse is death. Play with the Devill;
As Origen Says, Some Sins Are and Damnum, but not ad Mortem, Are loss, but not of life (how soundly, that I examine not) but Here the loss is death. Play with the devil;
p-acp np1 vvz, d n2 vbr cc fw-la, p-acp xx fw-la fw-la, vbr n1, cc-acp xx pp-f n1 (c-crq av-j, cst pns11 vvb xx) p-acp av dt n1 vbz n1. n1 p-acp dt n1;
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10916
lose, and thou diest for it. Thou livest to the world, but art dead to God.
loose, and thou Dies for it. Thou Livest to the world, but art dead to God.
vvb, cc pns21 vv2 p-acp pn31. pns21 vv2 p-acp dt n1, cc-acp n1 j p-acp np1.
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10917
For his grace is gone, which is thy Soules life, anima animae, August. thy soules soule,
For his grace is gone, which is thy Souls life, anima Spirits, August. thy Souls soul,
p-acp po31 n1 vbz vvn, r-crq vbz po21 n2 n1, fw-la fw-la, np1. po21 ng1 n1,
(56) sermon (DIV1)
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10918
and many (saith that Father) in vivis corporibus animas portant mortuas, have dead soules in living bodies.
and many (Says that Father) in vivis corporibus animas portant mortuas, have dead Souls in living bodies.
cc d (vvz d n1) p-acp fw-la fw-la fw-la j fw-la, vhb j n2 p-acp j-vvg n2.
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10919
Tis the Soule, Sathan seekes the Soules blood, he thirsts, Bernard. David calles him a hunter; Saint Chrysostom a fouler;
This the Soul, Sathan seeks the Souls blood, he thirsts, Bernard. David calls him a hunter; Saint Chrysostom a Fowler;
pn31|vbz dt n1, np1 vvz dt n2 n1, pns31 vvz, np1. np1 vvz pno31 dt n1; n1 np1 dt jc;
(56) sermon (DIV1)
1194
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10920
Saint Peter a devourer, all of Soules. The devill worse then death: death preyes but on the Body, Sathan on the Soule.
Saint Peter a devourer, all of Souls. The Devil Worse then death: death preys but on the Body, Sathan on the Soul.
n1 np1 dt n1, d pp-f n2. dt n1 av-jc cs n1: n1 vvz p-acp p-acp dt n1, np1 p-acp dt n1.
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10921
Is not his Name Abaddon, thats destruction? alias Apollyon, thats destruction too:
Is not his Name Abaddon, thats destruction? alias Apollyon, thats destruction too:
vbz xx po31 n1 np1, d|vbz n1? av np1, d|vbz n1 av:
(56) sermon (DIV1)
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10922
the one is Hebrew, the other Greeke, to warne Iew, Grecian, all men to shunne to play with him.
the one is Hebrew, the other Greek, to warn Iew, Grecian, all men to shun to play with him.
dt pi vbz njp, dt j-jn jp, pc-acp vvi np1, jp, d n2 pc-acp vvi pc-acp vvi p-acp pno31.
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10923
For his Occupation is like his Nuncupation.
For his Occupation is like his Nuncupation.
p-acp po31 n1 vbz av-j png31 n1.
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10924
Operatio Daemonum, Eversio Hominum, mans destruction, Sathans worke, Tertul. The Lusts, Sathans Leivetenants, they sight against the Soule, Saint Peter saith;Operatio Daemonum, Eversio Hominum, men destruction, Satan's work, Tertulian The Lustiest, Satan's Leivetenants, they sighed against the Soul, Saint Peter Says;
fw-la np1, np1 fw-la, ng1 n1, npg1 n1, np1 dt n2, npg1 n2, pns32 n1 p-acp dt n1, n1 np1 vvz;
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10925
cald therefore NONLATINALPHABET, destroyers of mens Soules.
called Therefore, destroyers of men's Souls.
vvn av, n2 pp-f ng2 n2.
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10926
The rich Glutton in the Gospell, Sathan let him winne of him, winne that, that cloathed him with purple and fine linnen,
The rich Glutton in the Gospel, Sathan let him win of him, win that, that clothed him with purple and fine linen,
dt j n1 p-acp dt n1, np1 vvb pno31 vvi pp-f pno31, vvb d, cst vvd pno31 p-acp j-jn cc j n1,
(56) sermon (DIV1)
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10927
and fed him daintily every day, but it brought him to Hell torments. Say not, thats but a Parable; tis a story too.
and fed him daintily every day, but it brought him to Hell torments. Say not, thats but a Parable; this a story too.
cc vvd pno31 av-j d n1, cc-acp pn31 vvd pno31 p-acp n1 vvz. n1 xx, d|vbz p-acp dt n1; pn31|vbz dt n1 av.
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10928
This is the end of Sathans play; like Abners play, 2 Sam. 2, Bitternesse in the end.
This is the end of Satan's play; like Abners play, 2 Sam. 2, Bitterness in the end.
d vbz dt n1 pp-f npg1 n1; j n2 vvi, crd np1 crd, n1 p-acp dt n1.
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10929
While thou hast got the good of the world, the God of the world, i. Sathan hath got thee.
While thou hast god the good of the world, the God of the world, i. Sathan hath god thee.
cs pns21 vh2 vvn dt j pp-f dt n1, dt n1 pp-f dt n1, sy. np1 vhz vvn pno21.
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10949
But trust not thou to that.
But trust not thou to that.
cc-acp vvb xx pns21 p-acp d.
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10931
NONLATINALPHABET, saith Saint Iohn, tis he, that is the cosener: a right Iacob, a Supplantur. Gives thee broth, but gets thy birthright.
, Says Saint John, this he, that is the cosener: a right Iacob, a Supplantur. Gives thee broth, but gets thy birthright.
, vvz n1 np1, pn31|vbz pns31, cst vbz dt n1: dt j-jn np1, dt fw-la. vvz pno21 n1, cc-acp vvz po21 n1.
(56) sermon (DIV1)
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10932
Thou hast a little pottage, but mors in olla, death is in the pot. He gives thee wine, but NONLATINALPHABET, mingled with myrrhe. Riches and honour, full of pleasure both:
Thou hast a little pottage, but mors in olla, death is in the pot. He gives thee wine, but, mingled with myrrh. Riches and honour, full of pleasure both:
pns21 vh2 dt j n1, cc-acp fw-la p-acp fw-es, n1 vbz p-acp dt n1. pns31 vvz pno21 n1, cc-acp, vvn p-acp n1. n2 cc n1, j pp-f n1 av-d:
(56) sermon (DIV1)
1195
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10933
but pleasure is an harlot, her lips sweete, as hony, her mouth soft, as oyle;
but pleasure is an harlot, her lips sweet, as honey, her Mouth soft, as oil;
cc-acp n1 vbz dt n1, po31 n2 j, c-acp n1, po31 n1 j, c-acp n1;
(56) sermon (DIV1)
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10934
but her end, wormewood, saith Solomon. For her feete goe downe to death, and her steps lay hold on Hell.
but her end, wormwood, Says Solomon. For her feet go down to death, and her steps lay hold on Hell.
cc-acp po31 n1, n1, vvz np1. p-acp po31 n2 vvi a-acp p-acp n1, cc po31 n2 vvd vvi p-acp n1.
(56) sermon (DIV1)
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10935
Plaies Iael with Sisera; her Milke, shall be sweete, but thy sleepe shall be deadly. She will serve thee butter in a Lordly dish;
Plays Jael with Sisera; her Milk, shall be sweet, but thy sleep shall be deadly. She will serve thee butter in a Lordly dish;
vvz np1 p-acp np1; po31 n1, vmb vbi j, cc-acp po21 n1 vmb vbi j. pns31 vmb vvi pno21 n1 p-acp dt j n1;
(56) sermon (DIV1)
1195
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10936
but shee hath a naile to smite into thy temples. Plaies the Dogge, saith Sophoc. NONLATINALPHABET, wagges the taile, and bites:
but she hath a nail to smite into thy Temples. Plays the Dog, Says Sophocles., wags the tail, and bites:
cc-acp pns31 vhz dt n1 pc-acp vvi p-acp po21 n2. vvz dt n1, vvz n1., vvz dt n1, cc vvz:
(56) sermon (DIV1)
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10937
blanditur, ut fallat, saith Saint Cyprian, she fawnes, but •o beguile, kisses, to betray; embraces (saith Senec. ) but to strangle.blanditur, ut fallat, Says Saint Cyprian, she fawns, but •o beguile, Kisses, to betray; embraces (Says Seneca) but to strangle.
fw-la, fw-la n1, vvz n1 jp, pns31 vvz, cc-acp av vvi, n2, pc-acp vvi; vvz (vvz np1) cc-acp pc-acp vvi.
(56) sermon (DIV1)
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10938
The world, which thou winnest of him, is Marah, not Naomi; seemes to thee Naomi, faire at the meeting,
The world, which thou winnest of him, is Marah, not Naomi; seems to thee Naomi, fair At the meeting,
dt n1, r-crq pns21 vv2 pp-f pno31, vbz np1, xx np1; vvz p-acp pno21 np1, j p-acp dt n1,
(56) sermon (DIV1)
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10939
but thou findst it Marah, bitter at the parting. — NONLATINALPHABET, Hesiod saith, wicked gaine, as bad, as losse: this is worse.
but thou Findest it Marah, bitter At the parting. —, Hesiod Says, wicked gain, as bad, as loss: this is Worse.
cc-acp pns21 vv2 pn31 np1, j p-acp dt n-vvg. —, np1 vvz, j n1, c-acp j, c-acp n1: d vbz jc.
(56) sermon (DIV1)
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10940
Lucrum in arca, damnum in Conscientia, August. thou hast wonne wealth, or honour, but hast lost thy Soule.Lucrum in arca, damnum in Conscientia, August. thou hast won wealth, or honour, but hast lost thy Soul.
fw-la p-acp fw-la, fw-la p-acp fw-la, np1. pns21 vh2 vvn n1, cc n1, cc-acp vh2 vvn po21 n1.
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NONLATINALPHABET. — Iliad. 9. Achilles prised his Soule above all the wealth of Troy. Adams Apple pleased his eye; but cost him Paradise: he had played with Sathan.
. — Iliad. 9. Achilles prised his Soul above all the wealth of Troy. Adams Apple pleased his eye; but cost him Paradise: he had played with Sathan.
. — np1. crd npg1 vvd po31 n1 p-acp d dt n1 pp-f np1. npg1 np1 vvd po31 n1; cc-acp vvb pno31 n1: pns31 vhd vvn p-acp np1.
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10942
Our Fathers warning let it make us wise; play we not with Sathan; the winning of the world, will lose us heaven.
Our Father's warning let it make us wise; play we not with Sathan; the winning of the world, will loose us heaven.
po12 ng1 n1 vvb pn31 vvi pno12 j; vvb pns12 xx p-acp np1; dt n-vvg pp-f dt n1, vmb vvi pno12 n1.
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10943
Looke now backe once againe to the first Branch, to the Pes Computi, the foot of the Account.
Look now back once again to the First Branch, to the Pes Computi, the foot of the Account.
vvb av av a-acp av p-acp dt ord n1, p-acp dt fw-la fw-la, dt n1 pp-f dt vvb.
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10944
You have seene apart, Winnings and Losse. Lay them together, and looke, whats gaind. The worlds goods are but earthly, the Soule Divine.
You have seen apart, Winnings and Loss. Lay them together, and look, whats gained. The world's goods Are but earthly, the Soul Divine.
pn22 vhb vvn av, n2-vvg cc n1. vvi pno32 av, cc vvi, q-crq|vbz vvn. dt ng1 n2-j vbr p-acp j, dt n1 j-jn.
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10945
Of all worldly things, theres but NONLATINALPHABET, Saint Pauls terme, enjoyed but for a while, a little while; Heavens Ioyes eternall.
Of all worldly things, theres but, Saint Paul's term, enjoyed but for a while, a little while; Heavens Joys Eternal.
pp-f d j n2, pc-acp|vbz p-acp, n1 npg1 vvb, vvn p-acp p-acp dt n1, dt j n1; n2 n2 j.
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10946
What an exchange is this? not NONLATINALPHABET, Gold for Brasse, as Glaucus his was with Diomedes; farre baser; gold for glasse;
What an exchange is this? not, Gold for Brass, as Glaucus his was with Diomedes; Far baser; gold for glass;
q-crq dt n1 vbz d? xx, n1 p-acp n1, c-acp np1 po31 vbds p-acp np1; av-j jc; n1 p-acp n1;
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10947
more vile, for drosse, NONLATINALPHABET, dreames, and shaddowes; lesse NONLATINALPHABET; you heard Pindarus, but a dreame, of but a shadow. Nay worse yet, farre worse.
more vile, for dross,, dreams, and shadows; less; you herd Pindarus, but a dream, of but a shadow. Nay Worse yet, Far Worse.
dc j, p-acp n1,, n2, cc n2; dc; pn22 vvd np1, p-acp dt n1, pp-f p-acp dt n1. uh-x jc av, av-j av-jc.
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10948
Twere well, if but only nothing were gained. But theres losse, losse unestimable, unrecoverable. Christ saith, theres no NONLATINALPHABET, no ransome for a soule. None that man can give; Christ can one, his Blood.
It well, if but only nothing were gained. But theres loss, loss unestimable, unrecoverable. christ Says, theres no, no ransom for a soul. None that man can give; christ can one, his Blood.
pn31|vbdr av, cs cc-acp av-j pix vbdr vvn. p-acp pc-acp|vbz n1, n1 j-u, j. np1 vvz, pc-acp|vbz dx, dx n1 p-acp dt n1. pi cst n1 vmb vvi; np1 vmb crd, po31 n1.
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10951
Faith onely findes that favour, with Repentance. But both these God onely gives; and Gods gifts are not at mans call.
Faith only finds that favour, with Repentance. But both these God only gives; and God's Gifts Are not At men call.
n1 av-j vvz d n1, p-acp n1. p-acp d d np1 av-j vvz; cc npg1 n2 vbr xx p-acp ng1 n1.
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10952
Despare not for all this, thou whosoever hast either wealth, or honour. Both are had by God without playing with Sathan, or Soules losse.
Despair not for all this, thou whosoever haste either wealth, or honour. Both Are had by God without playing with Sathan, or Souls loss.
vvb xx p-acp d d, pns21 r-crq n1 d n1, cc n1. av-d vbr vhn p-acp np1 p-acp vvg p-acp np1, cc n2 n1.
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10953
Many have both by Gods blessing, use both to Gods glory. So had and used, they hazard not thy Soules Salvation.
Many have both by God's blessing, use both to God's glory. So had and used, they hazard not thy Souls Salvation.
av-d vhb av-d p-acp ng1 n1, vvb av-d p-acp ng1 n1. np1 vhd cc vvn, pns32 vvb xx po21 n2 n1.
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10954
Thou that either hast either, or usest either otherwise; yet despaire not neither: thy case is dangerous, but not desperate. Pray for Repentance heartily, speedily: to day.
Thou that either haste either, or usest either otherwise; yet despair not neither: thy case is dangerous, but not desperate. prey for Repentance heartily, speedily: to day.
pns21 cst d n1 av-d, cc vv2 d av; av vvb xx av-dx: po21 n1 vbz j, cc-acp xx j. n1 p-acp n1 av-j, av-j: p-acp n1.
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10955
Stulte hac nocte, thou maist die ere to morrow. Restore, what thou hast wronged, and sinne no more: thy Soule is safe.Stulte hac nocte, thou Mayest die ere to morrow. Restore, what thou hast wronged, and sin no more: thy Soul is safe.
n1 fw-la fw-la, pns21 vm2 vvi c-acp p-acp n1. vvb, r-crq pns21 vh2 vvn, cc vvb av-dx av-dc: po21 n1 vbz j.
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10956
Both these good blessings, and all others, the Lord grant those, whom he makes fit for them;
Both these good blessings, and all Others, the Lord grant those, whom he makes fit for them;
av-d d j n2, cc d n2-jn, dt n1 vvb d, ro-crq pns31 vvz j p-acp pno32;
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give us all, all needfull grace;
give us all, all needful grace;
vvb pno12 d, d j n1;
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10958
blesse our bodies, save our soules, for his sake that hath bought both, Cui Cum Patre, &c.
bless our bodies, save our Souls, for his sake that hath bought both, Cui Cum Patre, etc.
vvb po12 n2, p-acp po12 n2, p-acp po31 n1 cst vhz vvn d, fw-la fw-la fw-la, av
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10959
A SERMON PREACHED ON LVKE. The seventeenth Sermon. LVKE. 3. 14. Quid nos faciemus. What shall wee doe.
A SERMON PREACHED ON LUKE. The seventeenth Sermon. LUKE. 3. 14. Quid nos We will make. What shall we do.
dt n1 vvn p-acp np1. dt ord n1. np1. crd crd fw-la fw-la fw-la. q-crq vmb pns12 vdi.
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10960
IT is the Souldiers Question at Saint Iohn Baptists Sermon.
IT is the Soldiers Question At Saint John Baptists Sermon.
pn31 vbz dt ng1 n1 p-acp n1 np1 np1 n1.
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Hee had terrified the people with the danger of damnation, unlesse they brought forth workes worthy of Repentance.
He had terrified the people with the danger of damnation, unless they brought forth works worthy of Repentance.
pns31 vhd vvn dt n1 p-acp dt n1 pp-f n1, cs pns32 vvd av n2 j pp-f n1.
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10962
Affrighted with his doctrine they cry, Quid faciemus, What shall we doe? He sets them certaine works of mercy, common to all men. The Publicans rest not so;
Affrighted with his Doctrine they cry, Quid We will make, What shall we do? He sets them certain works of mercy, Common to all men. The Publicans rest not so;
vvn p-acp po31 n1 pns32 vvb, fw-la fw-la, q-crq vmb pns12 vdi? pns31 vvz pno32 j n2 pp-f n1, j p-acp d n2. dt ng1 n1 xx av;
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10963
but come unto him severally, and aske, what they shauld doe. Hee answers them.
but come unto him severally, and ask, what they shauld do. He answers them.
cc-acp vvb p-acp pno31 av-j, cc vvi, r-crq pns32 vmd vdi. pns31 vvz pno32.
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10964
That see the souldiers, and come too, asking the same question, Et quid nos faciemus, and what shall we doe? This is the Context; the Text needs no Division.
That see the Soldiers, and come too, asking the same question, Et quid nos We will make, and what shall we do? This is the Context; the Text needs no Division.
cst vvb dt n2, cc vvb av, vvg dt d n1, fw-la fw-la fw-la fw-la, cc q-crq vmb pns12 vdi? d vbz dt n1; dt n1 vvz dx n1.
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10965
[ And ] is but a Particle, a little word; we seldome daine to write it full.
[ And ] is but a Particle, a little word; we seldom dame to write it full.
[ cc ] vbz cc-acp dt n1, dt j n1; pns12 av n1 pc-acp vvi pn31 av-j.
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10966
But — Inest sua gratia parvis; tis one of the least of the thousands of mans speech:
But — Inset sua Gratia parvis; this one of the least of the thousands of men speech:
p-acp — js-jn fw-la fw-la fw-la; pn31|vbz pi pp-f dt ds pp-f dt crd pp-f ng1 n1:
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10967
yet out of it doth come matter worthy our marking.
yet out of it does come matter worthy our marking.
av av pp-f pn31 vdz vvi n1 j po12 vvg.
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10968
Bonum [ is ] diffusivum sui, Goodnesse doth not grudge that many should take part of it, joyes many should enjoy it.Bonum [ is ] diffusivum sui, goodness does not grudge that many should take part of it, Joys many should enjoy it.
fw-la [ vbz ] fw-la fw-la, n1 vdz xx vvi cst d vmd vvi n1 pp-f pn31, n2 d vmd vvi pn31.
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10969
Andrew comming to Christ, calls Simon after him. Philip being called, bids Nathaneel come, and see.Andrew coming to christ, calls Simon After him. Philip being called, bids Nathaneel come, and see.
np1 vvg p-acp np1, vvz np1 p-acp pno31. np1 vbg vvn, vvz vvi vvi, cc vvi.
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So doth the woman of Samaria; her selfe seeing Christ a Prophet, calls multitudes of men to see him too.
So does the woman of Samaria; her self seeing christ a Prophet, calls Multitudes of men to see him too.
np1 vdz dt n1 pp-f np1; po31 n1 vvg np1 dt n1, vvz n2 pp-f n2 pc-acp vvi pno31 av.
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10971
The Publicans here hearing Iohn give a lesson to the people, they desire the like. The Souldiers hearing them, they request one too.
The Publicans Here hearing John give a Lesson to the people, they desire the like. The Soldiers hearing them, they request one too.
dt n2 av vvg np1 vvb dt n1 p-acp dt n1, pns32 vvb dt av-j. dt n2 vvg pno32, pns32 vvi pi av.
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10973
See I my brethren goe up to seeke the Lord? I will say, as they doe in the Prophet, Vadam ego quoque, I will goe also. Abel saw Cain offer;
See I my brothers go up to seek the Lord? I will say, as they do in the Prophet, Vadam ego quoque, I will go also. Abel saw Cain offer;
n1 pns11 po11 n2 vvb a-acp pc-acp vvi dt n1? pns11 vmb vvi, c-acp pns32 vdb p-acp dt n1, n1 fw-la fw-la, pns11 vmb vvi av. np1 vvd np1 vvb;
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10974
Ipse quoque obtulit. He would offer too.Ipse quoque obtulit. He would offer too.
fw-la fw-la fw-la. pns31 vmd vvi av.
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10975
To the wise men, that came to worship Christ, Herod would seeme as religious, as they.
To the wise men, that Come to worship christ, Herod would seem as religious, as they.
p-acp dt j n2, cst vvd p-acp n1 np1, np1 vmd vvi p-acp j, c-acp pns32.
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10976
Bring me word, saith he, that I also may worship him. Looke at the good examples of thy brethren;
Bring me word, Says he, that I also may worship him. Look At the good Examples of thy brothers;
vvb pno11 n1, vvz pns31, cst pns11 av vmb vvi pno31. vvb p-acp dt j n2 pp-f po21 n2;
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10977
and remember, what Christ said to the Lawyer, Vade, & fac tu similiter, Goe, and doe thou likewise.
and Remember, what christ said to the Lawyer, Vade, & fac tu similiter, Go, and do thou likewise.
cc vvb, r-crq np1 vvd p-acp dt n1, fw-la, cc fw-la fw-la fw-la, vvb, cc vdb pns21 av.
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10978
When God speakes to thee by the Preacher;
When God speaks to thee by the Preacher;
c-crq np1 vvz p-acp pno21 p-acp dt n1;
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10979
say not as the Elders said to Iudas, NONLATINALPHABET, What is that to us? Hee speakes to all at once.
say not as the Elders said to Iudas,, What is that to us? He speaks to all At once.
vvb xx p-acp dt n2-jn vvd p-acp np1,, q-crq vbz d p-acp pno12? pns31 vvz p-acp d p-acp a-acp.
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10980
Himselfe saith it, Quod dico vobis, dico omnibus;
Himself Says it, Quod dico vobis, dico omnibus;
px31 vvz pn31, fw-la fw-la fw-la, fw-la fw-la;
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10981
the Spirit speakes indifferently to all. Especially in the Doctrine of Faith and Repentance, without which is no salvation, thou that hast a soule to save,
the Spirit speaks indifferently to all. Especially in the Doctrine of Faith and Repentance, without which is no salvation, thou that hast a soul to save,
dt n1 vvz av-j p-acp d. av-j p-acp dt n1 pp-f n1 cc n1, p-acp r-crq vbz dx n1, pns21 cst vh2 dt n1 pc-acp vvi,
(57) sermon (DIV1)
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10982
as well as others, must have an eare too, to heare as well as others;
as well as Others, must have an ear too, to hear as well as Others;
c-acp av c-acp n2-jn, vmb vhi dt n1 av, pc-acp vvi c-acp av c-acp n2-jn;
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10983
and a tongue, as well as they, to aske, Et quid faciemus, and what shall I do? Else wherefore art thou come? Is it onely to heare others taught? Or to learne thy selfe too? Gods feare,
and a tongue, as well as they, to ask, Et quid We will make, and what shall I do? Else Wherefore art thou come? Is it only to hear Others taught? Or to Learn thy self too? God's Fear,
cc dt n1, c-acp av c-acp pns32, pc-acp vvi, fw-la fw-la fw-la, cc r-crq vmb pns11 vdi? av q-crq vb2r pns21 vvn? vbz pn31 j pc-acp vvi n2-jn vvn? cc pc-acp vvi po21 n1 av? npg1 n1,
(57) sermon (DIV1)
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10984
and to keepe his Commandements, the Preacher saith, Hoc est, omnis homo, it concernes every man.
and to keep his commandments, the Preacher Says, Hoc est, omnis homo, it concerns every man.
cc pc-acp vvi po31 n2, dt n1 vvz, fw-la fw-la, fw-la fw-la, pn31 vvz d n1.
(57) sermon (DIV1)
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10985
Hath Isaac but one Blessing? And hath Iacob gotten that? Esau will not rest so;
Hath Isaac but one Blessing? And hath Iacob got that? Esau will not rest so;
vhz np1 p-acp crd n1? np1 vhz np1 vvn d? np1 vmb xx vvi av;
(57) sermon (DIV1)
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10986
but will crie, Mihi quoque, Blesse me also, O my Father.
but will cry, Mihi quoque, Bless me also, Oh my Father.
cc-acp vmb vvi, fw-la fw-la, vvb pno11 av, uh po11 n1.
(57) sermon (DIV1)
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10987
Hath the Preacher but one lesson? And hath he taught my brother that? I will not leave him so;
Hath the Preacher but one Lesson? And hath he taught my brother that? I will not leave him so;
vhz dt n1 p-acp crd n1? np1 vhz pns31 vvn po11 n1 cst? pns11 vmb xx vvi pno31 av;
(57) sermon (DIV1)
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10988
but will crie, Mihi quoque; I also am a hearer; Say somewhat unto me. My brother hath his lesson:
but will cry, Mihi quoque; I also am a hearer; Say somewhat unto me. My brother hath his Lesson:
cc-acp vmb vvi, fw-la fw-la; pns11 av vbm dt n1; vvb av p-acp pno11. po11 n1 vhz po31 n1:
(57) sermon (DIV1)
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10989
Et quid ego faciam? And what, &c. Thou wilt follow others in vanitie and sinne;Et quid ego faciam? And what, etc. Thou wilt follow Others in vanity and sin;
fw-la fw-la fw-la fw-la? cc q-crq, av pns21 vm2 vvi n2-jn p-acp n1 cc n1;
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10990
and thinkest thy selfe safe, if thou canst but cite example.
and Thinkest thy self safe, if thou Canst but Cite Exampl.
cc vv2 po21 n1 j, cs pns21 vm2 cc-acp vvi n1.
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10991
Wilt thou fall with them? And wilt thou not rise with them? Let me say to thee,
Wilt thou fallen with them? And wilt thou not rise with them? Let me say to thee,
vm2 pns21 vvi p-acp pno32? cc vm2 pns21 xx vvi p-acp pno32? vvb pno11 vvi p-acp pno21,
(57) sermon (DIV1)
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10992
as Saint Ambrose said to Theodosius, excusing his sinne by Davids example, Qui sequutus es errantem, sequere poenitentem, as thou hast sinned with them, so also repent with them.
as Saint Ambrose said to Theodosius, excusing his sin by Davids Exampl, Qui sequutus es errantem, Sequere poenitentem, as thou hast sinned with them, so also Repent with them.
c-acp n1 np1 vvd p-acp np1, vvg po31 n1 p-acp npg1 n1, fw-la fw-la fw-la fw-la, vvi fw-la, c-acp pns21 vh2 vvn p-acp pno32, av av vvi p-acp pno32.
(57) sermon (DIV1)
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10993
You will haply thinke, I stay too long on so light a particle: Goe we one. What shall wee doe?
You will haply think, I stay too long on so Light a particle: Go we one. What shall we do?
pn22 vmb av vvi, pns11 vvb av av-j p-acp av j dt n1: vvb pns12 crd. q-crq vmb pns12 vdi?
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10994
It is well, when the guiltie heart of the hearer despaires not for his sinne but enquires after remedy.
It is well, when the guilty heart of the hearer despairs not for his sin but enquires After remedy.
pn31 vbz av, c-crq dt j n1 pp-f dt n1 n2 xx p-acp po31 n1 cc-acp vvz p-acp n1.
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10995
When feeling his sinne at the voyce of the Preacher to be unsupportable, sinkes not in his soule under the burden;
When feeling his sin At the voice of the Preacher to be unsupportable, sinks not in his soul under the burden;
c-crq vvg po31 n1 p-acp dt n1 pp-f dt n1 pc-acp vbi j, vvz xx p-acp po31 n1 p-acp dt n1;
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10996
but seekes to be eased of it. It is well, when sinners will endure the censure, meekely submit to the Preachers admonition.
but seeks to be eased of it. It is well, when Sinners will endure the censure, meekly submit to the Preachers admonition.
cc-acp vvz pc-acp vbi vvn pp-f pn31. pn31 vbz av, c-crq n2 vmb vvi dt n1, av-j vvb p-acp dt n2 n1.
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10997
Hinder not as well the Spirit of God from speaking to the heart, as the voyce of man speakes to the eare:
Hinder not as well the Spirit of God from speaking to the heart, as the voice of man speaks to the ear:
vvb xx c-acp av dt n1 pp-f np1 p-acp vvg p-acp dt n1, c-acp dt n1 pp-f n1 vvz p-acp dt n1:
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10998
the sinner will NONLATINALPHABET mocke even the Apostles; they are full of new wine. Mocke them? Thats little;
the sinner will mock even the Apostles; they Are full of new wine. Mock them? Thats little;
dt n1 vmb vvi av dt n2; pns32 vbr j pp-f j n1. vvb pno32? d|vbz j;
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10999
NONLATINALPHABET, raile on the Preacher, Insanis paule, Paul is mad; Christ hath a devill. More than that, clappe him up, NONLATINALPHABET, locke him up:
, rail on the Preacher, Insanis Paul, Paul is mad; christ hath a Devil. More than that, clap him up,, lock him up:
, vvb p-acp dt n1, np1 np1, np1 vbz j; np1 vhz dt n1. dc cs d, vvi pno31 a-acp,, vvi pno31 a-acp:
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twas Iohn Baptists lot, ver. 20. Well if he scape so, be but onely under locke and key;
it John Baptists lot, ver. 20. Well if he escape so, be but only under lock and key;
pn31 np1 np1 n1, fw-la. crd uh-av cs pns31 vvb av, vbb cc-acp av-j p-acp n1 cc n1;
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11001
have not Irons on him too: Saint Peter had, haply scourged too; Saint Paul was. Worse yet; thats but losse of bloud: lose his head too; Iohn Baptist did. Call not the Scribes, Hypocrites;
have not Irons on him too: Saint Peter had, haply scourged too; Saint Paul was. Worse yet; thats but loss of blood: loose his head too; John Baptist did. Call not the Scribes, Hypocrites;
vhb xx n2 p-acp pno31 av: n1 np1 vhd, av vvn av; n1 np1 vbds. av-jc av; d|vbz p-acp n1 pp-f n1: vvb po31 n1 av; np1 np1 vdd. n1 xx dt n2, n2;
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11002
checke not Herod with his wife. Call the Iewes betraiers and murtherers of Christ? Saint Stephen dies for it.
check not Herod with his wife. Call the Iewes betrayers and murderers of christ? Saint Stephen die for it.
n1 xx np1 p-acp po31 n1. n1 dt np2 n2 cc n2 pp-f np1? n1 np1 vvz p-acp pn31.
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Great is Gods grace in the Hearers here, to beare the boisterous termes of this rough Prophet.
Great is God's grace in the Hearers Here, to bear the boisterous terms of this rough Prophet.
j vbz npg1 n1 p-acp dt n2 av, pc-acp vvi dt j n2 pp-f d j n1.
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What an odious appellation is the bloud of Vipers! What a fearefull commination is hewing downe and burning!
What an odious appellation is the blood of Vipers! What a fearful commination is hewing down and burning!
q-crq dt j n1 vbz dt n1 pp-f n2! q-crq dt j n1 vbz vvg a-acp cc vvg!
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And that in the Publicans, professed Extortioners, and Souldiers commonly hardhearted men! It was marvell, the one haled him not ( Obtort• Coll• ) into Pilates Hall:
And that in the Publicans, professed Extortioners, and Soldiers commonly hardhearted men! It was marvel, the one haled him not (Obtort• Coll•) into Pilate's Hall:
cc cst p-acp dt n2, j-vvn n2, cc n2 av-j j n2! pn31 vbds n1, dt pi vvd pno31 xx (np1 np1) p-acp np2 n1:
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and the other hewed him not in pieces in their fury.
and the other hewed him not in Pieces in their fury.
cc dt n-jn vvd pno31 xx p-acp n2 p-acp po32 n1.
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That they both, and all the people gnasht not at him with their teeth, threw not dust into the aire, cried not out, away with such a fellow from the earth, it is not fit that he should live. Gods Word workes diversely.
That they both, and all the people gnashed not At him with their teeth, threw not dust into the air, cried not out, away with such a fellow from the earth, it is not fit that he should live. God's Word works diversely.
cst pns32 d, cc d dt n1 vvd xx p-acp pno31 p-acp po32 n2, vvd xx n1 p-acp dt n1, vvd xx av, av p-acp d dt n1 p-acp dt n1, pn31 vbz xx j cst pns31 vmd vvi. npg1 n1 vvz av-j.
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As the Sunne melts the Waxe, hardens the Clay; so doth it the Hearers hearts, obdurates some, but softens others.
As the Sun melts the Wax, hardens the Clay; so does it the Hearers hearts, obdurates Some, but softens Others.
p-acp dt n1 vvz dt vvb, vvz dt n1; av vdz pn31 av n2 n2, vvz d, cc-acp vvz n2-jn.
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Where God is pleased to give it edge; it cuts. Saint Paul calls it a Sword: where God gives it a point, it pierces.
Where God is pleased to give it edge; it cuts. Saint Paul calls it a Sword: where God gives it a point, it pierces.
c-crq np1 vbz vvn pc-acp vvi pn31 n1; pn31 vvz. n1 np1 vvz pn31 dt n1: c-crq np1 vvz pn31 dt n1, pn31 vvz.
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Solomon calls it a Naile: the words of the wise masters of the Assemblies, like Goades, Salomons terme too: they pricke the hearts.Solomon calls it a Nail: the words of the wise Masters of the Assemblies, like Goads, Solomon's term too: they prick the hearts.
np1 vvz pn31 dt n1: dt n2 pp-f dt j n2 pp-f dt n2, av-j n2, np1 vvb av: pns32 vvb dt n2.
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As Saint Peters Sermon, Acts 2. so at Saint Iohns here NONLATINALPHABET, the people were pricked in their hearts, and crie;
As Saint Peter's Sermon, Acts 2. so At Saint Iohns Here, the people were pricked in their hearts, and cry;
p-acp n1 npg1 n1, n2 crd av p-acp n1 npg1 av, dt n1 vbdr vvn p-acp po32 n2, cc vvi;
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Quid faciemus, what shall we doe? Quid We will make, what shall we do?
fw-la fw-la, r-crq vmb pns12 vdi?
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Quid is no question of things not to be knowne. Iohn Baptist would have checkt these Souldiers:Quid is no question of things not to be known. John Baptist would have checked these Soldiers:
fw-la vbz dx n1 pp-f n2 xx pc-acp vbi vvn. np1 np1 vmd vhi vvn d n2:
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and Davids (Doce me ) were sinne, folie at least, to pray to learne, what is wisedome, not to know.
and Davids (Doce me) were sin, folly At least, to pray to Learn, what is Wisdom, not to know.
cc np1 (np1 pno11) vbdr n1, n1 p-acp ds, pc-acp vvi pc-acp vvi, r-crq vbz n1, xx pc-acp vvi.
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David saith in the Psalme 119. 60. NONLATINALPHABET I aske no Quids, no whats, to keepe Gods commandements. Tis Englisht, I delaied not: but the Hebrew terme meanes so. But for all that, Quid is a fit question to be askt of those, that will be saved.David Says in the Psalm 119. 60. I ask no Quids, no whats, to keep God's Commandments. This Englished, I delayed not: but the Hebrew term means so. But for all that, Quid is a fit question to be asked of those, that will be saved.
np1 vvz p-acp dt n1 crd crd pns11 vvb dx n2, dx q-crq|vbz, pc-acp vvi npg1 n2. pn31|vbz vvn, pns11 vvd xx: p-acp dt njp n1 vvz av. cc-acp p-acp d d, fw-la vbz dt j n1 pc-acp vbi vvn pp-f d, cst vmb vbi vvn.
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The Iailour askt it of Saint Paul and Silas. So did the rich young man of Christ.
The Jailor asked it of Saint Paul and Silas. So did the rich young man of christ.
dt n1 vvd pn31 pp-f n1 np1 cc np1. av vdd dt j j n1 pp-f np1.
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The Lawyer askt it too, but temptingly.
The Lawyer asked it too, but temptingly.
dt n1 vvd pn31 av, cc-acp av-vvg.
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The people askt it of the Apostles, Saint Pauls selfe did of Gods selfe, Domine quid vis faciam? Lord, what shall I doe? A question uttered sometimes NONLATINALPHABET, in some anxietie.
The people asked it of the Apostles, Saint Paul's self did of God's self, Domine quid vis faciam? Lord, what shall I do? A question uttered sometime, in Some anxiety.
dt n1 vvd pn31 pp-f dt n2, n1 npg1 n1 vdd pp-f ng1 n1, fw-la fw-la fw-fr fw-la? n1, r-crq vmb pns11 vdi? dt n1 vvd av, p-acp d n1.
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The perplexed steward asks it in the Parable. But here NONLATINALPHABET, onely to learne.
The perplexed steward asks it in the Parable. But Here, only to Learn.
dt j-vvn n1 vvz pn31 p-acp dt n1. p-acp av, av-j pc-acp vvi.
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A hopefull token of proficiencie ( Plato notes it among other moe) to be NONLATINALPHABET, to be inquisitive. Yea David himselfe doth:
A hopeful token of proficiency (Plato notes it among other more) to be, to be inquisitive. Yea David himself does:
dt j n1 pp-f n1 (np1 vvz pn31 p-acp n-jn dc) pc-acp vbi, pc-acp vbi j. uh np1 px31 vdz:
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hee that said, hee askt no Quids, askes it in effect.
he that said, he asked no Quids, asks it in Effect.
pns31 cst vvd, pns31 vvd dx n2, vvz pn31 p-acp n1.
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What doth he else, when he prayes God to teach him, Psal. 143. To shew him the way, wherein hee should walke? What doth Doce me facere, differ from quid faciam? Quid nos faciemus, what shall we doe? NONLATINALPHABET, &c.
What does he Else, when he prays God to teach him, Psalm 143. To show him the Way, wherein he should walk? What does Doce me facere, differ from quid faciam? Quid nos We will make, what shall we do?, etc.
q-crq vdz pns31 av, c-crq pns31 vvz np1 pc-acp vvi pno31, np1 crd p-acp vvi pno31 dt n1, c-crq pns31 vmd vvi? q-crq vdz np1 pno11 fw-la, vvb p-acp fw-la fw-la? fw-la fw-la fw-la, r-crq vmb pns12 vdi?, av
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It is NONLATINALPHABET, not NONLATINALPHABET, not Cur, but Quid; not Why, but What. He were not NONLATINALPHABET, a learner,
It is, not, not Cur, but Quid; not Why, but What. He were not, a learner,
pn31 vbz, xx, xx n1, p-acp fw-la; xx c-crq, p-acp r-crq. pns31 vbdr xx, dt n1,
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but NONLATINALPHABET, a disputer, that should aske, Why? The Law, men must Obey it, not Dispute it; Mans law: Gods much more.
but, a disputer, that should ask, Why? The Law, men must Obey it, not Dispute it; men law: God's much more.
cc-acp, dt n1, cst vmd vvi, q-crq? dt n1, n2 vmb vvi pn31, xx vvb pn31; n2 n1: n2 av-d av-dc.
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Who art thou, saith Saint Paul, that arguest with God? One may aske [ Why ] of God, some why: David does;Who art thou, Says Saint Paul, that arguest with God? One may ask [ Why ] of God, Some why: David does;
q-crq vb2r pns21, vvz n1 np1, cst vv2 p-acp np1? crd vmb vvi [ uh-crq ] pp-f np1, d c-crq: np1 vdz;
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the Sonne of David, Christ doth, Why hast thou forsaken me? David under the Crosse, Christ upon it, reasons with God.
the Son of David, christ does, Why hast thou forsaken me? David under the Cross, christ upon it, Reasons with God.
dt n1 pp-f np1, np1 vdz, q-crq vh2 pns21 vvn pno11? np1 p-acp dt n1, np1 p-acp pn31, n2 p-acp np1.
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Humble expostulations are the Spirits ejaculations: God dislikes them not. But of his Law hee loves no whyes.
Humble expostulations Are the Spirits ejaculations: God dislikes them not. But of his Law he loves no whyes.
j n2 vbr dt n2 n2: np1 vvz pno32 xx. p-acp pp-f po31 n1 pns31 vvz dx n2-crq.
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Quare is no Quaere, where God bids, Fac hoc. Man will not beare it in his servant.Quare is no Quaere, where God bids, Fac hoc. Man will not bear it in his servant.
fw-la vbz dx fw-la, c-crq np1 vvz, fw-la fw-la. n1 vmb xx vvi pn31 p-acp po31 n1.
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Let the Centurion but bid his servant, Doe this, and he doth it.
Let the Centurion but bid his servant, Do this, and he does it.
vvb dt n1 cc-acp vvb po31 n1, vdb d, cc pns31 vdz pn31.
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11028
Saint Paul condemnes Cur secisti, why madest thou mee? Much more would hee Cur jussisti? Why bids thou me? Iohn Baptist bidding here, Repent; a matter of the Law;
Saint Paul condemns Cur secisti, why Madest thou me? Much more would he Cur jussisti? Why bids thou me? John Baptist bidding Here, repent; a matter of the Law;
n1 np1 vvz n1 fw-la, c-crq vvd2 pns21 pno11? av-d dc vmd pns31 n1 fw-la? q-crq vvz pns21 pno11? np1 np1 vvg av, vvb; dt n1 pp-f dt n1;
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the People, the Publicans, the Souldiers question is, Quid, not Quare; they cry, What shall we doe?
the People, the Publicans, the Soldiers question is, Quid, not Quare; they cry, What shall we do?
dt n1, dt n2, dt ng1 n1 vbz, fw-la, xx fw-la; pns32 vvb, q-crq vmb pns12 vdi?
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A Question fit for every man to aske, to know, what offices the Law laies on them.
A Question fit for every man to ask, to know, what Offices the Law lays on them.
dt n1 j p-acp d n1 pc-acp vvi, pc-acp vvi, r-crq n2 dt n1 vvz p-acp pno32.
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Luther was wrong, when he said, the maine skill and wisedome of a Christian, was Nescire Legem, not to know the Law.Luther was wrong, when he said, the main skill and Wisdom of a Christian, was Not know Legem, not to know the Law.
np1 vbds j-jn, c-crq pns31 vvd, dt j n1 cc n1 pp-f dt njp, vbds n1 fw-la, xx pc-acp vvi dt n1.
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Tis wisedome, (with his favour) to aske Quid, for feare of errour. Art thou straied in thy journey? Goe not on:
This Wisdom, (with his favour) to ask Quid, for Fear of error. Art thou strayed in thy journey? Go not on:
pn31|vbz n1, (p-acp po31 n1) pc-acp vvi fw-la, p-acp n1 pp-f n1. vb2r pns21 vvn p-acp po21 n1? vvb xx a-acp:
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But yet crosse not thy way too rashly. Haply thou mistookst the left hand way: yet turne not to the right; that may be wrong too.
But yet cross not thy Way too rashly. Haply thou mistookst the left hand Way: yet turn not to the right; that may be wrong too.
cc-acp av j xx po21 n1 av av-j. av pns21 vvd2 dt j n1 n1: av vvb xx p-acp dt n-jn; cst vmb vbi j-jn av.
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Ere thou change thy way, first aske, which is it? The ease of a sicke man in the fit of a hot feaver, is not to runne into the River.
Ere thou change thy Way, First ask, which is it? The ease of a sick man in the fit of a hight fever, is not to run into the River.
p-acp pns21 vvb po21 n1, ord vvb, r-crq vbz pn31? dt n1 pp-f dt j n1 p-acp dt n1 pp-f dt j n1, vbz xx pc-acp vvi p-acp dt n1.
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11037
He must send a Quid faciam, to the Physitian. The Libertine to turne Papist, and the swearer to change oathes, from wounds to bloud,
He must send a Quid faciam, to the physician. The Libertine to turn Papist, and the swearer to change Oaths, from wounds to blood,
pns31 vmb vvi dt fw-la fw-la, p-acp dt n1. dt n1 pc-acp vvi njp, cc dt n1 pc-acp vvi n2, p-acp n2 p-acp n1,
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and the masse, heres a kind of Repentance, 〈 ◊ 〉 conversion; but a simple one:
and the mass, heres a kind of Repentance, 〈 ◊ 〉 conversion; but a simple one:
cc dt n1, fw-la dt n1 pp-f n1, 〈 sy 〉 n1; cc-acp dt j pi:
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onely for want of the souldiers 〈 ◊ 〉 Both ought to have asked, What shall I do? I have been Irreligious.
only for want of the Soldiers 〈 ◊ 〉 Both ought to have asked, What shall I do? I have been Irreligious.
av-j c-acp n1 pp-f dt n2 〈 sy 〉 av-d pi pc-acp vhi vvn, q-crq vmb pns11 vdi? pns11 vhb vbn j.
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Is the present remedie, to pray to Images, or to go on Pilgrimage? To shun 〈 ◊ 〉 sin, is to run into an other, si caret arte; if the sinner have not the grace 〈 ◊ 〉 aske his Quid. Iohn bids Repent. i Turne from sin. This kinde of Repentance;
Is the present remedy, to pray to Images, or to go on Pilgrimage? To shun 〈 ◊ 〉 since, is to run into an other, si caret arte; if the sinner have not the grace 〈 ◊ 〉 ask his Quid. John bids repent. i Turn from since. This kind of Repentance;
vbz dt j n1, pc-acp vvi p-acp n2, cc pc-acp vvi p-acp n1? p-acp vvb 〈 sy 〉 n1, vbz pc-acp vvi p-acp dt n-jn, fw-la fw-la fw-la; cs dt n1 vhb xx dt n1 〈 sy 〉 vvi po31 np1 np1 vvz vvi. sy vvb p-acp n1. d n1 pp-f n1;
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of Prophanenesse to Poperie, of •rreligion to Superstition, 〈 ◊ ◊ 〉 turning of sinne, not a turning from sinne. Repentance meanes amendment:
of Profaneness to Popery, of •rreligion to Superstition, 〈 ◊ ◊ 〉 turning of sin, not a turning from sin. Repentance means amendment:
pp-f n1 p-acp n1, pp-f n1 p-acp n1, 〈 sy sy 〉 n-vvg pp-f n1, xx dt j-vvg p-acp n1. n1 vvz n1:
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Amend your lives, tis so in some Translations. Sinne thus is 〈 ◊ 〉 amended, but made worse.Amend your lives, this so in Some Translations. Sin thus is 〈 ◊ 〉 amended, but made Worse.
vvb po22 n2, pn31|vbz av p-acp d n2. n1 av vbz 〈 sy 〉 vvn, cc-acp vvd jc.
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For though it be better, Claudicare in 〈 ◊ 〉 quàm currere, extraviam, to halt in the right way,
For though it be better, Claudicare in 〈 ◊ 〉 quàm currere, extraviam, to halt in the right Way,
p-acp cs pn31 vbb j, fw-la p-acp 〈 sy 〉 fw-la fw-la, fw-la, pc-acp vvi p-acp dt j-jn n1,
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then to runne in the wrong:
then to run in the wrong:
cs pc-acp vvi p-acp dt n-jn:
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yet Sodom shall scappe better at Christs comming, then Corazim; and Publicans and Harlots goe to heaven before Pharisees.
yet Sodom shall scappe better At Christ coming, then Chorazin; and Publicans and Harlots go to heaven before Pharisees.
av np1 vmb n1 av-jc p-acp npg1 n-vvg, av np1; cc np1 cc n2 vvb p-acp n1 p-acp np1.
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Man being so subject, every man, to mistaking;
Man being so Subject, every man, to mistaking;
n1 vbg av j-jn, d n1, p-acp vvg;
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if he have done evill formerly, and would now repent, lest he doe evill still, let him with the souldiers here, consult the man of God,
if he have done evil formerly, and would now Repent, lest he do evil still, let him with the Soldiers Here, consult the man of God,
cs pns31 vhb vdn n-jn av-j, cc vmd av vvi, cs pns31 vdi n-jn j, vvb pno31 p-acp dt n2 av, vvb dt n1 pp-f np1,
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or if he will, the Booke of God, Quid faciemus, What shall I doe? Errour being on the right hand,
or if he will, the Book of God, Quid We will make, What shall I do? Error being on the right hand,
cc cs pns31 vmb, dt n1 pp-f np1, fw-la fw-la, q-crq vmb pns11 vdi? n1 vbg p-acp dt j-jn n1,
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as well as on the left; it is fit, hee aske the way, ere hee walke in it:
as well as on the left; it is fit, he ask the Way, ere he walk in it:
c-acp av c-acp p-acp dt j; pn31 vbz j, pns31 vvb dt n1, c-acp pns31 vvb p-acp pn31:
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lest while hee thinkes to right the wrong, the latter errour be worse than the first.
lest while he thinks to right the wrong, the latter error be Worse than the First.
cs cs pns31 vvz pc-acp vvi dt n-jn, dt d n1 vbi jc cs dt ord.
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To end this, the Quid here is not generall:
To end this, the Quid Here is not general:
pc-acp vvi d, dt fw-la av vbz xx j:
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tis not askt in grosse, What shall we doe? For Saint Iohn had told them that before;
this not asked in gross, What shall we do? For Saint John had told them that before;
pn31|vbz xx vvn p-acp j, q-crq vmb pns12 vdi? p-acp n1 np1 vhd vvn pno32 cst a-acp;
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had bid them bring forth fruits worthy of amendment of life.
had bid them bring forth fruits worthy of amendment of life.
vhd vvn pno32 vvi av n2 j pp-f n1 pp-f n1.
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But the NONLATINALPHABET here is NONLATINALPHABET, the Quid is hoc aliquid. Repent, and bring forth fruites, are precepts, but confuse. The Prophet must expresse himselfe.
But the Here is, the Quid is hoc Aliquid. repent, and bring forth fruits, Are Precepts, but confuse. The Prophet must express himself.
p-acp dt av vbz, dt fw-la vbz fw-la j. np1, cc vvi av n2, vbr n2, cc-acp vvi. dt n1 vmb vvi px31.
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Both Publicans and Souldiers, and the people too, by their Quid faciemus, meane that the Baptist should speake more particularly.
Both Publicans and Soldiers, and the people too, by their Quid We will make, mean that the Baptist should speak more particularly.
av-d n2 cc n2, cc dt n1 av, p-acp po32 fw-la fw-la, vvb cst dt n1 vmd vvi av-dc av-j.
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Most tongues but ours suppresse the first and second Person, saving for Emphasis, and for Distinction.
Most tongues but ours suppress the First and second Person, Saving for Emphasis, and for Distinction.
np1 n2 p-acp png12 vvi dt ord cc ord n1, vvg p-acp n1, cc p-acp n1.
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When they are in the English onely, and not in the Originall, then the learned Preacher will not lightly presse them. Here tis exprest.
When they Are in the English only, and not in the Original, then the learned Preacher will not lightly press them. Here this expressed.
c-crq pns32 vbr p-acp dt jp av-j, cc xx p-acp dt j-jn, cs dt j n1 vmb xx av-j vvi pno32. av pn31|vbz vvn.
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The selfe same question was verse 10, What shall wee doe? The person is not there.
The self same question was verse 10, What shall we do? The person is not there.
dt n1 d n1 vbds n1 crd, q-crq vmb pns12 vdi? dt n1 vbz xx a-acp.
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Tis but, Quid faciemus, there is no ( Nos ) there: because the people aske there in generall;
This but, Quid We will make, there is not (Nos) there: Because the people ask there in general;
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it is the Question of the confuse multitude.
it is the Question of the confuse multitude.
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But when the Publicans aske it by themselves, ver. 12. and the souldiers by themselves, here in my Text:
But when the Publicans ask it by themselves, ver. 12. and the Soldiers by themselves, Here in my Text:
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tis then exprest, exprest in both: and what is exprest by the Evangelist, would be prest also by the Preacher.
this then expressed, expressed in both: and what is expressed by the Evangelist, would be pressed also by the Preacher.
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And tis well worthy, Repent saith the Baptist? for the kingdome of God is at hand? Souldiers be solicitous of Gods kingdome? whose whole worke is to fight to maintaine mens kingdomes? Martiall men hearken to a Prophet? Tempora mutantur: twas not so in Iehues time.
And this well worthy, repent Says the Baptist? for the Kingdom of God is At hand? Soldiers be solicitous of God's Kingdom? whose Whole work is to fight to maintain men's kingdoms? Martial men harken to a Prophet? Tempora mutantur: it not so in Jehus time.
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His fellow-Captaines sayd of the Prophet, wherefore came that mad fellow? Men meerely used to feates of the war, here to inquire after duties of the Law!
His fellow-Captaines said of the Prophet, Wherefore Come that mad fellow? Men merely used to feats of the war, Here to inquire After duties of the Law!
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Silent leges inter arma, Caesars law is not heard there: tis mervaile Gods Law should be listened to by them. Nulla fides, pietasque, Lucan saith;Silent leges inter arma, Caesars law is not herd there: this marvel God's Law should be listened to by them. Nulla fides, pietasque, Lucan Says;
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theres neither Faith, nor Religion among Souldiers. I neede not goe so farre, as to Poets to paint them.
theres neither Faith, nor Religion among Soldiers. I need not go so Far, as to Poets to paint them.
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Our Prophet here sets forth their fashions, in this very verse.
Our Prophet Here sets forth their fashions, in this very verse.
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For showing here what they should not doe, he tells us, what they use to doe.
For showing Here what they should not do, he tells us, what they use to do.
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They doe NONLATINALPHABET, offer violence to their friends, pill and rob them of their goods, and they doe NONLATINALPHABET, of whom they can get nought by force, they complaine them to the Magistrate,
They do, offer violence to their Friends, pill and rob them of their goods, and they do, of whom they can get nought by force, they complain them to the Magistrate,
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as privie aiders of the enemie, and under pretence of short pay, extort to feede their lusts. Souldiers have moe faults:
as privy aiders of the enemy, and under pretence of short pay, extort to feed their Lustiest. Soldiers have more Faults:
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but my Text implies no more, and therefore I name them not. These to pray the Prophet to teach them, what to doe, is worthy observation.
but my Text Implies no more, and Therefore I name them not. These to pray the Prophet to teach them, what to do, is worthy observation.
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Tis much that Publicans, a greedy griping sort of men, would aske the question.
This much that Publicans, a greedy gripping sort of men, would ask the question.
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would not aske rather, what shall we Have? then what shall we Doe? That they askt him not for Poll-mony, as they did Christ.
would not ask rather, what shall we Have? then what shall we Do? That they asked him not for Poll-money, as they did christ.
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But more, much more that Souldiers, military men, lawlesse lightly, and licentious, desperate men, would heare a Prophet preach of vengeance;
But more, much more that Soldiers, military men, lawless lightly, and licentious, desperate men, would hear a Prophet preach of vengeance;
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and not say to him, as the Danites did to Micah, Peace, let not thy voyce be heard amongst us,
and not say to him, as the Danites did to micah, Peace, let not thy voice be herd among us,
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lest some angry fellowes runne upon thee, and thou dye: but humbly aske him, Et quid nos faciemus, and what shall we doe? lest Some angry Fellows run upon thee, and thou die: but humbly ask him, Et quid nos We will make, and what shall we do?
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Surely a Souldier, as he is a Souldier, is no great professour of Religion.
Surely a Soldier, as he is a Soldier, is no great professor of Religion.
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Saint Austin calls him Impium militem, an impious, irreligious man, yet is not warre a barre to grace.
Saint Austin calls him Impious militem, an impious, irreligious man, yet is not war a bar to grace.
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David is cald a man of warre; and yet a man after Gods heart. As there are Bella Domini, some warres cald the Lords:David is called a man of war; and yet a man After God's heart. As there Are Bella Domini, Some wars called the lords:
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so are there Souldiers some, that are his too. There is Act. 10. 7. NONLATINALPHABET, a Souldier that feared God.
so Are there Soldiers Some, that Are his too. There is Act. 10. 7., a Soldier that feared God.
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Cornelius a a Captaine at the second verse, a devout man, and a fearer of God too. A man may feare God; and yet build no Churches.Cornelius a a Captain At the second verse, a devout man, and a fearer of God too. A man may Fear God; and yet built no Churches.
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But in the seventh of this Gospell verse 5. thers a Centurion built a Synagogue;
But in the seventh of this Gospel verse 5. the a Centurion built a Synagogue;
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a man of such faith, that Christ protests, hee had not found the like in Israel. What these Souldiers were before Saint Iohns Sermon, it skills not.
a man of such faith, that christ protests, he had not found the like in Israel. What these Soldiers were before Saint Iohns Sermon, it skills not.
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Having here heard him, they repent.
Having Here herd him, they Repent.
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Grace working in their hearts purpose of amendment, opens their mouth to aske the Prophet, Quid faciemus, what shall we doe? The Gospel is Gods summons of All men to repentance.
Grace working in their hearts purpose of amendment, Opens their Mouth to ask the Prophet, Quid We will make, what shall we do? The Gospel is God's summons of All men to Repentance.
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Yea the law, and it both: the one cries convertimini, the other resipiscite to all that will be saved.
Yea the law, and it both: the one cries Convertimini, the other resipiscite to all that will be saved.
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Returne yee every one, saith the Prophet, Ier. 18. 11. God warnes to repent (saith the Apostle) in the Acts 17. 30. NONLATINALPHABET every man, every where. Return ye every one, Says the Prophet, Jeremiah 18. 11. God warns to Repent (Says the Apostle) in the Acts 17. 30. every man, every where.
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It is not safe, it is not seemely, the Preachertaxe the sinner personally.
It is not safe, it is not seemly, the Preachertaxe the sinner personally.
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Yet tis the hearers duty, what the Preacher speakes in generall, to apply unto himselfe particularly.
Yet this the hearers duty, what the Preacher speaks in general, to apply unto himself particularly.
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The Preacher is no Nathan, to tell David, Tu fecisti; in censuring sinners to single out some one.
The Preacher is no Nathan, to tell David, Tu fecisti; in censuring Sinners to single out Some one.
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Thats the hearers office, every one to lay the censure to himselfe: every one to say, I am the man;
Thats the hearers office, every one to lay the censure to himself: every one to say, I am the man;
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what shall I doe? Peter askt Christ of Iohn; hic autem quid, what shall this man doe? Master, bid my brother, Luc. 12. 13. Martha prayes Christ, to bid her Sister, Chap. 10. Saint Paul bids, attende tibi, see unto thy selfe.
what shall I do? Peter asked christ of John; hic autem quid, what shall this man do? Master, bid my brother, Luke 12. 13. Martha prays christ, to bid her Sister, Chap. 10. Saint Paul bids, attend tibi, see unto thy self.
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But for those thousands, Peter is said to have converted them, and they to have beleeved.
But for those thousands, Peter is said to have converted them, and they to have believed.
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What thy brothers duty, what his faciendum is, what is that to thee? Aske thou, Et quid ego? What shall I doe?
What thy Brother's duty, what his faciendum is, what is that to thee? Ask thou, Et quid ego? What shall I do?
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Every man hath a quid, an aliquid faciendum, something which hee ought to doe; an aliquid fugiendum too, which he ought not to doe Here are of both kindes.
Every man hath a quid, an Aliquid faciendum, something which he ought to do; an Aliquid fugiendum too, which he ought not to do Here Are of both Kinds.
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but he should prove, it is. I admit it for one sense, but not the onely one.
but he should prove, it is. I admit it for one sense, but not the only one.
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Concussio, & sycophantia, violence, and sycophancie, that they must shunne. Contentment with their wages, that they must doe.Concussio, & sycophantia, violence, and sycophancy, that they must shun. Contentment with their wages, that they must do.
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If they will flie the vengeance to come, vers. 7. and care to see Salutare Dei, ver. 6. Gods saving health;
If they will fly the vengeance to come, vers. 7. and care to see Salutare Dei, ver. 6. God's Saving health;
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If the fearefull and wofull end of the wicked, hewing downe, and burning, the Axe on earth,
If the fearful and woeful end of the wicked, hewing down, and burning, the Axe on earth,
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and the Fire in hell, be not in their eares and legendarie tale: they must NONLATINALPHABET, every man repent.
and the Fire in hell, be not in their ears and legendary tale: they must, every man Repent.
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Their workes, and their wayes, looke what is crooked, they must straighten, a what is rugged they must smooth. Thats the generalitie.
Their works, and their ways, look what is crooked, they must straighten, a what is rugged they must smooth. Thats the generality.
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But what I, what thou, what every severall man must doe in particular; that I, that thou, that every severall man must aske of the Prophet.
But what I, what thou, what every several man must do in particular; that I, that thou, that every several man must ask of the Prophet.
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Resipiscere, to repent, thats too generall a charg: all sorts must call for their severalls by themselves out of that lumpe.Resipiscere, to Repent, thats too general a charge: all sorts must call for their severals by themselves out of that lump.
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It is bread, but in the loafe, a great unweldie loafe. The people must call, and the Preacher must cut every man his piece of it.
It is bred, but in the loaf, a great unwieldy loaf. The people must call, and the Preacher must Cut every man his piece of it.
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Tis Saint Pauls owne metaphor, to divide the word of God;
This Saint Paul's own metaphor, to divide the word of God;
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NONLATINALPHABET, to divide it aright, to give to every one his owne NONLATINALPHABET, that measure of bread that is befitting him.
, to divide it aright, to give to every one his own, that measure of bred that is befitting him.
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My Text tells covertly, & quid nos faciemus, what wee, that are the Ministers, ought to doe also.
My Text tells covertly, & quid nos We will make, what we, that Are the Ministers, ought to do also.
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This is no place to apply this Scripture to. I would not, saw I not Saint Ambrose doe it first.
This is no place to apply this Scripture to. I would not, saw I not Saint Ambrose do it First.
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Beloved brethren, say not you with the elders, whats this to us? wee are no Souldiers. Hee saith you are;
beloved brothers, say not you with the Elders, whats this to us? we Are no Soldiers. He Says you Are;
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11108
Omnis homo, even every man, wee all doe Militare, though not seculo, yet Domino, we are not secular,Omnis homo, even every man, we all do Militare, though not seculo, yet Domino, we Are not secular,
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but spirituall Souldiers All. Militia est vita hominis, Iob saith, Mans life is here a warfare.
but spiritual Soldiers All. Militia est vita hominis, Job Says, men life is Here a warfare.
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Christs Church on earth is calld the Militant Church, i. the warfaring Church. Paul calls us Souldiers too, not Saint Ambrose onely.
Christ Church on earth is called the Militant Church, i. the warfaring Church. Paul calls us Soldiers too, not Saint Ambrose only.
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Indeede he addes, they tremble too, credunt & contremiscunt, they beleeve, but quake withall. They doe so; but belike they neede not.
Indeed he adds, they tremble too, credunt & contremiscunt, they believe, but quake withal. They do so; but belike they need not.
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But that they all persisted, the Scripture saith not that.
But that they all persisted, the Scripture Says not that.
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Where then is your & quid nos? No one promiscuous generall crie, but each sort by themselves, & quid nos faciemus, & what shall we doe? The Magistrates, what shall wee? the Ministers, what shall wee? Gentlemen, & quid nos? Artificers, Women, Servants, what shall wee? Your tongues are silent,
Where then is your & quid nos? No one promiscuous general cry, but each sort by themselves, & quid nos We will make, & what shall we do? The Magistrates, what shall we? the Ministers, what shall we? Gentlemen, & quid nos? Artificers, Women, Servants, what shall we? Your tongues Are silent,
c-crq av vbz po22 cc fw-la fw-la? uh-dx pi j j n1, cc-acp d n1 p-acp px32, cc fw-la fw-la fw-la, cc q-crq vmb pns12 vdi? dt n2, r-crq vmb pns12? dt n2, r-crq vmb pns12? np1, cc fw-la fw-la? n2, n2, n2, r-crq vmb pns12? po22 n2 vbr j,
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but your eyes aske the question, fixt on the Preachers face.
but your eyes ask the question, fixed on the Preachers face.
cc-acp po22 n2 vvi dt n1, vvn p-acp dt n2 n1.
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Then must I aske, & quid ego? what shall I doe? or rather, what shall I say? I must not answer you in Ieremies generalitie, Returne you every one from your evill wayes: thats not enough. I must exhort you severally.
Then must I ask, & quid ego? what shall I do? or rather, what shall I say? I must not answer you in Jeremiahs generality, Return you every one from your evil ways: thats not enough. I must exhort you severally.
av vmb pns11 vvi, cc fw-la fw-la? q-crq vmb pns11 vdb? cc av-c, q-crq vmb pns11 vvb? pns11 vmb xx vvi pn22 p-acp np1 n1, vvb pn22 d pi p-acp po22 j-jn n2: d|vbz xx av-d. pns11 vmb vvi pn22 av-j.
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Magistrates in Moses words, exequere justum juste, execute justice, respect no persons, take no gifts.
Magistrates in Moses words, Exequere Justum just, execute Justice, respect no Persons, take no Gifts.
np1 p-acp np1 n2, vvi fw-la av, vvb n1, vvb dx n2, vvb dx n2.
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Ministers, disgrace not your brethren, and give no scandal by your lives Gentlemen Alia, Vina, Venus;
Ministers, disgrace not your brothers, and give no scandal by your lives Gentlemen Alias, Vina, Venus;
vvz, vvb xx po22 n2, cc vvb dx n1 p-acp po22 n2 n2 np1, np1, np1;
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take oaths in too, leave them: they fit not Christians. Tradesmen use no deceit. Women, paint not your faces, pouder not your haires.
take Oaths in too, leave them: they fit not Christians. Tradesmen use no deceit. Women, paint not your faces, powder not your hairs.
vvb n2 p-acp av, vvb pno32: pns32 vvb xx np1. n2 vvb dx n1. n2, vvb xx po22 n2, vvi xx po22 n2.
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Neither beseeme the wise, the chast, nor the religious. Servants, you may I speake to, just in Saint Iohns words;
Neither beseem the wise, the chaste, nor the religious. Servants, you may I speak to, just in Saint Iohns words;
av-d vvb dt j, dt j, ccx dt j. ng1, pn22 vmb pns11 vvi p-acp, j p-acp n1 npg1 n2;
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be contented with your wages, I rather say shunne drunkennesse, corrupt not others, nor bee corrupted by them.
be contented with your wages, I rather say shun Drunkenness, corrupt not Others, nor be corrupted by them.
vbb vvn p-acp po22 n2, pns11 av-c vvb vvi n1, vvb xx ng2-jn, ccx vbi vvn p-acp pno32.
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Come we now to Faciemus, the last word, what shall wee doe? The doctrine of Faith calls for Credere, bids beleeve:
Come we now to We will make, the last word, what shall we do? The Doctrine of Faith calls for Believe, bids believe:
vvb pns12 av p-acp np1, dt ord n1, r-crq vmb pns12 vdb? dt n1 pp-f n1 vvz p-acp fw-la, vvz vvb:
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but repentance craves a Facere; it stands on workes. The Law cries, Fac hoc; but not the Law alone: the Gospel cries it too.
but Repentance craves a Facere; it Stands on works. The Law cries, Fac hoc; but not the Law alone: the Gospel cries it too.
cc-acp n1 vvz dt fw-la; pn31 vvz p-acp n2. dt n1 vvz, fw-la fw-la; cc-acp xx dt n1 av-j: dt n1 vvz pn31 av.
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Christ as well as Moses exhorts unto obedience.
christ as well as Moses exhorts unto Obedience.
np1 c-acp av c-acp np1 vvz p-acp n1.
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The fierce menaces of the Law, and the sweet promises of the Gospell, both call for righteousnesse and holinesse of life.
The fierce menaces of the Law, and the sweet promises of the Gospel, both call for righteousness and holiness of life.
dt j n2 pp-f dt n1, cc dt j n2 pp-f dt n1, d vvb p-acp n1 cc n1 pp-f n1.
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Cursed is he that abids not in all the things of the Law, ut faciat ea, to doe them, saith Moses, and beati eritis, si feceritis, Christ calls you blessed, if you doe them.
Cursed is he that abides not in all the things of the Law, ut Faciat ea, to do them, Says Moses, and Beati You will be, si feceritis, christ calls you blessed, if you do them.
j-vvn vbz pns31 cst vvz xx p-acp d dt n2 pp-f dt n1, fw-la n1 fw-la, p-acp vdb pno32, vvz np1, cc n1 n2, zz n2, np1 vvz pn22 vvn, cs pn22 vdb pno32.
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Saith Christ, the way to heaven is narrow;
Says christ, the Way to heaven is narrow;
vvz np1, dt n1 p-acp n1 vbz j;
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few doe finde it? the gate straight, few doe enter it? Surely if Faith be it, faith onely:
few do find it? the gate straight, few do enter it? Surely if Faith be it, faith only:
d vdb vvi pn31? dt n1 av, d vdb vvi pn31? np1 cs n1 vbb pn31, n1 av-j:
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the way is broad enough, the gate wide enough.
the Way is broad enough, the gate wide enough.
dt n1 vbz j av-d, dt n1 j av-d.
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Nere let his Disciples say, who shall then be saved? If that suffice, which Christ sayd to the Ruler, Crede modò, doe but beleeve onely: who shall then not be saved? Then Origen was right, that not the damned onely,
Nere let his Disciples say, who shall then be saved? If that suffice, which christ said to the Ruler, Crede modò, do but believe only: who shall then not be saved? Then Origen was right, that not the damned only,
np1 vvb po31 n2 vvi, r-crq vmb av vbi vvn? cs d vvb, r-crq np1 vvd p-acp dt n1, fw-la fw-la, vdb p-acp vvb av-j: r-crq vmb av xx vbi vvn? av np1 vbds j-jn, cst xx dt j-vvn j,
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but the Devils too shall all be saved. For Saint Iames saith, etiam daemones, the Devills beleeve also.
but the Devils too shall all be saved. For Saint James Says, etiam daemons, the Devils believe also.
cc-acp dt n2 av vmb d vbi vvn. p-acp n1 np1 vvz, fw-la n2, dt n2 vvb av.
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tis fit, wee learne Christs lesson, Noli peccare amplius, sin not any more.
this fit, we Learn Christ Lesson, Noli Peccare Amplius, sin not any more.
pn31|vbz j, pns12 vvb npg1 n1, fw-la uh fw-la, vvb xx d dc.
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Christ saith, saith often, NONLATINALPHABET, thy faith hath saved thee. Heaven is not had so easily, so lazily. Papists should then supererogate indeede.
christ Says, Says often,, thy faith hath saved thee. Heaven is not had so Easily, so lazily. Papists should then supererogate indeed.
np1 vvz, vvz av,, po21 n1 vhz vvn pno21. n1 vbz xx vhn av av-j, av av-j. njp2 vmd av vvi av.
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Their Pater Nosters, and Ave Maries all, are meerely superfluous: fewer beades will serve them.
Their Pater Noster's, and Have Mary's all, Are merely superfluous: fewer beads will serve them.
po32 n1 ng1, cc vhb npg1 av-d, vbr av-j j: d n2 vmb vvi pno32.
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But it must be Facere, to doe, must bee both the Peoples Quid, to inquire of, of the Preacher,
But it must be Facere, to do, must be both the Peoples Quid, to inquire of, of the Preacher,
p-acp pn31 vmb vbi fw-la, pc-acp vdi, vmb vbi d dt ng1 fw-la, pc-acp vvi pp-f, pp-f dt n1,
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and the Preachers Quod, to require it of the people; their NONLATINALPHABET. The Souldiers NONLATINALPHABET in my Text, is but the Echo of the Prophets NONLATINALPHABET vers. 8.
and the Preachers Quod, to require it of the people; their. The Soldiers in my Text, is but the Echo of the prophets vers. 8.
cc dt n2 vvd, pc-acp vvi pn31 pp-f dt n1; po32. dt ng1 p-acp po11 n1, vbz p-acp dt n1 pp-f dt ng1 fw-la. crd
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Now that faith hath her right, let us not by magnifying faith wrong workes. Some doe;
Now that faith hath her right, let us not by magnifying faith wrong works. some do;
av d n1 vhz po31 j-jn, vvb pno12 xx p-acp vvg n1 n-jn vvz. d vdb;
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shunning Romes Charibdis, runne upon the Rockes, the Scylla of the libertines; hold them pernitiosa, pernitious to salvation;
shunning Romes Charybdis, run upon the Rocks, the Scylla of the Libertines; hold them pernitiosa, pernicious to salvation;
vvg npg1 np1, vvn p-acp dt n2, dt np1 pp-f dt n2; vvb pno32 fw-la, j p-acp n1;
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deny the decalogue to concerne Christians.
deny the decalogue to concern Christians.
vvb dt n1 pc-acp vvi np1.
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Even Luther in his heate, and Melanthon though somewhat more temperate then hee, yet both in their zeale have spoken offensively:
Even Luther in his heat, and Melanchthon though somewhat more temperate then he, yet both in their zeal have spoken offensively:
j np1 p-acp po31 n1, cc np1 c-acp av av-dc j cs pns31, av av-d p-acp po32 n1 vhb vvn av-j:
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that the doctrine of workes is the doctrine of Devills; that even the Morall Law is not the word of God:
that the Doctrine of works is the Doctrine of Devils; that even the Moral Law is not the word of God:
cst dt n1 pp-f n2 vbz dt n1 pp-f n2; cst av dt j n1 vbz xx dt n1 pp-f np1:
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speeches that have hardned the hearts of the adversarie. Hosmaister a Papist saith they had not stood so stiffely against justification by faith onely,
Speeches that have hardened the hearts of the adversary. Hosmaister a Papist Says they had not stood so stiffly against justification by faith only,
n2 cst vhb vvn dt n2 pp-f dt n1. n1 dt njp vvz pns32 vhd xx vvn av av-j p-acp n1 p-acp n1 av-j,
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but for some mens too much disgracing of workes, in judicio super articulo 4. Confess. Augustanae.
but for Some men's too much disgracing of works, in Judicio super articulo 4. Confess. Augustanae.
cc-acp p-acp d ng2 av d n-vvg pp-f n2, p-acp fw-la fw-la fw-la crd vvb. np1.
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Our Church hath determined them the fruits of faith, pleasing unto God, and necessarily springing from a true faith.
Our Church hath determined them the fruits of faith, pleasing unto God, and necessarily springing from a true faith.
po12 n1 vhz vvn pno32 dt n2 pp-f n1, vvg p-acp np1, cc av-j vvg p-acp dt j n1.
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What writer, but honours them? What Preacher but presseth them unto the people?
What writer, but honours them? What Preacher but Presseth them unto the people?
q-crq n1, cc-acp vvz pno32? q-crq n1 cc-acp vvz pno32 p-acp dt n1?
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Tis then an idle cavill, nay a false calumniation, our doctrine of sole Faith, Papists to call licentious.
This then an idle cavil, nay a false calumniation, our Doctrine of sole Faith, Papists to call licentious.
pn31|vbz av dt j n1, uh-x dt j n1, po12 n1 pp-f j n1, njp2 p-acp n1 j.
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Surely twere so indeede, if wee excluded workes out of our conversation. But wee doe not.
Surely it so indeed, if we excluded works out of our Conversation. But we do not.
np1 pn31|vbdr av av, cs pns12 vvd n2 av pp-f po12 n1. cc-acp pns12 vdb xx.
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What wee write, and preach of them, our Books and Churches testifie. How in our lives wee practise them, wee will not glory, like our adversaries.
What we write, and preach of them, our Books and Churches testify. How in our lives we practise them, we will not glory, like our Adversaries.
r-crq pns12 vvb, cc vvi pp-f pno32, po12 n2 cc n2 vvi. np1 p-acp po12 n2 pns12 vvb pno32, pns12 vmb xx n1, vvb po12 n2.
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Farre short indeede of that we ought: we are Adams sonnes all; eate too much of the Tree in the middes of the Garden.
far short indeed of that we ought: we Are Adams Sons all; eat too much of the Tree in the mids of the Garden.
av-j j av pp-f cst pns12 vmd: pns12 vbr np1 n2 d; vvb av d pp-f dt n1 p-acp dt n2-jn pp-f dt n1.
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But Loriidem Rectus, twill not beseeme them to censure us.
But Loriidem Rectus, 'twill not beseem them to censure us.
p-acp fw-la np1, n1 xx vvi pno32 pc-acp vvi pno12.
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Will they needs? then put out the mid-letter of our verbe, turne but the tense, let it be Quid facimus? what doe wee? We persecute.
Will they needs? then put out the mid-letter of our verb, turn but the tense, let it be Quid facimus? what do we? We persecute.
n1 pns32 av? av vvd av dt n1 pp-f po12 n1, vvb p-acp dt n1, vvb pn31 vbi fw-la fw-la? q-crq vdb pns12? pns12 vvi.
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Surely we doe many things wee should not: but yet we do not that.
Surely we do many things we should not: but yet we do not that.
np1 pns12 vdb d n2 pns12 vmd xx: cc-acp av pns12 vdb xx d.
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Do not they? What do we else? Rossaeus saith, England is the schoole of perjuries, sacriledge and rebellions. Thats true.
Do not they? What do we Else? Rossaeus Says, England is the school of perjuries, sacrilege and rebellions. Thats true.
vdb xx pns32? q-crq vdb pns12 av? np1 vvz, np1 vbz dt n1 pp-f n2, n1 cc n2. d|vbz j.
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The Iesuits teach our Catholicks to equivocate in their Oaths; thats perjurie: and to beare armes against their Soveraigne; thats rebellion.
The Iesuits teach our Catholics to equivocate in their Oaths; thats perjury: and to bear arms against their Sovereign; thats rebellion.
dt np2 vvb po12 njp2 pc-acp vvi p-acp po32 n2; d|vbz n1: cc pc-acp vvi n2 p-acp po32 n-jn; d|vbz n1.
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And that, not at Rhemes or at Rome, but at home: hee saith, England is the schoole.
And that, not At Rheims or At Room, but At home: he Says, England is the school.
cc d, xx p-acp np1 cc p-acp vvb, p-acp p-acp av-an: pns31 vvz, np1 vbz dt n1.
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Noe man needs send his sonne over the sea: the Pope will send Schoolemasters over unto us.
Noah man needs send his son over the sea: the Pope will send Schoolmasters over unto us.
np1 n1 av vvi po31 n1 p-acp dt n1: dt n1 vmb vvi n2 a-acp p-acp pno12.
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Did we well, we would make them keepe their Schoole somewhere else. What more? we are Incontinent.
Did we well, we would make them keep their School somewhere Else. What more? we Are Incontinent.
vdd pns12 av, pns12 vmd vvi pno32 vvi po32 n1 av av. q-crq av-dc? pns12 vbr j.
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A Calvinist chast, is Monstrum inauditum saith Maldonate, a Iesuit, rarer then any Monster. Papists are all honest.
A Calvinist chaste, is Monstrum inauditum Says Maldonate, a Iesuit, rarer then any Monster. Papists Are all honest.
dt np1 j, vbz fw-la fw-la vvz fw-it, dt np1, jc cs d n1. njp2 vbr d j.
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Though in Mantuans time 100. yeares agoe, Vrbs tota lupanar, all the Citie was a stewes: that fault is now reformed.
Though in Mantuans time 100. Years ago, Urbs tota lupanar, all the city was a Stews: that fault is now reformed.
cs p-acp n2-j n1 crd n2 av, np1 fw-la n1, d dt n1 vbds dt n2: cst n1 vbz av vvn.
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There are not nowadayes not past 28000. Curtisans found in all Rome, and that Franciscan Fryer should have forfeited his cowle, that sayd Romanizare was Sodomizare, to be a right Romanist, was to be a Sodomite.
There Are not nowadays not passed 28000. Courtesans found in all Room, and that Franciscan Fryer should have forfeited his cowl, that said Romanizare was Sodomizare, to be a right Romanist, was to be a Sodomite.
pc-acp vbr xx av xx p-acp crd n2 vvn p-acp d vvi, cc cst jp n1 vmd vhi vvn po31 n1, cst vvd j-jn vbds np1, pc-acp vbi dt j-jn np1, vbds pc-acp vbi dt n1.
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Let us returne the tense, make it Faciemus, as it was, and so end: the words be few;
Let us return the tense, make it We will make, as it was, and so end: the words be few;
vvb pno12 vvi dt n1, vvb pn31 np1, c-acp pn31 vbds, cc av n1: dt n2 vbb d;
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we may not lose one of them.
we may not loose one of them.
pns12 vmb xx vvi crd pp-f pno32.
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What shall wee doe? The people had beene mercilesse, had let the poore want both coate,
What shall we do? The people had been merciless, had let the poor want both coat,
q-crq vmb pns12 vdb? dt n1 vhd vbn j, vhd vvb dt j n1 d n1,
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and meate, vers. 11. The Publicans had extorted: and the Souldiers here had usd violence, accused falsely, and played the malcontents.
and meat, vers. 11. The Publicans had extorted: and the Soldiers Here had used violence, accused falsely, and played the malcontents.
cc n1, fw-la. crd dt ng1 vhd j-vvn: cc dt n2 av vhd vvn n1, vvd av-j, cc vvd dt n2-jn.
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Now they aske de Futuro, what they shall doe hereafter? A happie question, if they obey the answer, reforme all faults thenceforth.
Now they ask de Futuro, what they shall do hereafter? A happy question, if they obey the answer, reform all Faults thenceforth.
av pns32 vvb fw-fr np1, r-crq pns32 vmb vdb av? dt j n1, cs pns32 vvb dt n1, vvi d n2 av.
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God is gracious, pardons all sinne past, craves but amendment.
God is gracious, Pardons all sin past, craves but amendment.
np1 vbz j, vvz d n1 j, vvz p-acp n1.
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Repentance rests not in bewailing NONLATINALPHABET, a sinne already done; but resolves also upon NONLATINALPHABET, what is to be done? You heard Christs Beati eritis, Christs blessing promised you;
Repentance rests not in bewailing, a sin already done; but resolves also upon, what is to be done? You herd Christ Beati You will be, Christ blessing promised you;
n1 vvz xx p-acp vvg, dt n1 av vdn; p-acp vvz av p-acp, r-crq vbz pc-acp vbi vdn? pn22 vvd npg1 np1 n2, npg1 n1 vvd pn22;
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Si feceritis (tis the future tense) if you shall do these things. Peccavi, I have sinned, thats every mans case:Si feceritis (this the future tense) if you shall do these things. Peccavi, I have sinned, thats every men case:
fw-mi n2 (pn31|vbz dt j-jn n1) cs pn22 vmb vdb d n2. fw-la, pns11 vhb vvn, d|vbz d ng1 n1:
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but what shall I doe, thats not every mans question.
but what shall I do, thats not every men question.
cc-acp q-crq vmb pns11 vdb, d|vbz xx d ng1 n1.
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Beware of persevering, of the drunkards posie in the Prophet, cras sicut hodie, of dwelling in sin.
Beware of persevering, of the drunkards posy in the Prophet, cras sicut hodie, of Dwelling in since.
vvb pp-f j, pp-f dt ng1 n1 p-acp dt n1, fw-la fw-la fw-la, pp-f vvg p-acp n1.
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You must say with the Iewes, Iniquè egimus, we have done wickedly: but say too, with Elihu, If I have done wickedly, I will doe no more.
You must say with the Iewes, Iniquè egimus, we have done wickedly: but say too, with Elihu, If I have done wickedly, I will do no more.
pn22 vmb vvi p-acp dt np2, fw-fr fw-la, pns12 vhb vdn av-j: p-acp vvi av, p-acp np1, cs pns11 vhb vdn av-j, pns11 vmb vdi av-dx av-dc.
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It sufficeth (saith Saint Peter) to have spent, to have mispent the time past of our life in the will of the Gentiles: It Suffices (Says Faint Peter) to have spent, to have Mis-spent the time past of our life in the will of the Gentiles:
pn31 vvz (vvz j np1) pc-acp vhi vvn, pc-acp vhi vvn dt n1 j pp-f po12 n1 p-acp dt n1 pp-f dt n2-j:
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wee must live henceforward after the will of God. God doth NONLATINALPHABET, Saint Pauls terme, beare with all ill manners past:
we must live henceforward After the will of God. God does, Saint Paul's term, bear with all ill manners passed:
pns12 vmb vvi av p-acp dt n1 pp-f np1. np1 vdz, n1 npg1 vvb, vvb p-acp d j-jn n2 vvn:
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So as I have told you, what you shall doe, I will tell you also, what you shall have; even everlasting life.
So as I have told you, what you shall do, I will tell you also, what you shall have; even everlasting life.
av c-acp pns11 vhb vvn pn22, r-crq pn22 vmb vdb, pns11 vmb vvi pn22 av, r-crq pn22 vmb vhb; av j n1.
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Every man shall have according to his doings: not for his doings sake; but for Christs doings, and his sufferings both; Cui, cum patre, &c. Every man shall have according to his doings: not for his doings sake; but for Christ doings, and his sufferings both; Cui, cum patre, etc.
d n1 vmb vhi vvg p-acp po31 n2-vdg: xx p-acp po31 n2-vdg n1; cc-acp p-acp npg1 n2-vdg, cc po31 n2 d; fw-la, fw-la fw-la, av
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A SERMON PREACHED ON S. IOHN. The eighteenth Sermon. IOHN 1. 47. Behold a true Israelite, in whom there is no guile.
A SERMON PREACHED ON S. JOHN. The eighteenth Sermon. JOHN 1. 47. Behold a true Israelite, in whom there is no guile.
dt n1 vvn p-acp n1 np1. dt ord n1. np1 crd crd vvb dt j np1, p-acp ro-crq a-acp vbz dx n1.
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THE Argument of my Text is Christs Testimonie of Nathanael, containing the Description of a true Israelite. Say not, what is that to us? For a true Israelite is also a true Christian.
THE Argument of my Text is Christ Testimony of Nathanael, containing the Description of a true Israelite. Say not, what is that to us? For a true Israelite is also a true Christian.
dt n1 pp-f po11 n1 vbz npg1 n1 pp-f np1, vvg dt n1 pp-f dt j np1. vvb xx, q-crq vbz d p-acp pno12? p-acp dt j np1 vbz av dt j njp.
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What Christ commends in him, ought to be in us. The Definition is our Admonition: needefull, if ever, in these times;
What christ commends in him, ought to be in us. The Definition is our Admonition: needful, if ever, in these times;
q-crq np1 vvz p-acp pno31, pi pc-acp vbi p-acp pno12. dt n1 vbz po12 n1: j, cs av, p-acp d n2;
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in which every man shewes, and many a man saith, Qui nescit dissimulare, nescit vivere. [ It was all the Latine, that a French King taught his sonne.
in which every man shows, and many a man Says, Qui nescit dissimulare, nescit vivere. [ It was all the Latin, that a French King taught his son.
p-acp r-crq d n1 vvz, cc d dt n1 vvz, fw-la fw-la fw-la, fw-la fw-la. [ pn31 vbds d dt jp, cst dt jp n1 vvd po31 n1.
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] Man cannot live, but by Dissimulation. The Text containes three things;
] Man cannot live, but by Dissimulation. The Text contains three things;
] n1 vmbx vvi, cc-acp p-acp n1. dt n1 vvz crd n2;
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the thing Defined, an Israelite, but a true Israelite; the Definition, in whom no guile is;
the thing Defined, an Israelite, but a true Israelite; the Definition, in whom no guile is;
dt n1 vvn, dt np1, p-acp dt j np1; dt n1, p-acp ro-crq dx n1 vbz;
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and the note of Instance, exemplifying the Definition, Ecce, Behold, pointing at Nathanael. Of these three, &c. in their order.
and the note of Instance, exemplifying the Definition, Ecce, Behold, pointing At Nathanael. Of these three, etc. in their order.
cc dt n1 pp-f n1, j-vvg dt n1, fw-la, vvb, vvg p-acp np1. pp-f d crd, av p-acp po32 n1.
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The matter so excellent, and the man so rare, that Christ ▪ here holds them worthy of his marke.
The matter so excellent, and the man so rare, that christ ▪ Here holds them worthy of his mark.
dt n1 av j, cc dt n1 av j, cst np1 ▪ av vvz pno32 j pp-f po31 n1.
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Nathanael, a true Israelite, one void of guile, all guile, is grac'st here with Christs Ecce. Christs Ecce is often;Nathanael, a true Israelite, one void of guile, all guile, is gracest Here with Christ Ecce. Christ Ecce is often;
np1, dt j np1, pi j pp-f n1, d n1, vbz vv2 av p-acp npg1 fw-la. npg1 fw-la vbz av;
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but he hansells it in him. It is the first, that Saint Iohn records of Christ.
but he hansells it in him. It is the First, that Saint John records of christ.
cc-acp pns31 n2 pn31 p-acp pno31. pn31 vbz dt ord, cst n1 np1 n2 pp-f np1.
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Christ here disdaines not to be himselfe his Herault, to proclaime his praise. Not farre before, Iohn Baptist cried of Christ, Ecce, behold, Behold the Lambe of God.
christ Here disdains not to be himself his Herault, to proclaim his praise. Not Far before, John Baptist cried of christ, Ecce, behold, Behold the Lamb of God.
np1 av vvz xx pc-acp vbi px31 po31 n1, pc-acp vvi po31 n1. xx av-j a-acp, np1 np1 vvd pp-f np1, fw-la, vvb, vvb dt n1 pp-f np1.
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Christ is the Crier here, Ecce, behold, Behold a true Israelite. An Ecce to the Eye, not to the Eare. There is an Eare Ecce, and an Eye Ecce too.
christ is the Crier Here, Ecce, behold, Behold a true Israelite. an Ecce to the Eye, not to the Ear There is an Ear Ecce, and an Eye Ecce too.
np1 vbz dt n1 av, fw-la, vvb, vvb dt j np1. dt fw-la p-acp dt n1, xx p-acp dt n1 pc-acp vbz dt n1 fw-la, cc dt n1 fw-la av.
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It is mostly in Scripture to the Eare, to hearke: but it is sometime to the Eye, to looke.
It is mostly in Scripture to the Ear, to hark: but it is sometime to the Eye, to look.
pn31 vbz j p-acp n1 p-acp dt n1, pc-acp vvi: cc-acp pn31 vbz av p-acp dt n1, pc-acp vvi.
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Behold I bring him forth to you. Behold the place where they have laid him. So it is here, Behold a true Israelite, i. See an Israelite indeede.Behold I bring him forth to you. Behold the place where they have laid him. So it is Here, Behold a true Israelite, i. See an Israelite indeed.
vvb pns11 vvb pno31 av p-acp pn22. vvb dt n1 c-crq pns32 vhb vvn pno31. av pn31 vbz av, vvb dt j np1, uh. vvb dt np1 av.
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A sight worthy of an Ecce; a Particle commonly presuming some strange spectacle. Not Pilats Ecce homo, behold a man;
A sighed worthy of an Ecce; a Particle commonly presuming Some strange spectacle. Not Pilats Ecce homo, behold a man;
dt n1 j pp-f dt fw-la; dt n1 av-j vvg d j n1. xx npg1 fw-la fw-la, vvb dt n1;
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what Object more ordinarie? Not Zacharies Ecce Rex, behold a King; some see them daily too.
what Object more ordinary? Not Zacharies Ecce Rex, behold a King; Some see them daily too.
r-crq n1 av-dc j? xx np1 fw-la fw-la, vvb dt n1; d vvi pno32 av-j av.
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Not Saint Matthewes Ecce Angelus, behold an Angell; Angels have appeared to many. Nay not Iohn Baptists Ecce Agnus Dei;
Not Saint Matthew Ecce Angelus, behold an Angel; Angels have appeared to many. Nay not John Baptists Ecce Agnus Dei;
xx n1 np1 fw-la np1, vvb dt n1; n2 vhb vvn p-acp d. uh-x xx np1 np1 fw-la np1 fw-la;
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tis a chance, but any Catholike can shew you one. But Behold a true Israelite: a sight so rare, that (I will not say,
this a chance, but any Catholic can show you one. But Behold a true Israelite: a sighed so rare, that (I will not say,
pn31|vbz dt n1, cc-acp d jp vmb vvi pn22 pi. p-acp vvb dt j np1: dt n1 av j, cst (pns11 vmb xx vvi,
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as Saint Paul saith of heavens joyes, Oculus non vidit, no eye hath ever seene one) but a man may looke in a whole city,
as Saint Paul Says of heavens Joys, Oculus non vidit, no eye hath ever seen one) but a man may look in a Whole City,
c-acp n1 np1 vvz pp-f n2 n2, fw-la fw-fr fw-la, dx n1 vhz av vvn pi) p-acp dt n1 vmb vvi p-acp dt j-jn n1,
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nay God may looke in a whole countrie, and he shall not find fiftie, fortie, thirtie, twenty, no not tenne, in all Sodom and Gomorrha. Nay in Noahs time, not eight in a whole world.
nay God may look in a Whole country, and he shall not find fiftie, fortie, thirtie, twenty, no not tenne, in all Sodom and Gomorrha. Nay in Noahs time, not eight in a Whole world.
uh-x np1 vmb vvi p-acp dt j-jn n1, cc pns31 vmb xx vvi crd, crd, crd, crd, uh-x xx crd, p-acp d np1 cc np1. uh p-acp npg1 n1, xx crd p-acp dt j-jn n1.
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Hee saved eight indeed in the Arke; but Cham was one of them, a Reprobate. Tis none of Saint Lukes Ecces: Ecce Discipulus, behold a Disciple.
He saved eight indeed in the Ark; but Cham was one of them, a Reprobate. This none of Saint Lukes Ecces: Ecce Discipulus, behold a Disciple.
pns31 vvd crd av p-acp dt n1; cc-acp n1 vbds pi pp-f pno32, dt n-jn. pn31|vbz pix pp-f n1 npg1 n2: fw-la fw-la, vvb dt n1.
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Christ had a whole dozen, a dozen domesticalls; sixe dozen at large, all of his owne calling and ordination: besides voluntaries infinite;
christ had a Whole dozen, a dozen domesticalls; sixe dozen At large, all of his own calling and ordination: beside voluntaries infinite;
np1 vhd dt j-jn crd, dt crd n2; crd crd p-acp j, d pp-f po31 d n-vvg cc n1: p-acp n2-jn j;
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for so the Pharisees said, Totus mundus sequitur eum, a world of men followed him, some ad discendum, some ad vescendum. Not his Ecce Leprosus, Behold a Leper;
for so the Pharisees said, Totus World sequitur Eum, a world of men followed him, Some ad discendum, Some ad vescendum. Not his Ecce Leprosus, Behold a Leper;
c-acp av dt np2 vvd, fw-la fw-la fw-la fw-la, dt n1 pp-f n2 vvd pno31, d fw-la fw-la, d fw-la fw-la. xx po31 fw-la fw-la, vvb dt n1;
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Christ said, There were many Lepers in Israel. Not Ecce defunctus, behold a Corpse, Luke 7. Corpses are ordinary.
christ said, There were many Lepers in Israel. Not Ecce defunctus, behold a Corpse, Lycia 7. Corpses Are ordinary.
np1 vvd, a-acp vbdr d n2 p-acp np1. xx fw-la fw-la, vvb dt n1, av crd n2 vbr j.
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What needs an Ecce in ordinary things? Not Ecce potator, behold a drinker, as the Iewes cried of Christ. That needs no Ecce neither;
What needs an Ecce in ordinary things? Not Ecce potator, behold a drinker, as the Iewes cried of christ. That needs no Ecce neither;
q-crq vvz dt fw-la p-acp j n2? xx fw-la fw-la, vvb dt n1, p-acp dt np2 n1 pp-f np1. cst vvz dx fw-la dx;
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every towne, every street is full of such.
every town, every street is full of such.
d n1, d n1 vbz j pp-f d.
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The signes before the doores, what are they else but Ecces? Ecce hîc, ecce illic;
The Signs before the doors, what Are they Else but Ecces? Ecce hîc, ecce illic;
dt n2 p-acp dt n2, r-crq vbr pns32 av p-acp n2? fw-la fw-la, fw-la fw-la;
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the Magistrate there may see them every day. But it is, Behold an Israelite, behold a true Israelite.
the Magistrate there may see them every day. But it is, Behold an Israelite, behold a true Israelite.
dt n1 a-acp vmb vvi pno32 d n1. p-acp pn31 vbz, vvb dt np1, vvb dt j np1.
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An Israelite, a bare Israelite, and say no more, is no rare sight. God said they should be multiplied as the starres of heaven.
an Israelite, a bore Israelite, and say no more, is no rare sighed. God said they should be multiplied as the Stars of heaven.
dt np1, dt j np1, cc vvb av-dx av-dc, vbz dx j n1. np1 vvd pns32 vmd vbi vvn p-acp dt n2 pp-f n1.
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But a true Israelite is as the shaking of an Olive tree, and as the grapes,
But a true Israelite is as the shaking of an Olive tree, and as the grapes,
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when the vintage is ended, as saith the Prophet, that is, but here and there one.when the vintage is ended, as Says the Prophet, that is, but Here and there one.
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To shut up this, Esayes Ecce Iniquitas, behold iniquitie, that is every where;
To shut up this, Isaiah Ecce Iniquitas, behold iniquity, that is every where;
pc-acp vvi a-acp d, npg1 fw-la fw-la, vvb n1, cst vbz d c-crq;
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All men are of that Mysterie, the Mysterie of iniquitie, Omnis homo mendax. But a just man without guile,
All men Are of that Mystery, the Mystery of iniquity, Omnis homo mendax. But a just man without guile,
d n2 vbr pp-f d n1, dt n1 pp-f n1, fw-la fw-la fw-la. p-acp dt j n1 p-acp n1,
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an Israelite indeede, I will not say, Vix sunt totidem, quot Thebarum portae, vel divitis ostia Nili, but haply some hundred,
an Israelite indeed, I will not say, Vix sunt totidem, quot Thebarum portae, vel divitis ostia Nili, but haply Some hundred,
dt np1 av, pns11 vmb xx vvi, fw-la fw-la fw-la, fw-la np1 fw-la, fw-la fw-la fw-la np1, p-acp av d crd,
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or but haply some seven in a city, in a land;
or but haply Some seven in a City, in a land;
cc p-acp av d crd p-acp dt n1, p-acp dt n1;
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but rather with the Psalmist, Non est usque ad unum, there is hardly one in all the earth.
but rather with the Psalmist, Non est usque ad Unum, there is hardly one in all the earth.
cc-acp av-c p-acp dt n1, fw-fr fw-fr fw-la fw-la fw-la, a-acp vbz av crd p-acp d dt n1.
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A Liar, a Deceiver, never seeke for him, Quaeris aquas in aqu•s, the Psalmist hath told us; every man is one.
A Liar, a Deceiver, never seek for him, Quaeris Aquas in aqu•s, the Psalmist hath told us; every man is one.
dt n1, dt n1, av-x vvb p-acp pno31, np1 n1 p-acp n2, dt n1 vhz vvn pno12; d n1 vbz pi.
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But a Nathanael, one in whom there is no guile, fidelem quis inveniet? Who can find him, saith Solomon. Solomon a great Searcher, lustravi universa, Eccl. 7. sought here and there, and every where;
But a Nathanael, one in whom there is no guile, Fidelium quis inveniet? Who can find him, Says Solomon. Solomon a great Searcher, lustravi universa, Ecclesiastes 7. sought Here and there, and every where;
p-acp dt np1, crd p-acp ro-crq a-acp vbz dx n1, fw-la fw-la j-jn? q-crq vmb vvi pno31, vvz np1. np1 dt j n1, fw-la fw-la, np1 crd vvd av cc a-acp, cc d q-crq;
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But as if Gods hand were more speciall in this gift; the wise King calls other things, other gifts;
But as if God's hand were more special in this gift; the wise King calls other things, other Gifts;
cc-acp c-acp cs ng1 n1 vbdr av-dc j p-acp d n1; dt j n1 vvz j-jn n2, j-jn n2;
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unum reperi, and could find but one in a whole thousand. One here greater than Solomon, but one Nathanael in all Israel, worthy his marke; rare things are remarkeable;Unum reperi, and could find but one in a Whole thousand. One Here greater than Solomon, but one Nathanael in all Israel, worthy his mark; rare things Are remarkable;
fw-la fw-la, cc vmd vvi p-acp pi p-acp dt j-jn crd. pi av jc cs np1, p-acp crd np1 p-acp d np1, j po31 n1; j n2 vbr j;
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dignus monstrari, worthy of an Ecce, behold a true Israelite. Christs propertie, his qualitie. For of whom in all the Scripture;Dignus monstrari, worthy of an Ecce, behold a true Israelite. Christ property, his quality. For of whom in all the Scripture;
fw-la fw-la, j pp-f dt fw-la, vvb dt j np1. npg1 n1, po31 n1. p-acp a-acp r-crq p-acp d dt n1;
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save of Christ alone, may it be found written, Non est inventus d•lus, there was no guile found in his mouth. Such an one deserves an NONLATINALPHABET.
save of christ alone, may it be found written, Non est inventus d•lus, there was no guile found in his Mouth. Such an one deserves an.
vvb pp-f np1 av-j, vmb pn31 vbb vvn vvn, fw-fr fw-la fw-la fw-la, a-acp vbds dx n1 vvn p-acp po31 n1. d dt pi vvz dt.
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And Solomon gives it him, Eccles. 7. 29. Vnum reperi, I have found one, saith the Preacher. Enough of the Note. The thing defined is next;
And Solomon gives it him, Eccles. 7. 29. One reperi, I have found one, Says the Preacher. Enough of the Note. The thing defined is next;
np1 np1 vvz pn31 pno31, np1 crd crd np1 fw-la, pns11 vhb vvn pi, vvz dt n1. d pp-f dt n1. dt n1 vvn vbz ord;
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it is an Israelite. Ecce vere Israelita. not mere, a bare Israelite, but vere, a true Israelite.
it is an Israelite. Ecce vere Israelite. not mere, a bore Israelite, but vere, a true Israelite.
pn31 vbz dt np1. fw-la vvi np1. xx j, dt j np1, p-acp vvb, dt j np1.
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An Israelite is but a Iew; and there is a Iew, that is but cald so onely.
an Israelite is but a Iew; and there is a Iew, that is but called so only.
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Tu qui cognominaris, saith the Apostle. Or that saith, he is one, but is not. Christ notes some such in the Revelation. But Christ here meanes a Iew, not NONLATINALPHABET, but NONLATINALPHABET,Tu qui cognominaris, Says the Apostle. Or that Says, he is one, but is not. christ notes Some such in the Revelation. But christ Here means a Iew, not, but,
fw-la fw-la fw-la, vvz dt n1. cc d vvz, pns31 vbz pi, cc-acp vbz xx. np1 vvz d d p-acp dt n1. p-acp np1 av vvz dt np1, xx, cc-acp,
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an Israclite, not that is cald so but that is so. Nay, not that is so neither, thats not enough.
an Israelite, not that is called so but that is so. Nay, not that is so neither, thats not enough.
dt np1, xx cst vbz vvn av p-acp d vbz av. uh-x, xx cst vbz av av-d, d|vbz xx av-d.
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All Iacobs posterity were Israelites indeed, but meri, not veri, meerely so, not truely so; of Israels flesh, but not of Israels spirit.
All Iacobs posterity were Israelites indeed, but meri, not very, merely so, not truly so; of Israel's Flesh, but not of Israel's Spirit.
av-d npg1 n1 vbdr np1 av, p-acp fw-la, xx av, av-j av, xx av-j av; pp-f npg1 n1, cc-acp xx pp-f npg1 n1.
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It is a question, whether Anima be ex traduce, whether the Soule come from the Seed, spring fro• the Parents.
It is a question, whither Anima be ex traduce, whither the Soul come from the Seed, spring fro• the Parents.
pn31 vbz dt n1, cs fw-la vbb fw-la vvi, cs dt n1 vvb p-acp dt n1, vvb n1 dt n2.
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But out of question, virtus non traducitur, Faith, Piety, Integrity, are not from mans seed. All Israels issue have Israels blood in them, and so are all Israelites;
But out of question, virtus non traducitur, Faith, Piety, Integrity, Are not from men seed. All Israel's issue have Israel's blood in them, and so Are all Israelites;
p-acp av pp-f n1, fw-la fw-fr fw-la, n1, n1, n1, vbr xx p-acp ng1 n1. av-d npg1 n1 vhb npg1 n1 p-acp pno32, cc av vbr d np2;
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but they have not all his grace in them; and tis it, makes a right Israelite.
but they have not all his grace in them; and this it, makes a right Israelite.
cc-acp pns32 vhb xx d po31 n1 p-acp pno32; cc pn31|vbz pn31, vvz dt j-jn np1.
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Iacob was Homo planus, (Moses cals him so) a plaine dealing man, without Covin, without guile.Iacob was Homo Planus, (Moses calls him so) a plain dealing man, without Covin, without guile.
np1 vbds fw-la fw-la, (np1 vvz pno31 av) dt j n-vvg n1, p-acp np1, p-acp n1.
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Looke who was of his line, and endued with this vertue, he is a true Israelite.
Look who was of his line, and endued with this virtue, he is a true Israelite.
n1 r-crq vbds pp-f po31 n1, cc vvn p-acp d n1, pns31 vbz dt j np1.
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Tis such an one, Christ bere defines; where shall we find such an one?
This such an one, christ bear defines; where shall we find such an one?
pn31|vbz d dt pi, np1 vvb vvz; q-crq vmb pns12 vvi d dt pi?
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If I aske Saint Chrysostoms question ( Orat. in hypanten ) where is an Israelite? you may answer me,
If I ask Saint Chrysostom question (Orat in hypanten) where is an Israelite? you may answer me,
cs pns11 vvb n1 npg1 vvi (np1 p-acp j) c-crq vbz dt np1? pn22 vmb vvi pno11,
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as he doth NONLATINALPHABET, you have Peter, Paul, and Iohn. You have 3000. Act. 2. You have 5000. Act. 4. But if I say, Cedo verum, give me a true Israelite:
as he does, you have Peter, Paul, and John. You have 3000. Act. 2. You have 5000. Act. 4. But if I say, Cedo verum, give me a true Israelite:
c-acp pns31 vdz, pn22 vhb np1, np1, cc np1. pn22 vhb crd n1 crd pn22 vhb crd n1 crd p-acp cs pns11 vvb, np1 fw-la, vvb pno11 dt j np1:
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Hyminaeus and Phyletus, Demas, and Alexander, Phigellus, and Hermogenes, we read of their beleefe and their conversion.Hyminaeus and Philetus, Demas, and Alexander, Phigellus, and Hermogenes, we read of their belief and their conversion.
np1 cc np1, np1, cc np1, np1, cc np1, pns12 vvb pp-f po32 n1 cc po32 n1.
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But we also read, that they revolted. Haply they were Israelites; but there was guile in them.
But we also read, that they revolted. Haply they were Israelites; but there was guile in them.
cc-acp pns12 av vvb, cst pns32 vvd. av pns32 vbdr np2; cc-acp a-acp vbds n1 p-acp pno32.
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If you seeke a bare Israelite, every nation hath an Ecce. Italy, Spaine, Germany, can show you shoales of them.
If you seek a bore Israelite, every Nation hath an Ecce. Italy, Spain, Germany, can show you shoals of them.
cs pn22 vvb dt j np1, d n1 vhz dt fw-la. np1, np1, np1, vmb vvi pn22 n2 pp-f pno32.
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France could sometimes, and so could we; but a false and subtill people. The Scribes and Pharisees were Israelites all, but guilefull all; Israelites but Hypocrites.France could sometime, and so could we; but a false and subtle people. The Scribes and Pharisees were Israelites all, but guileful all; Israelites but Hypocrites.
np1 vmd av, cc av vmd pns12; cc-acp dt j cc j n1. dt n2 cc np1 vbdr np2 d, cc-acp j av-d; np1 p-acp n2.
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It is the stile which Christ bestowes on them, seaven times in one Chapter, Scribes and Pharisees Hypocrites. Ananias and Sapphira were Israelites both,
It is the style which christ bestows on them, seaven times in one Chapter, Scribes and Pharisees Hypocrites. Ananias and Sapphira were Israelites both,
pn31 vbz dt n1 r-crq np1 vvz p-acp pno32, crd n2 p-acp crd n1, n2 cc np2 n2. np1 cc np1 vbdr np2 d,
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but conspirers in guile, beguilers of God.
but conspirers in guile, beguilers of God.
cc-acp n2 p-acp n1, n2 pp-f np1.
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Ioab an Israelite, but a false dissembler, Art thou in health, my Brother? So he said to Amasa, While with the one hand he tooke him by the chinne, with the other he thrust him into the belly.Ioab an Israelite, but a false dissembler, Art thou in health, my Brother? So he said to Amasa, While with the one hand he took him by the chin, with the other he thrust him into the belly.
np1 dt np1, p-acp dt j n1, vb2r pns21 p-acp n1, po11 n1? av pns31 vvd p-acp np1, cs p-acp dt crd n1 pns31 vvd pno31 p-acp dt n1, p-acp dt n-jn pns31 vvd pno31 p-acp dt n1.
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Elymas the Sorcerer was an Israelite, a Iew; but full of all subtilty.Elymas the Sorcerer was an Israelite, a Iew; but full of all subtlety.
np1 dt n1 vbds dt np1, dt np1; cc-acp j pp-f d n1.
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Lopez the Spaniard, that would have poisoned Queene Elizabeth, was he not a Iew? Nay Iacobs owne Sonnes (and who can be righter Israelites,Lopez the Spaniard, that would have poisoned Queen Elizabeth, was he not a Iew? Nay Iacobs own Sons (and who can be righter Israelites,
np1 dt np1, cst vmd vhi vvn n1 np1, vbds pns31 xx dt np1? uh-x npg1 d n2 (cc r-crq vmb vbi jc-jn np1,
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then they, then •sraels owne Sonnes) there was guile even in them, Gen. 34. they talked with Emor and Sichem, his Sonne, in Dolo, saith the Text, they talkt to them deceitfully, Not Israels Sonnes, true Israelit•s.
then they, then •sraels own Sons) there was guile even in them, Gen. 34. they talked with Emor and Sichem, his Son, in Dole, Says the Text, they talked to them deceitfully, Not Israel's Sons, true Israelit•s.
cs pns32, cs n2 d n2) pc-acp vbds n1 av p-acp pno32, np1 crd pns32 vvd p-acp n1 cc np1, po31 n1, p-acp np1, vvz dt n1, pns32 vvd p-acp pno32 av-j, xx npg1 n2, j n2.
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To the Iewes, that boasted, they were Abrahams Sonnes, Christ answered that they were, and yet that they were not.
To the Iewes, that boasted, they were Abrahams Sons, christ answered that they were, and yet that they were not.
p-acp dt np2, cst vvd, pns32 vbdr npg1 n2, np1 vvd cst pns32 vbdr, cc av cst pns32 vbdr xx.
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They were of his Linage, but not of his Beleefe.
They were of his Lineage, but not of his Belief.
pns32 vbdr pp-f po31 n1, cc-acp xx pp-f po31 n1.
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Saint Paul saith the same, that faith makes men the Sonnes of Abraham. His Creed, not his seed makes the right Sonnes of Abraham. Saint Peter saith as much, women are Sarahs daughters,
Saint Paul Says the same, that faith makes men the Sons of Abraham. His Creed, not his seed makes the right Sons of Abraham. Saint Peter Says as much, women Are Sarahs daughters,
n1 np1 vvz dt d, cst n1 vvz n2 dt n2 pp-f np1. po31 np1, xx po31 n1 vvz dt j-jn n2 pp-f np1. n1 np1 vvz a-acp av-d, n2 vbr npg1 n2,
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while they doe well. So it is here. They are not all Israel, that are of Israel.
while they do well. So it is Here. They Are not all Israel, that Are of Israel.
cs pns32 vdb av. av pn31 vbz av. pns32 vbr xx d np1, cst vbr pp-f np1.
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He is not a Iew, that is one outward, but that is one within. He is a Gentile, though he be a Iew, that breakes the Law;He is not a Iew, that is one outward, but that is one within. He is a Gentile, though he be a Iew, that breaks the Law;
pns31 vbz xx dt np1, cst vbz pi j, cc-acp cst vbz pi a-acp. pns31 vbz dt j, cs pns31 vbb dt np1, cst vvz dt n1;
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and he is a Iew, though he be a Gentile, that obeyes the Law. Christ meanes an Israelite, not Gente, but Mente, Augustine, not by propagation, but by imitation;
and he is a Iew, though he be a Gentile, that obeys the Law. christ means an Israelite, not Gente, but Mente, Augustine, not by propagation, but by imitation;
cc pns31 vbz dt np1, cs pns31 vbb dt j, cst vvz dt n1. np1 vvz dt np1, xx vvi, p-acp fw-la, np1, xx p-acp n1, cc-acp p-acp n1;
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not Israels Sonnes, but rather his Disciples. Or say, his Sonnes; for the Syriacke hath it so:
not Israel's Sons, but rather his Disciples. Or say, his Sons; for the Syriacke hath it so:
xx npg1 n2, cc-acp av-c po31 n2. cc vvb, po31 n2; p-acp dt np1 vhz pn31 av:
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yet his Sonnes, as his Disciples. For Disciples are one sort of Sonnes. Not ex Sanguinibus, ut ver.
yet his Sons, as his Disciples. For Disciples Are one sort of Sons. Not ex Sanguinibus, ut ver.
av po31 n2, c-acp po31 n2. p-acp n2 vbr pi n1 pp-f n2. xx fw-la fw-la, fw-la fw-la.
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13. but ex Moribus, not by being of his blood, but by following of his vertues.
13. but ex Moribus, not by being of his blood, but by following of his Virtues.
crd p-acp fw-la fw-la, xx p-acp vbg pp-f po31 n1, cc-acp p-acp vvg pp-f po31 n2.
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Even this, you heard before, Os quod mentitur, the mouth that lyes, it slayes the soule. Nay Saint Austine is austerer yet, puts a case harder.
Even this, you herd before, Os quod mentitur, the Mouth that lies, it slays the soul. Nay Saint Augustine is austerer yet, puts a case harder.
j d, pn22 vvd a-acp, fw-la fw-la fw-la, dt n1 cst vvz, pn31 vvz dt n1. uh n1 np1 vbz jc av, vvz dt n1 av-jc.
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But why a true Israelite? why should not a man, in whom there is no guile, be rather named from Noah, from Abraham, from Lot, from Moses, David, Ioshua, all just and holy men? Iacob, a supplanter from his Mothers wombe, a secret fugitive, a leaser, a defrauder, a catcher of advantages, cited by our Saviour for a sample of sincerity? Deceived he not his Vncle, his Brother, his owne Father? Say not, I censure him too severely.
But why a true Israelite? why should not a man, in whom there is no guile, be rather nam from Noah, from Abraham, from Lot, from Moses, David, Ioshua, all just and holy men? Iacob, a supplanter from his Mother's womb, a secret fugitive, a leaser, a defrauder, a catcher of advantages, cited by our Saviour for a sample of sincerity? Deceived he not his Uncle, his Brother, his own Father? Say not, I censure him too severely.
cc-acp q-crq dt j np1? q-crq vmd xx dt n1, p-acp ro-crq a-acp vbz dx n1, vbb av-c vvn p-acp np1, p-acp np1, p-acp n1, p-acp np1, np1, np1, d j cc j n2? np1, dt n-jn p-acp po31 ng1 n1, dt j-jn n-jn, dt n1, dt jc, dt n1 pp-f n2, vvn p-acp po12 n1 p-acp dt n1 pp-f n1? vvd pns31 xx po31 n1, po31 n1, po31 d n1? n1 xx, pns11 vvb pno31 av av-j.
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Even his owne Father censured him, venit in dolo, he came fraudulently.
Even his own Father censured him, venit in Dole, he Come fraudulently.
np1 po31 d n1 vvn pno31, fw-la p-acp fw-la, pns31 vvd av-j.
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Is this the plaine man, Moses meant? who twise lyed to Isaac, twice beguild Esau, [ yea strove for precedency,
Is this the plain man, Moses meant? who twice lied to Isaac, twice beguiled Esau, [ yea strove for precedency,
vbz d dt j n1, np1 vvn? q-crq av vvd p-acp np1, av vvn np1, [ uh vvd p-acp n1,
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even at the wombes mouth? ] a Supplanter by name, and so upbraided by his brother, that he justly was cald Iacob ▪ charged with theft by Labans Sonnes; nay chalenged by Labans selfe.
even At the wombs Mouth? ] a Supplanter by name, and so upbraided by his brother, that he justly was called Iacob ▪ charged with theft by Labans Sons; nay challenged by Labans self.
av p-acp dt ng1 n1? ] dt jc-jn p-acp n1, cc av vvn p-acp po31 n1, cst pns31 av-j vbds vvn np1 ▪ vvd p-acp n1 p-acp npg1 n2; uh-x vvd p-acp npg1 n1.
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One may thinke, our Saviour should have rather said, behold a right Israelite, in whom there is no truth.
One may think, our Saviour should have rather said, behold a right Israelite, in whom there is no truth.
pi vmb vvi, po12 n1 vmd vhi av-c vvn, vvb dt j-jn np1, p-acp ro-crq a-acp vbz dx n1.
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It seemes, that definition would have much more fitly, though not sorted with the Sample, yet suted with the Subject.
It seems, that definition would have much more fitly, though not sorted with the Sample, yet suited with the Subject.
pn31 vvz, cst n1 vmd vhi d av-dc av-j, cs xx vvn p-acp dt n1, av vvn p-acp dt j-jn.
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Most of these Imputations are but meere Calumniations.
Most of these Imputations Are but mere Calumniations.
av-ds pp-f d n2 vbr p-acp j n2.
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But his disguising with his Father, to get his Brothers blessing, by a lie, I will not justifie, qualifie I may.
But his disguising with his Father, to get his Brother's blessing, by a lie, I will not justify, qualify I may.
p-acp po31 n-vvg p-acp po31 n1, pc-acp vvi po31 ng1 n1, p-acp dt n1, pns11 vmb xx vvi, vvi pns11 vmb.
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Some writers maintaine it, but by Equivocation; a sorry fig ▪ leafe to defend a lie;
some writers maintain it, but by Equivocation; a sorry fig ▪ leaf to defend a lie;
d n2 vvi pn31, cc-acp p-acp n1; dt j n1 ▪ n1 pc-acp vvi dt n1;
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and a shift fitter for a false Iesuit.
and a shift fitter for a false Iesuit.
cc dt n1 jc p-acp dt j np1.
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His Mothers importunity, and his right to the blessing by his Brothers sale, may quit him of malice,
His Mother's importunity, and his right to the blessing by his Brother's sale, may quit him of malice,
po31 ng1 n1, cc po31 j-jn p-acp dt n1 p-acp po31 ng1 n1, vmb vvi pno31 pp-f n1,
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but not cleare him of untruth.
but not clear him of untruth.
cc-acp xx vvi pno31 pp-f n1.
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11263
But how is Iacob then a Paterne of Integrity, a precise Precedent of honest simplicity? All lies are guile.
But how is Iacob then a Pattern of Integrity, a precise Precedent of honest simplicity? All lies Are guile.
p-acp q-crq vbz np1 av dt n1 pp-f n1, dt j n1 pp-f j n1? av-d vvz vbr n1.
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If Iacob were a leaser, how is an Israelite, a man void of guile. Surely the Fathers were jealous of the honour of the holy Patriarkes; some of them immoderately.
If Iacob were a leaser, how is an Israelite, a man void of guile. Surely the Father's were jealous of the honour of the holy Patriarchs; Some of them immoderately.
cs np1 vbdr dt n1, q-crq vbz dt np1, dt n1 j pp-f n1. av-j dt n2 vbdr j pp-f dt n1 pp-f dt j n2; d pp-f pno32 av-j.
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11265
For were they not men? might they not sinne? Did not Saint Peters selfe, whom Saint Chrysostome instanced for a true Israelite, deny his Master,
For were they not men? might they not sin? Did not Saint Peter's self, whom Saint Chrysostom instanced for a true Israelite, deny his Master,
c-acp vbdr pns32 xx n2? vmd pns32 xx n1? vdd xx n1 npg1 n1, ro-crq n1 np1 vvn p-acp dt j np1, vvb po31 n1,
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and that with oath and imprecation? Or say, that was not of guile, but of infirmity.
and that with oath and imprecation? Or say, that was not of guile, but of infirmity.
cc cst p-acp n1 cc n1? cc vvb, cst vbds xx pp-f n1, cc-acp pp-f n1.
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Doth not Saint Paul charge him with dissimulation? I trow ▪ that was guile. But neither was Iacob a Patriarke then, when he trespast in that kind: It was in his minority. Nor was he Israel yet:
Does not Saint Paul charge him with dissimulation? I trow ▪ that was guile. But neither was Iacob a Patriarch then, when he trespast in that kind: It was in his minority. Nor was he Israel yet:
vdz xx n1 np1 vvb pno31 p-acp n1? pns11 vvb ▪ cst vbds n1. p-acp d vbds np1 dt n1 av, c-crq pns31 vvd p-acp d n1: pn31 vbds p-acp po31 n1. ccx vbds pns31 np1 av:
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twas twenty yeares before he had that name.
it twenty Years before he had that name.
pn31|vbds crd n2 c-acp pns31 vhd d n1.
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What if my lye may save my neighbours soule? I may not lye for that neither.
What if my lie may save my neighbours soul? I may not lie for that neither.
q-crq cs po11 n1 vmb vvi po11 ng1 n1? pns11 vmb xx vvi p-acp cst dx.
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Nor is the case hard, though it seeme so.
Nor is the case hard, though it seem so.
ccx vbz dt n1 av-j, cs pn31 vvb av.
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11269
And Christ here in my Text takes the Subject of his rule, surnames his guilelesse man, not of Iacob, but of Israel. Say, there was guile in Iacob: in Israel there was none.
And christ Here in my Text Takes the Subject of his Rule, surnames his guileless man, not of Iacob, but of Israel. Say, there was guile in Iacob: in Israel there was none.
cc np1 av p-acp po11 n1 vvz dt j-jn pp-f po31 n1, n2 po31 j n1, xx pp-f np1, p-acp pp-f np1. vvb, pc-acp vbds n1 p-acp np1: p-acp np1 a-acp vbds pix.
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11270
With change of Name, God changed his heart.
With change of Name, God changed his heart.
p-acp n1 pp-f n1, np1 vvd po31 n1.
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11271
As the Scripture saith of Saul, mutatus est in virum alium, he was then turned into an other man.
As the Scripture Says of Saul, mutatus est in virum Alium, he was then turned into an other man.
p-acp dt n1 vvz pp-f np1, fw-la fw-la p-acp fw-la fw-la, pns31 vbds av vvn p-acp dt j-jn n1.
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11272
Search all his Story, see if in all his life he used guile, after he was Israel.
Search all his Story, see if in all his life he used guile, After he was Israel.
vvb d po31 n1, vvb cs p-acp d po31 n1 pns31 vvd n1, c-acp pns31 vbds np1.
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11273
Not to be long in this, our Saviour in saying, Behold a true Israelite, implies, there are some false.
Not to be long in this, our Saviour in saying, Behold a true Israelite, Implies, there Are Some false.
xx pc-acp vbi j p-acp d, po12 n1 p-acp vvg, vvb dt j np1, vvz, pc-acp vbr d j.
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11274
All good things have their counterfeits, false Prophets, false Apostles, false Christs, false Gods. There are false Israelites: moe false then true.
All good things have their counterfeits, false prophets, false Apostles, false Christ, false God's There Are false Israelites: more false then true.
av-d j n2 vhb po32 n2-jn, j n2, j n2, j npg1, j n2 pc-acp vbr j np2: av-dc j cs j.
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11275
That it sufficed not Christ to say, Behold an Israelite; but he is faine to adde a terme of difference, behold a true Israelite.
That it sufficed not christ to say, Behold an Israelite; but he is feign to add a term of difference, behold a true Israelite.
cst pn31 vvd xx np1 pc-acp vvi, vvb dt np1; p-acp pns31 vbz av-j pc-acp vvi dt n1 pp-f n1, vvb dt j np1.
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11276
That is the thing defined, now to the Definition. You saw the Instance; heare the Rule.
That is the thing defined, now to the Definition. You saw the Instance; hear the Rule.
cst vbz dt n1 vvn, av p-acp dt n1. pn22 vvd dt n1; vvb dt n1.
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11277
In whom there is no guile. Tis short & plaine.In whom there is no guile. This short & plain.
p-acp ro-crq a-acp vbz dx n1. pn31|vbz j cc j.
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11278
It was a rare testimonie, Christ gave Nathanael, to be a true Israelite, rare but darke.
It was a rare testimony, christ gave Nathanael, to be a true Israelite, rare but dark.
pn31 vbds dt j n1, np1 vvd np1, pc-acp vbi dt j np1, j p-acp j.
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11279
Here he explaines it, One in whom there is no guile: Twas well, Christ spake among plaine men.
Here he explains it, One in whom there is no guile: It well, christ spoke among plain men.
av pns31 vvz pn31, pi p-acp ro-crq a-acp vbz dx n1: pn31|vbds av, np1 vvd p-acp j n2.
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11280
Had the Scribes heard him, and the Pharisees, had some heads heard him of these times;
Had the Scribes herd him, and the Pharisees, had Some Heads herd him of these times;
vhd dt n2 vvd pno31, cc dt np2, vhd d n2 vvd pno31 pp-f d n2;
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11281
they would have said, Christ purposed to define a foole.
they would have said, christ purposed to define a fool.
pns32 vmd vhi vvn, np1 vvd pc-acp vvi dt n1.
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11282
Who is not now a foole, that is not false? Of little understanding and small wit, that is not of great subtiltie,
Who is not now a fool, that is not false? Of little understanding and small wit, that is not of great subtlety,
q-crq vbz xx av dt n1, cst vbz xx j? pp-f j n1 cc j n1, cst vbz xx pp-f j n1,
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11283
and much wilinesse? Plainenesse is weakenesse, and solide sinceritie, stolide simplicitie. No man is honest, but for want of wit.
and much wiliness? Plainness is weakness, and solid sincerity, stolide simplicity. No man is honest, but for want of wit.
cc d n1? n1 vbz n1, cc j n1, j n1. dx n1 vbz j, cc-acp p-acp n1 pp-f n1.
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Conscience comes onely from a craz'd braine. Not to be a wilie Foxe, is to be a seely Asse.
Conscience comes only from a crazed brain. Not to be a wily Fox, is to be a silly Ass.
n1 vvz av-j p-acp dt j-vvn n1. xx pc-acp vbi dt j n1, vbz pc-acp vbi dt j n1.
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He hath no reach, that doth not overreach. Onely to disguise is to be wise; and hee is the profoundest, that is the grandest counterfeit.
He hath no reach, that does not overreach. Only to disguise is to be wise; and he is the profoundest, that is the grandest counterfeit.
pns31 vhz dx n1, cst vdz xx vvi. j p-acp n1 vbz pc-acp vbi j; cc pns31 vbz dt js, cst vbz dt vv2 vvi.
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Christ will have coupled a Serpent and a Dove together, Wisedome and Simplicitie. And hee bids, what God hath joyned, man should not sever.
christ will have coupled a Serpent and a Dove together, Wisdom and Simplicity. And he bids, what God hath joined, man should not sever.
np1 vmb vhi vvn dt n1 cc dt n1 av, n1 cc n1. cc pns31 vvz, r-crq np1 vhz vvn, n1 vmd xx vvi.
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But the world dares uncouple them. Vncouple them? Thats little, dares divorce them. Doves may not sort with Serpents, singlenesse and sapience harbour in one heart.
But the world dares uncouple them. Uncouple them? Thats little, dares divorce them. Dove may not sort with Serpents, singleness and sapience harbour in one heart.
p-acp dt n1 vvz vvb pno32. vvb pno32? d|vbz j, vvz vvi pno32. ng1 vmb xx vvi p-acp n2, n1 cc n1 vvi p-acp crd n1.
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Certainely plaine dealing is a Iewell: but the world will dubbe him a sot, that useth it.
Certainly plain dealing is a Jewel: but the world will dub him a sot, that uses it.
av-j j n-vvg vbz dt n1: cc-acp dt n1 vmb vvb pno31 dt n1, cst vvz pn31.
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Hence it is, that now adayes men dare not deale uprightly, lest their wit be call'd in question;
Hence it is, that now adays men Dare not deal uprightly, lest their wit be called in question;
av pn31 vbz, cst av av n2 vvb xx vvi av-j, cs po32 n1 vbb vvn p-acp n1;
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Breach of faith plight to Heretickes, maintained too. I trow a Dolus pius too, a godly guile.
Breach of faith plighted to Heretics, maintained too. I trow a Dolus Pius too, a godly guile.
n1 pp-f n1 n1 p-acp n2, vvd av. pns11 vvb dt fw-la fw-la av, dt j n1.
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are afraid of honest plainenesse, lest they be held for Idiots. The secular Priest though a false teacher too, yet is gibed at by the Iesuite, as a semi-sot;
Are afraid of honest plainness, lest they be held for Idiots. The secular Priest though a false teacher too, yet is gibed At by the Iesuite, as a semi-sot;
vbr j pp-f j n1, cs pns32 vbb vvn p-acp n2. dt j n1 cs dt j n1 av, av vbz vvd p-acp p-acp dt np1, c-acp dt n1;
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because he is not full so false as he. Terme one an honest man; you doe discredit him.
Because he is not full so false as he. Term one nias honest man; you do discredit him.
c-acp pns31 vbz xx j av j c-acp pns31. n1 crd zz j n1; pn22 vdb vvi pno31.
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The name of foole is so disgracefull; one will rather be a villaine, than be called a foole.
The name of fool is so disgraceful; one will rather be a villain, than be called a fool.
dt n1 pp-f n1 vbz av j; pi vmb av-c vbi dt n1, cs vbi vvn dt n1.
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But here Gods Word, Gods Wisedome, defines a true Israelite, that is, a right honest and religious man, by truth and plainenesse, he is one, that hath no guile. David calls liars and deceivers, Fooles, Psal. 5. 5. The upright walker, the just worker, and the true speaker, he lodges in Gods house, Psal 15. The deceitfull person may not dwell in Davids Court, the teller of lies may not come in his sight, Psal, 101. And all Kings are of Davids minde.
But Here God's Word, God's Wisdom, defines a true Israelite, that is, a right honest and religious man, by truth and plainness, he is one, that hath no guile. David calls liars and deceivers, Fools, Psalm 5. 5. The upright walker, the just worker, and the true speaker, he lodges in God's house, Psalm 15. The deceitful person may not dwell in Davids Court, the teller of lies may not come in his sighed, Psalm, 101. And all Kings Are of Davids mind.
p-acp av ng1 n1, npg1 n1, vvz dt j np1, cst vbz, dt n-jn j cc j n1, p-acp n1 cc n1, pns31 vbz pi, cst vhz dx n1. np1 vvz n2 cc n2, n2, np1 crd crd dt av-j n1, dt j n1, cc dt j n1, pns31 vvz p-acp npg1 n1, np1 crd dt j n1 vmb xx vvi p-acp npg1 vvb, dt n1 pp-f n2 vmb xx vvi p-acp po31 n1, np1, crd cc d n2 vbr pp-f npg1 n1.
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Though the Tragicke say, Haud intrat unquam regium, limen fides (he is a true Courtier, in whom there is no truth) Truth seldome treads over the Kings threshold:
Though the Tragic say, Haud intrat unquam Regium, limen fides (he is a true Courtier, in whom there is no truth) Truth seldom treads over the Kings threshold:
cs dt j vvi, fw-la fw-la fw-la fw-la, fw-la fw-la (pns31 vbz dt j n1, p-acp ro-crq a-acp vbz dx n1) n1 av vvz p-acp dt ng1 n1:
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yet Kings would wish their Courts were quit of guile.
yet Kings would wish their Courts were quit of guile.
av n2 vmd vvi po32 n2 vbdr vvn pp-f n1.
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Yea the whole kingdomes, and the heads of the wisest (when they make their lawes) straine their utmost wits to prevent all guile among their people.
Yea the Whole kingdoms, and the Heads of the Wisest (when they make their laws) strain their utmost wits to prevent all guile among their people.
uh dt j-jn n2, cc dt n2 pp-f dt js (c-crq pns32 vvb po32 n2) vvi po32 j n2 pc-acp vvi d n1 p-acp po32 n1.
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Yea coven and deceit, though practised by all men, yet is hatefull to all men: though they studious of it; yet it odious to them.
Yea coven and deceit, though practised by all men, yet is hateful to all men: though they studious of it; yet it odious to them.
uh j-vvn cc n1, cs vvn p-acp d n2, av vbz j p-acp d n2: cs pns32 j pp-f pn31; av pn31 j p-acp pno32.
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Summon an assembly of all the falsest wretches in a Realme, to speake even from their conscience their conceit of guile;
Summon an assembly of all the falsest wretches in a Realm, to speak even from their conscience their conceit of guile;
vvb dt n1 pp-f d dt js n2 p-acp dt n1, pc-acp vvi av p-acp po32 n1 po32 n1 pp-f n1;
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they will confesse, just as Christ saith here, that hee is a true Israelite, a right righteous man, that hath no guile.
they will confess, just as christ Says Here, that he is a true Israelite, a right righteous man, that hath no guile.
pns32 vmb vvi, av c-acp np1 vvz av, cst pns31 vbz dt j np1, dt n-jn j n1, cst vhz dx n1.
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Tis not the voyce of God, and not of man:
This not the voice of God, and not of man:
pn31|vbz xx dt n1 pp-f np1, cc xx pp-f n1:
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but Vox Populi, vox Dei, all the world saith it in heart, as well as Christ.
but Vox People, vox Dei, all the world Says it in heart, as well as christ.
cc-acp fw-la fw-la, fw-la fw-la, d dt n1 vvz pn31 p-acp n1, c-acp av c-acp np1.
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Pilat askt Christ, What thing is truth? Here would be askt, what thing is Guile? And yet what should I aske, that which every man knowes, knowes experimentally.Pilat asked christ, What thing is truth? Here would be asked, what thing is Guile? And yet what should I ask, that which every man knows, knows experimentally.
zz vvd np1, q-crq n1 vbz n1? av vmd vbi vvn, r-crq n1 vbz n1? cc av q-crq vmd pns11 vvi, cst r-crq d n1 vvz, vvz av-j.
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Yet because some men maintaine, that which God condemnes, let us aske, what is guile? Cum aliud agitur, aliud fingitur, Aug. When to doe hurt I pretend one thing, and intend an other.
Yet Because Some men maintain, that which God condemns, let us ask, what is guile? Cum Aliud agitur, Aliud fingitur, Aug. When to do hurt I pretend one thing, and intend an other.
av c-acp d n2 vvi, cst r-crq np1 vvz, vvb pno12 vvi, q-crq vbz n1? fw-la vvn fw-la, vvn fw-la, np1 c-crq pc-acp vdi vvi pns11 vvb crd n1, cc vvb dt n-jn.
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When I doe ridere & mordere, with a cringe and conge stabbe a man to death;
When I do ridere & mordere, with a cringe and Congé stab a man to death;
c-crq pns11 vdb fw-la cc fw-mi, p-acp dt vvi cc n1 vvb dt n1 p-acp n1;
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so Ioab did. When I kisse, whom I betray; so Iudas did. When my tongue speakes, what my heart meanes not.
so Ioab did. When I kiss, whom I betray; so Iudas did. When my tongue speaks, what my heart means not.
av np1 vdd. c-crq pns11 vvb, ro-crq pns11 vvb; av np1 vdd. c-crq po11 n1 vvz, r-crq po11 n1 vvz xx.
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When I show that without, which I know is not within.
When I show that without, which I know is not within.
c-crq pns11 vvb cst p-acp, r-crq pns11 vvb vbz xx a-acp.
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Aske againe for example, what thing is guile? Not to define it, but to instance it.
Ask again for Exampl, what thing is guile? Not to define it, but to instance it.
vvb av p-acp n1, r-crq n1 vbz n1? xx pc-acp vvi pn31, cc-acp p-acp n1 pn31.
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Fraud, Leasing, Treacherie, Calumniation, Prevarication, Sophistication, Equivocation, all Falsification; these things are guile.
Fraud, Leasing, Treachery, Calumniation, Prevarication, Sophistication, Equivocation, all Falsification; these things Are guile.
n1, vvg, n1, n1, n1, n1, n1, d n1; d n2 vbr n1.
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None of these beseeme, none of these are in a true Israelite. Platoes lawes censure guile NONLATINALPHABET, whether in Act, or Word; Heathens honestum goes so farre.
None of these beseem, none of these Are in a true Israelite. plato's laws censure guile, whither in Act, or Word; heathens Honesty Goes so Far.
pix pp-f d n1, pix pp-f d vbr p-acp dt j np1. npg1 n2 vvb n1, cs p-acp n1, cc n1; n2-jn fw-la vvz av av-j.
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Gods Law craves truth even in the inward parts, David saith. There is a guile in spirit, he saith that too.God's Law craves truth even in the inward parts, David Says. There is a guile in Spirit, he Says that too.
npg1 n1 vvz n1 av p-acp dt j n2, np1 vvz. pc-acp vbz dt n1 p-acp n1, pns31 vvz cst av.
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Neither must that be in a true Israelite.
Neither must that be in a true Israelite.
av-d vmb d vbi p-acp dt j np1.
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Hand guile, Lippe guile, Heart guile (and what guile is not one of these?) Of all these he must be cleare.
Hand guile, Lip guile, Heart guile (and what guile is not one of these?) Of all these he must be clear.
n1 n1, n1 n1, n1 np1-n (cc r-crq n1 vbz xx pi pp-f d?) pp-f d d pns31 vmb vbi j.
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These are the Heads of guile; and every Head hath many members. Hee must avoid, he must be void of all of them.
These Are the Heads of guile; and every Head hath many members. He must avoid, he must be void of all of them.
d vbr dt n2 pp-f n1; cc d n1 vhz d n2. pns31 vmb vvi, pns31 vmb vbi j pp-f d pp-f pno32.
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Hand guile, by forgerie, false measure, or false weight, theft, cheating, and all cosenage. Lippe guile, by lying, false swearing, false accusing.
Hand guile, by forgery, false measure, or false weight, theft, cheating, and all cozenage. Lip guile, by lying, false swearing, false accusing.
n1 n1, p-acp n1, j n1, cc j n1, n1, vvg, cc d n1. n1 n1, p-acp vvg, j n-vvg, j vvg.
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11315
Heart guile, by Hypocrisie, and all Dissimulation. There is a Do lus bonus, the Civilian saith, some guile is good.
Heart guile, by Hypocrisy, and all Dissimulation. There is a Do lus bonus, the Civilian Says, Some guile is good.
n1 n1, p-acp n1, cc d n1. pc-acp vbz dt vdb crd fw-la, dt n-jn vvz, d n1 vbz j.
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The Nurse, and the Physitian, both beguile, the one her Infant, the other his Patient: shee to please it, hee to ease him, neither to hurt either. Christ meanes not this. Warres have their w•les;
The Nurse, and the physician, both beguile, the one her Infant, the other his Patient: she to please it, he to ease him, neither to hurt either. christ means not this. Wars have their w•les;
dt n1, cc dt n1, d vvb, dt pi po31 n1, dt n-jn po31 n1: pns31 p-acp vvb pn31, pns31 pc-acp vvi pno31, av-dx pc-acp vvi d. np1 vvz xx d. ng1 vhb po32 n2;
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Dolus an virtus, no man askes in an enemie. Neither meanes he that. Womens paint, I would I could excuse that too.Dolus an virtus, no man asks in an enemy. Neither means he that. Women's paint, I would I could excuse that too.
np1 dt fw-la, dx n1 vvz p-acp dt n1. av-d n2 pns31 cst. ng2 n1, pns11 vmd pns11 vmd vvi cst av.
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11318
Many a good Israelite (I doubt not) uses it. But it is a folie fits not a good Israelite.
Many a good Israelite (I doubt not) uses it. But it is a folly fits not a good Israelite.
av-d dt j np1 (pns11 vvb xx) vvz pn31. p-acp pn31 vbz dt n1 vvz xx dt j np1.
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But there is Pia fraus, a godly guile, a guile of pietie, practised by Papists, and avoucht by them; as Pardons, and Purgatory.
But there is Pia fraus, a godly guile, a guile of piety, practised by Papists, and avouched by them; as Pardons, and Purgatory.
p-acp pc-acp vbz fw-la fw-la, dt j n1, dt n1 pp-f n1, vvn p-acp njp2, cc vvn p-acp pno32; c-acp n2, cc n1.
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They know, they are false both.
They know, they Are false both.
pns32 vvb, pns32 vbr j av-d.
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But it is good the people should beleeve them, good for them, good for the Pope. Two points, the one comfortable to the soule, the other profitable against sinne, good policie to preach them.
But it is good the people should believe them, good for them, good for the Pope. Two points, the one comfortable to the soul, the other profitable against sin, good policy to preach them.
p-acp pn31 vbz j dt n1 vmd vvi pno32, j p-acp pno32, j p-acp dt n1. crd n2, dt crd j p-acp dt n1, dt j-jn j p-acp n1, j n1 pc-acp vvi pno32.
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Thou art a Preacher, so am I. Thou wilt preach them for their good. Doe, if thou be a Catholike;
Thou art a Preacher, so am I. Thou wilt preach them for their good. Doe, if thou be a Catholic;
pns21 vb2r dt n1, av vbm pns11. pns21 vm2 vvi pno32 p-acp po32 j. n1, cs pns21 vbb dt jp;
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11323
I will not for their guile. Thou art pious toward men, whose soules thou commiseratest; but impious towards God, whose truth thou adulteratest.
I will not for their guile. Thou art pious towards men, whose Souls thou commiseratest; but impious towards God, whose truth thou adulteratest.
pns11 vmb xx p-acp po32 n1. pns21 vb2r j p-acp n2, rg-crq n2 pns21 vv2; cc-acp j p-acp np1, rg-crq n1 pns21 vv2.
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11324
Christ saith to God, his word is truth. Thou pretendest, thou preachest it. What an ungodly guile is it, to turne Gods truth into a lie!
christ Says to God, his word is truth. Thou pretendest, thou Preachest it. What an ungodly guile is it, to turn God's truth into a lie!
np1 vvz p-acp np1, po31 n1 vbz n1. pns21 vv2, pns21 vv2 pn31. q-crq dt j n1 vbz pn31, pc-acp vvi npg1 n1 p-acp dt n1!
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Let me be called a Calvinist for teaching truth in simplicitie, rather then be a Romanist, in teaching lies in policie.
Let me be called a Calvinist for teaching truth in simplicity, rather then be a Romanist, in teaching lies in policy.
vvb pno11 vbi vvn dt np1 p-acp vvg n1 p-acp n1, av-c cs vbi dt np1, p-acp vvg vvz p-acp n1.
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11326
Equivocation, an other Popish guile, defended too.
Equivocation, an other Popish guile, defended too.
n1, dt j-jn j n1, vvd av.
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11327
But hee that uses it, called by Saint Austin, detestanda bellua, a perjur'd, impious, detestable Beast.
But he that uses it, called by Saint Austin, detestanda Bellua, a perjured, impious, detestable Beast.
p-acp pns31 cst vvz pn31, vvd p-acp n1 np1, fw-la fw-la, dt j-vvn, j, j n1.
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11329
So grand, and grosse that they denie the avouching it, and so line one lie with another.
So grand, and gross that they deny the avouching it, and so line one lie with Another.
av j, cc j cst pns32 vvb dt vvg pn31, cc av vvi crd n1 p-acp j-jn.
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11330
Aske Simancha else, Nullo, nullo modo, fides servanda haereticis etiam joramento firmata. One nullo will not serve the Iesuits zeale;
Ask Simancha Else, Nullo, nullo modo, fides servanda Heretics etiam joramento firmata. One nullo will not serve the Iesuits zeal;
vvb np1 av, n1, n1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la. crd n1 vmb xx vvi dt np2 n1;
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11331
hee doubles it, Nullo, nullo modo, by no meanes, in no case, faith plight to Heretickes,
he doubles it, Nullo, nullo modo, by no means, in no case, faith plighted to Heretics,
pns31 vvz pn31, n1, n1 fw-la, p-acp dx n2, p-acp dx n1, n1 n1 p-acp n2,
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11332
though bound with Oath, is to be kept. Theres a Detestanda Bellua, a detestable beast indeed.
though bound with Oath, is to be kept. Theres a Detestanda Bellua, a detestable beast indeed.
cs vvn p-acp n1, vbz pc-acp vbi vvn. pc-acp|vbz dt fw-la fw-la, dt j n1 av.
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11333
But of all men a Iesuite, no Iesuite (let mee double Nullus too) not one Iesuite, a true Israelite.
But of all men a Iesuite, no Iesuite (let me double Nullus too) not one Iesuite, a true Israelite.
p-acp pp-f d n2 dt np1, av-dx np1 (vvb pno11 j-jn fw-la av) xx pi np1, dt j np1.
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11334
Iesuites, Edomites, not Israelites; not Iacobs, but Esaues generation. And therefore nicknamed not unjustly Esauvites; men made of guile, their verie composture, imposture.
Iesuites, Edomites, not Israelites; not Iacobs, but Esau generation. And Therefore nicknamed not unjustly Esauvites; men made of guile, their very composture, imposture.
npg1, n2, xx np1; xx npg1, p-acp ng1 n1. cc av vvn xx av-j vvz; n2 vvn pp-f n1, po32 j n1, n1.
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11335
Guile in their names, in their weedes, in their words, yea in their oathes. Double in them all; Guile shunnes simplicitie.
Guile in their names, in their weeds, in their words, yea in their Oaths. Double in them all; Guile shuns simplicity.
n1 p-acp po32 n2, p-acp po32 n2, p-acp po32 n2, uh p-acp po32 n2. av-jn p-acp pno32 d; n1 vvz n1.
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11336
Double named, double habited, double tongued, double hearted, two senses to one speech, even when they sweare.
Double nam, double habited, double tongued, double hearted, two Senses to one speech, even when they swear.
av-jn vvn, j-jn vvn, j-jn vvn, j-jn vvn, crd n2 p-acp crd n1, av c-crq pns32 vvb.
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11337
Sathans selfe is guilelesse, if Iesuites have no guile. So farre from being free from it, that they avouch the defense of it.
Satan's self is guileless, if Iesuites have no guile. So Far from being free from it, that they avouch the defence of it.
npg1 n1 vbz j, cs npg1 vhb dx n1. av av-j p-acp vbg j p-acp pn31, cst pns32 vvb dt n1 pp-f pn31.
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11338
Iesus himselfe, from whom they take their title, they cite for an example of dissimulation.Iesus himself, from whom they take their title, they Cite for an Exampl of dissimulation.
np1 px31, p-acp ro-crq pns32 vvb po32 n1, pns32 vvb p-acp dt n1 pp-f n1.
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11339
To conclude, Christ calls his Spouse a Dove, his Followers Sheepe; both the most guilelesse and harmelesse of all creatures.
To conclude, christ calls his Spouse a Dove, his Followers Sheep; both the most guileless and harmless of all creatures.
pc-acp vvi, np1 vvz po31 n1 dt n1, po31 n2 n1; d dt av-ds j cc j pp-f d n2.
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Hee will have his to be as little children; Saint Iohn expressely calls them Babes; Babes use no guile.
He will have his to be as little children; Saint John expressly calls them Babes; Babes use no guile.
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Saint Peter forbids them all guile, and all hypocrisie. Christs selfe a true Israelite, farre beyond Nathaneel, sampled his owne Rule;
Saint Peter forbids them all guile, and all hypocrisy. Christ self a true Israelite, Far beyond Nathaneel, sampled his own Rule;
n1 np1 vvz pno32 d n1, cc d n1. npg1 n1 dt j np1, av-j p-acp vvi, vvn po31 d n1;
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in his mouth was found no guile: the Lambe of God; and if the sheepe be guilelesse, the Lambe is so much more.
in his Mouth was found no guile: the Lamb of God; and if the sheep be guileless, the Lamb is so much more.
p-acp po31 n1 vbds vvn dx n1: dt n1 pp-f np1; cc cs dt n1 vbb j, dt n1 vbz av av-d av-dc.
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As the Iewes were of Iacob, so are wee of Christ. If Israels name like us not; let us follow Christ:
As the Iewes were of Iacob, so Are we of christ. If Israel's name like us not; let us follow christ:
p-acp dt np2 vbdr pp-f np1, av vbr pns12 pp-f np1. cs npg1 n1 vvb pno12 xx; vvb pno12 vvi np1:
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though indeede a true Israelite, and a true Christian, are both one. To be truely called either, wee must shunne all guile. Singlenesse becomes Righteousnesse, Pagan righteousnesse;
though indeed a true Israelite, and a true Christian, Are both one. To be truly called either, we must shun all guile. Singleness becomes Righteousness, Pagan righteousness;
cs av dt j np1, cc dt j njp, vbr d pi. pc-acp vbi av-j vvn d, pns12 vmb vvi d n1. n1 vvz n1, j-jn n1;
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much more becomes it holinesse, Christian holinesse. Doubling intends, attends deceit.
much more becomes it holiness, Christian holiness. Doubling intends, attends deceit.
av-d av-dc vvz pn31 n1, np1 n1. vvg vvz, vvz n1.
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Pondus & Pondus, a weight and a weight, a measure and a measure, as Salomon Phrases it, double weights and measures, that Tradseman meanes not truth, that useth them.Pondus & Pondus, a weight and a weight, a measure and a measure, as Solomon Phrases it, double weights and measures, that Tradesman means not truth, that uses them.
np1 cc np1, dt n1 cc dt n1, dt n1 cc dt n1, c-acp np1 n2 pn31, j-jn n2 cc n2, cst n1 vvz xx n1, cst vvz pno32.
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Cor & cor, a heart and a heart, as David termes it, a double heart, is onely in Dissemblers. Many Heathens abhorred the one:Cor & cor, a heart and a heart, as David terms it, a double heart, is only in Dissemblers. Many heathens abhorred the one:
fw-la cc fw-la, dt n1 cc dt n1, c-acp np1 vvz pn31, dt j-jn n1, vbz av-j p-acp n2. d n2-jn vvn dt crd:
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Hee will communicate his honour unto them; for they are God. God is but one though three persons.
He will communicate his honour unto them; for they Are God. God is but one though three Persons.
pns31 vmb vvi po31 n1 p-acp pno32; c-acp pns32 vbr n1. np1 vbz cc-acp pi c-acp crd n2.
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all Christians should loath the other. All should? All doe. The rankest hypocrite hates hypocrisie, detests all guile in others, though hee practise it himselfe.
all Christians should loath the other. All should? All doe. The rankest hypocrite hates hypocrisy, detests all guile in Others, though he practise it himself.
d np1 vmd vvi dt n-jn. av-d vmd? av-d n1. dt js n1 vvz n1, vvz d n1 p-acp n2-jn, cs pns31 vvb pn31 px31.
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And if hee thought his hypocrisie were spied, hee would forsake it too. But Sathans charme, the God of guile, holds his heart, and hardens it;
And if he Thought his hypocrisy were spied, he would forsake it too. But Satan's charm, the God of guile, holds his heart, and hardens it;
cc cs pns31 vvd po31 n1 vbdr vvn, pns31 vmd vvi pn31 av. p-acp npg1 n1, dt n1 pp-f n1, vvz po31 n1, cc vvz pn31;
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that hee soothes up his soule, with the conceit, hee is not seene. In deede he is.
that he sooths up his soul, with the conceit, he is not seen. In deed he is.
cst pns31 vvz a-acp po31 n1, p-acp dt n1, pns31 vbz xx vvn. p-acp n1 pns31 vbz.
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No man dissembles with that dexteritie, but he is spied, and noted too. Noted with an Ecce, as Nathaneel was;
No man dissembles with that dexterity, but he is spied, and noted too. Noted with an Ecce, as Nathaneel was;
dx n1 vvz p-acp d n1, cc-acp pns31 vbz vvn, cc vvn av. j-vvn p-acp dt fw-la, p-acp vvb vbds;
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but not with his, Behold a true Israelite; bu• behold a false hypocrite.
but not with his, Behold a true Israelite; bu• behold a false hypocrite.
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Are we not all of u• •alled by Christs name? Christians all? Both called by his name, and callers on his name. Guile is iniquitie.
are we not all of u• •alled by Christ name? Christians all? Both called by his name, and callers on his name. Guile is iniquity.
vbr pns12 xx d pp-f n1 vvn p-acp npg1 n1? np1 d? av-d vvn p-acp po31 n1, cc n2 p-acp po31 n1. n1 vbz n1.
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Let every man, that calleth on the name of Christ, depart from iniquitie. Thats Saint Pauls Admonition.Let every man, that calls on the name of christ, depart from iniquity. Thats Faint Paul's Admonition.
vvb d n1, cst vvz p-acp dt n1 pp-f np1, vvb p-acp n1. d|vbz j npg1 n1.
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And for Christs Definition, in my Text, hee is a true Christian, or in Christs terme, a true Israelite in whom there is no guile.
And for Christ Definition, in my Text, he is a true Christian, or in Christ term, a true Israelite in whom there is no guile.
cc p-acp npg1 n1, p-acp po11 n1, pns31 vbz dt j njp, cc p-acp npg1 n1, dt j np1 p-acp ro-crq a-acp vbz dx n1.
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In whom there is, while it is; hee is no true Israelite; and so no true Christian; and so not Christs;
In whom there is, while it is; he is no true Israelite; and so no true Christian; and so not Christ;
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and so not Gods. Whose, he that is not, Sathan claimes for his. Whose, he that is, Hell takes to it, the finall rendevous of all guilefull hypocrites.
and so not God's Whose, he that is not, Sathan claims for his. Whose, he that is, Hell Takes to it, the final rendezvous of all guileful Hypocrites.
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Whence Christ, who is the Truth, save all that flie from guile;
Whence christ, who is the Truth, save all that fly from guile;
c-crq np1, r-crq vbz dt n1, p-acp d cst vvb p-acp n1;
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unto whom, with God the Father, and the Spirit of Truth, be duely ascribed, &c. Blessed are they, in whom there is no guile; for they are true Israelites.
unto whom, with God the Father, and the Spirit of Truth, be duly ascribed, etc. Blessed Are they, in whom there is no guile; for they Are true Israelites.
p-acp ro-crq, p-acp np1 dt n1, cc dt n1 pp-f n1, vbb av-jn vvn, av j-vvn vbr pns32, p-acp ro-crq a-acp vbz dx n1; c-acp pns32 vbr j np2.
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A SERMON PREACHED ON THE ACTS. The nineteenth Sermon. ACTS 7. 60. And he kneeled downe, and cryed with a loud voyce;
A SERMON PREACHED ON THE ACTS. The nineteenth Sermon. ACTS 7. 60. And he kneeled down, and cried with a loud voice;
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Lord, lay not this sinne unto their charge. SAint Stevens Prayer at his Martyrdome. Humble; he kneeled downe; Fervent; he cryed out. Charitable; for his enemies. What craves he? Pardon; Lay not to their charge.
Lord, lay not this sin unto their charge. SAint Stevens Prayer At his Martyrdom. Humble; he kneeled down; Fervent; he cried out. Charitable; for his enemies. What craves he? Pardon; Lay not to their charge.
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Pardon for what? For their sinne. What sinne? A great, a very great sinne, a multitude of sinnes in one.
Pardon for what? For their sin. What sin? A great, a very great sin, a multitude of Sins in one.
vvb p-acp q-crq? p-acp po32 n1. q-crq n1? dt j, dt j j n1, dt n1 pp-f n2 p-acp pi.
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But love covers a multitude of sinnes. The Martyr in his charity will not aggravate the sinne:But love covers a multitude of Sins. The Martyr in his charity will not aggravate the sin:
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that were to pray for vengeance, not for mercy on the sinners. Hee calls it but This sinne.
that were to pray for vengeance, not for mercy on the Sinners. He calls it but This sin.
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Saying, Lord, lay not this sinne unto their charge. Of these particulars. The first part of the verse containes but onely circumstance;
Saying, Lord, lay not this sin unto their charge. Of these particulars. The First part of the verse contains but only circumstance;
vvg, n1, vvb xx d n1 p-acp po32 n1. pp-f d n2-j. dt ord n1 pp-f dt n1 vvz p-acp j n1;
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a word will serve for it. For Steven to kneele in prayer, thats not much remarkable. Heathens doe that; fall downe before their gods.
a word will serve for it. For Steven to kneel in prayer, thats not much remarkable. heathens doe that; fallen down before their God's.
dt n1 vmb vvi p-acp pn31. p-acp np1 pc-acp vvi p-acp n1, d|vbz xx av-d j. n2-jn n1 d; vvb a-acp p-acp po32 n2.
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For Steven to cry, cry with a loud voyce, is no great matter neither. Idolaters doe that, Baals Priests did.
For Steven to cry, cry with a loud voice, is no great matter neither. Idolaters do that, Baal's Priests did.
p-acp np1 p-acp vvb, vvb p-acp dt j n1, vbz dx j n1 av-dx. n2 vdb d, npg1 n2 vdd.
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What needs Saint Luke expresse either of these, being used of all men? The one, NONLATINALPHABET, the signe of lowlinesse, saith S. Basil. The other, Clamor cordis, flagrantia charitatis, the hearts cry is from the zeale of love, saith S. Augustine. The contention of the voyce, signe of the intention of the Spirit. Both of these are ordinary.
What needs Saint Lycia express either of these, being used of all men? The one,, the Signen of lowliness, Says S. Basil. The other, Clamor Cordis, flagrantia charitatis, the hearts cry is from the zeal of love, Says S. Augustine. The contention of the voice, Signen of the intention of the Spirit. Both of these Are ordinary.
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But for Saint Steven to kneele, and to cry, praying for his enemies; to doe that for others, which he did not for himselfe;
But for Saint Steven to kneel, and to cry, praying for his enemies; to do that for Others, which he did not for himself;
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and those others, the Iewes, which now were murthering him, even stoning him to death, is worthy the observing.
and those Others, the Iewes, which now were murdering him, even stoning him to death, is worthy the observing.
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He had prayed before to his Saviour for himselfe, Lord Iesus receive my spirit, vers. 59. Hee neither kneeled, nor cryed in that;
He had prayed before to his Saviour for himself, Lord Iesus receive my Spirit, vers. 59. He neither kneeled, nor cried in that;
pns31 vhd vvn a-acp p-acp po31 n1 p-acp px31, n1 np1 vvi po11 n1, fw-la. crd pns31 av-dx vvd, ccx vvd p-acp d;
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Prayed (it seemes) standing, and with low voyce, begging the greatest thing that God could give him, his soules salvation.
Prayed (it seems) standing, and with low voice, begging the greatest thing that God could give him, his Souls salvation.
vvd (pn31 vvz) vvg, cc p-acp j n1, vvg dt js n1 cst np1 vmd vvi pno31, po31 ng1 n1.
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I love my neighbour, I must, but as my selfe: and charity may, must too, begin at home.
I love my neighbour, I must, but as my self: and charity may, must too, begin At home.
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Saint Steven here doth more for others, for his persecutours, for his murtherers, then for his owne selfe, then for his owne soule.
Saint Steven Here does more for Others, for his persecutors, for his murderers, then for his own self, then for his own soul.
n1 np1 av vdz n1 p-acp n2-jn, c-acp po31 n2, p-acp po31 n2, av p-acp po31 d n1, av p-acp po31 d n1.
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Show me who can, a parallell in all the booke of God, in Patriarch, or Prophet, or any holy man.
Show me who can, a parallel in all the book of God, in Patriarch, or Prophet, or any holy man.
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None ever did it, but S. Steven. Had not their hearts that stoned him, beene harder then the stones, they cast at him, they had earned at their act,
None ever did it, but S. Steven. Had not their hearts that stoned him, been harder then the stones, they cast At him, they had earned At their act,
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and had burst not for anger, as vers. 54. but for sorrow for their sinne. His martyrdom, according to his name, wrought him a Crowne.
and had burst not for anger, as vers. 54. but for sorrow for their sin. His martyrdom, according to his name, wrought him a Crown.
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Christ Crownes his martyrs above other Saints.
christ Crowns his Martyrs above other Saints.
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This act deserves (pardon the word, I meane not merit in the Papists sense) this peerelesse act deserves one pearle, one pretious pearle of glory in his Crowne, above all Martyrs. No more of the circumstance; very worthy of large speech;
This act deserves (pardon the word, I mean not merit in the Papists sense) this peerless act deserves one pearl, one precious pearl of glory in his Crown, above all Martyrs. No more of the circumstance; very worthy of large speech;
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and though used by Heathens, yet beseeming Christians too, to kneele and cry in Prayer. Yea if Heathens used them, Christians should more.
and though used by heathens, yet beseeming Christians too, to kneel and cry in Prayer. Yea if heathens used them, Christians should more.
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Christs selfe did both, kneeled in his agony, cryed on the Crosse; cryed aloud as Saint Steven doth, NONLATINALPHABET, the same phrase there and here.
Christ self did both, kneeled in his agony, cried on the Cross; cried aloud as Saint Steven does,, the same phrase there and Here.
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And though all prayer be not on the knees; all supplication is; tis not else supplication.
And though all prayer be not on the knees; all supplication is; this not Else supplication.
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Leave wee this, and listen what the Martyr saith; Lord, (saith he) lay not this sinne unto their charge.
Leave we this, and listen what the Martyr Says; Lord, (Says he) lay not this sin unto their charge.
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What honour is done unto any of the three, is done to all.
What honour is done unto any of the three, is done to all.
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Ab Iove principium, the first word is Gods title, Lord. So twas in his prayer for himselfe, the verse before, Lord Iesus. Prayer, all prayer begins with Invocation, either his name or title, to whom wee pray, or both.Ab Iove principium, the First word is God's title, Lord. So it in his prayer for himself, the verse before, Lord Iesus. Prayer, all prayer begins with Invocation, either his name or title, to whom we pray, or both.
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Discretion and good manners teach our suites to men, to begin with compellation.
Discretion and good manners teach our suits to men, to begin with compellation.
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My Lord, saith Bathsabee to King David. O man of God, saith the Captaine to Elias. My Father, saith Iacob to old Isaac. All speech almost is prefaced so.My Lord, Says Bathsabee to King David. Oh man of God, Says the Captain to Elias. My Father, Says Iacob to old Isaac. All speech almost is prefaced so.
po11 n1, vvz np1 p-acp n1 np1. uh n1 pp-f np1, vvz dt n1 p-acp np1. po11 n1, vvz np1 p-acp j np1. d n1 av vbz j av.
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What man speakes to another, but first names, or titles him. Prayer especially craves preface;
What man speaks to Another, but First names, or titles him. Prayer especially craves preface;
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all prayer, whether petition, O God be mercifull, saith the Publican, or thansgiving, O God, I thanke thee, saith the Pharisee. Christs selfe samples both;
all prayer, whither petition, Oh God be merciful, Says the Publican, or thanksgiving, Oh God, I thank thee, Says the Pharisee. Christ self samples both;
d n1, cs n1, uh np1 vbi j, vvz dt n1, cc n1, uh np1, pns11 vvb pno21, vvz dt np1. npg1 n1 n2 av-d;
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Father, glorifie thy Sonne and Luk. 11. Father, I thanke thee: bids us doe the like;Father, Glorify thy Son and Luk. 11. Father, I thank thee: bids us doe the like;
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say, when wee pray, Our Father which, &c. Lord, lay not this sinne. There are many Lords Saint Paul saith.
say, when we pray, Our Father which, etc. Lord, lay not this sin. There Are many lords Saint Paul Says.
vvb, c-crq pns12 vvb, po12 n1 r-crq, av n1, vvb xx d n1. pc-acp vbr d n2 n1 np1 vvz.
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The verse before tells us, what Lord the Martyr meanes;
The verse before tells us, what Lord the Martyr means;
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tis there, Lord Iesus. I note it, because the Valentinian Hereticks denyed to call him Lord.
this there, Lord Iesus. I note it, Because the Valentinian Heretics denied to call him Lord.
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The terme in the New Testament is almost proper to Christ.
The term in the New Testament is almost proper to christ.
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And Saint Paul saith, Every tongue must confesse him to be Lord, Phil. 2. 11. Yet the Father is Lord too,
And Saint Paul Says, Every tongue must confess him to be Lord, Philip 2. 11. Yet the Father is Lord too,
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and so is the holy Ghost.
and so is the holy Ghost.
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But all three are but one Lord, saith the Athanasian Creede. Why Christ is titled so, many have taught you, I neede not. Saint Steven here meanes him.
But all three Are but one Lord, Says the Athanasian Creed. Why christ is titled so, many have taught you, I need not. Saint Steven Here means him.
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I will note but that, and leave the preface. The Martyr directs his prayer unto Christ.
I will note but that, and leave the preface. The Martyr directs his prayer unto christ.
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God claimes all invocation, God onely. God onely, but not God the Father onely. Both the Sonne and holy Ghost claime that honour too.
God claims all invocation, God only. God only, but not God the Father only. Both the Son and holy Ghost claim that honour too.
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God seemes to checke this by the Prophet, Esa 42. I am the Lord, this is my name;
God seems to check this by the Prophet, Isaiah 42. I am the Lord, this is my name;
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and I will not give my glory to another. Saint Steven (I doubt not) had read this;and I will not give my glory to Another. Saint Steven (I doubt not) had read this;
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and yet here prayes to Christ, and stiles, him Lord. either those words in Esay are the speech of the whole Trinitie:
and yet Here prays to christ, and stile, him Lord. either those words in Isaiah Are the speech of the Whole Trinity:
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for the name of God in Scripture, mostly meanes all the persons. Or say, tis God the Father that speakes there:
for the name of God in Scripture, mostly means all the Persons. Or say, this God the Father that speaks there:
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yet thereby others, hee meanes Idolls: to them he will not give his glory. Man shall not worship them, but him.
yet thereby Others, he means Idols: to them he will not give his glory. Man shall not worship them, but him.
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God will not give his glory unto others. Gods Sonne and his Spirit, are not others, but Gods selfe.
God will not give his glory unto Others. God's Son and his Spirit, Are not Others, but God's self.
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The Creede at our Communions, cald commonly the Nicene Creede, but is not so, but the Creede of Constantinople, saith of the holy Ghost, that with the Father and the Sonne, hee together is glorified.
The Creed At our Communions, called commonly the Nicene Creed, but is not so, but the Creed of Constantinople, Says of the holy Ghost, that with the Father and the Son, he together is glorified.
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I may say the same of either of the other, that the Sonne with the Father and the Spirit,
I may say the same of either of the other, that the Son with the Father and the Spirit,
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or the Father with the Spirit and the Sonne together is glorified. Saint Steven here robs not the Father in praying to the Sonne.
or the Father with the Spirit and the Son together is glorified. Saint Steven Here robs not the Father in praying to the Son.
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It is no robberie for Christ to be equall with God.
It is no robbery for christ to be equal with God.
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Saint Paul saith, Christ thought it none. To pray to all the persons junctim or divisim, either to all joyntly,
Saint Paul Says, christ Thought it none. To pray to all the Persons junctim or Divisim, either to all jointly,
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or to any one apart, Christs Church hath ever used.
or to any one apart, Christ Church hath ever used.
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Veni Creator Spiritus, is an ancient Hymne in the beginning of your Psalme. bookes, a prayer to the holy Ghost.Veni Creator Spiritus, is an ancient Hymn in the beginning of your Psalm. books, a prayer to the holy Ghost.
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Saint Steven is the first after Christs death, that prayes to Christ; first, but not alone. I pray your patience; tis no ordinary theme.
Saint Steven is the First After Christ death, that prays to christ; First, but not alone. I pray your patience; this no ordinary theme.
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One antient Father, Origen; some moderne Divines, Ministers in Hungarie, tie prayer to God the Father onely.
One ancient Father, Origen; Some modern Divines, Ministers in Hungary, tie prayer to God the Father only.
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This indeede is robbery to Sonne and holy Ghost. All the persons are peeres. This makes the second and third lesse then the first.
This indeed is robbery to Son and holy Ghost. All the Persons Are Peers. This makes the second and third less then the First.
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Nay it makes them no Gods, with Arius and Macedonius. To controll both which heresies, the Church devised that religious Doxologie, Glory be to the Father, to the Sonne and holy Ghost.
Nay it makes them not God's, with Arius and Macedonius. To control both which heresies, the Church devised that religious Doxology, Glory be to the Father, to the Son and holy Ghost.
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Thats a forme of thanksgiving, which is one kind of prayer, due alike to all the persons, because every one is God.
Thats a Form of thanksgiving, which is one kind of prayer, due alike to all the Persons, Because every one is God.
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Origens Iudgement his many other errours lighten: and yet haply the Opinion is but fatherd on him by some heretickes.Origens Judgement his many other errors lighten: and yet haply the Opinion is but fatherd on him by Some Heretics.
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For I find this speech in Origen, Veneratur Patrem, qui admiratur Filium, He honours the Father, that worships the Sonne.
For I find this speech in Origen, Veneratur Patrem, qui admiratur Son, He honours the Father, that worships the Son.
p-acp pns11 vvb d n1 p-acp np1, fw-la fw-la, fw-la fw-la fw-la, pns31 vvz dt n1, cst vvz dt n1.
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Nay, hee cals Christ NONLATINALPHABET, Consubstantiall to his Father. He cannot deny him Invocation, that holds that.
Nay, he calls christ, Consubstantial to his Father. He cannot deny him Invocation, that holds that.
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For the Ministers of Hungary; the Spirit of Servetus, that blasphemous Spanish hereticke, that termed the Trinity, Tricipitem Cerberum, the three headed dogge of hell, I thinke possessed them.
For the Ministers of Hungary; the Spirit of Servetus, that blasphemous Spanish heretic, that termed the Trinity, Tricipitem Cerberum, the three headed dog of hell, I think possessed them.
p-acp dt n2 pp-f np1; dt n1 pp-f np1, cst j jp n1, cst vvd dt np1, fw-la fw-la, dt crd j-vvn n1 pp-f n1, pns11 vvb vvd pno32.
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They acknowledged God imparted Divinity to Christ, granted him God, but how? Not by eternall generation, but by Grace;
They acknowledged God imparted Divinity to christ, granted him God, but how? Not by Eternal generation, but by Grace;
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Factum, non Natum, a God, but made, not borne.Factum, non Natum, a God, but made, not born.
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Vpon that unsound ground they founded this grosse errour, that Invocation is not due to Christ.
Upon that unsound ground they founded this gross error, that Invocation is not due to christ.
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There is another scruple, that makes some thinke so too. It is Christs Mediatourship;
There is Another scruple, that makes Some think so too. It is Christ Mediatorship;
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that because he is our Advocate, hee is to sue for us, not we to him.
that Because he is our Advocate, he is to sue for us, not we to him.
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That Christians must pray Per Dominum, not Ad Dominum, through Iesus Christ, not unto him.
That Christians must pray Per Dominum, not Ad Dominum, through Iesus christ, not unto him.
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For if I pray to Christ, who is then the Mediatour? Indeed his Intercession most properly and kindly,
For if I pray to christ, who is then the Mediator? Indeed his Intercession most properly and kindly,
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and his whole Mediation is meant unto his Father. But the second and third Person are not therefore excluded.
and his Whole Mediation is meant unto his Father. But the second and third Person Are not Therefore excluded.
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But that honour is given by name unto the Father, as the fountaine of the Deity.
But that honour is given by name unto the Father, as the fountain of the Deity.
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I say, most kindly to his Father, but yet also truely to himselfe:
I say, most kindly to his Father, but yet also truly to himself:
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Saint Cyrill saith it plainely, saith it twise, Patri, & Sibiipsi. Hee Intercedes not to his Father onely,
Saint Cyril Says it plainly, Says it twice, Patri, & Sibiipsi. He Intercedes not to his Father only,
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but to himselfe, and to the Spirit; and the same prayer may be both in Christs name, and yet unto Christ too.
but to himself, and to the Spirit; and the same prayer may be both in Christ name, and yet unto christ too.
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And as praying to the Father, I cry, Lord heare me for thy Sonnes sake:
And as praying to the Father, I cry, Lord hear me for thy Sons sake:
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so also praying to the Sonne, I may say, Lord Iesus heare me for thine owne sake.
so also praying to the Son, I may say, Lord Iesus hear me for thine own sake.
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All honour was equally due to all the Persons before Christs Incarnation. And show me Scripture, who can, that the Word lost any thing by taking flesh.
All honour was equally due to all the Persons before Christ Incarnation. And show me Scripture, who can, that the Word lost any thing by taking Flesh.
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Lord, give mee strength, when I yeeld up my Ghost, to cry with blessed Steven, Lord Iesus, receive my Spirit.
Lord, give me strength, when I yield up my Ghost, to cry with blessed Steven, Lord Iesus, receive my Spirit.
n1, vvb pno11 n1, c-crq pns11 vvb a-acp po11 n1, pc-acp vvi p-acp j-vvn np1, n1 np1, vvb po11 n1.
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Beleeve we not in Christ, as well as in the Father? Christ bids, Io•. 14. Yee beleeve in God;
Believe we not in christ, as well as in the Father? christ bids, Io•. 14. Ye believe in God;
vvb pns12 xx p-acp np1, c-acp av c-acp p-acp dt n1? np1 vvz, np1. crd pn22 vvb p-acp np1;
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beleeve also in Me. We all doe, and professe it in our Creed. Now Saint Paul (Rom. 10.) couples Faith and Invocation.believe also in Me. We all do, and profess it in our Creed. Now Saint Paul (Rom. 10.) couples Faith and Invocation.
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In whom I must beleeve, on him I ought to call. Christ ownes them either both, or neither.
In whom I must believe, on him I ought to call. christ owns them either both, or neither.
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Doth any yet doubt of it, rests not in my Reasons, lookes for Scripture? There are brought for it ( Bellarmine saith) above halfe an hundred Texts. Heare but one.
Does any yet doubt of it, rests not in my Reasons, looks for Scripture? There Are brought for it (Bellarmine Says) above half an hundred Texts. Hear but one.
vdz d av n1 pp-f pn31, vvz xx p-acp po11 n2, n2 p-acp n1? pc-acp vbr vvn p-acp pn31 (np1 vvz) p-acp j-jn dt crd n2. vvb p-acp pi.
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The Prayers of the Saints, Apoc. 5. 8. are offered to the Lambe. That Lambe is Christ.
The Prayers of the Saints, Apocalypse 5. 8. Are offered to the Lamb. That Lamb is christ.
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Old Iacob prayed to him long before Saint Steven, Gen. 48. Christ himselfe Prayed on earth, is prayed to in Heaven;
Old Iacob prayed to him long before Saint Steven, Gen. 48. christ himself Prayed on earth, is prayed to in Heaven;
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prayed as Mediatour, is prayed unto, as God.
prayed as Mediator, is prayed unto, as God.
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The Prophet Ioels words, Whosoever shall call upon the name of the Lord, Saint Paul applies unto Christ.
The Prophet Joels words, Whosoever shall call upon the name of the Lord, Saint Paul Applies unto christ.
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Rom. 10. 13. The Churches perpetuall practise hath prooved this point to be no Paradox. All Liturgies are full of Prayers unto Christ.Rom. 10. 13. The Churches perpetual practice hath proved this point to be no Paradox. All Liturgies Are full of Prayers unto christ.
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His heart to earne for pity towards them, whose hearts burst for anger toward him;
His heart to earn for pity towards them, whose hearts burst for anger towards him;
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Wee pray thee helpe thy Servants, whom thou hast redeemed with thy pretious blood. Both Priest and People cry, Christ have mercy upon us. we pray thee help thy Servants, whom thou hast redeemed with thy precious blood. Both Priest and People cry, christ have mercy upon us.
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O God the Sonne, Redeemer of the world, have mercy upon us, miserable sinners. O Christ heare us.
O God the Son, Redeemer of the world, have mercy upon us, miserable Sinners. O christ hear us.
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O Sonne of David, have mercy upon us. Graciously heare us, O Christ; And many more. Thats for Petition.O Son of David, have mercy upon us. Graciously hear us, Oh christ; And many more. Thats for Petition.
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And for Thankesgiving, the last Prayer at the Communion is plentifull in that; O Lord God, Lambe of God, Sonne of the Father, and so forth; tis too long to rehearse.
And for Thanksgiving, the last Prayer At the Communion is plentiful in that; O Lord God, Lamb of God, Son of the Father, and so forth; this too long to rehearse.
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Lay not this sinne (saith the Martyr) to their charge, Saint Stevens prayer for his enemies. A Prayer worthy Christs Disciple. Hee was One; not of the Twelve;Lay not this sin (Says the Martyr) to their charge, Saint Stevens prayer for his enemies. A Prayer worthy Christ Disciple. He was One; not of the Twelve;
vvd xx d n1 (vvz dt n1) p-acp po32 n1, n1 np1 n1 p-acp po31 n2. dt n1 j npg1 n1. pns31 vbds pi; xx pp-f dt crd;
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Christ had many beside them, and Saint Steven a better Scholler in this lesson of Charity, then some of them.
christ had many beside them, and Saint Steven a better Scholar in this Lesson of Charity, then Some of them.
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Certainely he was a true Disciple, had markt his master, and here followes him: had learnd, what Christ taught either by Life or Lesson.
Certainly he was a true Disciple, had marked his master, and Here follows him: had learned, what christ taught either by Life or lesson.
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Christ had bid, Pray for your Persecutors; both Bid, and Did;
christ had bid, Pray for your Persecutors; both Bid, and Did;
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prayed for his Crucifiers, Father forgive them. So doth Steven. Christs owne Domestiques had not learned that.
prayed for his Crucifiers, Father forgive them. So does Steven. Christ own Domestics had not learned that.
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Iames and Iohn would have prayed for fire from Heaven on the Samaritanes. Most men use imprecations, curse them, that hurt them. One Brother did another, Iud. 9. Iotham Abimelech. A Mother did her Sonne, Iud. 17. Micahs Mother.James and John would have prayed for fire from Heaven on the Samaritans. Most men use imprecations, curse them, that hurt them. One Brother did Another, Iud. 9. Jotham Abimelech. A Mother did her Son, Iud. 17. Micahs Mother.
np1 cc np1 vmd vhi vvn p-acp n1 p-acp n1 p-acp dt np2. np1 n2 vvb n2, vvb pno32, cst vvd pno32. crd n1 vdd n-jn, np1 crd np1 np1. dt n1 vdd po31 n1, np1 crd npg1 n1.
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Many good men doe in their Infirmity. Even Paul did, an Apostle;
Many good men do in their Infirmity. Even Paul did, an Apostle;
av-d j n2 vdb p-acp po32 n1. j np1 vdd, dt n1;
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curst not onely the Coppersmith, The Lord reward him, &c. That haply was (as Saint August. speakes,) not Votum Optantis, but Spiritus Prophetantis, rather the spirit of Prophesie, then the wish of Revenge.
cursed not only the Coppersmith, The Lord reward him, etc. That haply was (as Saint August. speaks,) not Votum Optantis, but Spiritus Prophetantis, rather the Spirit of Prophesy, then the wish of Revenge.
vvd xx av-j dt np1, dt n1 vvb pno31, av cst av vbds (c-acp n1 np1. vvz,) xx fw-la fw-la, p-acp fw-la fw-la, av-c dt n1 pp-f vvb, cs dt n1 pp-f n1.
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But Paul in his impatiency curst the High Priest, God smite thee, thou whited wall.
But Paul in his impatiency cursed the High Priest, God smite thee, thou whited wall.
p-acp np1 p-acp po31 n1 vvd dt j n1, np1 vvi pno21, pns21 vvn n1.
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Not onely not to curse, but to pray for them, that wrong us, is a great degree of grace.
Not only not to curse, but to pray for them, that wrong us, is a great degree of grace.
xx j xx pc-acp vvi, cc-acp pc-acp vvi p-acp pno32, cst vvb pno12, vbz dt j n1 pp-f n1.
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The degree of Grace the greater, the grander the wrong was.
The degree of Grace the greater, the grander the wrong was.
dt n1 pp-f n1 dt jc, dt n1 dt n-jn vbds.
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Poore is his patience, and he a weake Christian, that will not put up a light injury;
Poor is his patience, and he a weak Christian, that will not put up a Light injury;
j vbz po31 n1, cc pns31 dt j njp, cst vmb xx vvi a-acp dt j n1;
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that, give him but the lie, will stab. But hee that seekes my Blood, that sheds my blood, to pray for him;
that, give him but the lie, will stab. But he that seeks my Blood, that sheds my blood, to pray for him;
cst, vvb pno31 p-acp dt n1, vmb vvi. p-acp pns31 cst vvz po11 n1, cst vvz po11 n1, pc-acp vvi p-acp pno31;
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I doe not say, to pardon him; many will doe that, but will put over the revenge to God:
I do not say, to pardon him; many will do that, but will put over the revenge to God:
pns11 vdb xx vvi, pc-acp vvi pno31; d vmb vdi d, cc-acp vmb vvi p-acp dt n1 p-acp np1:
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but to pray to God for him, not slightly neither, as I haply may, say, God forgive him:
but to pray to God for him, not slightly neither, as I haply may, say, God forgive him:
cc-acp pc-acp vvi p-acp np1 p-acp pno31, xx av-j av-dx, c-acp pns11 av vmb, vvb, np1 vvb pno31:
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but with bended knees, and strained voice, to cry, Lord, lay not this sinne unto his charge;
but with bent knees, and strained voice, to cry, Lord, lay not this sin unto his charge;
cc-acp p-acp j-vvn n2, cc j-vvn n1, pc-acp vvi, n1, vvb xx d n1 p-acp po31 n1;
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to cry with a loud voice in Gods eares for them, who shouted with loud voice,
to cry with a loud voice in God's ears for them, who shouted with loud voice,
pc-acp vvi p-acp dt j n1 p-acp npg1 n2 p-acp pno32, r-crq vvd p-acp j n1,
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and stopt their eares at him:
and stopped their ears At him:
cc vvd po32 n2 p-acp pno31:
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this craves a Steven, a Christian full of Grace, full of Fortitude, full of Faith, full of the holy Ghost.
this craves a Steven, a Christian full of Grace, full of Fortitude, full of Faith, full of the holy Ghost.
d vvz dt np1, dt njp j pp-f n1, j pp-f n1, j pp-f n1, j pp-f dt j n1.
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They are the Attributes, Saint Luke gives Saint Steven in the beginning of this story. This Patience Sathan thought surpast Mans power;
They Are the Attributes, Saint Lycia gives Saint Steven in the beginning of this story. This Patience Sathan Thought surpassed men power;
pns32 vbr dt n2, n1 av vvz n1 np1 p-acp dt n-vvg pp-f d n1. d n1 np1 n1 vvd ng1 n1;
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prayed God to try Iob better. He had lost his Goods and Children; he bore that, blest God for all that losse.
prayed God to try Job better. He had lost his Goods and Children; he boar that, blessed God for all that loss.
vvd np1 pc-acp vvi np1 av-jc. pns31 vhd vvn po31 n2-j cc n2; pns31 vvd cst, vvn np1 p-acp d cst n1.
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11474
He prayed God to touch his Person; and yet not his life neither, but his body:
He prayed God to touch his Person; and yet not his life neither, but his body:
pns31 vvd np1 pc-acp vvi po31 n1; cc av xx po31 n1 av-dx, cc-acp po31 n1:
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he doubted not, but Iob would curse God to his face. Yea and his Wife wisht him so, Curse God, and Dye. Iob did not;
he doubted not, but Job would curse God to his face. Yea and his Wife wished him so, Curse God, and Die. Job did not;
pns31 vvd xx, cc-acp np1 vmd vvi np1 p-acp po31 n1. uh cc po31 n1 vvd pno31 av, vvb np1, cc vvi. np1 vdd xx;
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and the world admires his patience. Saint Iames cites it for example, Audistis, you have heard of Iobs patience. Saint Stevens is greater.
and the world admires his patience. Saint James cites it for Exampl, Audistis, you have herd of Jobs patience. Saint Stevens is greater.
cc dt n1 vvz po31 n1. n1 np1 vvz pn31 p-acp n1, np1, pn22 vhb vvn pp-f n2 n1. n1 np1 vbz jc.
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11477
Sathan smote Iob but with an evill boile, the phrase is so. But the Iewes put Steven here to an evill death. Yet hee praies for them;
Sathan smote Job but with an evil boil, the phrase is so. But the Iewes put Steven Here to an evil death. Yet he prays for them;
np1 vvd np1 cc-acp p-acp dt n-jn vvb, dt n1 vbz av. p-acp dt np2 vvd np1 av p-acp dt j-jn n1. av pns31 vvz p-acp pno32;
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and that even while the stones are battering of his body. Saint Luke saith, he wrought wonders, great wonders and miracles among the people.
and that even while the stones Are battering of his body. Saint Lycia Says, he wrought wonders, great wonders and Miracles among the people.
cc cst av cs dt n2 vbr vvg pp-f po31 n1. n1 av vvz, pns31 vvd n2, j n2 cc n2 p-acp dt n1.
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11479
Surely this prayer for his enemies is one;
Surely this prayer for his enemies is one;
np1 d n1 p-acp po31 n2 vbz pi;
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and not his face onely, as Saint Luke saith here too, but his grace was also,
and not his face only, as Saint Lycia Says Here too, but his grace was also,
cc xx po31 n1 av-j, c-acp n1 av vvz av av, cc-acp po31 n1 vbds av,
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as the grace of an Angell.
as the grace of an Angel.
c-acp dt n1 pp-f dt n1.
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Christ did the same before him, but who else? Not one in the whole Bible, among all the Sonnes of men, saving the Sonne of Man.
christ did the same before him, but who Else? Not one in the Whole bible, among all the Sons of men, Saving the Son of Man.
np1 vdd dt d p-acp pno31, cc-acp r-crq av? xx pi p-acp dt j-jn n1, p-acp d dt n2 pp-f n2, vvg dt n1 pp-f n1
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11483
This be said in generall of Saint Stevens Prayer. There are in it three particulars, the Pardon, the Sinners, and the Sinne.
This be said in general of Saint Stevens Prayer. There Are in it three particulars, the Pardon, the Sinners, and the Sin.
d vbb vvn p-acp n1 pp-f n1 np1 n1. pc-acp vbr p-acp pn31 crd n2-j, dt n1, dt n2, cc dt n1.
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11484
They are so in order in the Originall, NONLATINALPHABET. For the first, many a good man hath zeale, but without knowledge.
They Are so in order in the Original,. For the First, many a good man hath zeal, but without knowledge.
pns32 vbr av p-acp n1 p-acp dt j-jn,. p-acp dt ord, d dt j n1 vhz n1, cc-acp p-acp n1.
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Great is Saint Stevens zeale here, to pray for enemies, on his knees, and with strong cry.
Great is Saint Stevens zeal Here, to pray for enemies, on his knees, and with strong cry.
j vbz n1 np1 n1 av, pc-acp vvi p-acp n2, p-acp po31 n2, cc p-acp j n1.
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11486
But knowes he, what he askes? Christ said to Zebedees Sonnes, Yee know not, what ye aske.
But knows he, what he asks? christ said to Zebedee's Sons, Ye know not, what you ask.
p-acp vvz pns31, r-crq pns31 vvz? np1 vvd p-acp n2 n2, pn22 vvb xx, r-crq pn22 vvb.
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11487
Doth Steven? Lord, lay not, &c. Shall man finne, and God not censure? the just judge justifie an unjust man.
Does Steven? Lord, lay not, etc. Shall man fin, and God not censure? the just judge justify an unjust man.
vdz np1? n1, vvb xx, av vmb vvi n1, cc np1 xx n1? dt j n1 vvi dt j n1.
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An earthly Iudge must not, but the Iudge of Heaven may. God lookes not upon sinners as man does.
an earthly Judge must not, but the Judge of Heaven may. God looks not upon Sinners as man does.
dt j n1 vmb xx, cc-acp dt n1 pp-f n1 vmb. np1 vvz xx p-acp n2 p-acp n1 vdz.
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11489
God lookes on them through Christ, if they have Faith. Their sins Christ on the Crosse took to himself, satisfied God for them.
God looks on them through christ, if they have Faith. Their Sins christ on the Cross took to himself, satisfied God for them.
np1 vvz p-acp pno32 p-acp np1, cs pns32 vhb n1. po32 n2 np1 p-acp dt n1 vvd p-acp px31, vvn np1 p-acp pno32.
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11490
God will not lay them to their charge. But the faithlesse mans sinne, God will impute to him:
God will not lay them to their charge. But the faithless men sin, God will impute to him:
np1 vmb xx vvi pno32 p-acp po32 n1. p-acp dt j ng1 n1, np1 vmb vvi p-acp pno31:
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11491
Christ hath not borne it, himselfe must. I but paraphrase this point; tis plaine. Lay Stevens Prayer to Christs; it hath the same sense;
christ hath not born it, himself must. I but Paraphrase this point; this plain. Lay Stevens Prayer to Christ; it hath the same sense;
np1 vhz xx vvn pn31, px31 vmb. pns11 p-acp n1 d n1; pn31|vbz j. np1 np1 n1 p-acp npg1; pn31 vhz dt d n1;
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Father, forgive them. Father, forgive them, saith Christ: Lord, lay not this sinne to their charge, saith Saint Steven. Father, forgive them. Father, forgive them, Says christ: Lord, lay not this sin to their charge, Says Saint Steven.
n1, vvb pno32. n1, vvb pno32, vvz np1: n1, vvb xx d n1 p-acp po32 n1, vvz n1 np1.
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To their charge? Whose charge? thats the next Question, who they are, for whom he praies.
To their charge? Whose charge? thats the next Question, who they Are, for whom he prays.
p-acp po32 vvi? rg-crq n1? d|vbz dt ord n1, r-crq pns32 vbr, p-acp ro-crq pns31 vvz.
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Men of diverse Provinces, but Iewes All, Synagogue men, chap. 6. ver. 9. Libertines, i. Romanes, Cyrenians, Cilicians, and some of Asia, and Alexandria; All belike then in Ierusalem, besides the common people, vers. 12. First they Dispute with him, ver. 9. then Convent him, ver. 12. then execute him, beginne with Arguments, end with Stones.
Men of diverse Provinces, but Iewes All, Synagogue men, chap. 6. ver. 9. Libertines, i. Romans, Cyrenians, Cilicians, and Some of Asia, and Alexandria; All belike then in Ierusalem, beside the Common people, vers. 12. First they Dispute with him, ver. 9. then Convent him, ver. 12. then execute him, begin with Arguments, end with Stones.
n2 pp-f j n2, cc-acp npg1 d, n1 n2, n1 crd fw-la. crd n2, sy. njp2, njp2, njp2, cc d pp-f np1, cc np1; d av av p-acp np1, p-acp dt j n1, fw-la. crd ord pns32 vvb p-acp pno31, fw-la. crd av n1 pno31, fw-la. crd av vvb pno31, vvb p-acp n2, vvb p-acp n2.
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11495
So is truth wont to suffer of schisme, and heresie. Our Fathers have seene it both in King Henries, and Queene Maries dayes.
So is truth wont to suffer of Schism, and heresy. Our Father's have seen it both in King Henries, and Queen Mary's days.
np1 vbz n1 j pc-acp vvi pp-f n1, cc n1. po12 n2 vhb vvn pn31 d p-acp n1 npg1, cc n1 npg1 n2.
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11496
Whom they could not turne with words, they would burne with fire. Yet skills it much, when wrong is offered, who offers it.
Whom they could not turn with words, they would burn with fire. Yet skills it much, when wrong is offered, who offers it.
r-crq pns32 vmd xx vvi p-acp n2, pns32 vmd vvi p-acp n1. av vvz pn31 av-d, c-crq n-jn vbz vvn, r-crq vvz pn31.
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11497
All these were, if not of Stevens Country, of his Kinne;
All these were, if not of Stevens Country, of his Kin;
av-d d vbdr, cs xx pp-f np1 n1, pp-f po31 n1;
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11498
his Brethren, All Israelites, though not borne in Iudea, yet Iewes All. Necessarii, Adversarii; twas Christs case before him:
his Brothers, All Israelites, though not born in Iudea, yet Iewes All. Necessarii, Adversaries; it Christ case before him:
po31 n2, d np2, cs xx vvn p-acp np1, av npg1 d np1, fw-la; pn31|vbds npg1 n1 p-acp pno31:
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Hee came unto his owne, and his owne received him not. Not that onely; but betrayed him, murthered him.He Come unto his own, and his own received him not. Not that only; but betrayed him, murdered him.
pns31 vvd p-acp po31 d, cc po31 d vvd pno31 xx. xx d av-j; cc-acp vvd pno31, vvn pno31.
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11500
Whose pens are so impudent, whose tongues so virulent against us, as the English Romanists? Garnet, Faux, and the rest of that pestilent Pouder-plot, were not French,
Whose pens Are so impudent, whose tongues so virulent against us, as the English Romanists? Garnet, Faux, and the rest of that pestilent Powder plot, were not French,
rg-crq n2 vbr av j, rg-crq n2 av j p-acp pno12, c-acp dt jp np1? np1, np1, cc dt n1 pp-f cst j n1, vbdr xx np1,
(59) sermon (DIV1)
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11501
nor Spanish, but English men All. A Prophet cannot die, but at Ierusalem; Steven not be stoned, but by his owne Countrymen.
nor Spanish, but English men All. A Prophet cannot die, but At Ierusalem; Steven not be stoned, but by his own Countrymen.
ccx jp, cc-acp jp n2 d dt n1 vmbx vvi, cc-acp p-acp np1; np1 xx vbi vvn, cc-acp p-acp po31 d n2.
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11502
Etiam Saul inter Prophetas? Even Saul himselfe is one of them. Pauls selfe confesseth it, chap. 22. He cast not a stone at him;Etiam Saul inter Prophets? Even Saul himself is one of them. Paul's self Confesses it, chap. 22. He cast not a stone At him;
fw-la np1 fw-la np1? av-j np1 px31 vbz pi pp-f pno32. npg1 n1 vvz pn31, n1 crd pns31 vvd xx dt n1 p-acp pno31;
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but hee kept their cloathes that did.
but he kept their clothes that did.
cc-acp pns31 vvd po32 n2 cst vdd.
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11504
For these this Martyr prayes, Lord, (saith hee) lay not this sinne unto their charge.
For these this Martyr prays, Lord, (Says he) lay not this sin unto their charge.
p-acp d d n1 vvz, n1, (vvz pns31) vvb xx d n1 p-acp po32 n1.
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11505
You see the sinners, heare the sinne, Lord, lay not this Sinne. What sinne? Sinnes are not equall,
You see the Sinners, hear the sin, Lord, lay not this Sin. What sin? Sins Are not equal,
pn22 vvb dt n2, vvb dt n1, n1, vvb xx d n1. q-crq n1? ng1 vbr xx j-jn,
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11506
as some say, as some lying Papists say, we say. There is a sinne, a mote, a gnat;
as Some say, as Some lying Papists say, we say. There is a sin, a mote, a gnat;
c-acp d vvb, c-acp d j-vvg njp2 vvi, pns12 vvb. pc-acp vbz dt n1, dt n1, dt n1;
(59) sermon (DIV1)
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11507
and there is a sinne, a beame, a Camel, an Elephant sinne. Such an one is this.
and there is a sin, a beam, a Camel, an Elephant sin. Such an one is this.
cc pc-acp vbz dt n1, dt n1, dt n1, dt n1 n1. d dt pi vbz d.
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11508
Saint Steven cals it not so; lessens it rather in his love;
Saint Steven calls it not so; lessens it rather in his love;
n1 np1 vvz pn31 xx av; vvz pn31 av-c p-acp po31 n1;
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11509
covers it at least, saith but in generall, This Sinne. He does not aggravate it, call it great;
covers it At least, Says but in general, This Sin. He does not aggravate it, call it great;
vvz pn31 p-acp ds, vvz p-acp p-acp n1, d n1. pns31 vdz xx vvi pn31, vvb pn31 j;
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11530
Not in Ioab onely, and Absalon, wicked men; but in his dearest children.
Not in Ioab only, and Absalom, wicked men; but in his dearest children.
xx p-acp np1 av-j, cc np1, j n2; cc-acp p-acp po31 js-jn n2.
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11510
thinkes it no good argument, to moove Gods mercy, to call it great. David did, O God be mercifull to my sinne, for it is great.
thinks it no good argument, to move God's mercy, to call it great. David did, Oh God be merciful to my sin, for it is great.
vvz pn31 dx j n1, pc-acp vvi npg1 n1, pc-acp vvi pn31 j. np1 vdd, uh np1 vbi j p-acp po11 n1, c-acp pn31 vbz j.
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11511
Steven does not, prayes God to pardon it, saith but this sinne. Nor does David haply, examine his words well.Steven does not, prays God to pardon it, Says but this sin. Nor does David haply, examine his words well.
np1 vdz xx, vvz np1 pc-acp vvi pn31, vvz p-acp d n1. ccx vdz np1 av, vvb po31 n2 av.
(59) sermon (DIV1)
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11512
I rather would read it, and the Hebrew word beares it, Lord be mercifull to my sinne, though it be great.
I rather would read it, and the Hebrew word bears it, Lord be merciful to my sin, though it be great.
pns11 av-c vmd vvi pn31, cc dt njp n1 vvz pn31, n1 vbb j p-acp po11 n1, cs pn31 vbb j.
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11513
But though the Martyr hide their sinne; the Preacher may not.
But though the Martyr hide their sin; the Preacher may not.
cc-acp cs dt n1 vvi po32 n1; dt n1 vmb xx.
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11514
What is then the sinne? Tis fit, we search it, lest haply it be such, as beares no pardon. Some sins are such, unpardonable:
What is then the sin? This fit, we search it, lest haply it be such, as bears no pardon. some Sins Are such, unpardonable:
q-crq vbz av dt n1? pn31|vbz j, pns12 vvb pn31, cs av pn31 vbb d, c-acp vvz dx n1. d n2 vbr d, j:
(59) sermon (DIV1)
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11515
God must lay them to mens charge. Cain said, his sinne was greater, then could be forgiven. It was not; twas but his despaire:
God must lay them to men's charge. Cain said, his sin was greater, then could be forgiven. It was not; it but his despair:
np1 vmb vvi pno32 pc-acp ng2 n1. np1 vvd, po31 n1 vbds jc, av vmd vbi vvn. pn31 vbds xx; pn31|vbds p-acp po31 n1:
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11516
had he had faith, he had found grace. But there is indeed a sinne, God pardons not;
had he had faith, he had found grace. But there is indeed a sin, God Pardons not;
vhd pns31 vhn n1, pns31 vhd vvn n1. p-acp pc-acp vbz av dt n1, np1 vvz xx;
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11517
the sinne against the holy Ghost. Theres no praying for that. Saint Iohn saith, Christs selfe saith, thats unpardonable.
the sin against the holy Ghost. Theres no praying for that. Saint John Says, Christ self Says, thats unpardonable.
dt n1 p-acp dt j n1. pc-acp|vbz dx vvg p-acp d. n1 np1 vvz, npg1 n1 vvz, d|vbz j.
(59) sermon (DIV1)
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11518
Mat. 12. 31. This Sinne is not. There is one here at the least, one of these persecutors, whom God pardoned. Haply there were many; we are sure one was.Mathew 12. 31. This Sin is not. There is one Here At the least, one of these persecutors, whom God pardoned. Haply there were many; we Are sure one was.
np1 crd crd d n1 vbz xx. pc-acp vbz pi av p-acp dt ds, crd pp-f d n2, ro-crq np1 vvd. av a-acp vbdr d; po12 vbr av-j pi vbds.
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11519
Tis Saul. God laid not this sinne, this great sinne to his charge; heard Stevens prayer for him. The sin is great.
This Saul. God laid not this sin, this great sin to his charge; herd Stevens prayer for him. The since is great.
pn31|vbz np1. np1 vvd xx d n1, d j n1 p-acp po31 n1; vvn np1 n1 p-acp pno31. dt n1 vbz j.
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David titles his sin by a pregnant terme, NONLATINALPHABET the Hebrew word sounds both Magnum & Multum; such as was his sinne in the matter of Vrias, many sinnes in one, Adultery, Murther, and treachery.David titles his since by a pregnant term, the Hebrew word sounds both Magnum & Multum; such as was his sin in the matter of Vrias, many Sins in one, Adultery, Murder, and treachery.
np1 n2 po31 n1 p-acp dt j n1, dt njp n1 vvz d np1 cc fw-la; d a-acp vbds po31 n1 p-acp dt n1 pp-f np1, d n2 p-acp crd, n1, n1, cc n1.
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So is this here a compound sinne;
So is this Here a compound sin;
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persecution blood, innocent blood, shed not by legall sentence of Iudge, but in popular rage, subornation of false witnesses.
persecution blood, innocent blood, shed not by Legal sentence of Judge, but in popular rage, subornation of false Witnesses.
n1 n1, j-jn n1, vvb xx p-acp j n1 pp-f n1, cc-acp p-acp j n1, n1 pp-f j n2.
(59) sermon (DIV1)
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11523
Persecution is great sinne, though without blood. Hee that but binds onely, or banisheth, is a persecutour.
Persecution is great sin, though without blood. He that but binds only, or banisheth, is a persecutor.
n1 vbz j n1, cs p-acp n1. pns31 cst p-acp vvz av-j, cc vvz, vbz dt n1.
(59) sermon (DIV1)
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Iulian was a great one, though no blood-shedder. Here is Blood. Blood may be but by stripes, Saint Paul was scourged often.Iulian was a great one, though no bloodshedder. Here is Blood. Blood may be but by stripes, Saint Paul was scourged often.
np1 vbds dt j pi, c-acp dx n1. av vbz n1. n1 vmb vbi cc-acp p-acp n2, n1 np1 vbds vvn av.
(59) sermon (DIV1)
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11525
Blood shed unjustly any way, is sinne, great sinne. But here is murther, the greatest sinne of the Sixe in the second table.
Blood shed unjustly any Way, is sin, great sin. But Here is murder, the greatest sin of the Sixe in the second table.
n1 vvb av-j d n1, vbz n1, j n1. p-acp av vbz n1, dt js n1 pp-f dt crd p-acp dt ord n1.
(59) sermon (DIV1)
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11526
God bids, thou shalt not kill. Kill I may mine enemy in warre. And the Iudge justly executes the Malefactour in peace.
God bids, thou shalt not kill. Kill I may mine enemy in war. And the Judge justly executes the Malefactor in peace.
np1 vvz, pns21 vm2 xx vvi. vvb pns11 vmb po11 n1 p-acp n1. cc dt n1 av-j vvz dt n1 p-acp n1.
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But to kill else, is murther, if in malice; a grand sinne. Philo saith, it is sacriledge.
But to kill Else, is murder, if in malice; a grand sin. Philo Says, it is sacrilege.
p-acp pc-acp vvi av, vbz n1, cs p-acp n1; dt j n1. np1 vvz, pn31 vbz n1.
(59) sermon (DIV1)
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For man is Gods Image, a divine Creature; it steales him. NONLATINALPHABET is NONLATINALPHABET, Philoes words, It robs God of his Creature.
For man is God's Image, a divine Creature; it steals him. is, Philoes words, It robs God of his Creature.
p-acp n1 vbz npg1 n1, dt j-jn n1; pn31 vvz pno31. vbz, npg1 n2, pn31 vvz np1 pp-f po31 n1.
(59) sermon (DIV1)
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A crying sinne, Scripture calls it. Saint Steven must make for it a crying Prayer. Blood so shed God abhorres, Psalme 5. 6. Revenges ever.
A crying sin, Scripture calls it. Saint Steven must make for it a crying Prayer. Blood so shed God abhors, Psalm 5. 6. Revenges ever.
dt j-vvg n1, n1 vvz pn31. n1 np1 vmb vvi p-acp pn31 dt j-vvg n1. n1 av vvd np1 vvz, n1 crd crd n2 av.
(59) sermon (DIV1)
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Qui gladio ferit, gladio perit, saith Christ, he that sheds mans blood, by man shall his blood be shed. David escapt not.Qui Gladio Ferret, Gladio perit, Says christ, he that sheds men blood, by man shall his blood be shed. David escaped not.
fw-la fw-la zz, fw-la fw-la, vvz np1, pns31 cst vvz ng1 n1, p-acp n1 vmb po31 n1 vbi vvn. np1 vvd xx.
(59) sermon (DIV1)
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Vriahs blood shed by him, made his be shed: not indeed in himselfe, but in his Sonnes. Saint Paul scapt not.Uriah's blood shed by him, made his be shed: not indeed in himself, but in his Sons. Saint Paul escaped not.
njp2 n1 vvn p-acp pno31, vvd png31 vbi vvn: xx av p-acp px31, cc-acp p-acp po31 n2. n1 np1 vvd xx.
(59) sermon (DIV1)
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He shed Stevens blood, kept their cloathes, that shed it. Nero shed his. This sin yet greater, innocent blood;
He shed Stevens blood, kept their clothes, that shed it. Nero shed his. This since yet greater, innocent blood;
pns31 vvd np1 n1, vvd po32 n2, cst vvd pn31. np1 vvb png31. d n1 av jc, j-jn n1;
(59) sermon (DIV1)
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Naboths guiltles blood cost much blood, Ahabs, Iezabels, & Iehorams, Steven had not trespast. Greater yet, Saints blood.Naboth's guiltless blood cost much blood, Ahabs, Jezebel's, & Iehorams, Steven had not trespast. Greater yet, Saints blood.
n2 j n1 vvd d n1, n2, n2, cc fw-mi, np1 vhd xx vvd. np1 av, ng1 n1.
(59) sermon (DIV1)
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It in Gods sight is pretious, David saith. All blood cries for revenge: Saints blood cries strongly.
It in God's sighed is precious, David Says. All blood cries for revenge: Saints blood cries strongly.
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Steven must cry with loud voice, praying for it. Abels blood cost Cain deare. Saints blood, God bids, Nolite tangere, touch not Prophets blood. S. Steven was none. Apostles blood. Steven was one, one saith.Steven must cry with loud voice, praying for it. Abel's blood cost Cain deer. Saints blood, God bids, Nolite tangere, touch not prophets blood. S. Steven was none. Apostles blood. Steven was one, one Says.
np1 vmb vvi p-acp j n1, vvg p-acp pn31. npg1 n1 n1 np1 j-jn. ng1 n1, np1 vvz, fw-la fw-la, vvb xx ng1 n1. np1 np1 vbds pi. np1 n1. np1 vbds pi, pi vvz.
(59) sermon (DIV1)
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11537
S. Austine calles him Apostolum. Why not a Prophet too, if to Preach, be to Prophesie? Preach he did; this Chapter is his Sermon.
S. Augustine calls him Apostolum. Why not a Prophet too, if to Preach, be to Prophesy? Preach he did; this Chapter is his Sermon.
np1 np1 vvz pno31 np1. q-crq xx dt n1 av, cs pc-acp vvi, vbb pc-acp vvi? vvb pns31 vdd; d n1 vbz po31 n1.
(59) sermon (DIV1)
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11538
Thats not all in this sinne, heres no command of Magistrate, no Iudges warrant for Saint Stevens death; execution without writ, or sentence.
Thats not all in this sin, heres no command of Magistrate, no Judges warrant for Saint Stevens death; execution without writ, or sentence.
d|vbz xx av-d p-acp d n1, fw-la dx n1 pp-f n1, dx n2 vvb p-acp n1 np1 n1; n1 p-acp n1, cc n1.
(59) sermon (DIV1)
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11539
It might be murther, though by command of Magistrate. Even the Magistrate, if he execute unjustly, is a murtherer.
It might be murder, though by command of Magistrate. Even the Magistrate, if he execute unjustly, is a murderer.
pn31 vmd vbi n1, cs p-acp n1 pp-f n1. np1 dt n1, cs pns31 vvb av-j, vbz dt n1.
(59) sermon (DIV1)
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11540
Christ was condemned by Pilate, and yet Steven cals the Iewes murtherers, v. 52. Saint Steven here was not sentenced, was brought before the Councell, and accused: but not condemned.
christ was condemned by Pilate, and yet Steven calls the Iewes murderers, v. 52. Saint Steven Here was not sentenced, was brought before the Council, and accused: but not condemned.
np1 vbds vvn p-acp np1, cc av np1 vvz dt np2 n2, n1 crd n1 np1 av vbds xx vvn, vbds vvn p-acp dt n1, cc vvn: cc-acp xx vvn.
(59) sermon (DIV1)
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11541
But the franticke people ranne upon him furiously; violently drew him from the Barre, cast him out of the City, and stoned him.
But the frantic people ran upon him furiously; violently drew him from the Bar, cast him out of the city, and stoned him.
p-acp dt j n1 vvd p-acp pno31 av-j; av-j vvd pno31 p-acp dt n1, vvd pno31 av pp-f dt n1, cc vvn pno31.
(59) sermon (DIV1)
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11542
The kind of death, they put the Martyr to, adds to the Sinne. Herod kild Iames, but with the Sword.
The kind of death, they put the Martyr to, adds to the Sin. Herod killed James, but with the Sword.
dt n1 pp-f n1, pns32 vvd dt n1 p-acp, vvz p-acp dt n1. np1 vvn np1, p-acp p-acp dt n1.
(59) sermon (DIV1)
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So dyed Iohn Baptist too, beheaded both.
So died John Baptist too, beheaded both.
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(59) sermon (DIV1)
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Of deathes, that kind is the least odious, held least dishonour for highest Persons to die so.
Of deaths, that kind is the least odious, held least dishonour for highest Persons to die so.
pp-f n2, cst n1 vbz dt av-ds j, vvd ds n1 p-acp js n2 pc-acp vvi av.
(59) sermon (DIV1)
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Stoning is the death, which Moses Law ordained for blasphemers.
Stoning is the death, which Moses Law ordained for blasphemers.
j-vvg vbz dt n1, r-crq np1 n1 vvn p-acp n2.
(59) sermon (DIV1)
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11546
This death these bloodshedders will have Saint Steven die, as holding his Preaching of Christ to be blasphemy.
This death these bloodshedders will have Saint Steven die, as holding his Preaching of christ to be blasphemy.
d n1 d n2 vmb vhi n1 np1 vvb, c-acp vvg po31 vvg pp-f np1 pc-acp vbi n1.
(59) sermon (DIV1)
1267
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11547
Thus here not Saint Steven onely, but Christ is also persecuted. Yet one thing more in this sinne, and I will end it.
Thus Here not Saint Steven only, but christ is also persecuted. Yet one thing more in this sin, and I will end it.
av av xx n1 np1 av-j, cc-acp np1 vbz av vvn. av crd n1 av-dc p-acp d n1, cc pns11 vmb vvi pn31.
(59) sermon (DIV1)
1267
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11548
It is a sinne great enough already. But these Synagogue men, to make it greater yet, suborne false witnesses.
It is a sin great enough already. But these Synagogue men, to make it greater yet, suborn false Witnesses.
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(59) sermon (DIV1)
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11549
They had done so against Christ. Thats an high wickednesse. Themselves to have accused him wrongfully, had beene bad enough:
They had done so against christ. Thats an high wickedness. Themselves to have accused him wrongfully, had been bad enough:
pns32 vhd vdn av p-acp np1. d|vbz dt j n1. px32 pc-acp vhi vvn pno31 av-j, vhd vbn j av-d:
(59) sermon (DIV1)
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11550
but to suborne others, is grand impudence.
but to suborn Others, is grand impudence.
cc-acp pc-acp vvi n2-jn, vbz j n1.
(59) sermon (DIV1)
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11551
As much Penance enjoyned by old Canons to false witnesses, as to adulterers, felons, or murtherers.
As much Penance enjoined by old Canonas to false Witnesses, as to Adulterers, felons, or murderers.
p-acp d n1 vvn p-acp j n2 p-acp j n2, c-acp p-acp n2, n2, cc n2.
(59) sermon (DIV1)
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11552
Yea the Lawes of the twelve Tables adjudged them to death. I want the Spirit and Power of some Preachers here sometimes, to aggravate this sinne, as it deserves.
Yea the Laws of the twelve Tables adjudged them to death. I want the Spirit and Power of Some Preachers Here sometime, to aggravate this sin, as it deserves.
uh dt n2 pp-f dt crd n2 vvd pno32 p-acp n1. pns11 vvb dt n1 cc n1 pp-f d n2 av av, pc-acp vvi d n1, c-acp pn31 vvz.
(59) sermon (DIV1)
1268
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11553
This sin, this great, this grievous, this outragious sinne, superlatively great, this sinne (as Saint Paul speakes) out of measure sinnefull; this Martyr, this first Martyr, full of Faith,
This since, this great, this grievous, this outrageous sin, superlatively great, this sin (as Saint Paul speaks) out of measure sinful; this Martyr, this First Martyr, full of Faith,
d n1, d j, d j, d j n1, av-j j, d n1 (c-acp n1 np1 vvz) av pp-f n1 j; d n1, d ord n1, j pp-f n1,
(59) sermon (DIV1)
1268
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11554
and Power, and of the holy Ghost; this Prayer, this passionate, and powerfull Prayer;
and Power, and of the holy Ghost; this Prayer, this passionate, and powerful Prayer;
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(59) sermon (DIV1)
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11555
humble, on the knee, earnest, with a cry, this sinne, this Martyr, makes this Prayer for.
humble, on the knee, earnest, with a cry, this sin, this Martyr, makes this Prayer for.
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(59) sermon (DIV1)
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11556
God would not let his Prayer to be lost. On how many God had mercy, wee know not.
God would not let his Prayer to be lost. On how many God had mercy, we know not.
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(59) sermon (DIV1)
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11557
On Saul he had, who was one of this mad multitude.
On Saul he had, who was one of this mad multitude.
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(59) sermon (DIV1)
1268
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11558
Him the Lord pardoned, turned Saul to Paul. And sweete Saint Augustine doubted not to say, Si Stephanus non orasset, Ecclesia Paulum non habuisset, Christs Church had lackt Saint Paul, but for Saint Stevens Prayer.
Him the Lord pardoned, turned Saul to Paul. And sweet Saint Augustine doubted not to say, Si Stephanus non orasset, Ecclesia Paulum non habuisset, Christ Church had lacked Saint Paul, but for Saint Stevens Prayer.
pno31 dt n1 vvn, vvd np1 p-acp np1. cc j n1 np1 vvd xx pc-acp vvi, fw-mi np1 fw-fr fw-la, np1 fw-la fw-fr fw-la, npg1 n1 vhd vvn n1 np1, p-acp p-acp n1 np1 n1.
(59) sermon (DIV1)
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11559
For this blessed Martyr, and All other holy Saints;
For this blessed Martyr, and All other holy Saints;
p-acp d j-vvn n1, cc d j-jn j n2;
(59) sermon (DIV1)
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11560
but especially for the sacred incarnation of Christ Iesus, be given unto God, Father, Sonne, and Holy Ghost, all Honour,
but especially for the sacred incarnation of christ Iesus, be given unto God, Father, Son, and Holy Ghost, all Honour,
cc-acp av-j c-acp dt j n1 pp-f np1 np1, vbb vvn p-acp np1, n1, n1, cc j n1, d n1,
(59) sermon (DIV1)
1268
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11561
and Thankesgiving, this Day, and evermore. and Thanksgiving, this Day, and evermore.
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(59) sermon (DIV1)
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11562
A SERMON PREACHED ON THE ACTS. The twentieth Sermon.
A SERMON PREACHED ON THE ACTS. The twentieth Sermon.
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(60) sermon (DIV1)
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11563
ACTS 7. 19. May wee not know, what this new doctrine, whereof thou speakest, is?
ACTS 7. 19. May we not know, what this new Doctrine, whereof thou Speakest, is?
np1 crd crd vmb pns12 xx vvi, r-crq d j n1, c-crq pns21 vv2, vbz?
(60) sermon (DIV1)
1268
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11564
THE desire of the Athenians to be further yet informed of the Doctrine taught by Saint Paul: not, that they liked of it (for they censure it for New) but of meere curiositie.
THE desire of the Athenians to be further yet informed of the Doctrine taught by Saint Paul: not, that they liked of it (for they censure it for New) but of mere curiosity.
dt n1 pp-f dt np1 pc-acp vbi jc av vvn pp-f dt n1 vvn p-acp n1 np1: xx, cst pns32 vvd pp-f pn31 (c-acp pns32 vvb pn31 p-acp j) cc-acp pp-f j n1.
(60) sermon (DIV1)
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11565
The next verse notes their nature, they were NONLATINALPHABET, they loved to heare new things.
The next verse notes their nature, they were, they loved to hear new things.
dt ord n1 vvz po32 n1, pns32 vbdr, pns32 vvd pc-acp vvi j n2.
(60) sermon (DIV1)
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11566
I note but two things in it, their Desire to heare it, May wee not know: and their Censure of it, tis new Doctrine. Moe things note-worthy; but I note no moe. For the first;
I note but two things in it, their Desire to hear it, May we not know: and their Censure of it, this new Doctrine. Moe things noteworthy; but I note no more. For the First;
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(60) sermon (DIV1)
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11567
tis here but Possumus, May we know? Tis Volumus in the next verse, we will know.
this Here but Possumus, May we know? This Volumus in the next verse, we will know.
pn31|vbz av p-acp fw-la, vmb pns12 vvb? pn31|vbz fw-la p-acp dt ord n1, pns12 vmb vvi.
(60) sermon (DIV1)
1270
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11568
Where there is NONLATINALPHABET, love of newes, there must be NONLATINALPHABET, lust to heare. The Athenian eares itcht after newes:
Where there is, love of news, there must be, lust to hear. The Athenian ears itched After news:
c-crq pc-acp vbz, n1 pp-f n1, pc-acp vmb vbi, n1 pc-acp vvi. dt njp n2 vvd p-acp n1:
(60) sermon (DIV1)
1270
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11569
they gave themselves to little else; to nothing else, Saint Luke saith. Paul preacht strange things, NONLATINALPHABET, not heard before:
they gave themselves to little Else; to nothing Else, Saint Lycia Says. Paul preached strange things,, not herd before:
pns32 vvd px32 p-acp j av; pc-acp pix av, n1 av vvz. np1 vvd j n2,, xx vvn a-acp:
(60) sermon (DIV1)
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11570
heare them they must, they will. They had brought him into their Mars streete, a spacious place, that all might heare.
hear them they must, they will. They had brought him into their Mars street, a spacious place, that all might hear.
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(60) sermon (DIV1)
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11571
Athens more equall to the Gospell than Ierusalem. Iewes will not heare: they stopt their eares at Saint Stevens Apologie.Athens more equal to the Gospel than Ierusalem. Iewes will not hear: they stopped their ears At Saint Stevens Apology.
np1 av-dc j-jn p-acp dt n1 cs np1. npg1 n1 xx vvi: pns32 vvd po32 n2 p-acp n1 np1 np1.
(60) sermon (DIV1)
1271
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11572
More equall than Ephesus; they shouted against Alexander, to smother his voice.
More equal than Ephesus; they shouted against Alexander, to smother his voice.
dc j-jn cs np1; pns32 vvd p-acp np1, pc-acp vvi po31 n1.
(60) sermon (DIV1)
1271
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11573
More equall than Rome; they will smother him with smoke, burne him with fagot, that shall preach Christ to them, as he should be preacht.
More equal than Room; they will smother him with smoke, burn him with faggot, that shall preach christ to them, as he should be preached.
dc j-jn cs vvb; pns32 vmb vvi pno31 p-acp n1, vvb pno31 p-acp n1, cst vmb vvi np1 p-acp pno32, c-acp pns31 vmd vbi vvd.
(60) sermon (DIV1)
1271
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11574
The Priests and Elders clapt up the Apostles, that durst preach him. Let them preach in prison to the walls;
The Priests and Elders clapped up the Apostles, that durst preach him. Let them preach in prison to the walls;
dt n2 cc n2-jn vvd a-acp dt n2, cst vvd vvi pno31. vvb pno32 vvi p-acp n1 p-acp dt n2;
(60) sermon (DIV1)
1271
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11575
the people should not heare them, nor would they. These here heare willingly, eagerly, importune the Apostle; indeede opportune him:
the people should not hear them, nor would they. These Here hear willingly, eagerly, importune the Apostle; indeed opportune him:
dt n1 vmd xx vvi pno32, ccx vmd pns32. d av vvi av-j, av-j, vvb dt n1; av j pno31:
(60) sermon (DIV1)
1271
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11576
tis his desire too, to preach the Gospell. This passion in this people springs from the subject of Saint Pauls Doctrine.
this his desire too, to preach the Gospel. This passion in this people springs from the Subject of Saint Paul's Doctrine.
pn31|vbz po31 vvb av, pc-acp vvi dt n1. d n1 p-acp d n1 vvz p-acp dt n-jn pp-f n1 npg1 n1.
(60) sermon (DIV1)
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11577
He preacht of Iesus, and the Resurrection. They tooke them to be gods both.
He preached of Iesus, and the Resurrection. They took them to be God's both.
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(60) sermon (DIV1)
1272
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11578
Why else charge they Saint Paul in the verse before to set forth new gods? Heathens have femall gods, as well as male:
Why Else charge they Saint Paul in the verse before to Set forth new God's? heathens have female God's, as well as male:
uh-crq av vvb pns32 n1 np1 p-acp dt n1 c-acp pc-acp vvi av j n2? n2-jn vhi j-jn n2, c-acp av c-acp j-jn:
(60) sermon (DIV1)
1272
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11579
Such an one they thought the Resurrection. Tis not my conceit;
Such an one they Thought the Resurrection. This not my conceit;
d dt pi pns32 vvd dt n1. pn31|vbz xx po11 n1;
(60) sermon (DIV1)
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it is Theophylacts. For why not Anastasis, as well as Nemesis? Many strange gods have Painims worshipped. Some Christians have.
it is Theophylacts. For why not Anastasis, as well as Nemesis? Many strange God's have Painims worshipped. some Christians have.
pn31 vbz vvz. c-acp c-crq xx np1, c-acp av c-acp np1? d j n2 vhb n2 vvn. d np1 vhi.
(60) sermon (DIV1)
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11581
What a sort of idle gods did the Valentinian Heretickes devise. Thinking these to be gods too, they give him open audience. They are NONLATINALPHABET, somewhat superstitious.
What a sort of idle God's did the Valentinian Heretics devise. Thinking these to be God's too, they give him open audience. They Are, somewhat superstitious.
q-crq dt n1 pp-f j n2 vdd dt np1 n2 vvi. vvg d pc-acp vbi n2 av, pns32 vvb pno31 j n1. pns32 vbr, av j.
(60) sermon (DIV1)
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11582
They were loath there should be any gods, whom they worshipt not, and therefore they urge Saint Paul to second his Doctrine more openly and amply.
They were loath there should be any God's, whom they worshipped not, and Therefore they urge Saint Paul to second his Doctrine more openly and amply.
pns32 vbdr j pc-acp vmd vbi d n2, ro-crq pns32 vvd xx, cc av pns32 vvb n1 np1 pc-acp vvi po31 n1 av-dc av-j cc av-j.
(60) sermon (DIV1)
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11583
Though Mars street indeed were the publike Sessions house; yet Saint Paul is not brought thither, as convented by the Magistrate.
Though Mars street indeed were the public Sessions house; yet Saint Paul is not brought thither, as Convicted by the Magistrate.
cs vvz n1 av vbdr dt j ng1 n1; av n1 np1 vbz xx vvn av, c-acp vvn p-acp dt n1.
(60) sermon (DIV1)
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11584
My Text is not the speech of the Iudges to examine him, but of the people fairely entreating him, to speake freely and at large.
My Text is not the speech of the Judges to examine him, but of the people fairly entreating him, to speak freely and At large.
po11 n1 vbz xx dt n1 pp-f dt n2 pc-acp vvi pno31, cc-acp pp-f dt n1 av-j vvg pno31, pc-acp vvi av-j cc p-acp j.
(60) sermon (DIV1)
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11585
Some calamities had lesson'd them to neglect no gods: they worshipt all implicitè, knowne or unknowne.
some calamities had lessoned them to neglect no God's: they worshipped all implicitè, known or unknown.
d n2 vhd vvn pno32 pc-acp vvi dx n2: pns32 vvd d fw-fr, vvn cc j.
(60) sermon (DIV1)
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11586
They had inscribed one Altar purposedly, Ignoto Deo, to the unknowne God.
They had inscribed one Altar purposedly, Ignoto God, to the unknown God.
pns32 vhd vvn crd n1 av-vvn, fw-la fw-la, p-acp dt j np1.
(60) sermon (DIV1)
1273
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11587
But thats but part of the Inscription, there was more, To the Gods of Asia, Europe, and Lybia. There should not be a God in all the world, but they would worship him.
But thats but part of the Inscription, there was more, To the God's of Asia, Europe, and Libya. There should not be a God in all the world, but they would worship him.
cc-acp d|vbz p-acp n1 pp-f dt n1, pc-acp vbds dc, p-acp dt n2 pp-f np1, np1, cc np1. a-acp vmd xx vbi dt n1 p-acp d dt n1, cc-acp pns32 vmd vvi pno31.
(60) sermon (DIV1)
1273
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11588
In this superstitious suspition of Saint Pauls doctrine, though they censure it for new; yet they will heare it better.
In this superstitious suspicion of Saint Paul's Doctrine, though they censure it for new; yet they will hear it better.
p-acp d j n1 pp-f n1 npg1 n1, cs pns32 vvb pn31 p-acp j; av pns32 vmb vvi pn31 av-jc.
(60) sermon (DIV1)
1273
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11589
Iesus & Resurrectio might haply be Gods: Saint Paul must preach againe; NONLATINALPHABET, they will know, (they say) what he meanes. Iesus & Resurrection might haply be God's: Saint Paul must preach again;, they will know, (they say) what he means.
np1 cc np1 vmd av vbi n2: n1 np1 vmb vvi av;, pns32 vmb vvi, (pns32 vvb) r-crq pns31 vvz.
(60) sermon (DIV1)
1273
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11590
Their NONLATINALPHABET, their desire to heare the Apostle I can not condemne simply: rose it not of superstition, tis commendable to heare.
Their, their desire to hear the Apostle I can not condemn simply: rose it not of Superstition, this commendable to hear.
po32, po32 n1 pc-acp vvi dt n1 pns11 vmb xx vvi av-j: vvd pn31 xx pp-f n1, pn31|vbz j pc-acp vvi.
(60) sermon (DIV1)
1274
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11591
Omnia probate, Prove all things, approve truth onely. Should not the Gentiles have given the Apostles, Saint Paul and the rest the hearing;Omnia probate, Prove all things, approve truth only. Should not the Gentiles have given the Apostles, Saint Paul and the rest the hearing;
fw-la n-jn, vvb d n2, vvb n1 av-j. vmd xx dt n2-j vhb vvn dt n2, n1 np1 cc dt n1 dt n-vvg;
(60) sermon (DIV1)
1274
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11592
how should the Gospell have beene preacht throughout the world? The seeds of salvation have beene sowen in all lands? Their NONLATINALPHABET is absolutely naught;
how should the Gospel have been preached throughout the world? The seeds of salvation have been sown in all Lands? Their is absolutely nought;
q-crq vmd dt n1 vhb vbn vvd p-acp dt n1? dt n2 pp-f n1 vhb vbn vvn p-acp d n2? po32 vbz av-j pix;
(60) sermon (DIV1)
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11593
but their NONLATINALPHABET, is in part commendable.
but their, is in part commendable.
cc-acp po32, vbz p-acp n1 j.
(60) sermon (DIV1)
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11594
NONLATINALPHABET is NONLATINALPHABET Iustin Martyr saith, the worship of many gods is sister to Atheisme, he feares not any, that hath many.
is Justin Martyr Says, the worship of many God's is sister to Atheism, he fears not any, that hath many.
vbz np1 n1 vvz, dt n1 pp-f d n2 vbz n1 p-acp n1, pns31 vvz xx d, cst vhz d.
(60) sermon (DIV1)
1274
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11595
But their zeale to heare must not be censured too severely. Onely two things I taxe in it, NONLATINALPHABET, love of Noveltie, and Superstition.
But their zeal to hear must not be censured too severely. Only two things I Tax in it,, love of Novelty, and Superstition.
p-acp po32 n1 pc-acp vvi vmb xx vbi vvn av av-j. j crd n2 pns11 vvb p-acp pn31,, n1 pp-f n1, cc n1.
(60) sermon (DIV1)
1274
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11596
The former, Love of Newes is curiositie, idle vanitie: but a vanitie the more veniall, because tis harmelesse, void of malice, and tis naturall.
The former, Love of News is curiosity, idle vanity: but a vanity the more venial, Because this harmless, void of malice, and this natural.
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(60) sermon (DIV1)
1275
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11597
Most men, if not all, Avidi nimis auricularum, saith Lucretius, too attentive to reports, every eare arrected at the noise of newes.
Most men, if not all, Avidi nimis auricularum, Says Lucretius, too attentive to reports, every ear arrected At the noise of news.
ds n2, cs xx d, fw-la fw-la fw-la, vvz np1, av j p-acp n2, d n1 vvn p-acp dt n1 pp-f n1.
(60) sermon (DIV1)
1275
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11598
[ Mitte quod scio, dic quod nescio, what we know, is stale; things unheard and fresh please us.
[ Mitte quod scio, Die quod nescio, what we know, is stale; things unheard and fresh please us.
[ vvb fw-la fw-la, fw-la fw-la fw-la, r-crq pns12 vvb, vbz j; n2 j cc j vvb pno12.
(60) sermon (DIV1)
1275
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11599
] Pardon the Athenians this infirmitie, Heathen Athenians. S. Paul saith, it should be found in Christians, they should have itching eares.
] Pardon the Athenians this infirmity, Heathen Athenians. S. Paul Says, it should be found in Christians, they should have itching ears.
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(60) sermon (DIV1)
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11600
I would wee had not humourous Hearers, admiring or adoring rather the new conceits of every novellist.
I would we had not humourous Hearers, admiring or adoring rather the new conceits of every novelist.
pns11 vmd pns12 vhd xx j n2, vvg cc vvg av dt j n2 pp-f d n1.
(60) sermon (DIV1)
1275
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11601
An Atticke homour, an appetite to heare, Caninus appetitus, an unsatiable hunger and desire to heare.
an Attic homour, an appetite to hear, Caninus Appetitus, an unsatiable hunger and desire to hear.
dt j n1, dt n1 pc-acp vvi, np1 fw-la, dt j n1 cc n1 pc-acp vvi.
(60) sermon (DIV1)
1275
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11602
But the ground of the desire, not veritas, but novitas; tickled with the loue, not of truth,
But the ground of the desire, not veritas, but novitas; tickled with the love, not of truth,
p-acp dt n1 pp-f dt n1, xx fw-la, p-acp fw-la; vvn p-acp dt n1, xx pp-f n1,
(60) sermon (DIV1)
1275
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11603
as the honourable Berrhaeans were, that would search, whether the things were true which they had heard; but of noveltie.
as the honourable Berrhaeans were, that would search, whither the things were true which they had herd; but of novelty.
c-acp dt j n2 vbdr, cst vmd vvi, cs dt n2 vbdr j r-crq pns32 vhd vvn; p-acp pp-f n1.
(60) sermon (DIV1)
1275
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11604
It is some weakenesse in civill things, but in religion a great infirmitie. The other superstition, thats a sinne worthy censure.
It is Some weakness in civil things, but in Religion a great infirmity. The other Superstition, thats a sin worthy censure.
pn31 vbz d n1 p-acp j n2, cc-acp p-acp n1 dt j n1. dt j-jn n1, d|vbz dt n1 j n1.
(60) sermon (DIV1)
1275
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11605
Saint Paul checks them with it, but very gently.
Saint Paul Checks them with it, but very gently.
n1 np1 vvz pno32 p-acp pn31, cc-acp av av-j.
(60) sermon (DIV1)
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11606
He hoped for a greater Harvest, then he found, and therefore toucht them, but very tenderly.
He hoped for a greater Harvest, then he found, and Therefore touched them, but very tenderly.
pns31 vvd p-acp dt jc n1, cs pns31 vvd, cc av vvd pno32, cc-acp av av-j.
(60) sermon (DIV1)
1276
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11607
He layes the terme on them; but allayes it withall, loath to exasperate them, whom he would convert.
He lays the term on them; but alleys it withal, loath to exasperate them, whom he would convert.
pns31 vvz dt n1 p-acp pno32; cc-acp n2 pn31 av, j pc-acp vvi pno32, ro-crq pns31 vmd vvi.
(60) sermon (DIV1)
1276
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11608
I pray you see his Art, his godly Art. Hee will not betray God by concealing their Idolatry;
I pray you see his Art, his godly Art. He will not betray God by concealing their Idolatry;
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(60) sermon (DIV1)
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11609
but yet he will tell it them in mildest phrase: he will not sooth their sinne, but yet will sooth his termes.
but yet he will tell it them in Mildest phrase: he will not sooth their sin, but yet will sooth his terms.
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(60) sermon (DIV1)
1276
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11610
I see you (saith the Apostle) O yee men of Athens, quasi superstitiosiores, as it were, somewhat superstitious. I see you (Says the Apostle) Oh ye men of Athens, quasi superstitiosiores, as it were, somewhat superstitious.
pns11 vvb pn22 (vvz dt n1) uh pn22 n2 pp-f np1, fw-la fw-la, c-acp pn31 vbdr, av j.
(60) sermon (DIV1)
1276
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11611
The comparative degree (Grammarians know) signifies sometimes NONLATINALPHABET, though mostly it increase, yet it is sometimes a Terminus diminuens; not NONLATINALPHABET, somewhat superstitious.
The comparative degree (Grammarians know) signifies sometime, though mostly it increase, yet it is sometime a Terminus Diminuens; not, somewhat superstitious.
dt j n1 (n2 vvb) vvz av, cs j pn31 vvi, av pn31 vbz av dt np1 n2; xx, av j.
(60) sermon (DIV1)
1276
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11612
Nay hee thinkes it yet too tart, puts a Quasi to it too, to make it yet more milde, I see you (men of Athens ) as it were somewhat superstitious.
Nay he thinks it yet too tart, puts a Quasi to it too, to make it yet more mild, I see you (men of Athens) as it were somewhat superstitious.
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(60) sermon (DIV1)
1276
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11613
Tis a Pill, and therefore he gives it gilt.
This a Pill, and Therefore he gives it gilded.
pn31|vbz dt n1, cc av pns31 vvz pn31 n1.
(60) sermon (DIV1)
1276
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11614
He speakes to Athenians: they have Teretes aures, as dainty in their sense as in their dialect.
He speaks to Athenians: they have Teretes aures, as dainty in their sense as in their dialect.
pns31 vvz p-acp np1: pns32 vhb np1 fw-la, p-acp j p-acp po32 n1 c-acp p-acp po32 n1.
(60) sermon (DIV1)
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11615
Yea and the word it selfe hath an Euphemismus too: for NONLATINALPHABET is one that feares the Gods. They worshipt indeede devills.
Yea and the word it self hath an Euphemismus too: for is one that fears the God's They worshipped indeed Devils.
uh cc dt n1 pn31 n1 vhz dt fw-la av: p-acp vbz pi cst vvz dt n2 pns32 vvd av n2.
(60) sermon (DIV1)
1276
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11616
Moses cald them so, so doth the Psalmist, NONLATINALPHABET i. devills. The heathens Gods (saith David ) NONLATINALPHABET, devills all: Idolls at the best.Moses called them so, so does the Psalmist, i. Devils. The Heathens God's (Says David), Devils all: Idols At the best.
np1 vvd pno32 av, av vdz dt n1, uh. n2. dt n2-jn n2 (vvz np1), n2 d: n2 p-acp dt js.
(60) sermon (DIV1)
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11617
S. Paul will not call, NONLATINALPHABET, a fig, a fig, will not terme them Idolaters (that might nettle them indeede, indanger him,
S. Paul will not call,, a fig, a fig, will not term them Idolaters (that might nettle them indeed, endanger him,
np1 np1 vmb xx vvi,, dt n1, dt n1, vmb xx vvi pno32 n2 (cst vmd n1 pno32 av, vvi pno31,
(60) sermon (DIV1)
1276
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11618
and harden them) but onely superstitious, as it were somewhat superstitious. The best is bad: superstition is impiety.
and harden them) but only superstitious, as it were somewhat superstitious. The best is bad: Superstition is impiety.
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(60) sermon (DIV1)
1276
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11619
This Athenian appetite, to heare of God, purgd of these two ill humours, curiositie and superstition, I would it were in every English heart.
This Athenian appetite, to hear of God, purged of these two ill humours, curiosity and Superstition, I would it were in every English heart.
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(60) sermon (DIV1)
1277
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11620
Romans sent their sonnes to Athens to learne there.Romans sent their Sons to Athens to Learn there.
np1 vvd po32 n2 p-acp np1 pc-acp vvi a-acp.
(60) sermon (DIV1)
1277
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11621
I would our Romanists would learne this Atticisme. Till the Bull of Pius quintus about the eleventh yeare of Queene Elisabeth• raigne, all Papists came to Church, prayed with us, heard the word with us. Now multitudes refuse.
I would our Romanists would Learn this Atticisme. Till the Bull of Pius quintus about the eleventh year of Queen Elisabeth• Reign, all Papists Come to Church, prayed with us, herd the word with us. Now Multitudes refuse.
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(60) sermon (DIV1)
1277
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11622
Our doctrine now the same as then.
Our Doctrine now the same as then.
po12 n1 av dt d c-acp av.
(60) sermon (DIV1)
1277
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11623
That Bull-master Pope Impius, and his successours since, now Saul the fifth and all, have chargd the children of their holy mother Church, to avoyd our assemblies.
That Bull-master Pope Impius, and his Successors since, now Saul the fifth and all, have charged the children of their holy mother Church, to avoid our assemblies.
cst n1 n1 np1, cc po31 n2 a-acp, av np1 dt ord cc d, vhb vvn dt n2 pp-f po32 j n1 n1, pc-acp vvi po12 n2.
(60) sermon (DIV1)
1277
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11624
Some haply come for feare of fine:
some haply come for Fear of fine:
d av vvn p-acp n1 pp-f n1:
(60) sermon (DIV1)
1277
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11625
but as it was said of one, their eares are stopt with Cotten, stuft lest they should heare.
but as it was said of one, their ears Are stopped with Cotten, stuffed lest they should hear.
cc-acp c-acp pn31 vbds vvn pp-f crd, po32 n2 vbr vvn p-acp np1, vvn cs pns32 vmd vvi.
(60) sermon (DIV1)
1277
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11626
This unhappy generation, that can Romanise so much, I heartily wish they would Athenise a little;
This unhappy generation, that can Romanise so much, I heartily wish they would Athenise a little;
d j n1, cst vmb vvi av av-d, pns11 av-j vvb pns32 vmd n1 dt j;
(60) sermon (DIV1)
1277
Page 439
11627
aske their devout fathers, or rather their owne hearts, may wee not know what this new doctrine is? Vnhappy Recusants, miserable thralls, suffer not this servitude.
ask their devout Father's, or rather their own hearts, may we not know what this new Doctrine is? Unhappy Recusants, miserable thralls, suffer not this servitude.
vvb po32 j n2, cc av-c pc-acp vvi n2, vmb pns12 xx vvi r-crq d j n1 vbz? j n2, j n2, vvb xx d n1.
(60) sermon (DIV1)
1277
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11628
Though your tyrannising Bishop bind you hand and foote, and say of our Sacraments, touch not, tast not, handle not: yet be not eare-bound too.
Though your tyrannising Bishop bind you hand and foot, and say of our Sacraments, touch not, taste not, handle not: yet be not eare-bound too.
cs po22 j-vvg n1 vvb pn22 n1 cc n1, cc vvb pp-f po12 n2, vvb xx, vvb xx, vvb xx: av vbb xx j av.
(60) sermon (DIV1)
1277
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11629
The Pope is but Christs Vicar. Heare what Christ saith himselfe; he that hath eares to heare, let him heare.
The Pope is but Christ Vicar. Hear what christ Says himself; he that hath ears to hear, let him hear.
dt n1 vbz p-acp npg1 n1. vvb r-crq np1 vvz px31; pns31 cst vhz n2 pc-acp vvi, vvb pno31 vvi.
(60) sermon (DIV1)
1277
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11630
Say, the Popish doctrine be the undoubted truth: I trow, it is not truer then the Gospell.
Say, the Popish Doctrine be the undoubted truth: I trow, it is not truer then the Gospel.
vvi, dt j n1 vbb dt j n1: pns11 vvb, pn31 vbz xx jc cs dt n1.
(60) sermon (DIV1)
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11631
The men of Berrhaea would not trust it, till they had tryed it, examined it by Scriptures.
The men of Berrhaea would not trust it, till they had tried it, examined it by Scriptures.
dt n2 pp-f np1 vmd xx vvi pn31, c-acp pns32 vhd vvn pn31, vvd pn31 p-acp n2.
(60) sermon (DIV1)
1278
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11632
They thought the doctrine preacht by Paul and Sylas might haply bee false: they knew not from what spirit they spake.
They Thought the Doctrine preached by Paul and Silas might haply be false: they knew not from what Spirit they spoke.
pns32 vvd dt n1 vvd p-acp np1 cc np1 vmd av vbi j: pns32 vvd xx p-acp r-crq n1 pns32 vvd.
(60) sermon (DIV1)
1278
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11633
And is it Piaculum, Papists should thinke it possible, errour to be in poperie? that they may not dare, not so much as reade, not so much as heare any thing printed, any thing preached by a Protestant? A presumption rather (would they weigh things wisely) that their doctrine is unsound, against which they will not let them either reade or heare any thing objected.
And is it Piaculum, Papists should think it possible, error to be in popery? that they may not Dare, not so much as read, not so much as hear any thing printed, any thing preached by a Protestant? A presumption rather (would they weigh things wisely) that their Doctrine is unsound, against which they will not let them either read or hear any thing objected.
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(60) sermon (DIV1)
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11634
Surely wee shall not neede either in our bookes or Sermons oppose against them any argument of ours.
Surely we shall not need either in our books or Sermons oppose against them any argument of ours.
np1 pns12 vmb xx n1 av-d p-acp po12 n2 cc n2 vvb p-acp pno32 d n1 pp-f png12.
(60) sermon (DIV1)
1278
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11635
What one point hold, they crosse to us, which some even of themselves doth not controll? and Bellarmine will tell them, that, that is not to be held as a point of faith, which some catholicks have crost, whom the Church hath not condemned.
What one point hold, they cross to us, which Some even of themselves does not control? and Bellarmine will tell them, that, that is not to be held as a point of faith, which Some Catholics have crossed, whom the Church hath not condemned.
q-crq crd n1 vvi, pns32 vvi p-acp pno12, r-crq d av pp-f px32 vdz xx vvi? cc np1 vmb vvi pno32, cst, cst vbz xx pc-acp vbi vvn p-acp dt n1 pp-f n1, r-crq d n2 vhb vvn, ro-crq dt n1 vhz xx vvn.
(60) sermon (DIV1)
1278
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11636
This Atticisme then is not absurd, to heare at least, what our doctrine is; except their owne were more undoubted.
This Atticisme then is not absurd, to hear At least, what our Doctrine is; except their own were more undoubted.
d n1 av vbz xx j, pc-acp vvi p-acp ds, r-crq po12 n1 vbz; c-acp po32 d vbdr av-dc j.
(60) sermon (DIV1)
1278
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11637
May they not heare, what this new doctrine is? They may, though it be new.
May they not hear, what this new Doctrine is? They may, though it be new.
vmb pns32 xx vvi, r-crq d j n1 vbz? pns32 vmb, cs pn31 vbb j.
(60) sermon (DIV1)
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11638
That is the second member of my Text, the censure of Saint Pauls doctrine, it is new. That is the second member of my Text, the censure of Saint Paul's Doctrine, it is new.
cst vbz dt ord n1 pp-f po11 n1, dt n1 pp-f n1 npg1 n1, pn31 vbz j.
(60) sermon (DIV1)
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11639
Newnes ofttimes is no disgrace, but commendation: many things new more pretious then old. Temporall things infinit:
Newness ofttimes is no disgrace, but commendation: many things new more precious then old. Temporal things infinite:
n1 av vbz dx n1, cc-acp n1: d n2 j av-dc j cs j. j n2 j:
(60) sermon (DIV1)
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11640
house, raiment, food, all things that wast and weare with age. Spirituall things some.
house, raiment, food, all things that wast and wear with age. Spiritual things Some.
n1, n1, n1, d n2 cst vvb cc vvi p-acp n1. j n2 d.
(60) sermon (DIV1)
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11641
Gods new Testament better than the old, NONLATINALPHABET, Heb. 7. 22. the Gospell more excellent then the law.
God's new Testament better than the old,, Hebrew 7. 22. the Gospel more excellent then the law.
npg1 j n1 av-jc cs dt j,, np1 crd crd dt n1 av-dc j cs dt n1.
(60) sermon (DIV1)
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11642
The Old man, Saint Paul bids put off, put on the New. New heaven, new earth, new Ierusalem. Some things againe better old then new, NONLATINALPHABET saith Ecclesiast. Wine is so, a friend is so.
The Old man, Saint Paul bids put off, put on the New. New heaven, new earth, new Ierusalem. some things again better old then new, Says Ecclesiatest. Wine is so, a friend is so.
dt j n1, n1 np1 vvz vvn a-acp, vvn p-acp dt np1 j n1, j n1, j np1. d n2 av jc j cs j, vvz av-j. n1 vbz av, dt n1 vbz av.
(60) sermon (DIV1)
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11643
But doctrine lightly gets no grace by noveltie; the antienter it is, it is the more authenticall.
But Doctrine lightly gets no grace by novelty; the ancienter it is, it is the more authentical.
p-acp n1 av-j vvz dx n1 p-acp n1; dt jc-jn pn31 vbz, pn31 vbz dt av-dc j.
(60) sermon (DIV1)
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11644
Not more honorable onely, thats Aristotles rule, NONLATINALPHABET things most antient are most honorable: but that which is the soule of doctrine, truth is presumed ever to attend antiquity.
Not more honourable only, thats Aristotle Rule, things most ancient Are most honourable: but that which is the soul of Doctrine, truth is presumed ever to attend antiquity.
xx av-dc j av-j, d|vbz npg1 vvi, n2 av-ds j vbr av-ds j: cc-acp cst r-crq vbz dt n1 pp-f n1, n1 vbz vvn av pc-acp vvi n1.
(60) sermon (DIV1)
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11645
Verum quod primum; adulterum, quod posterius, saith Tertullian; the doctrine which first ages delivered pure, the latter will sophisticate.Verum quod primum; adulterum, quod Posterior, Says Tertullian; the Doctrine which First ages Delivered pure, the latter will sophisticate.
fw-la fw-la fw-la; fw-la, fw-la fw-la, vvz np1; dt n1 r-crq ord n2 vvd j, dt d vmb vvi.
(60) sermon (DIV1)
1279
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11646
Tis an impeachment then weightie, if just, S. Pauls doctrine to be new. But tis unjust.
This an impeachment then weighty, if just, S. Paul's Doctrine to be new. But this unjust.
pn31|vbz dt n1 av j, cs j, n1 npg1 n1 pc-acp vbi j. cc-acp pn31|vbz j.
(60) sermon (DIV1)
1279
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11647
The doctrine of the Gospel as antient as the world, to be charged for a noveltie? But consider who these Chargers be; and tis no marvaile.
The Doctrine of the Gospel as ancient as the world, to be charged for a novelty? But Consider who these Chargers be; and this no marvel.
dt n1 pp-f dt n1 c-acp j c-acp dt n1, pc-acp vbi vvn p-acp dt n1? cc-acp vvb r-crq d n2 vbi; cc pn31|vbz dx n1.
(60) sermon (DIV1)
1280
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11685
By their leaves, it peered a little in his Fathers dayes. Be like the Faiths Defender plaid false too.
By their leaves, it peered a little in his Father's days. Be like the Faiths Defender played false too.
p-acp po32 n2, pn31 vvd dt j p-acp po31 ng1 n2. vbb av-j dt ng1 n1 vvd j av.
(60) sermon (DIV1)
1285
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11648
Athenians to say Saint Paul set forth strange Gods, is no strange thing. The doctrine of Christ, and of the resurrection is new to Grecians:Athenians to say Saint Paul Set forth strange God's, is no strange thing. The Doctrine of christ, and of the resurrection is new to Greeks:
np1 pc-acp vvi n1 np1 vvn av j n2, vbz dx j n1. dt n1 pp-f np1, cc pp-f dt n1 vbz j p-acp njp2:
(60) sermon (DIV1)
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11649
All Christianity strange to all Pagans; Nova superstitio, Suetonius terme. To them false Gods are antient; and the true is new.All Christianity strange to all Pagans; Nova Superstition, Suetonius term. To them false God's Are ancient; and the true is new.
d np1 j p-acp d n2-jn; fw-la fw-la, np1 n1. p-acp pno32 j n2 vbr j; cc dt j vbz j.
(60) sermon (DIV1)
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11650
Things sometimes are cald new, not of their owne nature; but because new persons come to know them.
Things sometime Are called new, not of their own nature; but Because new Persons come to know them.
n2 av vbr vvn j, xx pp-f po32 d n1; cc-acp c-acp j n2 vvb pc-acp vvi pno32.
(60) sermon (DIV1)
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11651
To the man borne blinde, when Christ had given him sight, all things seemed new to him.
To the man born blind, when christ had given him sighed, all things seemed new to him.
p-acp dt n1 vvn j, c-crq np1 vhd vvn pno31 n1, d n2 vvd j p-acp pno31.
(60) sermon (DIV1)
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11652
Children take forth new lessons out of old bookes.
Children take forth new Lessons out of old books.
np1 vvb av j n2 av pp-f j n2.
(60) sermon (DIV1)
1280
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11653
The report of an Act done nere so long agoe, is new to him, that heard it not before.
The report of an Act done never so long ago, is new to him, that herd it not before.
dt n1 pp-f dt n1 vdn av-j av av-j av, vbz j p-acp pno31, cst vvd pn31 xx a-acp.
(60) sermon (DIV1)
1280
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11654
So is the Gospel to these Greekes NONLATINALPHABET, strange and new.
So is the Gospel to these Greeks, strange and new.
np1 vbz dt n1 p-acp d njp2, j cc j.
(60) sermon (DIV1)
1280
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11655
Tis indeed ancient, taught by the Prophets, all the Prophets, even from Samuel, Saint Peter saith.
This indeed ancient, taught by the prophets, all the prophets, even from Samuel, Saint Peter Says.
pn31|vbz av j, vvn p-acp dt n2, d dt n2, av p-acp np1, n1 np1 vvz.
(60) sermon (DIV1)
1281
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11656
Yea Moses himselfe, Samuels antient farre, foretold of Christ, wrote of him, Philip saith, Ioh. 1. Christs selfe saith, Ioh. 5. A Prophet shall the Lord raise up of your brethren,
Yea Moses himself, Samuels ancient Far, foretold of christ, wrote of him, Philip Says, John 1. Christ self Says, John 5. A Prophet shall the Lord raise up of your brothers,
uh np1 px31, np1 j av-j, vvn pp-f np1, vvd pp-f pno31, np1 vvz, np1 crd npg1 n1 vvz, np1 crd dt n1 vmb dt n1 vvb a-acp pp-f po22 n2,
(60) sermon (DIV1)
1281
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11657
like unto me, him shall yee heare. like unto me, him shall ye hear.
av-j p-acp pno11, pno31 vmb pn22 vvi.
(60) sermon (DIV1)
1281
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11658
Nay elder yet, Saint Paul saith, twas preacht to Abraham Moses antient too, Gal. 3. what say I Abraham? ere Abraham was, it was: twenty hundred yeares before hee was borne, God taught it even to Adam, the first man in the world, the seede of the Woman shall bruise the Serpents head.
Nay elder yet, Saint Paul Says, it preached to Abraham Moses ancient too, Gal. 3. what say I Abraham? ere Abraham was, it was: twenty hundred Years before he was born, God taught it even to Adam, the First man in the world, the seed of the Woman shall bruise the Serpents head.
uh n1 av, n1 np1 vvz, pn31|vbds vvd p-acp np1 np1 j av, np1 crd r-crq vvz pns11 np1? p-acp np1 vbds, pn31 vbds: crd crd n2 c-acp pns31 vbds vvn, np1 vvd pn31 av p-acp np1, dt ord n1 p-acp dt n1, dt n1 pp-f dt n1 vmb vvi dt ng1 n1.
(60) sermon (DIV1)
1281
Page 441
11659
Christians were ever, Saint August. saith our faith delivered from Seth to Enoch, from him to Noah, and so to Abraham and his seed.
Christians were ever, Saint August. Says our faith Delivered from Seth to Enoch, from him to Noah, and so to Abraham and his seed.
np1 vbdr av, n1 np1. vvz po12 n1 vvn p-acp np1 p-acp np1, p-acp pno31 p-acp np1, cc av p-acp np1 cc po31 n1.
(60) sermon (DIV1)
1281
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11660
It was not called the Christian Faith, till Christ was come.
It was not called the Christian Faith, till christ was come.
pn31 vbds xx vvn dt njp n1, c-acp np1 vbds vvn.
(60) sermon (DIV1)
1281
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11661
But Res ipsa, saith Saint Augustine though the name be new, yet the thing is antient.
But Rest ipsa, Says Saint Augustine though the name be new, yet the thing is ancient.
p-acp fw-la fw-la, vvz n1 np1 cs dt n1 vbb j, av dt n1 vbz j.
(60) sermon (DIV1)
1281
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11662
Christianitie is NONLATINALPHABET, a new name, but the t•ing NONLATINALPHABET, Eusebius saith, from mans first creation.
Christianity is, a new name, but the t•ing, Eusebius Says, from men First creation.
np1 vbz, dt j n1, cc-acp dt j-vvg, np1 vvz, p-acp ng1 ord n1.
(60) sermon (DIV1)
1281
Page 441
11663
The Iew will object Iesus was borne but in Augustus raigne, and a sect of Galileans began to preach the Gospell but in Tiberius dayes.
The Iew will Object Iesus was born but in Augustus Reign, and a sect of Galileans began to preach the Gospel but in Tiberius days.
dt np1 vmb vvi np1 vbds vvn p-acp p-acp npg1 vvi, cc dt n1 pp-f np1 vvd pc-acp vvi dt n1 cc-acp p-acp npg1 n2.
(60) sermon (DIV1)
1282
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11664
Tis true, Christ was incarnate really, actually but then; and the tidings but then published, that Christ was come.
This true, christ was incarnate really, actually but then; and the tidings but then published, that christ was come.
pn31|vbz j, np1 vbds j av-j, av-j p-acp av; cc dt n2 p-acp av vvn, cst np1 vbds vvn.
(60) sermon (DIV1)
1282
Page 441
11665
But his incarnation, and all other things concerning him were both foretold, and prefigured long before:
But his incarnation, and all other things Concerning him were both foretold, and prefigured long before:
p-acp po31 n1, cc d j-jn n2 vvg pno31 vbdr av-d vvn, cc vvd av-j a-acp:
(60) sermon (DIV1)
1282
Page 441
11666
foretold by the Prophets, and prefigured in the Law. Both it, and they taught Christ should come.
foretold by the prophets, and prefigured in the Law. Both it, and they taught christ should come.
vvd p-acp dt n2, cc vvd p-acp dt n1. av-d pn31, cc pns32 vvd np1 vmd vvi.
(60) sermon (DIV1)
1282
Page 441
11667
We reckon two Testaments, an old and a new: but there is but one, NONLATINALPHABET, saith Clemens Alex. but one Testament indeed.
We reckon two Testaments, an old and a new: but there is but one,, Says Clemens Alexander but one Testament indeed.
pns12 vvb crd n2, dt j cc dt j: cc-acp pc-acp vbz cc-acp pi,, vvz np1 np1 p-acp crd n1 av.
(60) sermon (DIV1)
1282
Page 441
11668
Saint Paul doth but distinguish them, Heb. 8. 6. NONLATINALPHABET, onely in their ministerie; but their substance is the same.
Saint Paul does but distinguish them, Hebrew 8. 6., only in their Ministry; but their substance is the same.
n1 np1 vdz p-acp vvi pno32, np1 crd crd, av-j p-acp po32 n1; cc-acp po32 n1 vbz dt d.
(60) sermon (DIV1)
1282
Page 441
11669
What is the old, but novi occultatio, the mysterie of the new? what is the new but veteris revelatio, the history of the old? saith S. Augustine. The Gospell showes but what the Law did shadow.
What is the old, but novi Occultation, the mystery of the new? what is the new but veteris revelatio, the history of the old? Says S. Augustine. The Gospel shows but what the Law did shadow.
q-crq vbz dt j, cc-acp fw-la fw-la, dt n1 pp-f dt j? q-crq vbz dt j p-acp fw-la fw-la, dt n1 pp-f dt j? vvz np1 np1. dt n1 vvz p-acp r-crq dt n1 vdd vvi.
(60) sermon (DIV1)
1282
Page 441
11670
And for the Prophets, Christs birth, life, death, sicut cernuntur impleta, ita leguntur Praedicta, as well Prophets foretold them,
And for the prophets, Christ birth, life, death, sicut cernuntur Fulfilled, ita leguntur Praedicta, as well prophets foretold them,
cc p-acp dt n2, npg1 n1, n1, n1, fw-la fw-la fw-la, fw-la fw-la fw-la, c-acp av n2 vvd pno32,
(60) sermon (DIV1)
1282
Page 441
11671
as Evangelists storied them ▪ though Faustus the Manichee deny it in S. Austin, and the Marcionite in Tertullian. And therefore Christ chose at his transfiguration, out of all the Saints departed, Moses and Elias; to figure the concent of the doctrine of the Gospel with the Prophets and the Law.
as Evangelists storied them ▪ though Faustus the Manichee deny it in S. Austin, and the Marcionite in Tertullian. And Therefore christ chosen At his transfiguration, out of all the Saints departed, Moses and Elias; to figure the concent of the Doctrine of the Gospel with the prophets and the Law.
c-acp n2 vvn pno32 ▪ c-acp np1 dt np1 vvb pn31 p-acp n1 np1, cc dt n1 p-acp np1. cc av np1 vvd p-acp po31 n1, av pp-f d dt n2 vvd, np1 cc np1; pc-acp vvi dt n1 pp-f dt n1 pp-f dt n1 p-acp dt n2 cc dt n1.
(60) sermon (DIV1)
1282
Page 441
11672
So in Ezechiels vision of the beasts and the wheeles S. Gregory expounds one wheele within another, to be the new Testament within the old.
So in Ezechiels vision of the beasts and the wheels S. Gregory expounds one wheel within Another, to be the new Testament within the old.
av p-acp np1 n1 pp-f dt n2 cc dt n2 np1 np1 vvz crd n1 p-acp j-jn, pc-acp vbi dt j n1 p-acp dt j.
(60) sermon (DIV1)
1282
Page 441
11673
This made Gregory Nazian. to call the Christian faith, NONLATINALPHABET, orat. 3. pag. 101. B.
This made Gregory Nazian. to call the Christian faith,, Orat. 3. page. 101. B.
np1 vvd np1 jp. pc-acp vvi dt njp n1,, j. crd n1. crd np1
(60) sermon (DIV1)
1282
Page 441
11674
Tis now no new doctrine which Saint Paul preacht tot the Athenians, though it sounded so to them;
This now no new Doctrine which Saint Paul preached tot the Athenians, though it sounded so to them;
pn31|vbz av dx j n1 r-crq n1 np1 vvd fw-la dt njp2, cs pn31 vvd av p-acp pno32;
(60) sermon (DIV1)
1283
Page 441
11675
new to their ears, but indeed ancient. That censure served their owne Religion, and fitted their gods. They rather were new.
new to their ears, but indeed ancient. That censure served their own Religion, and fitted their God's. They rather were new.
j p-acp po32 n2, cc-acp av j. cst n1 vvd po32 d n1, cc vvn po32 n2. pns32 av-c vbdr j.
(60) sermon (DIV1)
1283
Page 441
11676
Even Moses was elder then the Gentiles gods, Eusebius saith. The antientest of them all, even Saturne himselfe was Puinee unto him, Tertullian saith.
Even Moses was elder then the Gentiles God's, Eusebius Says. The Ancientest of them all, even Saturn himself was Puinee unto him, Tertullian Says.
j np1 vbds jc cs dt n2-j n2, np1 vvz. dt js pp-f pno32 d, av np1 px31 vbds np1 p-acp pno31, np1 vvz.
(60) sermon (DIV1)
1283
Page 441
11677
Athenagoras makes Orpheus propè coaetaneum, almost as old as they, and Moses was his antient. Hath this age no Athenians? Plinie cals part of Italie, Magnam Graeciam, great Greece.Athenagoras makes Orpheus propè coaetaneum, almost as old as they, and Moses was his ancient. Hath this age no Athenians? Pliny calls part of Italy, Magnam Graeciam, great Greece.
np1 vvz np1 fw-la fw-la, av p-acp j c-acp pns32, cc np1 vbds po31 n1. vhz d n1 dx np1? np1 vvz n1 pp-f np1, fw-la fw-la, j n1.
(60) sermon (DIV1)
1283
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11678
Then Athens must be Rome; it is the eye of Italie, as Athens was of Greece. Surely Romanists serve us,
Then Athens must be Room; it is the eye of Italy, as Athens was of Greece. Surely Romanists serve us,
av np1 vmb vbi vvi; pn31 vbz dt n1 pp-f np1, p-acp np1 vbds pp-f n1. av-j np1 vvb pno12,
(60) sermon (DIV1)
1284
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11679
as Athenians served Saint Paul. The Papist saith the Protestants Religion is new doctrine. First, say it were:
as Athenians served Saint Paul. The Papist Says the Protestants Religion is new Doctrine. First, say it were:
c-acp np1 vvn n1 np1. dt njp vvz dt n2 n1 vbz j n1. ord, vvb pn31 vbdr:
(60) sermon (DIV1)
1284
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11680
what if it be new, so that it be true? Quasi antiquitas (saith Saint Augustine) praejudicet veritati, as though antiquity must needs out countenance truth.
what if it be new, so that it be true? Quasi antiquitas (Says Faint Augustine) praejudicet Veritati, as though antiquity must needs out countenance truth.
r-crq cs pn31 vbb j, av cst pn31 vbb j? fw-la fw-la (vvz j np1) fw-la n1, c-acp cs n1 vmb av av n1 n1.
(60) sermon (DIV1)
1284
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11681
Well sayd Arnobius, quod verum est, serum non est, truth comes never tardè. But tis not;
Well said Arnobius, quod verum est, serum non est, truth comes never tardè. But this not;
np1 vvd np1, fw-la fw-la fw-la, fw-la fw-fr fw-la, n1 vvz av vvb. cc-acp pn31|vbz xx;
(60) sermon (DIV1)
1284
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11682
the English Religion is not new. Surely if it be;
the English Religion is not new. Surely if it be;
dt jp n1 vbz xx j. av-j cs pn31 vbi;
(60) sermon (DIV1)
1284
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11683
tis very New. For he raigned but in our Fathers dayes, whom the Pope first stiled Defender of the Faith. I trow that was the ancient Faith, the old Religion. Tis so, they meane;
this very New. For he reigned but in our Father's days, whom the Pope First styled Defender of the Faith. I trow that was the ancient Faith, the old Religion. This so, they mean;
pn31|vbz av np1 p-acp pns31 vvd p-acp p-acp po12 ng1 n2, ro-crq dt n1 ord vvd n1 pp-f dt n1. pns11 vvb cst vbds dt j n1, dt j n1. pn31|vbz av, pns32 vvb;
(60) sermon (DIV1)
1285
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11684
they say, our moderne Faith was not heard of in the world till King Edward the sixths raigne.
they say, our modern Faith was not herd of in the world till King Edward the sixths Reign.
pns32 vvb, po12 j n1 vbds xx vvn pp-f p-acp dt n1 p-acp n1 np1 dt ng1 n1.
(60) sermon (DIV1)
1285
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11686
So it is a little elder than King Edward. Themselves say, Luther first founded it in King Henries time.
So it is a little elder than King Edward. Themselves say, Luther First founded it in King Henries time.
av pn31 vbz dt j jc-jn cs n1 np1. px32 vvb, np1 ord vvd pn31 p-acp n1 npg1 n1.
(60) sermon (DIV1)
1285
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11687
Till then tis most manifest that all in England were Papists without exception. One Hill, a Popish Doctor saith it.
Till then this most manifest that all in England were Papists without exception. One Hill, a Popish Doctor Says it.
p-acp av pn31|vbz av-ds j cst d p-acp np1 vbdr njp2 p-acp n1. crd n1, dt j n1 vvz pn31.
(60) sermon (DIV1)
1285
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11688
Our learned Archbishop observes his Hyperbolees, makes mole-hills both of them and him. He saith not onely manifest, but most manifest;
Our learned Archbishop observes his Hyperboles, makes molehills both of them and him. He Says not only manifest, but most manifest;
po12 j n1 vvz po31 n2, vvz n2 d pp-f pno32 cc pno31. pns31 vvz xx av-j vvi, cc-acp ds j;
(60) sermon (DIV1)
1285
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11689
not that many but even all; to make it yet more sure, All without exception, were Papists untill then.
not that many but even all; to make it yet more sure, All without exception, were Papists until then.
xx cst d p-acp av d; pc-acp vvi pn31 av av-dc j, av-d p-acp n1, vbdr njp2 p-acp av.
(60) sermon (DIV1)
1285
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11690
It was Luther and Zwinglius were the unfortunate Fathers of the English Faith, another of them saith. Lyars neede better memories.
It was Luther and Zwinglius were the unfortunate Father's of the English Faith, Another of them Says. Liars need better memories.
pn31 vbds np1 cc np1 vbdr dt j n2 pp-f dt jp n1, j-jn pp-f pno32 vvz. n2 vvb jc n2.
(60) sermon (DIV1)
1285
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11691
Not heard of in the world till Edward the sixth? All Papists, none excepted till Henry the eighth? Was there not in the world one Wickliffe before them? long before them? Him they must except.
Not herd of in the world till Edward the sixth? All Papists, none excepted till Henry the eighth? Was there not in the world one Wickliffe before them? long before them? Him they must except.
xx vvn pp-f p-acp dt n1 c-acp np1 dt ord? d njp2, pi vvn p-acp np1 dt ord? vbds pc-acp xx p-acp dt n1 crd np1 p-acp pno32? av-j p-acp pno32? pno31 pns32 vmb vvi.
(60) sermon (DIV1)
1286
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11692
Or wherefore else burnt they his bones? Though King Henry 8. were Defender of the Faith,
Or Wherefore Else burned they his bones? Though King Henry 8. were Defender of the Faith,
cc q-crq av vvd pns32 po31 n2? cs n1 np1 crd vbdr n1 pp-f dt n1,
(60) sermon (DIV1)
1286
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11693
and the Pope that so titled him, meant the Romish faith:
and the Pope that so titled him, meant the Romish faith:
cc dt n1 cst av vvn pno31, vvd dt jp n1:
(60) sermon (DIV1)
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11694
yet both in his raigne, and before it, there were Defenders of the true Faith, I meane this new Faith, that defended it with their bloud,
yet both in his Reign, and before it, there were Defenders of the true Faith, I mean this new Faith, that defended it with their blood,
av d p-acp po31 n1, cc c-acp pn31, pc-acp vbdr n2 pp-f dt j n1, pns11 vvb d j n1, cst vvd pn31 p-acp po32 n1,
(60) sermon (DIV1)
1286
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11695
as King Henrie did the old with his Pen.
as King Henry did the old with his Pen.
c-acp n1 np1 vdd dt j p-acp po31 n1.
(60) sermon (DIV1)
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11696
His Majestie now doth, not the new, but the true, hath already with his pen too; is ready with his sword;
His Majesty now does, not the new, but the true, hath already with his pen too; is ready with his sword;
po31 n1 av vdz, xx dt j, cc-acp dt j, vhz av p-acp po31 n1 av; vbz j p-acp po31 n1;
(60) sermon (DIV1)
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11697
& had with his bloud too, had their bloudy Project prospered. King Henries Father and Grandfather before him, Henry the 6. and his father before him,
& had with his blood too, had their bloody Project prospered. King Henries Father and Grandfather before him, Henry the 6. and his father before him,
cc vhd p-acp po31 n1 av, vhd po32 j n1 vvd. n1 npg1 n1 cc n1 p-acp pno31, np1 dt crd cc png31 n1 p-acp pno31,
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11698
and others many before them, many Martyrs, moe Confessers, multitudes of professers of this new doctrin.
and Others many before them, many Martyrs, more Confessers, Multitudes of professers of this new Doctrine.
cc n2-jn d p-acp pno32, d n2, dc n2, n2 pp-f n2 pp-f d j n1.
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11699
Some Homilies, yet remaining in the Saxon tongue shew our Church of this Faith even before the Conquest.
some Homilies, yet remaining in the Saxon tongue show our Church of this Faith even before the Conquest.
d n2, av vvg p-acp dt jp n1 vvi po12 n1 pp-f d n1 av p-acp dt n1.
(60) sermon (DIV1)
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11700
I must Grandire gradum, fetch greater strides to the Antiquitie of our Faith, lest the houre silence me.
I must Grandire Gradum, fetch greater strides to the Antiquity of our Faith, lest the hour silence me.
pns11 vmb vvi n1, vvb jc n2 p-acp dt n1 pp-f po12 n1, cs dt n1 vvb pno11.
(60) sermon (DIV1)
1286
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11701
It began not at Wittinberg, as Stapleton objects, at Prage, at Lyons: It were then true, which they say of us, Hesterni sumus twere but a yesterday faith.
It began not At Wittenberg, as Stapleton objects, At Prage, At Lyons: It were then true, which they say of us, Hesterni sumus it but a yesterday faith.
pn31 vvd xx p-acp np1, p-acp np1 n2, p-acp np1, p-acp n2: pn31 vbdr av j, r-crq pns32 vvb pp-f pno12, fw-la fw-la pn31|vbdr p-acp dt av-an n1.
(60) sermon (DIV1)
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11702
But it is the Doctrine of the Antient Fathers. Yea antienter than they; the Doctrine of the Apostles;
But it is the Doctrine of the Ancient Father's. Yea ancienter than they; the Doctrine of the Apostles;
p-acp pn31 vbz dt n1 pp-f dt j n2. uh jc-jn cs pns32; dt n1 pp-f dt n2;
(60) sermon (DIV1)
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of Saint Paul, whom Iustin calls NONLATINALPHABET, the Father of the Fathers. Not one point of our faith;
of Saint Paul, whom Justin calls, the Father of the Father's. Not one point of our faith;
pp-f n1 np1, r-crq np1 vvz, dt n1 pp-f dt n2. xx crd n1 pp-f po12 n1;
(60) sermon (DIV1)
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which many learned Writers of our English Church have not rescued from this false imputation of Noveltie;
which many learned Writers of our English Church have not rescued from this false imputation of Novelty;
r-crq d j n2 pp-f po12 np1 n1 vhb xx vvn p-acp d j n1 pp-f n1;
(60) sermon (DIV1)
1286
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11705
avoucht and averr'd it to be antient and Apostolicke against the stoutest adversarie. Our Doctrine new;
avouched and averred it to be ancient and Apostolic against the Stoutest adversary. Our Doctrine new;
vvn cc vvn pn31 pc-acp vbi j cc j p-acp dt js n1. po12 n1 j;
(60) sermon (DIV1)
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11706
but like Saint Iohns new Commandement, 1 Iohn 2. the same (saith he) which wee heard from the beginning.
but like Saint Iohns new Commandment, 1 John 2. the same (Says he) which we herd from the beginning.
cc-acp j n1 npg1 j n1, crd np1 crd dt d (vvz pns31) r-crq pns12 vvd p-acp dt n1.
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11707
It was to love one another.
It was to love one Another.
pn31 vbds pc-acp vvi pi j-jn.
(60) sermon (DIV1)
1287
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11708
Christ call'd it new too, Iohn 13. 34. but it was in Moses Law, Lev. 19. Christ saith it is, oftner than once.
christ called it new too, John 13. 34. but it was in Moses Law, Lev. 19. christ Says it is, oftener than once.
np1 vvd pn31 j av, np1 crd crd p-acp pn31 vbds p-acp np1 n1, np1 crd np1 vvz pn31 vbz, av-c cs a-acp.
(60) sermon (DIV1)
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11709
Haman told Assuerus there was a people in his land, he meant the Iewes; who used Novis legibus, new lawes. Haman told Assuerus there was a people in his land, he meant the Iewes; who used Novis legibus, new laws.
np1 vvd np1 a-acp vbds dt n1 p-acp po31 n1, pns31 vvd dt npg1; r-crq vvd fw-la fw-la, j n2.
(60) sermon (DIV1)
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11710
But those lawes Moses gave them too.
But those laws Moses gave them too.
p-acp d n2 np1 vvd pno32 av.
(60) sermon (DIV1)
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11711
Are not the Scriptures too new doctrine in our tongue, and in every tongue, save in the Latin? For no man may have them in the mother tongue.
are not the Scriptures too new Doctrine in our tongue, and in every tongue, save in the Latin? For no man may have them in the mother tongue.
vbr xx dt n2 av j n1 p-acp po12 n1, cc p-acp d n1, vvb p-acp dt jp? p-acp dx n1 vmb vhi pno32 p-acp dt n1 n1.
(60) sermon (DIV1)
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11712
Even the Lords Prayer, which our Saviour made himselfe, and the Apostles Creed, the very Christian Faith in English is new Doctrine.
Even the lords Prayer, which our Saviour made himself, and the Apostles Creed, the very Christian Faith in English is new Doctrine.
np1 dt n2 n1, r-crq po12 n1 vvd px31, cc dt n2 n1, dt j njp n1 p-acp jp vbz j n1.
(60) sermon (DIV1)
1287
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11713
Men must pray in Latin too.
Men must pray in Latin too.
np1 vmb vvi p-acp jp av.
(60) sermon (DIV1)
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11714
What an Egyptian darkenesse doth Rome hold all men in, to hide the lewdnesse of their old learning?
What an Egyptian darkness does Room hold all men in, to hide the Lewdness of their old learning?
q-crq dt jp n1 vdz vvi vvi d n2 p-acp, pc-acp vvi dt n1 pp-f po32 j n1?
(60) sermon (DIV1)
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11715
But I trow, their faith is ancient, that challenge ours for new. Their Doctrine, All is Apostolicall.
But I trow, their faith is ancient, that challenge ours for new. Their Doctrine, All is Apostolical.
cc-acp pns11 vvb, po32 n1 vbz j, cst vvb png12 p-acp j. po32 n1, d vbz j.
(60) sermon (DIV1)
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11716
Our Faith began at Wittinberg, theirs at Ierusalem. Zwinglius and Calvin, Martin Luther, and Iohn Hus first Authors of ours:
Our Faith began At Wittenberg, theirs At Ierusalem. Zwinglius and calvin, Martin Luther, and John Hus First Authors of ours:
po12 n1 vvd p-acp np1, png32 p-acp np1. np1 cc np1, np1 np1, cc np1 zz ord n2 pp-f png12:
(60) sermon (DIV1)
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11717
the Apostles and Christs selfe first founders of theirs. Worshipping of Images is Apostolicall: Saint Iohn bids Custodite, Keepe your selves from Images;
the Apostles and Christ self First founders of theirs. Worshipping of Images is Apostolical: Saint John bids Custodite, Keep your selves from Images;
dt n2 cc npg1 n1 ord n2 pp-f png32. vvg pp-f n2 vbz j: n1 np1 vvz n1, vvb po22 n2 p-acp n2;
(60) sermon (DIV1)
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11718
that is, be not so unreverent as to touch or handle them; but worship them a farre off.
that is, be not so unreverent as to touch or handle them; but worship them a Far off.
cst vbz, vbb xx av j c-acp pc-acp vvi cc vvi pno32; cc-acp vvb pno32 dt av-j a-acp.
(60) sermon (DIV1)
1288
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11719
The Communion in one kinde, thats Christs Doctrine Implicitè. Drinke ye all of this; Christ meant exclusivè, All ye, i. ye onely;
The Communion in one kind, thats Christ Doctrine Implicitè. Drink you all of this; christ meant exclusivè, All you, i. you only;
dt n1 p-acp crd n1, d|vbz npg1 n1 fw-fr. vvi pn22 d pp-f d; np1 vvd fw-la, d pn22, sy. pn22 j;
(60) sermon (DIV1)
1288
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11720
none must drinke, but the Priest.
none must drink, but the Priest.
pix vmb vvi, cc-acp dt n1.
(60) sermon (DIV1)
1288
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11721
Transubstantiation, who but an Innocent would father that upon Pope Innocent? Christ said expressely, Hoc est corpus meum, the Bread and Wine, are his body and his bloud.
Transubstantiation, who but an Innocent would father that upon Pope Innocent? christ said expressly, Hoc est corpus meum, the Bred and Wine, Are his body and his blood.
n1, r-crq p-acp dt n-jn vmd n1 d p-acp n1 j-jn? np1 vvd av-j, fw-la fw-la fw-la fw-la, dt n1 cc n1, vbr po31 n1 cc po31 n1.
(60) sermon (DIV1)
1288
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11722
Invocation of Saints, hath warrant from Christ also;
Invocation of Saints, hath warrant from christ also;
n1 pp-f n2, vhz n1 p-acp np1 av;
(60) sermon (DIV1)
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11723
he cried upon the Crosse, Eli, Eli, &c. he called upon Elias. Breerly the Priest collects it, Apologie, pag. 148. med. The Popes power above the Kings is it not as ancient as Christ too? Was not Christ convented before Annas and Caiphas, the King of the Iewes before the high Priest?
he cried upon the Cross, Eli, Eli, etc. he called upon Elias. Breerly the Priest Collects it, Apology, page. 148. med. The Popes power above the Kings is it not as ancient as christ too? Was not christ Convicted before Annas and Caiaphas, the King of the Iewes before the high Priest?
pns31 vvd p-acp dt n1, np1, np1, av pns31 vvd p-acp np1. av-jn dt n1 n2 pn31, np1, n1. crd vvn. dt ng1 n1 p-acp dt n2 vbz pn31 xx p-acp j c-acp np1 av? vbds xx np1 vvn p-acp npg1 cc np1, dt n1 pp-f dt np2 p-acp dt j n1?
(60) sermon (DIV1)
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11724
Their Dignities and Orders ancient too, not their Doctrine onely. The Popes Prerogatives both before all Bishops, and above them;
Their Dignities and Order ancient too, not their Doctrine only. The Popes Prerogatives both before all Bishops, and above them;
po32 n2 cc n1 j av, xx po32 n1 av-j. dt ng1 n2 av-d p-acp d n2, cc p-acp pno32;
(60) sermon (DIV1)
1289
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11725
the one is palpably Apostolicall, the first (saith Saint Matth. ) is Simon; theres his Primacie, for hee is Peters Successor:
the one is palpably Apostolical, the First (Says Faint Matthew) is Simon; theres his Primacy, for he is Peter's Successor:
dt pi vbz av-j j, dt ord (vvz j np1) vbz np1; pc-acp|vbz po31 n1, c-acp pns31 vbz npg1 n1:
(60) sermon (DIV1)
1289
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11726
the other is from Christ, thou art Cephas; that signifies in Greeke a Head; theres his Supremacie.
the other is from christ, thou art Cephas; that signifies in Greek a Head; theres his Supremacy.
dt n-jn vbz p-acp np1, pns21 vb2r np1; cst vvz p-acp jp dt n1; pc-acp|vbz po31 n1.
(60) sermon (DIV1)
1289
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11727
The Cardinalls more ancient, Elias in his Thisbi, saith the Italian Iewes finde them in the Psalmes. The Iesui•es elder yet.
The Cardinals more ancient, Elias in his Thisbi, Says the Italian Iewes find them in the Psalms. The Iesui•es elder yet.
dt n2 av-dc j, np1 p-acp po31 np1, vvz dt jp npg1 vvi pno32 p-acp dt n2. dt ng1 n-jn av.
(60) sermon (DIV1)
1289
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11728
Why father they their Order on Ignatius Loiola? Tis yet but fourescore yeares, since Loiola lived. Tis their great modestie.
Why father they their Order on Ignatius Loiola? This yet but fourescore Years, since Loiola lived. This their great modesty.
q-crq n1 pns32 po32 n1 p-acp np1 np1? pn31|vbz av cc-acp crd n2, c-acp np1 vvn. pn31|vbz po32 j n1.
(60) sermon (DIV1)
1289
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11729
They are farre more ancient, ancienter than the Fathers, than the Apostles, than Christ Iesus himselfe from whom they have their name, was after them.
They Are Far more ancient, ancienter than the Father's, than the Apostles, than christ Iesus himself from whom they have their name, was After them.
pns32 vbr av-j av-dc j, jc cs dt n2, cs dt n2, cs np1 np1 px31 p-acp ro-crq pns32 vhb po32 n1, vbds p-acp pno32.
(60) sermon (DIV1)
1289
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11730
Ancienter than the Prophets, Looke Num. 26. 44. there shall you finde the Ingendrer of the Iesuites, Iebusites and Esauites (for so some call them) are names that show them ancient too:
Ancienter than the prophets, Look Num. 26. 44. there shall you find the Ingendrer of the Iesuites, Jebusites and Esauites (for so Some call them) Are names that show them ancient too:
jc cs dt n2, vvb np1 crd crd zz vmb pn22 vvi dt n1 pp-f dt np2, n2 cc n2 (c-acp av d vvi pno32) vbr n2 cst vvb pno32 j av:
(60) sermon (DIV1)
1289
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11731
but nick-names given them by us of the new Religion. But in that place of Numbers, theres the Iesuite indeed.
but nicknames given them by us of the new Religion. But in that place of Numbers, theres the Iesuite indeed.
cc-acp n2 vvn pno32 p-acp pno12 pp-f dt j n1. p-acp p-acp d n1 pp-f n2, av dt np1 av.
(60) sermon (DIV1)
1289
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11732
In your Geneva Bible it is but Issuites; thats but a new Translation too: but the vulgar Latin, and the old English books have it plainely Iesuites.
In your Geneva bible it is but Issuites; thats but a new translation too: but the Vulgar Latin, and the old English books have it plainly Iesuites.
p-acp po22 np1 n1 pn31 vbz p-acp np2; d|vbz p-acp dt j n1 av: cc-acp dt j jp, cc dt j jp n2 vhb pn31 av-j npg1.
(60) sermon (DIV1)
1289
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11733
How hath Rome brased her brow, to call our Doctrine new, which her conscience tells her came from Christ, her owne Ancient, which is new indeed? Twas ancient once, till she plaied the spirituall harlot, and corrupted it. Tis old now;
How hath Room brased her brow, to call our Doctrine new, which her conscience tells her Come from christ, her own Ancient, which is new indeed? It ancient once, till she played the spiritual harlot, and corrupted it. This old now;
c-crq vhz vvb vvd po31 n1, pc-acp vvi po12 n1 j, r-crq po31 n1 vvz po31 vvd p-acp np1, po31 d j, r-crq vbz j av? pn31|vbds n1 a-acp, c-acp pns31 vvd dt j n1, cc vvd pn31. pn31|vbz j av;
(60) sermon (DIV1)
1290
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11734
but none otherwise, than the bread and bottles and shooes of the Giebonites, patcht shewes and mouldy bread.
but none otherwise, than the bred and bottles and shoes of the Giebonites, patched shows and mouldy bred.
cc-acp pix av, cs dt n1 cc n2 cc n2 pp-f dt np2, vvn n2 cc j n1.
(60) sermon (DIV1)
1290
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11735
To conclude, tis not our Doctrine onely, the Protestants Religion, but the whole Christian Faith is noveltie to Rome, both NONLATINALPHABET, strange and new to them.
To conclude, this not our Doctrine only, the Protestants Religion, but the Whole Christian Faith is novelty to Room, both, strange and new to them.
pc-acp vvi, pn31|vbz xx po12 n1 av-j, dt n2 n1, cc-acp dt j-jn njp n1 vbz n1 p-acp vvi, d, j cc j p-acp pno32.
(60) sermon (DIV1)
1291
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11736
The Lord open our eyes, and grant that all they that doe confesse his holy name, may agree in the truth of his holy Word,
The Lord open our eyes, and grant that all they that do confess his holy name, may agree in the truth of his holy Word,
dt n1 vvb po12 n2, cc vvb cst d pns32 cst vdb vvi po31 j n1, vmb vvi p-acp dt n1 pp-f po31 j n1,
(60) sermon (DIV1)
1291
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11737
and live in unity and godly love, through Iesus Christ, Cui cum Patre, &c.
and live in unity and godly love, through Iesus christ, Cui cum Patre, etc.
cc vvi p-acp n1 cc j n1, p-acp np1 np1, fw-la fw-la fw-la, av
(60) sermon (DIV1)
1291
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11738
A SERMON PREACHED ON THE COLOSSIANS. The one and twentieth Sermon. COLOS. 3. 1. NONLATINALPHABET. Seeke those things which are above.
A SERMON PREACHED ON THE COLOSSIANS. The one and twentieth Sermon. COLOS. 3. 1.. Seek those things which Are above.
dt n1 vvn p-acp dt njp2. dt crd cc ord n1. np1. crd crd. vvb d n2 r-crq vbr a-acp.
(61) sermon (DIV1)
1291
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11739
A Text but of few words, tria sunt omnia; but three in the originall; of fewer termes, but two; Act, and Object.
A Text but of few words, tria sunt omnia; but three in the original; of fewer terms, but two; Act, and Object.
dt n1 cc-acp pp-f d n2, fw-la fw-la fw-la; p-acp crd p-acp dt n-jn; pp-f d n2, cc-acp crd; n1, cc n1.
(61) sermon (DIV1)
1294
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11740
The Object arduous, things above; the Act laborious, they must be sought. Pretious things are not obvious.
The Object arduous, things above; the Act laborious, they must be sought. Precious things Are not obvious.
dt n1 j, n2 p-acp; dt n1 j, pns32 vmb vbi vvn. j n2 vbr xx j.
(61) sermon (DIV1)
1294
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11741
Things above? what are they? That must bee sought first. First seeke to Know them; and then to Have them.
Things above? what Are they? That must be sought First. First seek to Know them; and then to Have them.
n2 a-acp? q-crq vbr pns32? cst vmb vbi vvn ord. ord vvb pc-acp vvi pno32; cc av pc-acp vhi pno32.
(61) sermon (DIV1)
1294
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11742
Tis one good step to finde, to know what we should seeke. The Object therefore is before the Act:
This one good step to find, to know what we should seek. The Object Therefore is before the Act:
pn31|vbz pi j n1 pc-acp vvi, pc-acp vvi r-crq pns12 vmd vvi. dt n1 av vbz p-acp dt n1:
(61) sermon (DIV1)
1294
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11743
So hath Paul placed it, and so shall I.
So hath Paul placed it, and so shall I.
av vhz np1 vvd pn31, cc av vmb pns11.
(61) sermon (DIV1)
1294
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11744
All Adams sonnes are Seekers, Generatio quaerentium, Davids phrase, a brood of seekers, even from the wombe,
All Adams Sons Are Seekers, Generatio quaerentium, Davids phrase, a brood of seekers, even from the womb,
d npg1 n2 vbr n2, fw-la fw-la, npg1 n1, dt n1 pp-f n2, av p-acp dt n1,
(61) sermon (DIV1)
1295
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11745
even the Babe NONLATINALPHABET, Saint Peters word, no sooner borne but seekes the brest. Brute creatures too, not man onely.
even the Babe, Saint Peter's word, no sooner born but seeks the breast. Brute creatures too, not man only.
av dt n1, n1 npg1 n1, av-dx av-c vvn cc-acp vvz dt n1. np1 n2 av, xx n1 av-j.
(61) sermon (DIV1)
1295
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11746
Even the young Raven, though the old feede it not, yet cries, saith David, seeks to God.
Even the young Raven, though the old feed it not, yet cries, Says David, seeks to God.
np1 dt j n1, cs dt j vvi pn31 xx, av vvz, vvz np1, vvz p-acp np1.
(61) sermon (DIV1)
1295
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11747
The brute creature is soone satisfied, seekes but for one thing, but foode onely. Man needs not neither;
The brutus creature is soon satisfied, seeks but for one thing, but food only. Man needs not neither;
dt n1 n1 vbz av vvn, vvz p-acp p-acp crd n1, cc-acp n1 av-j. n1 vvz xx d;
(61) sermon (DIV1)
1295
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11748
Christ hath sayd, unum necessarium, theres but one thing indeede necessarie. Yet is he troubled, as Martha was, NONLATINALPHABET, about many things: even such sometimes, as being found confound the seeker.
christ hath said, Unum Necessary, theres but one thing indeed necessary. Yet is he troubled, as Martha was,, about many things: even such sometime, as being found confound the seeker.
np1 vhz vvn, fw-la fw-la, pc-acp|vbz p-acp crd n1 av j. av vbz pns31 vvn, c-acp np1 vbds,, p-acp d n2: av d av, c-acp vbg vvn vvb dt jc.
(61) sermon (DIV1)
1295
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11749
Man inconsiderate to seeke them, and unfortunate to finde them.
Man inconsiderate to seek them, and unfortunate to find them.
n1 j pc-acp vvi pno32, cc j-u pc-acp vvi pno32.
(61) sermon (DIV1)
1295
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11750
As Christ therefore bids, seeke, Matth. 7. 7. So Paul teacheth us, what, NONLATINALPHABET, things above. Christs precept needed not: Man will seeke without bidding. Needed in Christs sense;
As christ Therefore bids, seek, Matthew 7. 7. So Paul Teaches us, what,, things above. Christ precept needed not: Man will seek without bidding. Needed in Christ sense;
p-acp np1 av vvz, vvb, np1 crd crd np1 np1 vvz pno12, r-crq,, n2 a-acp. npg1 n1 vvd xx: n1 vmb vvi p-acp vvg. vvd p-acp npg1 n1;
(61) sermon (DIV1)
1295
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11751
he bids nothing that is needlesse. Else nature seekes unbid; corrupt nature, though forbid.
he bids nothing that is needless. Else nature seeks unbid; corrupt nature, though forbid.
pns31 vvz pix cst vbz j. av n1 vvz j; j n1, cs vvb.
(61) sermon (DIV1)
1295
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11752
Theres a nolite quaerere, seeke not, Amos 5. 5. Christ forbids too, Luk. 12. 29. Hee that bad, NONLATINALPHABET, seeke; bids, NONLATINALPHABET, seeke not. The Act is NONLATINALPHABET, a thing indifferent; lyes all upon the object;
Theres a nolite quaerere, seek not, Amos 5. 5. christ forbids too, Luk. 12. 29. He that bade,, seek; bids,, seek not. The Act is, a thing indifferent; lies all upon the Object;
pc-acp|vbz dt fw-la fw-la, vvb xx, np1 crd crd np1 vvz av, np1 crd crd pns31 cst vvd,, vvb; vvz,, vvb xx. dt n1 vbz, dt n1 j; vvz d p-acp dt n1;
(61) sermon (DIV1)
1295
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11753
as it is good or evill, so is that. NONLATINALPHABET, what it is, must be sought, that is NONLATINALPHABET, the thing in question here which wee must seeke.
as it is good or evil, so is that., what it is, must be sought, that is, the thing in question Here which we must seek.
c-acp pn31 vbz j cc j-jn, av vbz d., r-crq pn31 vbz, vmb vbi vvn, cst vbz, dt n1 p-acp n1 av r-crq pns12 vmb vvi.
(61) sermon (DIV1)
1295
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11754
That great seeker out of natures secrets, Aristotle in all his discourses, seekes first, quid non, what a thing is not: then what it is.
That great seeker out of nature's secrets, Aristotle in all his discourses, seeks First, quid non, what a thing is not: then what it is.
cst j jc av pp-f ng1 n2-jn, np1 p-acp d po31 n2, vvz ord, fw-la fw-la, r-crq dt n1 vbz xx: cs r-crq pn31 vbz.
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A method as meete for divinitie as philosophie: and Gods selfe useth it; his negative Lawes goe before the affirmative.
A method as meet for divinity as philosophie: and God's self uses it; his negative Laws go before the affirmative.
dt n1 c-acp j c-acp n1 c-acp fw-fr: cc npg1 n1 vvz pn31; po31 j-jn n2 vvb p-acp dt j.
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Paul bids, as Christ did, seeke; and showes us what. But if you please, let me show first, what not.Paul bids, as christ did, seek; and shows us what. But if you please, let me show First, what not.
np1 vvz, c-acp np1 vdd, vvi; cc vvz pno12 r-crq. p-acp cs pn22 vvb, vvb pno11 vvi ord, r-crq xx.
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Theres a wrong seeking, Saint Iames saith, NONLATINALPHABET, 4. 3. when either what I seeke is naught;
Theres a wrong seeking, Saint James Says,, 4. 3. when either what I seek is nought;
pc-acp|vbz dt n-jn vvg, n1 np1 vvz,, crd crd c-crq d r-crq pns11 vvb vbz pix;
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or if good, yet I seeke it either in ill manner or to bad end. End and manner are Parerga; Object is my theme.
or if good, yet I seek it either in ill manner or to bad end. End and manner Are Parerga; Object is my theme.
cc cs j, av pns11 vvb pn31 d p-acp j-jn n1 cc p-acp j n1. vvb cc n1 vbr np1; n1 vbz po11 n1.
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NONLATINALPHABET, the worlds things, Scripture meanes by them, Honour and wealth, most men seeke these.
, the world's things, Scripture means by them, Honour and wealth, most men seek these.
, dt ng1 n2, n1 vvz p-acp pno32, n1 cc n1, ds n2 vvb d.
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David saith but many, Psal. 4. 6. But Paul all, Phil. 2. 21. thats his holy Hyperbole. All doe not; but most.David Says but many, Psalm 4. 6. But Paul all, Philip 2. 21. thats his holy Hyperbole. All do not; but most.
np1 vvz p-acp d, np1 crd crd p-acp np1 d, np1 crd crd d|vbz po31 j n1. d vdb xx; cc-acp ds.
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What shall the worlds children seeke, but the worlds things? pardon them;
What shall the world's children seek, but the world's things? pardon them;
q-crq vmb dt ng1 n2 vvb, cc-acp dt ng1 n2? vvb pno32;
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they seek but NONLATINALPHABET their owne things. Man is earth, (God sayd it) Terraes. He is NONLATINALPHABET, Paul saith, from the earth.
they seek but their own things. Man is earth, (God said it) Terraes. He is, Paul Says, from the earth.
pns32 vvb p-acp po32 d n2. n1 vbz n1, (np1 vvd pn31) npg1. pns31 vbz, np1 vvz, p-acp dt n1.
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Wine, Paul bids, utere, but modico, & propter stomachum, little, and for Physick. But hee in the Proverbs 23. 30. seekes it, hunts it, the word signifies:
Wine, Paul bids, Utere, but Modico, & propter stomachum, little, and for Physic. But he in the Proverbs 23. 30. seeks it, hunt's it, the word signifies:
n1, np1 vvz, j, p-acp n1, cc fw-la fw-la, j, cc p-acp n1. p-acp pns31 p-acp dt n2 crd crd vvz pn31, vvz pn31, dt n1 vvz:
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How can he choose but seeke earthly things? What creature delights not in the element, where it bred? — Honos, & opes, & foeda voluptas, pleasure, honour, wealth, are the worlds trinitie, bid we men seeke holy things? They will answer, they doe.
How can he choose but seek earthly things? What creature delights not in the element, where it bred? — Honos, & Opens, & foeda voluptas, pleasure, honour, wealth, Are the world's trinity, bid we men seek holy things? They will answer, they do.
q-crq vmb pns31 vvi cc-acp vvb j n2? q-crq n1 vvz xx p-acp dt n1, c-crq pn31 vvd? — fw-la, cc vvz, cc fw-la fw-la, n1, n1, n1, vbr dt ng1 n1, vvb pns12 n2 vvb j n2? pns32 vmb vvi, pns32 vdb.
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Is there not NONLATINALPHABET, Heb. 9. 1. worldly holy things? these are so.
Is there not, Hebrew 9. 1. worldly holy things? these Are so.
vbz pc-acp xx, np1 crd crd j j n2? d vbr av.
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They are men of the world, Psal. 17. 14. and they seeke the holy things of the world. They are not indeed •oly: but to them they are. They make Gods of them;
They Are men of the world, Psalm 17. 14. and they seek the holy things of the world. They Are not indeed •oly: but to them they Are. They make God's of them;
pns32 vbr n2 pp-f dt n1, np1 crd crd cc pns32 vvb dt j n2 pp-f dt n1. pns32 vbr xx av j: cc-acp p-acp pno32 pns32 vbr. pns32 vvb n2 pp-f pno32;
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sacrifice to them, to their nets, and to their yarne, saith the Prophet.
sacrifice to them, to their nets, and to their yarn, Says the Prophet.
n1 p-acp pno32, p-acp po32 n2, cc p-acp po32 n1, vvz dt n1.
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NONLATINALPHABET. Luk. 8. 14. theres two of them, avarice and pleasure, carry away (Christ sayd) one quarter of the world.
. Luk. 8. 14. theres two of them, avarice and pleasure, carry away (christ said) one quarter of the world.
. np1 crd crd pc-acp|vbz crd pp-f pno32, n1 cc n1, vvb av (np1 vvd) crd n1 pp-f dt n1.
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Hee might have sayd, one halfe, the greater halfe. Honour, the third, carries many too, too many.
He might have said, one half, the greater half. Honour, the third, carries many too, too many.
pns31 vmd vhi vvn, crd j-jn, dt jc n-jn. n1, dt ord, vvz d av, av d.
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If but Simeon onely, it were lesse matter; but Levi too. And Levi too by Simeon: by Simon, tis all one; both the same name.
If but Simeon only, it were less matter; but Levi too. And Levi too by Simeon: by Simon, this all one; both the same name.
cs p-acp np1 av-j, pn31 vbdr dc n1; cc-acp np1 av. np1 np1 av p-acp np1: p-acp np1, pn31|vbz d pi; d dt d n1.
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A fowle boyle in so faire a body. I will not touch it, it is teachie.
A fowl boil in so fair a body. I will not touch it, it is teachy.
dt j vvi p-acp av j dt n1. pns11 vmb xx vvi pn31, pn31 vbz n1.
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Doe I not wrong ambition? The aspirer haply will pleade my Text, say, he seekes NONLATINALPHABET, things above. A Miter to a Priest, is NONLATINALPHABET, a thing above him.
Do I not wrong ambition? The aspirer haply will plead my Text, say, he seeks, things above. A Miter to a Priest, is, a thing above him.
vdb pns11 xx vvi n1? dt n1 av vmb vvi po11 n1, vvb, pns31 vvz, n2 a-acp. dt n1 p-acp dt n1, vbz, dt n1 p-acp pno31.
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So is a red hat to a Bishop; a tripple Crowne to a Cardinall, NONLATINALPHABET, things above them; they may seeke them. Thats Christs ambition. Secular is so too.
So is a read hat to a Bishop; a triple Crown to a Cardinal,, things above them; they may seek them. Thats Christ ambition. Secular is so too.
np1 vbz dt j-jn n1 p-acp dt n1; dt j n1 p-acp dt n1,, n2 p-acp pno32; pns32 vmb vvi pno32. d|vbz npg1 n1. j vbz av av.
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All men are not NONLATINALPHABET, made of earth; some of finer Element, ayre or fire, mounters above others:
All men Are not, made of earth; Some of finer Element, air or fire, mounters above Others:
av-d n2 vbr xx, vvn pp-f n1; d pp-f jc n1, n1 cc n1, vvz p-acp n2-jn:
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O that I were a Iudge, saith Absolom. Shall King Assuerus honour any above Haman? Caesar will no superiour, Pompei no Peere.Oh that I were a Judge, Says Absalom. Shall King Assuerus honour any above Haman? Caesar will no superior, Pompeii no Peer.
uh cst pns11 vbdr dt n1, vvz np1. vmb n1 np1 n1 d p-acp np1? np1 vmb dx j-jn, np1 dx n1.
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Adoniah will have Abishag, Absal•m will raigne. Theres yet Plus ultrà, Kings will bee gods, NONLATINALPHABET. So will Popes, our Lord God the Pope.Adoniah will have Abishag, Absal•m will Reign. Theres yet Plus ultrà, Kings will be God's,. So will Popes, our Lord God the Pope.
np1 vmb vhi j, j vmb vvi. pc-acp|vbz av fw-fr fw-la, n2 vmb vbi n2,. av vmb n2, po12 n1 np1 dt n1.
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Twas Eves Itch first, to be as God.
It Eves Itch First, to be as God.
pn31|vbds np2 vvi ord, pc-acp vbi p-acp np1.
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The Devills before her ascendam, saith Lucifer, hee will sit above the starres, bee equall to the most highest. Paul meanes not this.
The Devils before her Ascendam, Says Lucifer, he will fit above the Stars, be equal to the most highest. Paul means not this.
dt n2 p-acp po31 fw-la, vvz np1, pns31 vmb vvi p-acp dt n2, vbb j-jn p-acp dt av-ds js. np1 vvz xx d.
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Honour is NONLATINALPHABET, a thing above, but not in Pauls sense. Another person in the worlds trinity, was pleasure. Many seeke it also; but not so many.
Honour is, a thing above, but not in Paul's sense. another person in the world's trinity, was pleasure. Many seek it also; but not so many.
n1 vbz, dt n1 a-acp, cc-acp xx p-acp npg1 n1. j-jn n1 p-acp dt ng1 n1, vbds n1. av-d vvb pn31 av; cc-acp xx av av-d.
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I meane not wanton pleasure, lust. Moe seeke it, then honour. Thats rather NONLATINALPHABET, a thing of the flesh, then of the world. I meane Idlenesse, not wantonnesse.
I mean not wanton pleasure, lust. Moe seek it, then honour. Thats rather, a thing of the Flesh, then of the world. I mean Idleness, not wantonness.
pns11 vvb xx j-jn n1, n1. np1 vvb pn31, cs n1. d|vbz av, dt n1 pp-f dt n1, av pp-f dt n1. pns11 vvb n1, xx n1.
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Strong drinke, lawfull in time and measure, inter utenda, but not inter quaerenda, I may use it, but not seeke it.
Strong drink, lawful in time and measure, inter utenda, but not inter quaerenda, I may use it, but not seek it.
j n1, j p-acp n1 cc n1, fw-la fw-la, p-acp xx fw-la fw-la, pns11 vmb vvi pn31, cc-acp xx vvi pn31.
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I greeve to heare Lay men censure Church men for this. I would it were irregularitie.
I grieve to hear Lay men censure Church men for this. I would it were irregularity.
pns11 vvb pc-acp vvi vvi n2 vvi n1 n2 p-acp d. pns11 vmd pn31 vbdr n1.
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and having found it, abids all day at it: rests not so, but cries at night, quaeram amplius, I will seeke it againe.
and having found it, abides all day At it: rests not so, but cries At night, Quaeram Amplius, I will seek it again.
cc vhg vvn pn31, vvz d n1 p-acp pn31: vvz xx av, cc-acp vvz p-acp n1, n1 fw-la, pns11 vmb vvi pn31 av.
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Cras sicut hodie, to morrow, every day. Gaming an other idle pleasure. They seeke it most, that are reputed Gentlemen.Cras sicut hodie, to morrow, every day. Gaming an other idle pleasure. They seek it most, that Are reputed Gentlemen.
fw-la fw-la fw-la, p-acp n1, d n1. n-vvg dt n-jn j n1. pns32 vvb pn31 av-ds, cst vbr vvn n2.
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So may they be by their first birth. But by the second they are not. True generosity, which is Regeneration by Gods holy Spirit, will abhorre so base an exercise,
So may they be by their First birth. But by the second they Are not. True generosity, which is Regeneration by God's holy Spirit, will abhor so base an exercise,
av vmb pns32 vbb p-acp po32 ord n1. p-acp p-acp dt ord pns32 vbr xx. j n1, r-crq vbz n1 p-acp npg1 j n1, vmb vvi av j dt n1,
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so unfitting a good Christian, so full of falshood and impiety. Surely Paul meanes not this.
so unfitting a good Christian, so full of falsehood and impiety. Surely Paul means not this.
av vvg dt j njp, av j pp-f n1 cc n1. np1 np1 vvz xx d.
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Tis not NONLATINALPHABET, any of the things above. Tis NONLATINALPHABET a thing of the worlds. Tis worse. Tis NONLATINALPHABET, a thing of Sathans.
This not, any of the things above. This a thing of the world's. This Worse. This, a thing of Satan's.
pn31|vbz xx, d pp-f dt n2 a-acp. pn31|vbz dt n1 pp-f dt n2. pn31|vbz av-jc. pn31|vbz, dt n1 pp-f npg1.
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Some write, dice were devised first by the devill, I throw them; but the devill turnes them;
some write, dice were devised First by the Devil, I throw them; but the Devil turns them;
d vvb, n2 vbdr vvn ord p-acp dt n1, pns11 vvb pno32; cc-acp dt n1 vvz pno32;
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now for me, that thou maiest sweare and curse; anon for thee, that I may do as much, both of us blaspheme God.
now for me, that thou Mayest swear and curse; anon for thee, that I may do as much, both of us Blaspheme God.
av p-acp pno11, cst pns21 vm2 vvi cc vvi; av p-acp pno21, cst pns11 vmb vdi c-acp av-d, av-d pp-f pno12 vvi np1.
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The third thing in that Trinity was Wealth. Thats the NONLATINALPHABET, the thing, that (All I may not say, I denyed that before,
The third thing in that Trinity was Wealth. Thats the, the thing, that (All I may not say, I denied that before,
dt ord n1 p-acp d np1 vbds n1. d|vbz dt, dt n1, cst (d pns11 vmb xx vvi, pns11 vvd cst a-acp,
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but that) All almost doe seeke; doe hunt, as he in the Proverbes, did strong drinke.
but that) All almost do seek; do hunt, as he in the Proverbs, did strong drink.
cc-acp d) d av vdb vvi; vdb vvi, c-acp pns31 p-acp dt np1, vdd av-j vvi.
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Wise Solomon found no seeking, like that of Silver, Prov. 2. 4. Quaestus, gaine hath the name of seeking, Aquaerendo. Strong drinke is a strong Witch:
Wise Solomon found no seeking, like that of Silver, Curae 2. 4. Quaestus, gain hath the name of seeking, Aquaerendo. Strong drink is a strong Witch:
j np1 vvd dx n-vvg, av-j d pp-f n1, np1 crd crd np1, n1 vhz dt n1 pp-f vvg, fw-la. j n1 vbz dt j n1:
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and play (they say) bewitcheth too. Yet are many found free from their spells.
and play (they say) bewitches too. Yet Are many found free from their spells.
cc vvb (pns32 vvb) vvz av. av vbr d vvn j p-acp po32 n2.
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But Riches are Witches, that enchant almost All. The worlds life, Saint Iohn saith, 1 Iohn 3. his Soule, the Poet saith, NONLATINALPHABET.
But Riches Are Witches, that enchant almost All. The world's life, Saint John Says, 1 John 3. his Soul, the Poet Says,.
p-acp n2 vbr n2, cst vvb av d dt ng1 n1, n1 np1 vvz, crd np1 crd po31 n1, dt n1 vvz,.
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Saint Paul calls the devill NONLATINALPHABET, Prince of the world. Wealth rather is. He calls Sathan, God of this world. Riches are rather. Mammon is almighty;
Saint Paul calls the Devil, Prince of the world. Wealth rather is. He calls Sathan, God of this world. Riches Are rather. Mammon is almighty;
n1 np1 vvz dt n1, n1 pp-f dt n1. n1 av vbz. pns31 vvz np1, np1 pp-f d n1. n2 vbr av. np1 vbz j-jn;
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tis no marvell, if many, if most, if all almost doe seeke it. For why not?
this no marvel, if many, if most, if all almost do seek it. For why not?
pn31|vbz dx n1, cs d, cs ds, cs d av vdb vvi pn31. p-acp c-crq xx?
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Is not Paul here a Precisian? He was once, Act. 26. 5. NONLATINALPHABET, of the stricktest Sect of them.
Is not Paul Here a Precisian? He was once, Act. 26. 5., of the Strictest Sect of them.
vbz xx np1 av dt n1? pns31 vbds a-acp, n1 crd crd, pp-f dt js n1 pp-f pno32.
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11798
Is he not so here? more straight haply, then God. God is not so severe.
Is he not so Here? more straight haply, then God. God is not so severe.
vbz pns31 xx av av? dc av av, cs np1. np1 vbz xx av j.
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11799
Where forbids he to seeke riches? Or am not I more strickt, then Paul? make him meane more,
Where forbids he to seek riches? Or am not I more strict, then Paul? make him mean more,
q-crq vvz pns31 pc-acp vvi n2? cc vbm xx pns11 av-dc j, av np1? vvb pno31 vvi av-dc,
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11800
then he does? Is to bid seeke the things above, to forbid to seeke the things below? May we not seeke both? Be Christ Iudge.
then he does? Is to bid seek the things above, to forbid to seek the things below? May we not seek both? Be christ Judge.
cs pns31 vdz? vbz pc-acp vvi vvi dt n2 a-acp, pc-acp vvi pc-acp vvi dt n2 a-acp? vmb pns12 xx vvi d? vbb np1 n1.
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11801
He bids, Seeke Gods Kingdome first, Quaerite primum. That implies, Mammon may be sought too; so it be afterward.
He bids, Seek God's Kingdom First, Seek primum. That Implies, Mammon may be sought too; so it be afterwards.
pns31 vvz, vvb npg1 n1 ord, vvb fw-la. cst vvz, np1 vmb vbi vvn av; av pn31 vbb av.
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11802
Christ forbids indeed to serve Mammon; but not to seeke it. Man faults onely, in that he is preposterous, cries, Quaerenda Pecunia primum, Virtus post nummos.
christ forbids indeed to serve Mammon; but not to seek it. Man Faults only, in that he is preposterous, cries, Quaerenda Pecunia primum, Virtus post Nummos.
np1 vvz av p-acp vvb np1; cc-acp xx pc-acp vvi pn31. n1 n2 av-j, p-acp cst pns31 vbz j, n2, fw-la fw-la fw-la, fw-la fw-la fw-la.
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11803
— Seeke Wealth first, Religion after. Gold and Silver are mettals. NONLATINALPHABET, thats NONLATINALPHABET, they must be sought after other things.
— Seek Wealth First, Religion After. Gold and Silver Are metals., thats, they must be sought After other things.
— vvb n1 ord, n1 a-acp. n1 cc n1 vbr n2., d|vbz, pns32 vmb vbi vvn p-acp j-jn n2.
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11804
They are NONLATINALPHABET, from below, bred in the earth. Seeke NONLATINALPHABET, things above before them, heavenly things: but them afterward.
They Are, from below, bred in the earth. Seek, things above before them, heavenly things: but them afterwards.
pns32 vbr, p-acp a-acp, vvn p-acp dt n1. vvb, n2 a-acp p-acp pno32, j n2: p-acp pno32 av.
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Or take Christs word from Saint Lukes penne, 12. 31. NONLATINALPHABET Seeke Gods Kingdome rather. That prohibits not;
Or take Christ word from Saint Lukes pen, 12. 31. Seek God's Kingdom rather. That prohibits not;
cc vvb npg1 n1 p-acp n1 npg1 vvb, crd crd vvb npg1 n1 av-c. cst vvz xx;
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preferres only heavenly things before earthly. They must be sought more, these lesse. So Christ consters Paul; Seeke the things above NONLATINALPHABET and NONLATINALPHABET, first, and more.
prefers only heavenly things before earthly. They must be sought more, these less. So christ consters Paul; Seek the things above and, First, and more.
vvz av-j j n2 p-acp j. pns32 vmb vbi vvn av-dc, d dc. av np1 zz np1; vvb dt n2 p-acp cc, ord, cc av-dc.
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But things below may be sought too, in their Measure and Order, after and under things above. Thus will worldlings object;
But things below may be sought too, in their Measure and Order, After and under things above. Thus will worldlings Object;
p-acp n2 a-acp vmb vbi vvn av, p-acp po32 n1 cc n1, p-acp cc p-acp n2 a-acp. av vmb n2 vvi;
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11808
and their speech is very specious. Maldonat allowes it, on that place of Matthew, 6. 33. And rejects all other glosses. A man judicious; but a Iesuite.
and their speech is very specious. Maldonatus allows it, on that place of Matthew, 6. 33. And rejects all other Glosses. A man judicious; but a Iesuite.
cc po32 n1 vbz av j. j vvz pn31, p-acp d n1 pp-f np1, crd crd np1 vvz d j-jn n2. dt n1 j; cc-acp dt np1.
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Vnder the censure of more learned judgements, I thinke Saint Paul speakes peremptorily; forbids all other seeking, save of things above. Honour should not be sought.
Under the censure of more learned Judgments, I think Saint Paul speaks peremptorily; forbids all other seeking, save of things above. Honour should not be sought.
p-acp dt n1 pp-f dc j n2, pns11 vvb n1 np1 vvz av-j; vvz d n-jn vvg, vvb pp-f n2 a-acp. n1 vmd xx vbi vvn.
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It should seeke men, not men it. Saul was seeking Asses David Sheepe, when Samuel sought to annoint them Kings.
It should seek men, not men it. Saul was seeking Asses David Sheep, when Samuel sought to anoint them Kings.
pn31 vmd vvi n2, xx n2 pn31. np1 vbds vvg n2 np1 n1, c-crq np1 vvd pc-acp vvi pno32 n2.
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Twise sought the people to Crowne Christ; He declind it. Siracks Sonne bids, Seeke not, to be a Iudge. Absalom did, a bad example.
Twice sought the people to Crown christ; He declined it. Sirach Son bids, Seek not, to be a Judge. Absalom did, a bad Exampl.
av vvd dt n1 pc-acp vvi np1; pns31 vvn pn31. vvz n1 vvz, vvb xx, pc-acp vbi dt n1. np1 vdd, dt j n1.
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And for Church dignity, how many worthy men in ages past, have fled from Bishoprickes, hid themselves, some maimed themselves, to be uncapable? A monument of their Sobriety, remaines yet among us in the Election of a Bishop.
And for Church dignity, how many worthy men in ages past, have fled from Bishoprics, hid themselves, Some maimed themselves, to be uncapable? A monument of their Sobriety, remains yet among us in the Election of a Bishop.
cc p-acp n1 n1, c-crq d j n2 p-acp n2 j, vhb vvn p-acp n2, vvd px32, d vvd px32, pc-acp vbi j? dt n1 pp-f po32 n1, vvz av p-acp pno12 p-acp dt n1 pp-f dt n1.
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Vis Episcopari? the Person answers, no.Vis Episcopary? the Person answers, no.
fw-fr np1? dt n1 vvz, uh-dx.
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No? Why then saith Paul, 1 Tim. 3. He that desires a Bishopricke, desires a good Worke? That place hath many answers; every word gives one.
No? Why then Says Paul, 1 Tim. 3. He that Desires a Bishopric, Desires a good Work? That place hath many answers; every word gives one.
uh-dx? uh-crq av vvz np1, crd np1 crd pns31 cst vvz dt n1, vvz dt j n1? cst n1 vhz d n2; d n1 vvz pi.
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First, Cupere is not Quaerere. I I may desire, what I may not seeke.
First, Cupere is not Quaerere. I I may desire, what I may not seek.
ord, fw-fr vbz xx fw-la. pns11 pns11 vmb vvi, r-crq pns11 vmb xx vvi.
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Then, what if NONLATINALPHABET meane not a Bishopricke, but the function of a Minister? But be it a Bishopricke.
Then, what if mean not a Bishopric, but the function of a Minister? But be it a Bishopric.
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Yet tis the NONLATINALPHABET in that Bishopricke, that must be desired; not the Title, but the Taske.
Yet this the in that Bishopric, that must be desired; not the Title, but the Task.
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Tis Nomen Operis, non Honoris, Saint August. desire the Duty, not the dignity. Desire I may;
This Nome Operis, non Honoris, Saint August. desire the Duty, not the dignity. Desire I may;
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but prodesse, not praesse, tis Saint Augustines too, as a Bishop is a labourer, not as he is a Lord.
but Profits, not praesse, this Saint Augustine's too, as a Bishop is a labourer, not as he is a Lord.
cc-acp n1, xx vvi, pn31|vbz n1 njp2 av, c-acp dt n1 vbz dt n1, xx c-acp pns31 vbz dt n1.
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Else indecenter petitur, saith that Father; it is not decent to desire a Bishopricke. I may Sumere, but not Petere, (tis not my distinction) Accept of Honour, but not seeke it. Tis from God, if sent: if sought, tis from below.
Else indecenter petitur, Says that Father; it is not decent to desire a Bishopric. I may Sumere, but not Peter, (this not my distinction) Accept of Honour, but not seek it. This from God, if sent: if sought, this from below.
av jc-jn fw-la, vvz d n1; pn31 vbz xx j pc-acp vvi dt n1. pns11 vmb np1, p-acp xx j, (pn31|vbz xx po11 n1) vvi pp-f n1, cc-acp xx vvi pn31. pn31|vbz p-acp np1, cs vvn: cs vvn, pn31|vbz p-acp p-acp.
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Much lesse may Mammon be sought, not onely not NONLATINALPHABET, before, or more then things above; but not at all.
Much less may Mammon be sought, not only not, before, or more then things above; but not At all.
av-d av-dc vmb np1 vbb vvn, xx j xx, a-acp, cc av-dc cs n2 p-acp; cc-acp xx p-acp d.
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Nay, Food and Raiment, necessary things, Christ bids three or foure times, Nolite esse Sol•cit•, take no thought for them, seeke not them anxiously neither.
Nay, Food and Raiment, necessary things, christ bids three or foure times, Nolite esse Sol•cit•, take no Thought for them, seek not them anxiously neither.
uh-x, n1 cc n1, j n2, np1 vvz crd cc crd n2, fw-la fw-la np1, vvb dx n1 p-acp pno32, vvb xx pno32 av-j av-d.
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Prudent provision he prohibits not, as the Rhemists there well note: but NONLATINALPHABET, to be troubled, as Martha was, that Christ censures.
Prudent provision he prohibits not, as the Rhemists there well note: but, to be troubled, as Martha was, that christ censures.
j n1 pns31 vvz xx, c-acp dt n2 a-acp av n1: cc-acp, pc-acp vbi vvn, c-acp np1 vbds, cst np1 vvz.
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Much more for wealth, which is unnecessary, and without which, one may be happy, rather then with it, NONLATINALPHABET, divide not thy thoughts.
Much more for wealth, which is unnecessary, and without which, one may be happy, rather then with it,, divide not thy thoughts.
av-d av-dc p-acp n1, r-crq vbz j, cc p-acp r-crq, crd vmb vbi j, av-c cs p-acp pn31,, vvb xx po21 n2.
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Anxious care for it, fits not a Christian. Solicitudo, is Aegritudo, Tully saith.
Anxious care for it, fits not a Christian. Solicitudo, is Aegritudo, Tully Says.
j n1 p-acp pn31, vvz xx dt njp. fw-la, vbz fw-la, np1 vvz.
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Christs selfe in that place saith it is Heathenisme, NONLATINALPHABET, the Gentiles seeke such things. Wealth is a blessing if God send it:
Christ self in that place Says it is Heathenism,, the Gentiles seek such things. Wealth is a blessing if God send it:
npg1 n1 p-acp d n1 vvz pn31 vbz n1,, dt n2-j vvi d n2. n1 vbz dt n1 cs np1 vvb pn31:
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a temptation, if man aske it. Tis Pauls terme, NONLATINALPHABET, a temptation, and a snare.
a temptation, if man ask it. This Paul's term,, a temptation, and a snare.
dt n1, cs n1 vvb pn31. pn31|vbz npg1 vvb,, dt n1, cc dt n1.
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Saint Basil hath worse words, NONLATINALPHABET, the baite of sinne, the hooke of death, the strangler of the Soule. And yet not worse;
Saint Basil hath Worse words,, the bait of sin, the hook of death, the strangler of the Soul. And yet not Worse;
n1 np1 vhz jc n2,, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f dt n1. cc av xx av-jc;
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Paul hath as bad, NONLATINALPHABET, perdition and destruction, 1 Tim. 6. That many holy men have had it, Scripture showes:Paul hath as bad,, perdition and destruction, 1 Tim. 6. That many holy men have had it, Scripture shows:
np1 vhz p-acp j,, n1 cc n1, crd np1 crd cst d j n2 vhb vhn pn31, n1 vvz:
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that any have sought it, I read not. If haply some have; tis no warrant to us.
that any have sought it, I read not. If haply Some have; this no warrant to us.
cst d vhb vvn pn31, pns11 vvb xx. cs av d vhb; pn31|vbz dx n1 p-acp pno12.
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Christians live Legibus, non exemplis, by Gods Lawes, not by mens precedents. Saints have their infirmities.
Christians live Legibus, non exemplis, by God's Laws, not by men's precedents. Saints have their infirmities.
np1 vvb fw-la, fw-fr fw-fr, p-acp npg1 n2, xx p-acp ng2 n2. ng1 vhb po32 n2.
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God once bad Solomon aske of him, what he would. He might have askt him riches; but did not.
God once bad Solomon ask of him, what he would. He might have asked him riches; but did not.
np1 a-acp j np1 vvb pp-f pno31, r-crq pns31 vmd. pns31 vmd vhi vvn pno31 n2; cc-acp vdd xx.
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And it pleased God well, that he did not: gave them him notwithstanding; but unsought. As he does most bountifully to many of us, without seeking them.
And it pleased God well, that he did not: gave them him notwithstanding; but unsought. As he does most bountifully to many of us, without seeking them.
cc pn31 vvd np1 av, cst pns31 vdd xx: vvd pno32 pno31 p-acp; cc-acp j. p-acp pns31 vdz ds av-j p-acp d pp-f pno12, p-acp vvg pno32.
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The Wise man in the Proverbs praies, Give me not riches, does not onely not NONLATINALPHABET, seeke them, not onely not NONLATINALPHABET, aske them, which is lesse:
The Wise man in the Proverbs prays, Give me not riches, does not only not, seek them, not only not, ask them, which is less:
dt j n1 p-acp dt n2 vvz, vvb pno11 xx n2, vdz xx j xx, vvb pno32, xx j xx, vvb pno32, r-crq vbz av-dc:
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but he praies against them, in the holy feare of his infirmity: lest riches might occasion him to forget God.
but he prays against them, in the holy Fear of his infirmity: lest riches might occasion him to forget God.
cc-acp pns31 vvz p-acp pno32, p-acp dt j n1 pp-f po31 n1: cs n2 vmd vvi pno31 pc-acp vvi np1.
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I forget there are many other things behind, must be remembred. These are the maine things, that men seeke. There are more, many more;
I forget there Are many other things behind, must be remembered. These Are the main things, that men seek. There Are more, many more;
pns11 vvb pc-acp vbr d j-jn n2 a-acp, vmb vbi vvn. d vbr dt j n2, cst n2 vvb. pc-acp vbr av-dc, av-d av-dc;
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but not sought by so many.
but not sought by so many.
cc-acp xx vvn p-acp av d.
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There is a seeker of revenge, Lev. 19. 18. Thats NONLATINALPHABET, a thing below, one of Sathans things.
There is a seeker of revenge, Lev. 19. 18. Thats, a thing below, one of Satan's things.
pc-acp vbz dt jc pp-f n1, np1 crd crd d|vbz, dt n1 a-acp, crd pp-f npg1 n2.
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Malice, Poets make one of his proprieties. Theres a seeker of divinations, Num. 24. Many prophane men seeke after them.
Malice, Poets make one of his proprieties. Theres a seeker of divinations, Num. 24. Many profane men seek After them.
n1, n2 vvb crd pp-f po31 n2. pc-acp|vbz dt jc pp-f n2, np1 crd av-d j n2 vvi p-acp pno32.
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If from Sathan, as the Witch of Endor did; thats plainely NONLATINALPHABET, a thing below. If from the Starres:
If from Sathan, as the Witch of Endor did; thats plainly, a thing below. If from the Stars:
cs p-acp np1, c-acp dt n1 pp-f np1 vdd; d|vbz av-j, dt n1 a-acp. cs p-acp dt n2:
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thats indeed from above, NONLATINALPHABET, and from heaven too, NONLATINALPHABET, but not that Sursum, where Christ is, which Paul meanes. Christ is ascended above Heaven.
thats indeed from above,, and from heaven too,, but not that Sursum, where christ is, which Paul means. christ is ascended above Heaven.
d|vbz av p-acp a-acp,, cc p-acp n1 av,, cc-acp xx d fw-la, c-crq np1 vbz, r-crq np1 n2. np1 vbz vvn p-acp n1.
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God hath not only exalted him, but NONLATINALPHABET, lifted him up above all heavens. All these things, and more, Men seeke; but should not.
God hath not only exalted him, but, lifted him up above all heavens. All these things, and more, Men seek; but should not.
np1 vhz xx av-j vvn pno31, cc-acp, vvd pno31 a-acp p-acp d n2. av-d d n2, cc av-dc, n2 vvb; cc-acp vmd xx.
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Let us see, what they should. NONLATINALPHABET, Things Above.
Let us see, what they should., Things Above.
vvb pno12 vvi, r-crq pns32 vmd., n2 p-acp.
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Things Above? Said not Socrates, Quae supra nos, nihil ad nos, things above us, doe not skill us.
Things Above? Said not Socrates, Quae supra nos, nihil ad nos, things above us, do not skill us.
n2 p-acp? vvd xx np1, fw-la fw-la fw-la, fw-la fw-la fw-la, n2 p-acp pno12, vdb xx vvi pno12.
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And bids not Siracks Sonne too, Altiora te ne Quaesieris, Seeke not things above thee.
And bids not Sirach Son too, Altiora te ne Quaesieris, Seek not things above thee.
np1 vvz xx n2 n1 av, fw-la fw-la fw-la fw-la, vvb xx n2 p-acp pno21.
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Paul bids in the next verse NONLATINALPHABET, minde the things above, But that seemes to be NONLATINALPHABET, which he forbad before, Rom. 12. 3. Noli altum sapere, climbe not too high, tis Pauls counsell too.Paul bids in the next verse, mind the things above, But that seems to be, which he forbade before, Rom. 12. 3. Noli altum Sapere, climb not too high, this Paul's counsel too.
np1 vvz p-acp dt ord n1, n1 dt n2 a-acp, p-acp cst vvz pc-acp vbi, r-crq pns31 vvd a-acp, np1 crd crd fw-la fw-la fw-la, vvi xx av j, pn31|vbz npg1 vvb av.
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These Rules are against Pride, and Curiosity ▪ they speake not to our Argument.
These Rules Are against Pride, and Curiosity ▪ they speak not to our Argument.
np1 vvz vbr p-acp n1, cc n1 ▪ pns32 vvb xx p-acp po12 n1.
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Saint Paul meanes by things above, that which Christ calles elsewhere, Gods Kingdome, and his Righteousnesse; spirituall things;
Saint Paul means by things above, that which christ calls elsewhere, God's Kingdom, and his Righteousness; spiritual things;
n1 np1 n2 p-acp n2 a-acp, cst r-crq np1 vvz av, npg1 n1, cc po31 n1; j n2;
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such as concerne our Soules Salvation, and Gods Service:
such as concern our Souls Salvation, and God's Service:
d c-acp vvi po12 n2 n1, cc ng1 n1:
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cald elsewhere NONLATINALPHABET, the things of God, NONLATINALPHABET, Christs things, and Heavenly things Gods feare, Faith on Christ, Ioy in the Holy Ghost, Love of our Neighbour, peace of Conscience, and holinesse of Life.
called elsewhere, the things of God,, Christ things, and Heavenly things God's Fear, Faith on christ, Joy in the Holy Ghost, Love of our Neighbour, peace of Conscience, and holiness of Life.
vvd av, dt n2 pp-f np1,, npg1 n2, cc j n2 n2 vvb, n1 p-acp np1, vvb p-acp dt j n1, n1 pp-f po12 n1, n1 pp-f n1, cc n1 pp-f n1.
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One here may aske me, are these NONLATINALPHABET, things Above? they are things excellent: but they are in us, on earth; and so NONLATINALPHABET, things below. They are.
One Here may ask me, Are these, things Above? they Are things excellent: but they Are in us, on earth; and so, things below. They Are.
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But Scripture phrase calles them NONLATINALPHABET, things above; because they are NONLATINALPHABET from above; used on earth, but infused from heaven.
But Scripture phrase calls them, things above; Because they Are from above; used on earth, but infused from heaven.
p-acp n1 n1 vvz pno32, n2 p-acp; c-acp pns32 vbr p-acp a-acp; vvn p-acp n1, cc-acp vvd p-acp n1.
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He is above, that workes them in mans heart. They are all Gods gifts. Wee doe them;
He is above, that works them in men heart. They Are all God's Gifts. we do them;
pns31 vbz a-acp, cst vvz pno32 p-acp ng1 n1. pns32 vbr d ng1 n2. pns12 vdb pno32;
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ye• not we, but the Spirit of God, that is in us. He dwels in us, Paul saith: and yet he is above.
ye• not we, but the Spirit of God, that is in us. He dwells in us, Paul Says: and yet he is above.
n1 xx pns12, cc-acp dt n1 pp-f np1, cst vbz p-acp pno12. pns31 vvz p-acp pno12, np1 vvz: cc av pns31 vbz a-acp.
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And therefore these things, not ours, but his, are NONLATINALPHABET, things above. The things of God, God will have honoured. Wee are Wormes on earth:
And Therefore these things, not ours, but his, Are, things above. The things of God, God will have honoured. we Are Worms on earth:
cc av d n2, xx png12, cc-acp png31, vbr, n2 a-acp. dt n2 pp-f np1, np1 vmb vhi vvn. pns12 vbr n2 p-acp n1:
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but Gods heavenly graces must not be disparaged by us. But though in us, yet because from him, they are called NONLATINALPHABET, things above. See them single.
but God's heavenly graces must not be disparaged by us. But though in us, yet Because from him, they Are called, things above. See them single.
cc-acp npg1 j n2 vmb xx vbi vvn p-acp pno12. p-acp cs p-acp pno12, av c-acp p-acp pno31, pns32 vbr vvn, n2 a-acp. vvb pno32 j.
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11857
Gods Feare, is Gods Spirit, Esay 11. 2. Faith, Gods gift, Ephes. 2. 8. Ioy in the Holy Ghost, Gods Kingdome.
God's fear, is God's Spirit, Isaiah 11. 2. Faith, God's gift, Ephesians 2. 8. Joy in the Holy Ghost, God's Kingdom.
npg1 n1, vbz ng1 n1, np1 crd crd n1, npg1 n1, np1 crd crd n1 p-acp dt j n1, npg1 n1.
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Rom. 14. 17. Love, Gods selfe, Saint Iohn saith, Deus est Charitas. Peace of conscience is Christs, Iohn 14. My peace I give to you. Rom. 14. 17. Love, God's self, Saint John Says, Deus est Charitas. Peace of conscience is Christ, John 14. My peace I give to you.
np1 crd crd n1, npg1 n1, n1 np1 vvz, fw-la fw-la fw-la. n1 pp-f n1 vbz npg1, np1 crd po11 n1 pns11 vvb p-acp pn22.
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the other cares not much to finde. Thats when the Object is base, or not pleasing.
the other Cares not much to find. Thats when the Object is base, or not pleasing.
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And holinesse, Gods Image, Ephe. 4. 24. These things Saint Paul meanes, bids us here, feeke them. In a word, seeke wisedome: Solomon did. Not humane wisedome;
And holiness, God's Image, Ephes 4. 24. These things Saint Paul means, bids us Here, feeke them. In a word, seek Wisdom: Solomon did. Not humane Wisdom;
cc n1, ng1 n1, np1 crd crd np1 n2 n1 np1 n2, vvz pno12 av, vvb pno32. p-acp dt n1, vvb n1: np1 vdd. xx j n1;
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11860
Saint Paul saith, the Grecians sought that; but Divine. Humane oft proves folly: but Divine is Gods Law, both Law and Gospel.
Saint Paul Says, the Greeks sought that; but Divine. Humane oft Proves folly: but Divine is God's Law, both Law and Gospel.
n1 np1 vvz, dt njp2 vvd d; cc-acp j-jn. j av vvz n1: cc-acp j-jn vbz npg1 n1, d n1 cc n1.
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11861
Which though Saint Paul calls Gods foolishnesse; yet thats in Ironie, and as the world reckons it.
Which though Saint Paul calls God's foolishness; yet thats in Irony, and as the world reckons it.
r-crq cs n1 np1 vvz npg1 n1; av d|vbz p-acp n1, cc p-acp dt n1 vvz pn31.
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11862
Tis indeed Gods wisedome, 1. Cor. 2. I have dwelt long upon the Object.
This indeed God's Wisdom, 1. Cor. 2. I have dwelled long upon the Object.
pn31|vbz av n2 n1, crd np1 crd pns11 vhb vvn av-j p-acp dt n1.
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11863
To end it, the sensuall man wil thinke Saint Paul much too rigorous, to tie us that are below, to seeke things, that are above.
To end it, the sensual man will think Saint Paul much too rigorous, to tie us that Are below, to seek things, that Are above.
p-acp n1 pn31, dt j n1 vmb vvi n1 np1 av-d av j, pc-acp vvi pno12 d vbr a-acp, pc-acp vvi n2, cst vbr a-acp.
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Man is indeede earthly, as Saint Paul said, NONLATINALPHABET: but not wholy so; not made all of one Element.
Man is indeed earthly, as Saint Paul said,: but not wholly so; not made all of one Element.
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There is fire in man too, not earth onely. God breathed a soule into him. Thats Nomen frigidum, Tertullians terme.
There is fire in man too, not earth only. God breathed a soul into him. Thats Nome frigidum, Tertullia's term.
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The soule (he meanes in Greeke) is call'd by name, NONLATINALPHABET. But theres a fire in it; especially in a soule regenerate.
The soul (he means in Greek) is called by name,. But theres a fire in it; especially in a soul regenerate.
dt n1 (pns31 vvz p-acp jp) vbz vvn p-acp n1,. p-acp pc-acp|vbz dt n1 p-acp pn31; av-j p-acp dt n1 vvn.
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For theres Gods Spirit, which in Scripture is called fire.
For theres God's Spirit, which in Scripture is called fire.
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Saint Paul saith out of the Poet NONLATINALPHABET, we are Gods Generation. The soule is Divinae particula aurae, the God of heavens owne breath.
Saint Paul Says out of the Poet, we Are God's Generation. The soul is Divinae Particula aurae, the God of heavens own breath.
n1 np1 vvz av pp-f dt n1, pns12 vbr ng1 n1. dt n1 vbz np1 fw-la fw-la, dt n1 pp-f n2 d n1.
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Saint Paul requires then but reason, that, our soules being heavenly, we seeke heavenly things. They sort with them.
Saint Paul requires then but reason, that, our Souls being heavenly, we seek heavenly things. They sort with them.
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And though we live on earth, yet may our NONLATINALPHABET be in heaven.
And though we live on earth, yet may our be in heaven.
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We are Citizens of Sion: but theres a Ierusalem, sursum, above, Saint Paul saith, Gal. 4. And there are Riches there, Prov. 8. both riches and honour, Solomon saith.
We Are Citizens of Sion: but theres a Ierusalem, Sursum, above, Saint Paul Says, Gal. 4. And there Are Riches there, Curae 8. both riches and honour, Solomon Says.
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God make us covetous and ambitious there. The riches durable; Solomon addes that too. But that Riches is Righteousnesse; seeke that.
God make us covetous and ambitious there. The riches durable; Solomon adds that too. But that Riches is Righteousness; seek that.
np1 vvb pno12 j cc j a-acp. dt n2 j; np1 vvz cst av. p-acp d n2 vbz n1; vvb d.
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Seeke that: and then Christ promiseth, the other riches, Adijcientur, shall be cast in over and above, for an advantage.Seek that: and then christ promises, the other riches, Adijcientur, shall be cast in over and above, for an advantage.
vvb cst: cc av np1 vvz, dt j-jn n2, fw-la, vmb vbi vvn p-acp a-acp cc a-acp, p-acp dt n1.
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Seeke but things necessarie, they are the things above; and the other shall be accessary, God will give thee them besides. The Act remaines;
Seek but things necessary, they Are the things above; and the other shall be accessary, God will give thee them beside. The Act remains;
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tis fit, something be said of it. But the houre shall moderate me.
this fit, something be said of it. But the hour shall moderate me.
pn31|vbz j, pi vbi vvn pp-f pn31. p-acp dt n1 vmb vvi pno11.
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The Act here is to Seeke. A word, though weake in sound, powerfull in sense, very significant; fits the Object. That Arduous, this Laborious; hard worke craves strength; NONLATINALPHABET. Pretious things are not profferd;
The Act Here is to Seek. A word, though weak in found, powerful in sense, very significant; fits the Object. That Arduous, this Laborious; hard work craves strength;. Precious things Are not proffered;
dt n1 av vbz p-acp vvb. dt n1, cs j p-acp n1, j p-acp n1, av j; vvz dt n1. cst j, d j; j n1 vvz n1;. j n2 vbr xx j-vvn;
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NONLATINALPHABET, All good things (saith the Heathen) the gods sell us, but for paines. The Poet saith, NONLATINALPHABET, vertue will cost sweat.
, All good things (Says the Heathen) the God's fell us, but for pains. The Poet Says,, virtue will cost sweat.
, d j n2 (vvz dt j-jn) dt n2 vvb pno12, cc-acp p-acp n2. dt n1 vvz,, n1 vmb vvi n1.
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He were happy, might he perish, and no more.
He were happy, might he perish, and no more.
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Surely divine things will aske labour. The worlds wealth comes not with a wish; Gods treasures require seeking.
Surely divine things will ask labour. The world's wealth comes not with a wish; God's treasures require seeking.
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Aske and have, is easie purchase; heaven is not had so. Indeede Christ saith, NONLATINALPHABET, Aske, and it shall be given you.
Ask and have, is easy purchase; heaven is not had so. Indeed christ Says,, Ask, and it shall be given you.
vvb cc vhb, vbz j n1; n1 vbz xx vhn av. av np1 vvz,, vvb, cc pn31 vmb vbi vvn pn22.
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But theres not a full point. Theres Seeke and Knocke, as well as Aske. Bare asking serves not.
But theres not a full point. Theres Seek and Knock, as well as Ask. Bore asking serves not.
cc-acp pc-acp|vbz xx dt j n1. pc-acp|vbz vvi cc vvb, c-acp av c-acp vvb. vvd vvg vvz xx.
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Petitis & non recipit is, Iames 4. 3. There be Askers that receive not. Tis not NONLATINALPHABET onely, but NONLATINALPHABET too, Matth. 7. 7. Things above must be sought.Petition & non recipit is, James 4. 3. There be Askers that receive not. This not only, but too, Matthew 7. 7. Things above must be sought.
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NONLATINALPHABET, containes in it NONLATINALPHABET, and more too; both NONLATINALPHABET, seeking is with fervencie, Tis not to aske alone;
, contains in it, and more too; both, seeking is with fervency, This not to ask alone;
, vvz p-acp pn31, cc av-dc av; d, vvg vbz p-acp n1, pn31|vbz xx pc-acp vvi av-j;
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thats nomen frigidum, but to pursue zealously. Qui timidè docet negare. — — He deserves not to find that seekes sligtly.
thats Nome frigidum, but to pursue zealously. Qui timidè docet negare. — — He deserves not to find that seeks sligtly.
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Saint Paul in the next verse hath the same Object, but a lesse Act, NONLATINALPHABET, minde the things above. Thats lesse than to seeke.
Saint Paul in the next verse hath the same Object, but a less Act,, mind the things above. Thats less than to seek.
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Cogitare is lesse than Cupere, Cupere lesse than Quaerere. Or say, Saint Paul meanes by that terme, to affect things above. Thats lesse too, than this; but tends to this.Cogitare is less than Cupere, Cupere less than Quaerere. Or say, Saint Paul means by that term, to affect things above. Thats less too, than this; but tends to this.
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For the Spouse cries in the Canticles, Quaesivi, quem diligit anima mea. I sought him whom my soule loveth. As ubi dolor, ibi digitus;
For the Spouse cries in the Canticles, Quaesivi, Whom diligit anima mea. I sought him whom my soul loves. As ubi dolour, There Digitus;
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so ubi amor, ibi oculus, a man will looke on what he loves; looke for it, seeke for it;
so ubi amor, There oculus, a man will look on what he loves; look for it, seek for it;
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separate himselfe, to seeke, saith Solomon; that is, will put off all lets and encumbrances, for the more exact search.
separate himself, to seek, Says Solomon; that is, will put off all lets and encumbrances, for the more exact search.
vvb px31, pc-acp vvi, vvz np1; cst vbz, vmb vvi a-acp d n2 cc n2, p-acp dt av-dc j n1.
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Wisedome which is the Epitome of Pauls NONLATINALPHABET, of all the things above, will be sought for, saith Solomon, as if one sought for silver;
Wisdom which is the Epitome of Paul's, of all the things above, will be sought for, Says Solomon, as if one sought for silver;
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yea as if one sought for gold.
yea as if one sought for gold.
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The woman in Christs Parable, having lost but a groate, lighted a candle, swept the house for it, and sought diligently.
The woman in Christ Parable, having lost but a groat, lighted a candle, swept the house for it, and sought diligently.
dt n1 p-acp npg1 n1, vhg vvn p-acp dt n1, vvd dt n1, vvd dt n1 p-acp pn31, cc vvd av-j.
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Marie missing her Sonne, went backe a dayes journey to enquire for him: not so finding him, spent three dayes more in seeking him. Twas Christ, shee sought:Marry missing her Son, went back a days journey to inquire for him: not so finding him, spent three days more in seeking him. It christ, she sought:
uh vvg po31 n1, vvd av dt ng1 n1 pc-acp vvi p-acp pno31: xx av vvg pno31, vvd crd n2 av-dc p-acp vvg pno31. pn31|vbds np1, pns31 vvd:
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but shee sought him, but as a sonne. Things above are above sonnes. The hearing and obeying of Gods Word, Christs selfe preferres before all kindred.
but she sought him, but as a son. Things above Are above Sons. The hearing and obeying of God's Word, Christ self prefers before all kindred.
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Iudah sought God tota voluntate, with their whole will, 2 Chron. 15. Moses bids, seeke him, toto corde, with the whole heart, There is a seeking without wish to find, to seeke unwillingly,Iudah sought God tota voluntate, with their Whole will, 2 Chronicles 15. Moses bids, seek him, toto cord, with the Whole heart, There is a seeking without wish to find, to seek unwillingly,
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and there is a willing seeking, without joy in finding; to seeke, but not heartily. The one would not find at all;
and there is a willing seeking, without joy in finding; to seek, but not heartily. The one would not find At all;
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But the worth of things above, craves both will and heart, the whole will, and the whole heart of all that seeke them.
But the worth of things above, craves both will and heart, the Whole will, and the Whole heart of all that seek them.
p-acp dt n1 pp-f n2 a-acp, vvz d n1 cc n1, dt j-jn n1, cc dt j-jn n1 pp-f d cst vvb pno32.
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Vade ad Formicam Piger, Golazie Christian to the worldling. Learne of him: see how he seekes NONLATINALPHABET, things below. So seeke thou things above.Vade ad Formicam Piger, Golazie Christian to the worldling. Learn of him: see how he seeks, things below. So seek thou things above.
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What adventures not the Merchant for his gaine? Seekes it per saxa, per ignes, by perills,
What adventures not the Merchant for his gain? Seeks it per Rock, per ignes, by perils,
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like to Paul, on land, on sea, of Robbers, of wrecke, in watching and wearinesse, cold, hunger, and thirst.
like to Paul, on land, on sea, of Robbers, of wreck, in watching and weariness, cold, hunger, and thirst.
av-j p-acp np1, p-acp n1, p-acp n1, pp-f n2, pp-f n1, p-acp vvg cc n1, j-jn, n1, cc n1.
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Theres one in Christs Parable, that sought pearles. Lighting upon one of price, went and sold all he had, to purchase it.
Theres one in Christ Parable, that sought Pearls. Lighting upon one of price, went and sold all he had, to purchase it.
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A man for Mammon, will doe, that is homely, weare that is course, rise up earely, lie downe late, eate the bread of sorrow, holds himselfe happie,
A man for Mammon, will do, that is homely, wear that is course, rise up early, lie down late, eat the bred of sorrow, holds himself happy,
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if he may finde it, seeking so. The itch of Honour, scratch till the bloud come, twill abide.
if he may find it, seeking so. The itch of Honour, scratch till the blood come, 'twill abide.
cs pns31 vmb vvi pn31, vvg av. dt n1 pp-f n1, vvb p-acp dt n1 vvb, pn31|vmb vvi.
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Twill fawne and flatter, promise and bribe, dissemble injurie, beare indignitie, hazard limme and life. Absolom, to raigne, will kisse and congee every man, he meets.
'twill fawn and flatter, promise and bribe, dissemble injury, bear indignity, hazard limb and life. Absalom, to Reign, will kiss and congee every man, he meets.
pn31|vmb vvi cc vvi, vvb cc vvi, vvb n1, vvb n1, n1 n1 cc n1. np1, pc-acp vvi, vmb vvi cc n1 d n1, pns31 vvz.
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The wonton, how watcheth he his opportunities, sends presents to his Dalilah, hazards Reputation, state,
The wonton, how watches he his opportunities, sends presents to his Delilah, hazards Reputation, state,
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and life, to serve his lust? How are the children of this world, not onely wiser,
and life, to serve his lust? How Are the children of this world, not only Wiser,
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as Christ said, but more industrious too, then the children of Light: and that for vile things, for NONLATINALPHABET, but dung, Saint Pauls terme, compared with things above.
as christ said, but more Industria too, then the children of Light: and that for vile things, for, but dung, Saint Paul's term, compared with things above.
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11908
How much more seriously ought wee to seeke the things above! Prayer is one kinde of seeking.
How much more seriously ought we to seek the things above! Prayer is one kind of seeking.
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NONLATINALPHABET, you heard was a peece of NONLATINALPHABET. Pray we may, we must for all things: But for things above, both NONLATINALPHABET, first and more.
, you herd was a piece of. prey we may, we must for all things: But for things above, both, First and more.
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Learne that by the Lords Prayer.
Learn that by the lords Prayer.
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The Hallowing of Gods Name, Comming of his Kingdome, and Doing of his Will, sets before Daily Bread; and but of sixe petitions, five for spiritual things; but one for temporall. The Prayer earnest; NONLATINALPHABET, was in NONLATINALPHABET too; it must be fervent.
The Hallowing of God's Name, Coming of his Kingdom, and Doing of his Will, sets before Daily Bred; and but of sixe petitions, five for spiritual things; but one for temporal. The Prayer earnest;, was in too; it must be fervent.
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11912
Not like that of Saint Austins; who confesseth hee prayed once for Grace, but softly and faintly, fearing least God might heare him.
Not like that of Saint Austins; who Confesses he prayed once for Grace, but softly and faintly, fearing least God might hear him.
xx av-j d pp-f n1 npg1; r-crq vvz pns31 vvd a-acp p-acp n1, cc-acp av-j cc av-j, vvg ds np1 vmd vvi pno31.
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11913
Reading and hearing Gods Word, thats another kind, and must be with zeale too. The people heard Ezra from morne to noone, Saint Paul till midnight.
Reading and hearing God's Word, thats Another kind, and must be with zeal too. The people herd Ezra from morn to noon, Saint Paul till midnight.
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11914
Shunne prophane fellowship, save in necessitie; walke with them onely, that talke of things above. Thats a third kind.
Shun profane fellowship, save in necessity; walk with them only, that talk of things above. Thats a third kind.
vvb j n1, vvb p-acp n1; vvb p-acp pno32 av-j, cst n1 pp-f n2 a-acp. d|vbz dt ord n1.
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11915
Meditate with David day and night of Gods Law, and imitate the laudable actions of the righteous;
Meditate with David day and night of God's Law, and imitate the laudable actions of the righteous;
vvi p-acp np1 n1 cc n1 pp-f npg1 n1, cc vvi dt j n2 pp-f dt j;
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11916
these are kindes also of seeking things above. To conclude. [ Aske things above of God; but aske not onely.
these Are Kinds also of seeking things above. To conclude. [ Ask things above of God; but ask not only.
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11917
Thats but a peece of seeking. NONLATINALPHABET is in NONLATINALPHABET too; be fervent in following after heavenly things.
Thats but a piece of seeking. is in too; be fervent in following After heavenly things.
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11918
As David bids, in Peace, so in all the things above, seeke them, and pursue them.
As David bids, in Peace, so in all the things above, seek them, and pursue them.
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] The Preachers Rule is too generall, Whatsoever thou dost, doe it omni valde tuo, with all thy power.
] The Preachers Rule is too general, Whatsoever thou dost, do it omni Valde tuo, with all thy power.
] dt n2 n1 vbz av j, r-crq pns21 vd2, vdb pn31 fw-la j fw-la, p-acp d po21 n1.
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But in this Act it is requisite, this Act upon this Object, Seeking, and Things above, doe it omni valde tuo, seeke them with all thy power.
But in this Act it is requisite, this Act upon this Object, Seeking, and Things above, do it omni Valde tuo, seek them with all thy power.
cc-acp p-acp d n1 pn31 vbz j, d n1 p-acp d n1, vvg, cc n2 a-acp, vdb pn31 fw-la j fw-la, vvb pno32 p-acp d po21 n1.
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As Bernard saith of loving God, Tantum dilige, quantum potes, I will say of seeking God, Tantum quaere, quantum potes, Seeke things above,
As Bernard Says of loving God, Tantum Dilige, quantum potes, I will say of seeking God, Tantum quaere, quantum potes, Seek things above,
p-acp np1 vvz pp-f j-vvg np1, np1 vvi, fw-la fw-la, pns11 vmb vvi pp-f vvg np1, fw-la fw-la, fw-la fw-la, vvb n2 a-acp,
(61) sermon (DIV1)
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so much as thou art able. Mensura tua sit potestas tua, the measure of thy seeking, must be thy whole might.
so much as thou art able. Mensura tua sit potestas tua, the measure of thy seeking, must be thy Whole might.
av av-d c-acp pns21 vb2r j. np1 fw-la fw-la fw-la fw-la, dt n1 pp-f po21 vvg, vmb vbi po21 j-jn n1.
(61) sermon (DIV1)
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A SERMON PREACHED ON THE COLOSSIANS. The two and twentieth Sermon. COL. 3. 9. Lie not one to another.
A SERMON PREACHED ON THE COLOSSIANS. The two and twentieth Sermon. COL. 3. 9. Lie not one to Another.
dt n1 vvn p-acp dt njp2. dt crd cc ord n1. np1. crd crd n1 xx pi p-acp n-jn.
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A Scripture (I presume) little pleasing unto you, lesse to my selfe, sorrie that the times should call for such a Text. They doe.
A Scripture (I presume) little pleasing unto you, less to my self, sorry that the times should call for such a Text. They do.
dt n1 (pns11 vvb) av-j vvg p-acp pn22, av-dc p-acp po11 n1, j cst dt n2 vmd vvi p-acp d dt np1 pns32 vdb.
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Did David live in them, he would say, not in his haste, but in good deliberation Omnis homo mendax, All men are liars.
Did David live in them, he would say, not in his haste, but in good deliberation Omnis homo mendax, All men Are liars.
vdd np1 vvb p-acp pno32, pns31 vmd vvi, xx p-acp po31 n1, p-acp p-acp j n1 fw-la fw-la fw-la, d n2 vbr n2.
(62) sermon (DIV1)
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Sathan the Father of lies (Christ calls him so) hath (I thinke) possest the whole world with his Spirit.
Sathan the Father of lies (christ calls him so) hath (I think) possessed the Whole world with his Spirit.
np1 dt n1 pp-f vvz (np1 vvz pno31 av) vhz (pns11 vvb) vvd dt j-jn n1 p-acp po31 n1.
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He said in Ahabs dayes, Hee would be a lying Spirit in the mouthes of the Prophets.
He said in Ahabs days, He would be a lying Spirit in the mouths of the prophets.
pns31 vvd p-acp n2 n2, pns31 vmd vbi dt j-vvg n1 p-acp dt n2 pp-f dt n2.
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He is now so in all mouthes. Rari quippe boni, Verity is a Raritie; not a man almost, but is a Leazer.
He is now so in all mouths. Rari quip boni, Verity is a Rarity; not a man almost, but is a Leazer.
pns31 vbz av av p-acp d n2. fw-la n1 fw-la, n1 vbz dt n1; xx dt n1 av, cc-acp vbz dt np1.
(62) sermon (DIV1)
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I may better say of our age, than David could of his, that faithfull men are failed from among the sonnes of men.
I may better say of our age, than David could of his, that faithful men Are failed from among the Sons of men.
pns11 vmb av-jc vvi pp-f po12 n1, cs np1 vmd pp-f png31, cst j n2 vbr vvn p-acp p-acp dt n2 pp-f n2.
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Every man speakes deceitfully to his neighbour; there is not one, that speakes truth, no not one. Every man speaks deceitfully to his neighbour; there is not one, that speaks truth, no not one.
np1 n1 vvz av-j p-acp po31 n1; pc-acp vbz xx pi, cst vvz n1, uh-dx xx crd.
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Christ once lighting on a man, in whom there was no guile, thought him worthy of an Ecce; cried, Behold a true Israelite. Whether may I goe, to cry, Ecce homo, here is one? How long shall I seeke, ere I may cry, NONLATINALPHABET, I have found a Nathanael? Of all the sinnes against the second Table, the first Table too, the whole Law, theres none so rife, as this.
christ once lighting on a man, in whom there was no guile, Thought him worthy of an Ecce; cried, Behold a true Israelite. Whither may I go, to cry, Ecce homo, Here is one? How long shall I seek, ere I may cry,, I have found a Nathanael? Of all the Sins against the second Table, the First Table too, the Whole Law, theres none so rife, as this.
np1 a-acp vvg p-acp dt n1, p-acp ro-crq a-acp vbds dx n1, vvd pno31 j pp-f dt fw-la; vvd, vvb dt j np1. cs vmb pns11 vvi, pc-acp vvi, fw-la fw-la, av vbz pi? c-crq av-j vmb pns11 vvi, c-acp pns11 vmb vvi,, pns11 vhb vvn dt np1? pp-f d dt n2 p-acp dt ord n1, dt ord n1 av, dt j-jn n1, pc-acp|vbz pix av av-j, c-acp d.
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That the Apostle had good reason to exhort the Colossians to avoid this vice, Lie not one to another.
That the Apostle had good reason to exhort the colossians to avoid this vice, Lie not one to Another.
cst dt n1 vhd j n1 pc-acp vvi dt njp2 p-acp vvi d n1, vvb xx pi p-acp n-jn.
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Saint Paul here musters a multitude of sinnes together. One hath summ'd them to a dozen. I finde eleven:
Saint Paul Here musters a multitude of Sins together. One hath summed them to a dozen. I find eleven:
n1 np1 av n2 dt n1 pp-f n2 av. pi vhz vvd pno32 p-acp dt crd. pns11 vvb crd:
(62) sermon (DIV1)
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this is the last, as the basest of them all, the most servile of all sinnes:
this is the last, as the Basest of them all, the most servile of all Sins:
d vbz dt ord, c-acp dt js pp-f pno32 d, dt av-ds j pp-f d n2:
(62) sermon (DIV1)
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no Act so abject as to lie. Into that Act, the doe• and the sufferer my Text sunders it selfe, three Termes,
no Act so abject as to lie. Into that Act, the doe• and the sufferer my Text sunders it self, three Terms,
uh-dx n1 av j c-acp p-acp vvb. p-acp d n1, dt n1 cc dt n1 po11 n1 vvz pn31 n1, crd n2,
(62) sermon (DIV1)
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and yet the words but two, but two significant in the Greeke. But the latter coucheth two Termes, the Person lying, and the Person lied unto; Lye not one to another.
and yet the words but two, but two significant in the Greek. But the latter couches two Terms, the Person lying, and the Person lied unto; Lie not one to Another.
cc av dt n2 p-acp crd, cc-acp crd j p-acp dt jp. p-acp dt d vvz crd n2, dt n1 vvg, cc dt n1 vvd p-acp; vvb xx pi p-acp n-jn.
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The two latter termes because coucht together, I will handle together when I have treated of the first, which is the Act, Lye not.
The two latter terms Because couched together, I will handle together when I have treated of the First, which is the Act, Lie not.
dt crd d n2 c-acp vvd av, pns11 vmb vvi av c-crq pns11 vhb vvn pp-f dt ord, r-crq vbz dt n1, vvb xx.
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A Precept, but prohibitive, because the Act is naught:
A Precept, but prohibitive, Because the Act is nought:
dt n1, cc-acp j, c-acp dt n1 vbz pix:
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Lye not. Pilat askt, Quid est veritas, what is truth? He might, for he u•ed none, an unjust Iudge.Lie not. Pilat asked, Quid est veritas, what is truth? He might, for he u•ed none, an unjust Judge.
vvb xx. np1 vvd, fw-la fw-la fw-la, r-crq vbz n1? pns31 vmd, c-acp pns31 vvd pix, dt j n1.
(62) sermon (DIV1)
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Shall I aske what is a lye? I can, every man can, define it too well;
Shall I ask what is a lie? I can, every man can, define it too well;
vmb pns11 vvi r-crq vbz dt n1? pns11 vmb, d n1 vmb, vvb pn31 av av;
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we all use it too much. A thing so knowne needes no defining. To lye, is to speake that is false, wittingly, and with purpose to deceive.
we all use it too much. A thing so known needs no defining. To lie, is to speak that is false, wittingly, and with purpose to deceive.
pns12 d vvb pn31 av av-d. dt n1 av vvn av dx vvg. p-acp vvb, vbz pc-acp vvi cst vbz j, av-j, cc p-acp n1 pc-acp vvi.
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Some fetch so much almost out of the word, Mentiri, est contra mentem ire, to contradict our owne conscience.
some fetch so much almost out of the word, Mentiri, est contra mentem ire, to contradict our own conscience.
d vvb av av-d av av pp-f dt n1, fw-la, fw-la fw-la fw-la n1, pc-acp vvi po12 d n1.
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But my Text bids, Decline it, not Define it, Lye not. The Law forbad to lye.
But my Text bids, Decline it, not Define it, Lie not. The Law forbade to lie.
p-acp po11 n1 vvz, vvb pn31, xx vvb pn31, vvb xx. dt n1 vvd pc-acp vvi.
(62) sermon (DIV1)
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Quid Paulo, cum Mose? What hath the Gospell to doe with the Law? Christians are freed from it.Quid Paul, cum Mose? What hath the Gospel to do with the Law? Christians Are freed from it.
fw-la np1, fw-la np1? r-crq vhz dt n1 pc-acp vdi p-acp dt n1? np1 vbr vvn p-acp pn31.
(62) sermon (DIV1)
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They are from the Curse of it. But they are bound to obey the Law, the mor•all Law.
They Are from the Curse of it. But they Are bound to obey the Law, the mor•all Law.
pns32 vbr p-acp dt n1 pp-f pn31. p-acp pns32 vbr vvn pc-acp vvi dt n1, dt j n1.
(62) sermon (DIV1)
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11946
The Prophet Moses, and the Apostle Paul differ not in the Decalogue. Both have the lesson alike, word for word, differ but in Dialect.
The Prophet Moses, and the Apostle Paul differ not in the Decalogue. Both have the Lesson alike, word for word, differ but in Dialect.
dt n1 np1, cc dt n1 np1 vvb xx p-acp dt n1. av-d vhb dt n1 av, n1 p-acp n1, vvb cc-acp p-acp n1.
(62) sermon (DIV1)
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He, Lev. 19. 11. Saint Paul here, lye not one to another. Onely Saint Paul wrote to Gentiles, Moses spake to Iewes.
He, Lev. 19. 11. Saint Paul Here, lie not one to Another. Only Saint Paul wrote to Gentiles, Moses spoke to Iewes.
pns31, np1 crd crd n1 np1 av, vvb xx pi p-acp n-jn. av-j n1 np1 vvd pc-acp n2-j, np1 vvd p-acp np2.
(62) sermon (DIV1)
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11948
But remember Christs Rule, Quod dico vobis, dico omnibus; both Moses and Saint Paul meant their lesson to all people.
But Remember Christ Rule, Quod dico vobis, dico omnibus; both Moses and Saint Paul meant their Lesson to all people.
p-acp vvi npg1 n1, fw-la fw-la fw-la, fw-la fw-la; d np1 cc n1 np1 vvd po32 n1 p-acp d n1.
(62) sermon (DIV1)
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11949
No lesson more needefull, but no lesson lesse learned. For the one, Truth is the Cement of all humane Societie.
No Lesson more needful, but no Lesson less learned. For the one, Truth is the Cement of all humane Society.
dx n1 av-dc j, cc-acp dx n1 av-dc j. p-acp dt pi, n1 vbz dt n1 pp-f d j n1.
(62) sermon (DIV1)
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11950
One once said wickedly, Qui nescit dissimulare, nescit vivere. There were no living, were it not for lyes. Thats a most leud lie.
One once said wickedly, Qui nescit dissimulare, nescit vivere. There were no living, were it not for lies. Thats a most lewd lie.
pi a-acp vvd av-j, fw-la fw-la fw-la, fw-la fw-la. a-acp vbdr dx n-vvg, vbdr pn31 xx p-acp n2. d|vbz dt av-ds j n1.
(62) sermon (DIV1)
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11951
Theres no Societie without Fidelitie, I doe not thinke, the devills doe lye one to another. Yet no lesson lesse learned.
Theres no Society without Fidis, I do not think, the Devils do lie one to Another. Yet no Lesson less learned.
pc-acp|vbz dx n1 p-acp n1, pns11 vdb xx vvi, dt n2 vdb vvi pi p-acp n-jn. av dx n1 av-dc j.
(62) sermon (DIV1)
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11952
Truth keepes a free Schoole, but very scant of Schollers. Lying is the trade, to which all men binde their sonnes.
Truth keeps a free School, but very scant of Scholars. Lying is the trade, to which all men bind their Sons.
n1 vvz dt j n1, cc-acp av j pp-f n2. vvg vbz dt n1, p-acp r-crq d n2 vvb po32 n2.
(62) sermon (DIV1)
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11953
For to what should they else? It is their Fathers occupation. [ Handie craftes are painefull, straine the strength.
For to what should they Else? It is their Father's occupation. [ Handie crafts Are painful, strain the strength.
p-acp p-acp q-crq vmd pns32 av? pn31 vbz po32 n2 n1. [ np1 ng1 vbr j, vvb dt n1.
(62) sermon (DIV1)
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11954
Tongue-craft is easie, costs no sweat. ] There is no vertue, but is profest by some, save truth onely.
Tongue-craft is easy, costs no sweat. ] There is no virtue, but is professed by Some, save truth only.
n1 vbz j, vvz dx n1. ] pc-acp vbz dx n1, cc-acp vbz vvn p-acp d, p-acp n1 av-j.
(62) sermon (DIV1)
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11955
A Patient, a Liberall, a Iust, a Sober man, Ecce hîc, ecce illic, you shall light on here and there.
A Patient, a Liberal, a Just, a Sobrium man, Ecce hîc, ecce illic, you shall Light on Here and there.
dt n1, dt j, dt j, dt j n1, fw-la fw-la, fw-la fw-la, pn22 vmb vvi p-acp av cc a-acp.
(62) sermon (DIV1)
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11956
Fidelem autem quis inveniet? But who (saith Solomon) shall finde a faithfull man? No man speakes truth unto his neighbour, every man lyes.Fidelium autem quis inveniet? But who (Says Solomon) shall find a faithful man? No man speaks truth unto his neighbour, every man lies.
np1 fw-la fw-la j-jn? p-acp r-crq (vvz np1) vmb vvi dt j n1? dx n1 vvz n1 p-acp po31 n1, d n1 vvz.
(62) sermon (DIV1)
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11957
There is no vice, but some avoid it. Caius is no Leacher, Titius, no drunkard, Sempronius no thiefe; but haply lyars all.
There is no vice, but Some avoid it. Caius is no Lecher, Titius, no drunkard, Sempronius no thief; but haply liars all.
pc-acp vbz dx n1, cc-acp d vvb pn31. np1 vbz dx n1, np1, dx n1, np1 dx n1; cc-acp av n2 d.
(62) sermon (DIV1)
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11958
Pharisee no Adulterer, no Extortioner, he saith; but an errant lyar; for an Hypocrite. Wee pardon the Gentiles; their Religion was all lyes. Their gods lyars too.
Pharisee no Adulterer, no Extortioner, he Says; but an errant liar; for an Hypocrite. we pardon the Gentiles; their Religion was all lies. Their God's liars too.
np1 dx n1, dx n1, pns31 vvz; cc-acp dt j n1; p-acp dt n1. pns12 vvb dt n2-j; po32 n1 vbds d n2. po32 n2 n2 av.
(62) sermon (DIV1)
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11959
Mercurie both a lyer, and a thiefe. We excuse Iewes too in part. The Law bound them from lyes, but the Law alone.Mercury both a liar, and a thief. We excuse Iewes too in part. The Law bound them from lies, but the Law alone.
np1 d dt n1, cc dt n1. pns12 vvb npg1 av p-acp n1. dt n1 vvd pno32 p-acp n2, cc-acp dt n1 av-j.
(62) sermon (DIV1)
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11960
But a lye in the mouth of a Christian is a sinne out of measure sinfull. The Gospell binds us too.
But a lie in the Mouth of a Christian is a sin out of measure sinful. The Gospel binds us too.
p-acp dt n1 p-acp dt n1 pp-f dt njp vbz dt n1 av pp-f n1 j. dt n1 vvz pno12 av.
(62) sermon (DIV1)
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11961
Yea I will pardon the Papist in part too, though a Christian, as we are. Wee have more light than hee. The Bible is forbidden him: and the Priest preaches seldome. We have the Scriptures free.
Yea I will pardon the Papist in part too, though a Christian, as we Are. we have more Light than he. The bible is forbidden him: and the Priest Preaches seldom. We have the Scriptures free.
uh pns11 vmb vvi dt njp p-acp n1 av, cs dt njp, c-acp pns12 vbr. pns12 vhb dc n1 cs pns31. dt n1 vbz vvn pno31: cc dt n1 vvz av. pns12 vhb dt n2 j.
(62) sermon (DIV1)
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11962
Not a house almost, but hath, if not a Bible, a Testament at least.
Not a house almost, but hath, if not a bible, a Testament At least.
xx dt n1 av, cc-acp vhz, cs xx dt n1, dt n1 p-acp ds.
(62) sermon (DIV1)
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11963
We heare divine Service every Sunday, besides the Feasts of Saints, in our owne tongue, not in Latin, as they doe.
We hear divine Service every Sunday, beside the Feasts of Saints, in our own tongue, not in Latin, as they do.
pns12 vvb j-jn n1 d np1, p-acp dt n2 pp-f n2, p-acp po12 d n1, xx p-acp jp, c-acp pns32 vdb.
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11964
And in many Churches Sermons too, two Sermons haply in one day, some three in one weeke.
And in many Churches Sermons too, two Sermons haply in one day, Some three in one Week.
cc p-acp d n2 n2 av, crd n2 av p-acp crd n1, d crd p-acp crd n1.
(62) sermon (DIV1)
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11965
Many of our lay people presume to reason too of deepe points of Religion. Yet to the shame of our prosession, to the disgrace of the Gospell, wee all,
Many of our lay people presume to reason too of deep points of Religion. Yet to the shame of our procession, to the disgrace of the Gospel, we all,
av-d pp-f po12 n1 n1 vvi p-acp n1 av pp-f j-jn n2 pp-f n1. av p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f dt n1, pns12 d,
(62) sermon (DIV1)
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11966
for all this lye one unto another, with the same tongue sing praysings unto God, and speake leazings to our neighbours.
for all this lie one unto Another, with the same tongue sing praysings unto God, and speak leasings to our neighbours.
c-acp d d vvb pi p-acp n-jn, p-acp dt d n1 vvi n2 p-acp np1, cc vvi n2 p-acp po12 n2.
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11967
Let no man be offended at my saying, all, say the Peacher lyes in that. Hee that shall, I doubt will not deserve to bee excepted.
Let no man be offended At my saying, all, say the Peacher lies in that. He that shall, I doubt will not deserve to be excepted.
vvb dx n1 vbb vvn p-acp po11 n-vvg, d, vvb dt np1 vvz p-acp d. pns31 cst vmb, pns11 vvb vmb xx vvi pc-acp vbi vvn.
(62) sermon (DIV1)
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11968
His conscience will tell him, I belye not him:
His conscience will tell him, I belie not him:
po31 n1 vmb vvi pno31, pns11 vvi xx pno31:
(62) sermon (DIV1)
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11969
If I doe hyperbolize, I but doe as David did, Omnis homo mendax. Say not, twas in haste:
If I do hyperbolize, I but do as David did, Omnis homo mendax. Say not, it in haste:
cs pns11 vdb vvi, pns11 cc-acp vdb c-acp np1 vdd, fw-la fw-la fw-la. vvb xx, pn31|vbds p-acp n1:
(62) sermon (DIV1)
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11970
for S. Paul cites it to the Romans, as sayd by him advisedly. What he then sayd, wee now see.
for S. Paul cites it to the Roman, as said by him advisedly. What he then said, we now see.
c-acp np1 np1 vvz pn31 p-acp dt njp2, c-acp vvn p-acp pno31 av-vvn. r-crq pns31 av vvd, pns12 av vvi.
(62) sermon (DIV1)
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11971
My calling occasions me a retired life; I cannot observe much.
My calling occasions me a retired life; I cannot observe much.
po11 n-vvg n2 pno11 dt j-vvn n1; pns11 vmbx vvi av-d.
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11972
But besides mine owne observing, I heare all men complaine, that not a man almost makes conscience of a lye.
But beside mine own observing, I hear all men complain, that not a man almost makes conscience of a lie.
p-acp p-acp po11 d vvg, pns11 vvb d n2 vvi, cst xx dt n1 av vvz n1 pp-f dt n1.
(62) sermon (DIV1)
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11973
Some haply will not doubt to give David the lye too, for calling all men lyars.
some haply will not doubt to give David the lie too, for calling all men liars.
d av vmb xx vvi pc-acp vvi np1 dt n1 av, p-acp vvg d n2 n2.
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11974
Shall I show the generality by Induction? 1. Be beggers first and poore people. Their precedence in this case is no disparagement to better persons.
Shall I show the generality by Induction? 1. Be beggars First and poor people. Their precedence in this case is no disparagement to better Persons.
vmb pns11 vvi dt n1 p-acp n1? crd vbb n2 ord cc j n1. po32 n1 p-acp d n1 vbz dx n1 p-acp jc n2.
(62) sermon (DIV1)
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11975
Tis a base part, ad best beseemes base persons. They professe lying, all lying; their hands also lye. They must lye and steale;
This a base part, and best beseems base Persons. They profess lying, all lying; their hands also lie. They must lie and steal;
pn31|vbz dt j n1, cc av-js vvz j n2. pns32 vvb vvg, d vvg; po32 n2 av vvi. pns32 vmb vvi cc vvi;
(62) sermon (DIV1)
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else they shall sterve. 2. The Tradesman and Artificer, I will not say professes it; and yet his tongue useth that very terme, when he speakes falsely, saith I professe; Falsehood, he might adde;
Else they shall starve. 2. The Tradesman and Artificer, I will not say Professes it; and yet his tongue uses that very term, when he speaks falsely, Says I profess; Falsehood, he might add;
av pns32 vmb vvi. crd dt n1 cc n1, pns11 vmb xx vvi vvz pn31; cc av po31 n1 vvz d j n1, c-crq pns31 vvz av-j, vvz pns11 vvb; n1, pns31 vmd vvi;
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double falsehood, as the begger did before;
double falsehood, as the beggar did before;
j-jn n1, c-acp dt n1 vdd a-acp;
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11978
hath a lying hand too, not a mouth oely, gives false measure and false waight. 3. The country people, heretofore more just, are now turnd lyars too. 4. Patients complaine of imposture in Physitians;
hath a lying hand too, not a Mouth oely, gives false measure and false weight. 3. The country people, heretofore more just, Are now turned liars too. 4. Patients complain of imposture in Physicians;
vhz dt j-vvg n1 av, xx dt n1 av-j, vvz j n1 cc j n1. crd dt n1 n1, av av-dc j, vbr av vvn n2 av. crd ng1 vvb pp-f n1 p-acp n2;
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11979
Clients in men of Law. 5. In Courts of judicature, every false answer is alye, ad every wrong sentence is a lye.
Clients in men of Law. 5. In Courts of judicature, every false answer is aly, and every wrong sentence is a lie.
n2 p-acp n2 pp-f n1. crd p-acp n2 pp-f n1, d j n1 vbz n1, cc d j-jn n1 vbz dt n1.
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There are many of the one, too many of the other. 6. The gentleman will not endure the word,
There Are many of the one, too many of the other. 6. The gentleman will not endure the word,
pc-acp vbr d pp-f dt crd, av d pp-f dt j-jn. crd dt n1 vmb xx vvi dt n1,
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but he will doe the thing; speake a lye, sweare it often. Higher it becomes mee not to goe.
but he will do the thing; speak a lie, swear it often. Higher it becomes me not to go.
cc-acp pns31 vmb vdi dt n1; vvb dt n1, vvb pn31 av. av-jc pn31 vvz pno11 xx pc-acp vvi.
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11982
But Machiavell and the Devill have taught Princes to disguise, not to their people onely, but one unto another.
But Machiavell and the devil have taught Princes to disguise, not to their people only, but one unto Another.
p-acp np1 cc dt n1 vhb vvn n2 pc-acp vvi, xx p-acp po32 n1 av-j, cc-acp pi p-acp n-jn.
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To end my induction, I must say of our Land, as the Prophet doth of Niniveh, It is full, universa, it is all full of lyes.
To end my induction, I must say of our Land, as the Prophet does of Nineveh, It is full, universa, it is all full of lies.
p-acp n1 po11 n1, pns11 vmb vvi pp-f po12 n1, c-acp dt n1 vdz pp-f np1, pn31 vbz j, fw-la, pn31 vbz d j pp-f n2.
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You see the act, Mentiri, to lye, wee doe it, and it is a precept here, but prophibitive.
You see the act, Mentiri, to lie, we do it, and it is a precept Here, but prophibitive.
pn22 vvb dt n1, fw-la, pc-acp vvi, pns12 vdb pn31, cc pn31 vbz dt n1 av, cc-acp j.
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Heres withall, a vide ne feceris, see thou doe it not; Nolite saith the Apostle, doe not lye.
Heres withal, a vide ne feceris, see thou do it not; Nolite Says the Apostle, do not lie.
fw-la av, dt fw-la fw-fr fw-la, vvb pns21 vdi pn31 xx; fw-la vvz dt n1, vdb xx vvi.
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Why Nolite, doe it not? One bids, doe worse, Iura perjura; bids sweare, forsweare: as if a lye were too single a sinne, bids line it with an oath.
Why Nolite, do it not? One bids, do Worse, Jerusalem perjura; bids swear, forswear: as if a lie were too single a sin, bids line it with an oath.
q-crq fw-la, vdb pn31 xx? pi vvz, vdb av-jc, np1 fw-la; vvz vvb, vvi: c-acp cs dt n1 vbdr av j dt n1, vvz n1 pn31 p-acp dt n1.
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The reasons for the Nolite are many, heare a few.
The Reasons for the Nolite Are many, hear a few.
dt n2 p-acp dt fw-la vbr d, vvb dt d.
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1. You have heard already, that is base, servile, NONLATINALPHABET, Plutarchs word, a qualitie fitter for a bondslave, then an ingenuous man;
1. You have herd already, that is base, servile,, Plutarchs word, a quality fitter for a bondslave, then an ingenuous man;
crd pn22 vhb vvn av, cst vbz j, j,, npg1 n1, dt n1 jc p-acp dt n1, cs dt j n1;
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and thats the cause a Gentleman forsooth though he lye indeed, yet will stab him, that shall chaleng him.
and thats the cause a Gentleman forsooth though he lie indeed, yet will stab him, that shall challenge him.
cc d|vbz dt n1 dt n1 uh c-acp pns31 vvb av, av vmb vvi pno31, cst vmb vvi pno31.
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Though hee does it, you may not say he does it.
Though he does it, you may not say he does it.
cs pns31 vdz pn31, pn22 vmb xx vvi pns31 vdz pn31.
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11991
Nay, if I misremember not, it was a Parasite in the comedie, i. a servile fellow, that cryed, Mentiri non est meum, sayd, it beseemed not him to lye.
Nay, if I misremember not, it was a Parasite in the comedy, i. a servile fellow, that cried, Mentiri non est meum, said, it beseemed not him to lie.
uh-x, cs pns11 vvb xx, pn31 vbds dt n1 p-acp dt n1, sy. dt j n1, cst vvd, fw-la fw-fr fw-la fw-la, vvd, pn31 vvd xx pno31 pc-acp vvi.
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11992
Insomuch that the Persians, a proud people, of the two things they most disdained, made this the one, Debere & Mentiri, to be in debt, and to lye.
Insomuch that the Persians, a proud people, of the two things they most disdained, made this the one, Debere & Mentiri, to be in debt, and to lie.
av cst dt njp2, dt j n1, pp-f dt crd n2 pns32 av-ds vvn, vvd d dt pi, np1 cc fw-la, pc-acp vbi p-acp n1, cc pc-acp vvi.
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They taught their sonnes from five yeares old to 20, NONLATINALPHABET, to ride, and shoote, and to speake exact truth:
They taught their Sons from five Years old to 20,, to ride, and shoot, and to speak exact truth:
pns32 vvd po32 n2 p-acp crd n2 j p-acp crd,, pc-acp vvi, cc vvi, cc pc-acp vvi j n1:
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11994
and one of their Kings, Artaxerxes commanded three nayles to bee driven through the tongue of a man, that had lyed to him.
and one of their Kings, Artaxerxes commanded three nails to be driven through the tongue of a man, that had lied to him.
cc crd pp-f po32 n2, np1 vvd crd n2 pc-acp vbi vvn p-acp dt n1 pp-f dt n1, cst vhd vvn p-acp pno31.
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2. Whence note, as an obitèr, another argument against it, that lying is a vice hatefull even to the Heathens.
2. Whence note, as an obiter, Another argument against it, that lying is a vice hateful even to the heathens.
crd q-crq n1, c-acp dt n1, j-jn n1 p-acp pn31, cst vvg vbz dt n1 j av p-acp dt n2-jn.
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11996
A man that speakes one thing, meanes another, Achilles saith in Homer, NONLATINALPHABET, he hated a lyar, as he hated hell.
A man that speaks one thing, means Another, Achilles Says in Homer,, he hated a liar, as he hated hell.
dt n1 cst vvz crd n1, vvz j-jn, npg1 vvz p-acp np1,, pns31 vvd dt n1, c-acp pns31 vvd n1.
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3. Another toucht before too, tis from the Devill. Hee made the first lye in the world;
3. another touched before too, this from the devil. He made the First lie in the world;
crd n-jn vvn a-acp av, pn31|vbz p-acp dt n1. pns31 vvd dt ord n1 p-acp dt n1;
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and a reprobate made the second, Cain; and sO became his sonne.
and a Reprobate made the second, Cain; and sO became his son.
cc dt n-jn vvd dt ord, np1; cc av vvd po31 n1.
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For so Christ saith, the Devill is a lyar, & Pater ejus, and his father, i. the lyars father, that is, Cains. The lyar, Sathans sonne, and Cains brother.
For so christ Says, the devil is a liar, & Pater His, and his father, i. the liars father, that is, Cains. The liar, Satan's son, and Cains brother.
p-acp av np1 vvz, dt n1 vbz dt n1, cc fw-la fw-la, cc po31 n1, sy. dt n2 n1, cst vbz, np1. dt n1, npg1 n1, cc np1 n1.
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It is not my conceit, but Saint Austins. God make me sonne to him; Hee is the God of truth. God make me Christs Disciple;
It is not my conceit, but Saint Austins. God make me son to him; He is the God of truth. God make me Christ Disciple;
pn31 vbz xx po11 n1, cc-acp n1 npg1. np1 vvb pno11 n1 p-acp pno31; pns31 vbz dt n1 pp-f n1. np1 vvb pno11 npg1 n1;
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12001
Hee is Amen. God lyes not, Saint Paul saith; saith more, NONLATINALPHABET, tis impossible for God to lye.
He is Amen. God lies not, Saint Paul Says; Says more,, this impossible for God to lie.
pns31 vbz uh-n. np1 vvz xx, n1 np1 vvz; vvz dc,, pn31|vbz j p-acp np1 pc-acp vvi.
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12002
Hee can doe all things, but not lye. 4. Another, tis a wound unto my credit, a mortall wound.
He can do all things, but not lie. 4. another, this a wound unto my credit, a Mortal wound.
pns31 vmb vdi d n2, cc-acp xx vvi. crd j-jn, pn31|vbz dt n1 p-acp po11 n1, dt j-jn n1.
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He that heares me lye once, will never trust me more. Ne vera quidem dicenti, saith the Oratour, no not when I speake the truth.
He that hears me lie once, will never trust me more. Ne vera quidem dicenti, Says the Orator, no not when I speak the truth.
pns31 cst vvz pno11 vvi a-acp, vmb av-x vvi pno11 av-dc. fw-fr fw-la fw-la fw-la, vvz dt n1, uh-dx xx c-crq pns11 vvb dt n1.
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Hee will thinke I lye then also. Nay, Ne jurato quidem, one will not trust a lyar, though he sweare.
He will think I lie then also. Nay, Ne jurato quidem, one will not trust a liar, though he swear.
pns31 vmb vvi pns11 vvb av av. uh-x, ccx fw-la fw-la, pi vmb xx vvi dt n1, cs pns31 vvb.
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Stab not another for giving thee the lye; thou stab'st thy selfe by making it. As good to dye, as lye.
Stab not Another for giving thee the lie; thou stabbedst thy self by making it. As good to die, as lie.
vvb xx j-jn p-acp vvg pno21 dt n1; pns21 vvd2 po21 n1 p-acp vvg pn31. p-acp j pc-acp vvi, c-acp n1.
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Heard wee it sayd before, Qui nescit dissimulare, nescit vivere, I cannot live, if I may not lye? Nay rather but a lyar is a living corpse, a dead man, though hee live.
Heard we it said before, Qui nescit dissimulare, nescit vivere, I cannot live, if I may not lie? Nay rather but a liar is a living corpse, a dead man, though he live.
np1 pns12 pn31 vvd a-acp, fw-la fw-la fw-la, fw-la fw-la, pns11 vmbx vvi, cs pns11 vmb xx vvi? uh-x av-c p-acp dt n1 vbz dt j-vvg n1, dt j n1, cs pns31 vvb.
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Civiliter mortuus. To what end doe I live, if no man will beleeve me? Nay nor wilt thou beleeve another, if thou lye thy selfe:Civiliter Mortuus. To what end do I live, if no man will believe me? Nay nor wilt thou believe Another, if thou lie thy self:
fw-la fw-la. p-acp r-crq n1 vdb pns11 vvi, cs dx n1 vmb vvi pno11? uh-x ccx vm2 pns21 vvi j-jn, cs pns21 vvb po21 n1:
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thou wilt doubt, he doth so too.
thou wilt doubt, he does so too.
pns21 vm2 vvi, pns31 vdz av av.
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Tis time thy grave bee made when thou wilt not trust thy neighbour, nor thy neighbour may trust thee.
This time thy grave be made when thou wilt not trust thy neighbour, nor thy neighbour may trust thee.
pn31|vbz av po21 n1 vbi vvn c-crq pns21 vm2 xx vvi po21 n1, ccx po21 n1 vmb vvi pno21.
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5. Another worse then this, It makes thee a meere abject, despicable vile creature: not onely none will trust thee, but all will shunne thee, loath thee.
5. another Worse then this, It makes thee a mere abject, despicable vile creature: not only none will trust thee, but all will shun thee, loath thee.
crd n-jn av-jc cs d, pn31 vvz pno21 dt j j, j j n1: xx av-j pi vmb vvi pno21, cc-acp d vmb vvi pno21, vvb pno21.
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David will not let a lyar dwell with him, no, not come in his sight. 6. But one more, but a worse, farre worse then that.David will not let a liar dwell with him, no, not come in his sighed. 6. But one more, but a Worse, Far Worse then that.
np1 vmb xx vvi dt n1 vvb p-acp pno31, uh-dx, xx vvn p-acp po31 n1. crd p-acp pi dc, cc-acp dt jc, av-j av-jc cs d.
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12012
God hates the lyar, his soule abhorres him, Solomon saith; curses him too, thats worse. The lyar haply cares not for his love:
God hates the liar, his soul abhors him, Solomon Says; curses him too, thats Worse. The liar haply Cares not for his love:
np1 vvz dt n1, po31 n1 vvz pno31, np1 vvz; vvz pno31 av, d|vbz jc. dt n1 av vvz xx p-acp po31 n1:
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12013
let him hate him, so he hurt him not. But God will destroy him, David saith.
let him hate him, so he hurt him not. But God will destroy him, David Says.
vvb pno31 vvi pno31, av pns31 vvd pno31 xx. p-acp np1 vmb vvi pno31, np1 vvz.
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12014
Hee shall perish, his sonne saith, Solomon. Worse yet, farre worse. By perishing was meant but temporall woe; he shall have eternall too.
He shall perish, his son Says, Solomon. Worse yet, Far Worse. By perishing was meant but temporal woe; he shall have Eternal too.
pns31 vmb vvi, po31 n1 vvz, np1. jc av, av-j av-jc. p-acp vvg vbds vvn p-acp j n1; pns31 vmb vhi j av.
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But the wise man addes, the mouth that lyes, (occidit animam) slayes the soule.
But the wise man adds, the Mouth that lies, (occidit animam) slays the soul.
p-acp dt j n1 vvz, dt n1 cst vvz, (fw-la fw-la) vvz dt n1.
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12017
Thats but Apocrypha. But Christ saith (thats canonicall) that without shall be dogges, without, i. shut out, shut out of heaven, throwne into hell, whosoever is a lover, or a maker of lyes.
Thats but Apocrypha. But christ Says (thats canonical) that without shall be Dogs, without, i. shut out, shut out of heaven, thrown into hell, whosoever is a lover, or a maker of lies.
d|vbz p-acp fw-la. p-acp np1 vvz (d|vbz j) cst p-acp vmb vbi n2, p-acp, sy. vvd av, vvd av pp-f n1, vvn p-acp n1, r-crq vbz dt n1, cc dt n1 pp-f n2.
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12018
Heare me, Oh heare me, miserable man, whosoever art a lyar, miserere animae tuae. Though thou care not for thy stage,
Hear me, O hear me, miserable man, whosoever art a liar, Miserere Spirits tuae. Though thou care not for thy stage,
vvb pno11, uh vvb pno11, j n1, r-crq vb2r dt n1, fw-la fw-la fw-la. cs pns21 vvb xx p-acp po21 n1,
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12019
for thy credit, for thy life; yet pittie thy poore soule. Lose not so rich a Iewell for a base lye. Nay tis not lost onely;
for thy credit, for thy life; yet pity thy poor soul. Loose not so rich a Jewel for a base lie. Nay this not lost only;
p-acp po21 n1, p-acp po21 n1; av vvb po21 j n1. vvb xx av j dt n1 p-acp dt j n1. uh-x pn31|vbz xx vvn av-j;
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12020
thou wert happy then, if mans soule perishing were but vanishing, like the beasts. But tis doom'd to paines eternall, to everlasting fire. Men make lyes light sinnes;
thou Wertenberg happy then, if men soul perishing were but vanishing, like the beasts. But this doomed to pains Eternal, to everlasting fire. Men make lies Light Sins;
pns21 vbd2r j av, cs ng1 n1 vvg vbdr p-acp vvg, av-j dt n2. p-acp pn31|vbz vvn p-acp n2 j, p-acp j n1. np1 vvb n2 j n2;
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12021
see what God makes them, by the paine. The rest of my Text will bee woond up in few words:
see what God makes them, by the pain. The rest of my Text will be wound up in few words:
vvb r-crq np1 vvz pno32, p-acp dt n1. dt n1 pp-f po11 n1 vmb vbi vvn a-acp p-acp d n2:
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12022
I have therefore beene, and shall be yet the longer in this terme, Nolite, doe not lye.
I have Therefore been, and shall be yet the longer in this term, Nolite, do not lie.
pns11 vhb av vbn, cc vmb vbi av dt av-jc p-acp d n1, fw-la, vdb xx vvi.
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12023
The Apostles prohibition so abundantly proved, the lyar will not dare deny. But he will distinguish; Logick gives him that leave. Lyes are not all alike:
The Apostles prohibition so abundantly proved, the liar will not Dare deny. But he will distinguish; Logic gives him that leave. Lies Are not all alike:
dt np1 n1 av av-j vvn, dt n1 vmb xx vvi vvi. p-acp pns31 vmb vvi; n1 vvz pno31 cst n1. vvz vbr xx d av-j:
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12024
some are but Iocosa, other Officosa, the worst Pernitiosa. The last sort all men grant unlawfull, malitious lyes.
Some Are but Jocosa, other Officosa, the worst Pernitiosa. The last sort all men grant unlawful, malicious lies.
d vbr p-acp np1, j-jn np1, dt js fw-la. dt ord n1 d n2 vvb j, j n2.
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12025
The Pope, who dispenseth with all sinnes, cannot with them, Bellarmine saith. But haply Saint Pauls precept meanes not the other too.
The Pope, who dispenseth with all Sins, cannot with them, Bellarmine Says. But haply Saint Paul's precept means not the other too.
dt n1, r-crq vvz p-acp d n2, vmbx p-acp pno32, np1 vvz. p-acp av n1 npg1 n1 vvz xx dt n-jn av.
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12026
Saint Paul doth not in lyes, as Christ did in oaths, put Omnino in his precept.
Saint Paul does not in lies, as christ did in Oaths, put Omnino in his precept.
n1 np1 vdz xx p-acp n2, c-acp np1 vdd p-acp n2, vvd uh p-acp po31 n1.
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12027
He said, Sweare not at all. Tis not here, lye not at all. Nay though Christ added Omnino, forbad to sweare at all: yet I may sweare sometimes; as when the Magistrate bids.
He said, Swear not At all. This not Here, lie not At all. Nay though christ added Omnino, forbade to swear At all: yet I may swear sometime; as when the Magistrate bids.
pns31 vvd, vvb xx p-acp d. pn31|vbz xx av, vvb xx p-acp d. uh-x cs np1 vvd uh, vvd pc-acp vvi p-acp d: av pns11 vmb vvi av; c-acp c-crq dt n1 vvz.
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12028
Much more may I lie, since Omnino is not here. I answer; first, Christs prohibition was but of swearing privately;
Much more may I lie, since Omnino is not Here. I answer; First, Christ prohibition was but of swearing privately;
av-d av-dc vmb pns11 vvi, c-acp uh vbz xx av. pns11 vvb; ord, npg1 n1 vbds cc-acp pp-f vvg av-j;
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12029
and Omnino meant not the times of swearing, but the kinds of oaths. Sweare not at all, i. not by any thing;
and Omnino meant not the times of swearing, but the Kinds of Oaths. Swear not At all, i. not by any thing;
cc uh vvd xx dt n2 pp-f vvg, cc-acp dt n2 pp-f n2. vvb xx p-acp d, uh. xx p-acp d n1;
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12030
by heaven or earth, by thy head, or by Ierusalem. Secondly, precepts negative doe Obligare ad semper, the Schooles phrase;
by heaven or earth, by thy head, or by Ierusalem. Secondly, Precepts negative doe Obligare ad semper, the Schools phrase;
p-acp n1 cc n1, p-acp po21 n1, cc p-acp np1. ord, n2 j-jn n1 fw-la fw-la fw-la, dt n2 vvb;
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12031
their tie is straighter then affirmatives.
their tie is straighter then affirmatives.
po32 n1 vbz jc cs n2-j.
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12032
This of Saint Pauls being such needs no Omnino, meanes without it all sorts of lyes:
This of Saint Paul's being such needs no Omnino, means without it all sorts of lies:
d pp-f n1 npg1 vbg d av dx uh, n2 p-acp pn31 d n2 pp-f n2:
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12033
Lye not any lye at any time. For Omne mendacium as Saint Augustine saith often) all lyes are sinnes.
Lie not any lie At any time. For Omne Mendacium as Saint Augustine Says often) all lies Are Sins.
vvb xx d vvi p-acp d n1. p-acp fw-la fw-la p-acp n1 np1 vvz av) d n2 vbr n2.
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And though Paul doe not, the sonne of Sirak doth, addes Omnino this precept, 7. 14. forbids NONLATINALPHABET, lye not any lye at all.
And though Paul do not, the son of Sirak does, adds Omnino this precept, 7. 14. forbids, lie not any lie At all.
cc cs np1 vdb xx, dt n1 pp-f np1 vdz, vvz uh d n1, crd crd vvz, vvb xx d vvi p-acp d.
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All lyes are not made Invicem, by man to man; some lyes are made to God.
All lies Are not made Invicem, by man to man; Some lies Are made to God.
av-d n2 vbr xx vvn fw-la, p-acp n1 p-acp n1; d n2 vbr vvn p-acp np1.
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The lye, thats cald Iocosum, is not a lye indeede. The speaker utters it, but the hearer knowes, he meanes not, as hee speakes.
The lie, thats called Jocular, is not a lie indeed. The speaker utters it, but the hearer knows, he means not, as he speaks.
dt n1, d|vbz vvn np1, vbz xx dt n1 av. dt n1 vvz pn31, cc-acp dt n1 vvz, pns31 vvz xx, c-acp pns31 vvz.
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Hee speakes not to deceive, but to delight in hyperbole, in allegorie, or ironie. It is Fictio, nor Mendacium. Who will call Esops Fables lyes? It is a Parable, not a lye, that Iotham spake to Gedeons sonnes, The trees went forth to annoint a King.
He speaks not to deceive, but to delight in hyperbole, in allegory, or Irony. It is Fictio, nor Mendacium. Who will call Esops Fables lies? It is a Parable, not a lie, that Jotham spoke to Gedeons Sons, The trees went forth to anoint a King.
pns31 vvz xx pc-acp vvi, cc-acp pc-acp vvi p-acp n1, p-acp n1, cc n1. pn31 vbz np1, ccx fw-la. q-crq vmb vvi npg1 n2 vvz? pn31 vbz dt n1, xx dt n1, cst np1 vvd p-acp np1 n2, dt n2 vvd av pc-acp vvi dt n1.
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Nathans tale to David of the poore mans little Lambe taken from him by the rich man, is no lye, but a similitude.Nathans tale to David of the poor men little Lamb taken from him by the rich man, is no lie, but a similitude.
np1 n1 p-acp np1 pp-f dt j ng1 j n1 vvn p-acp pno31 p-acp dt j n1, vbz dx n1, cc-acp dt n1.
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There are some idle fictions of Iesters and parasites made for disport.
There Are Some idle fictions of Jesters and Parasites made for disport.
pc-acp vbr d j n2 pp-f n2 cc n2 vvn p-acp n1.
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Their conceipts are Iocosa, but they are not Mandacia; the hearers laugh at them, but they beleeve them not.
Their conceits Are Jocosa, but they Are not Mandacia; the hearers laugh At them, but they believe them not.
po32 n2 vbr np1, p-acp pns32 vbr xx np1; dt n2 vvb p-acp pno32, cc-acp pns32 vvb pno32 xx.
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But though I say, they are no lyes, I will not say, that they are altogether lawfull. Men doe delight in them; I doubt God doth not.
But though I say, they Are no lies, I will not say, that they Are altogether lawful. Men do delight in them; I doubt God does not.
p-acp cs pns11 vvb, pns32 vbr dx n2, pns11 vmb xx vvi, cst pns32 vbr av j. n2 vdb vvi p-acp pno32; pns11 vvb np1 vdz xx.
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The third sort of lye we call Officiosum, made neither idlely to please, nor maliciously to hurt,
The third sort of lie we call Officiosum, made neither idly to please, nor maliciously to hurt,
dt ord n1 pp-f n1 pns12 vvb np1, vvd dx av-j pc-acp vvi, ccx av-j pc-acp vvi,
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but meerely for the good nad safety of my brother. Whether Saint Paul prohibit this, many make question:
but merely for the good nad safety of my brother. Whither Saint Paul prohibit this, many make question:
cc-acp av-j c-acp dt j j n1 pp-f po11 n1. cs n1 np1 vvb d, d vvb n1:
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a question Saint Augustine calls Latebrocissimam, full of unkind cases, odious to answer.
a question Saint Augustine calls Latebrocissimam, full of unkind cases, odious to answer.
dt n1 n1 np1 vvz fw-la, j pp-f j n2, j pc-acp vvi.
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If I will not give leave to such a lye, I shall be charged with Inhumanitie.
If I will not give leave to such a lie, I shall be charged with Inhumanity.
cs pns11 vmb xx vvi n1 p-acp d dt n1, pns11 vmb vbi vvn p-acp n1.
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I will put some cases briefly. A womans chastitie is assaulted, I can save it by a lye.
I will put Some cases briefly. A woman's chastity is assaulted, I can save it by a lie.
pns11 vmb vvi d n2 av-j. dt ng1 n1 vbz vvn, pns11 vmb vvi pn31 p-acp dt n1.
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My neighbours mony is in danger of a Theefe, haply all he hath is in hazzard by a Robber;
My neighbours money is in danger of a Thief, haply all he hath is in hazard by a Robber;
po11 ng1 n1 vbz p-acp n1 pp-f dt n1, av d pns31 vhz vbz p-acp vvi p-acp dt n1;
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nay his life sought by an enemy. I can save this by a lye.
nay his life sought by an enemy. I can save this by a lie.
uh-x po31 n1 vvd p-acp dt n1. pns11 vmb vvi d p-acp dt n1.
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Shall I be so inofficious, so precise, so hard hearted, to leave her to the ravisher, him to the murtherer, on so poore a scruple of conscience,
Shall I be so inofficious, so precise, so hard hearted, to leave her to the ravisher, him to the murderer, on so poor a scruple of conscience,
vmb pns11 vbi av j, av j, av av-j vvn, pc-acp vvi pno31 p-acp dt n1, pno31 p-acp dt n1, p-acp av j dt n1 pp-f n1,
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as a lye? It is haply no sinne in such a case. Say it is;
as a lie? It is haply no sin in such a case. Say it is;
c-acp dt n1? pn31 vbz av dx n1 p-acp d dt n1. n1 pn31 vbz;
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an non modica est, is it not a little one? May I not lye thus? I answer, I may not.an non Modica est, is it not a little one? May I not lie thus? I answer, I may not.
dt fw-la fw-la fw-la, vbz pn31 xx dt j pi? vmb pns11 xx vvi av? pns11 vvb, pns11 vmb xx.
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Nor doe I thereby leave them inhumanely to the perills. I shall intrude else boldly into Gods office:
Nor do I thereby leave them inhumanely to the perils. I shall intrude Else boldly into God's office:
ccx vdb pns11 av vvb pno32 av-j p-acp dt n2. pns11 vmb vvi av av-j p-acp npg1 n1:
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Salus à Domino, deliverance is the Lords. I will pray and hope Gods providence will save them.Salus à Domino, deliverance is the lords. I will pray and hope God's providence will save them.
fw-la fw-fr fw-la, n1 vbz dt n2. pns11 vmb vvi cc vvi npg1 n1 vmb vvi pno32.
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If not, yet I will not sinne against my soule, preferre my neighbours honour, goods, or life, before my soule.
If not, yet I will not sin against my soul, prefer my neighbours honour, goods, or life, before my soul.
cs xx, av pns11 vmb xx n1 p-acp po11 n1, vvb po11 ng1 n1, n2-j, cc n1, p-acp po11 n1.
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The sinne (thou sayst) is little, yet a sinne. The least sinne slaies a soule.
The sin (thou Sayest) is little, yet a sin. The least sin slays a soul.
dt n1 (pns21 vv2) vbz j, av dt n1. dt ds n1 vvz dt n1.
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Yet haply not this sinne, a lye.
Yet haply not this sin, a lie.
av av xx d n1, dt n1.
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Two persons in one word, the maker of the lye, and he to whom ts made. Of both joyntly.
Two Persons in one word, the maker of the lie, and he to whom ts made. Of both jointly.
crd n2 p-acp crd n1, dt n1 pp-f dt n1, cc pns31 p-acp ro-crq n2 vvd. pp-f d av-j.
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This is Saint Austins judgement, the soundest of the Fathers, and all judicious Divines subscribe to it. The Schoole maintaines it too.
This is Saint Austins judgement, the soundest of the Father's, and all judicious Divines subscribe to it. The School maintains it too.
d vbz n1 npg1 n1, dt js pp-f dt n2, cc d j n2-jn vvb p-acp pn31. dt n1 vvz pn31 av.
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The •esuits sinne the greater, and the Seminarie Priests, who to escape the paine of lawes, lye and forsweare too.
The •esuits sin the greater, and the Seminary Priests, who to escape the pain of laws, lie and forswear too.
dt ng1 n1 dt jc, cc dt n1 n2, r-crq pc-acp vvi dt n1 pp-f n2, vvb cc vvi av.
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Their doctrine condemnes lying, as ours doth; yet they use it all.
Their Doctrine condemns lying, as ours does; yet they use it all.
po32 n1 vvz vvg, c-acp png12 vdz; av pns32 vvb pn31 d.
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As for Saint Pauls prohibition, they presume, they have provided not to trespasse it, by their new invented art of equivocation and mentall reservation;
As for Saint Paul's prohibition, they presume, they have provided not to trespass it, by their new invented art of equivocation and mental reservation;
p-acp p-acp n1 npg1 n1, pns32 vvb, pns32 vhb vvn xx pc-acp vvi pn31, p-acp po32 j j-vvn n1 pp-f n1 cc j n1;
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by which they may maintaine the most monstrous lye, that the wit of ma can make.
by which they may maintain the most monstrous lie, that the wit of ma can make.
p-acp r-crq pns32 vmb vvi dt av-ds j n1, cst dt n1 pp-f n1 vmb vvi.
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Tis time I end this terme. The officious lye is lighter then some other sinne: avoyd it for all that.
This time I end this term. The officious lie is lighter then Some other sin: avoid it for all that.
pn31|vbz n1 pns11 vvb d n1. dt j n1 vbz jc cs d j-jn n1: vvi pn31 p-acp d d.
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It hath waight enough in it, to sinke a soule downe unto hell. Art hath given a faire epithet to a foule thing.
It hath weight enough in it, to sink a soul down unto hell. Art hath given a fair epithet to a foul thing.
pn31 vhz n1 av-d p-acp pn31, pc-acp vvi dt n1 a-acp p-acp n1. n1 vhz vvn dt j n1 p-acp dt j n1.
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It is Officiosum; but it is Mendacium. Thou maist doe an office to thy neighbour by a lye:
It is Officiosum; but it is Mendacium. Thou Mayest do an office to thy neighbour by a lie:
pn31 vbz np1; p-acp pn31 vbz fw-la. pns21 vm2 vdi dt n1 p-acp po21 n1 p-acp dt n1:
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but it is not the office of a Christian for to lye.
but it is not the office of a Christian for to lie.
cc-acp pn31 vbz xx dt n1 pp-f dt njp p-acp pc-acp vvi.
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Nay theres a Padde too in the word, comes not haply from Officium, but from Officere: that word meanes mischiefe.
Nay theres a Pad too in the word, comes not haply from Officium, but from Officer: that word means mischief.
uh-x pc-acp|vbz dt n1 av p-acp dt n1, vvz xx av p-acp fw-la, p-acp p-acp n1: cst n1 vvz n1.
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Let it meane, as it is taken, my neighbours good: yet I must not lye.
Let it mean, as it is taken, my neighbours good: yet I must not lie.
vvb pn31 j, c-acp pn31 vbz vvn, po11 n2 j: av pns11 vmb xx vvi.
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I learne of Saint Paul that lesson, that I may not doe evill, that good may come of it.
I Learn of Saint Paul that Lesson, that I may not do evil, that good may come of it.
pns11 vvb pp-f n1 np1 d n1, cst pns11 vmb xx vdi j-jn, cst j vmb vvi pp-f pn31.
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Will I rob, to give almes? will I kill my keeper to free my selfe from Iayle? A chast woman,
Will I rob, to give alms? will I kill my keeper to free my self from Jail? A chaste woman,
n1 pns11 vvi, pc-acp vvi n2? vmb pns11 vvi po11 n1 pc-acp vvi po11 n1 p-acp n1? dt j n1,
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if shee can, will let a lustfull man rather murther her, then ravish her. Be as precise in veritate, as thou wouldst be in castitate, Saint Austin bids.
if she can, will let a lustful man rather murder her, then ravish her. Be as precise in veritate, as thou Wouldst be in castitate, Saint Austin bids.
cs pns31 vmb, vmb vvi dt j n1 av-c vvi pno31, av vvb pno31. vbb a-acp j p-acp fw-la, c-acp pns21 vmd2 vbi p-acp vvi, n1 np1 vvz.
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For verity is the soules virginitie. Lyes (saith Saint Basil ) are the Devills brats.
For verity is the Souls virginity. Lies (Says Faint Basil) Are the Devils brats.
p-acp n1 vbz dt ng1 n1. n2 (vvz j np1) vbr dt ng1 n2.
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Let not Sathan beget his bastards on thy body. The name of a Precisian is no praise.
Let not Sathan beget his bastards on thy body. The name of a Precisian is no praise.
vvb xx np1 vvi po31 n2 p-acp po21 n1. dt n1 pp-f dt n1 vbz dx n1.
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But God make me worthy to be cald one in this point; not to lye, Omnino, any lye, a any time. I have done with it.
But God make me worthy to be called one in this point; not to lie, Omnino, any lie, a any time. I have done with it.
p-acp np1 vvb pno11 j pc-acp vbi vvn pi p-acp d n1; xx pc-acp vvi, uh, d n1, dt d n1. pns11 vhb vdn p-acp pn31.
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I would not say nothing, though not much of the rest, one to another, Invicem.
I would not say nothing, though not much of the rest, one to Another, Invicem.
pns11 vmd xx vvi pix, cs xx d pp-f dt n1, pi p-acp n-jn, fw-la.
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Cains was, his Nescio. Hee answerd God, he knew not where his brother Abel was, comming newly from killing him.Cains was, his Nescio. He answered God, he knew not where his brother Abel was, coming newly from killing him.
np1 vbds, po31 fw-la. pns31 vvd np1, pns31 vvd xx c-crq po31 n1 np1 vbds, vvg av-j p-acp vvg pno31.
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Ananias and Sapphiraes was, unto the holy Ghost. So are all falsE answers, and falsE oaths before a Magistrate; he is Gods substitute.Ananias and Sapphiraes was, unto the holy Ghost. So Are all falsE answers, and falsE Oaths before a Magistrate; he is God's substitute.
np1 cc npg1 vbds, p-acp dt j n1. av vbr d j n2, cc j n2 p-acp dt n1; pns31 vbz ng1 n1.
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My text meanes lyes made but to men, to private men, Lye not one to another.
My text means lies made but to men, to private men, Lie not one to Another.
po11 n1 vvz n2 vvn p-acp p-acp n2, p-acp j n2, vvb xx pi p-acp n-jn.
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14644
He were not worthy to have part in Christ, that would doubt of their blessednesse, that doe die for Christ.
He were not worthy to have part in christ, that would doubt of their blessedness, that do die for christ.
pns31 vbdr xx j pc-acp vhi n1 p-acp np1, cst vmd vvi pp-f po32 n1, cst vdb vvi p-acp np1.
(76) sermon (DIV1)
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The subject here, being cought, is without note of quantitie, gives the lyar advantage to pleade priviledge: hee is haply excepted. Saint Paul meanes not all:
The Subject Here, being catch, is without note of quantity, gives the liar advantage to plead privilege: he is haply excepted. Saint Paul means not all:
dt n-jn av, vbg vvn, vbz p-acp n1 pp-f n1, vvz dt n1 n1 pc-acp vvi n1: pns31 vbz av vvn. n1 np1 vvz xx d:
(62) sermon (DIV1)
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12085
hee does not say, Lye no man to another. The Physitian may, for feare of discomforting his patient;
he does not say, Lie no man to Another. The physician may, for Fear of discomforting his patient;
pns31 vdz xx vvi, vvb dx n1 p-acp j-jn. dt n1 vmb, p-acp n1 pp-f vvg po31 n1;
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the Lawyer may, for fearie of discouraging his Client. The Magistrate may in policie, Plato sayd, divine Plato, but a bad divine in that. No man at all may.
the Lawyer may, for fearie of discouraging his Client. The Magistrate may in policy, Plato said, divine Plato, but a bad divine in that. No man At all may.
dt n1 vmb, p-acp j pp-f vvg po31 n1. dt n1 vmb p-acp n1, np1 vvd, j-jn np1, p-acp dt j j-jn p-acp d. dx n1 p-acp d vmb.
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1332
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12087
The subject is generall, though there be no note. All Logitians know that an Indefinite proposition, in materia necessaria, is as an universall.
The Subject is general, though there be no note. All Logicians know that an Indefinite proposition, in materia necessaria, is as an universal.
dt n-jn vbz j, cs pc-acp vbb dx n1. av-d n2 vvb cst dt j n1, p-acp fw-la fw-la, vbz p-acp dt j.
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12088
But if the lyar will have needs a note: let him compare this place with the parallell, Ephes. 4. 25. Theres Vnusquisque expresly.
But if the liar will have needs a note: let him compare this place with the parallel, Ephesians 4. 25. Theres Vnusquisque expressly.
p-acp cs dt n1 vmb vhi av dt n1: vvb pno31 vvi d n1 p-acp dt n1, np1 crd crd pc-acp|vbz fw-la av-j.
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12089
Speake truth, (saith Saint Paul there) NONLATINALPHABET, every ma to his neighbour. Speak truth, (Says Faint Paul there), every ma to his neighbour.
vvb n1, (vvz j np1 a-acp), d fw-fr p-acp po31 n1.
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12090
Surely the Physitian, and the Magistrage much more, especially a King may sometimes suppresse his meaning, any man may.
Surely the physician, and the Magistrage much more, especially a King may sometime suppress his meaning, any man may.
av-j dt n1, cc dt n1 av-d av-dc, av-j dt n1 vmb av vvi po31 n1, d n1 vmb.
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I am not ever bound to tell all truth: but I am ever bound, that all be truth I tell.
I am not ever bound to tell all truth: but I am ever bound, that all be truth I tell.
pns11 vbm xx av vvn pc-acp vvi d n1: cc-acp pns11 vbm av vvn, cst d vbb n1 pns11 vvb.
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12092
I may dissimulare, dissemble in one sense, i. conceale that, which reveald would hurt mee, or my friend.
I may dissimulare, dissemble in one sense, i. conceal that, which revealed would hurt me, or my friend.
pns11 vmb fw-la, vvb p-acp crd n1, sy. vvb cst, r-crq vvd vmd vvi pno11, cc po11 n1.
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12093
But I may not dissemble, i. say that is false, either for my selfe or him.
But I may not dissemble, i. say that is false, either for my self or him.
p-acp pns11 vmb xx vvi, sy. vvb cst vbz j, av-d p-acp po11 n1 cc pno31.
(62) sermon (DIV1)
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12094
It is not a lye, cum silendo absconditur verum, sed cum loquendo promitur falsum, when silence conceales something that is true,
It is not a lie, cum silendo absconditur verum, sed cum Loquendo promitur falsum, when silence conceals something that is true,
pn31 vbz xx dt n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, c-crq n1 vvz pi cst vbz j,
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but thwen speech utters something that is false.
but thwen speech utters something that is false.
cc-acp vvn n1 vvz pi cst vbz j.
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12096
And say (if you please) wee may conster candidè that speech of the French King, Qui nescit dissimulare, nescit regnare, hee that cannot keepe counsell is not fit to be a King.
And say (if you please) we may construe candidè that speech of the French King, Qui nescit dissimulare, nescit Reign, he that cannot keep counsel is not fit to be a King.
cc vvb (cs pn22 vvb) pns12 vmb vvi fw-fr cst n1 pp-f dt jp n1, fw-fr fw-la fw-la, fw-la fw-la, pns31 cst vmbx vvi n1 vbz xx j pc-acp vbi dt n1.
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But what shall wee doe now for the Seminarie Priest, and the lying Iesuite? I would releeve them too. Heare Loiolite and thy fellow.
But what shall we do now for the Seminary Priest, and the lying Iesuite? I would relieve them too. Hear Loiolite and thy fellow.
p-acp q-crq vmb pns12 vdi av p-acp dt n1 n1, cc dt j-vvg np1? pns11 vmd vvi pno32 av. vvb j cc po21 n1.
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12098
Wantest thou a Text to license thee to lye? That would bee better then Popes breefe.
Wantest thou a Text to license thee to lie? That would be better then Popes brief.
vv2 pns21 dt n1 pc-acp vvi pno21 pc-acp vvi? cst vmd vbi jc cs n2 j.
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Looke in the Latin Bible, Ephes. 4. 25. Tis no matter for the English, thats hereticall:
Look in the Latin bible, Ephesians 4. 25. This no matter for the English, thats heretical:
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nor for the Greeke, thats corrupt too. The councell of Trent htah authorized the Latin, the vulgar Latin so decide all doubts.
nor for the Greek, thats corrupt too. The council of Trent htah authorized the Latin, the Vulgar Latin so decide all doubts.
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Saint Paul bids thee there deponere mendacium, when thou commest to be examined, he bids thee depose lyes. Why did not the Rhemists translation turne it so?
Saint Paul bids thee there deponere Mendacium, when thou Comest to be examined, he bids thee depose lies. Why did not the Rhemists Translation turn it so?
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As lyes may not bee made by any man; so may they neither bee made to any man: but not to some especially. Not to a Father.
As lies may not be made by any man; so may they neither be made to any man: but not to Some especially. Not to a Father.
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Scelus est parenti proloqui mendacium, one saith in the Comedie, he is a very wicked sonne, that will lye unto his Father. NOt to a simple man:Scelus est Parenti proloqui Mendacium, one Says in the Comedy, he is a very wicked son, that will lie unto his Father. NOt to a simple man:
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God will punish thee the more for abusing his credulitie, and the greater hurt hee suffers by beleeving thee, the heavier thy judgement will bee for beguiling him.
God will Punish thee the more for abusing his credulity, and the greater hurt he suffers by believing thee, the Heavier thy judgement will be for beguiling him.
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Cretisa cum Cretensi, lye to the lyar, if thou wilt needs lye. To conclude, beware to be a lyar, lest thou also proove a theefe.Cretisa cum Cretensi, lie to the liar, if thou wilt needs lie. To conclude, beware to be a liar, lest thou also prove a thief.
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The one is so neare of kinne unto the other, that once Erasmus sayd, da mihi mendacem, & ego ostendam tibi furem;
The one is so near of kin unto the other, that once Erasmus said, da mihi mendacem, & ego ostendam tibi Furem;
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doe thou show mee a a lyar, and ile show thee a theefe.
do thou show me a a liar, and Isle show thee a thief.
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Beloved brethren, I beseech you by Christ Iesus, who calls himselfe the Truth, avoyd this base, this soule-slaying sinne.
beloved brothers, I beseech you by christ Iesus, who calls himself the Truth, avoid this base, this soul-slaying sin.
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You that yet have not used it, pray God you never may. You that have, aske mercy, and never lye againe.
You that yet have not used it, pray God you never may. You that have, ask mercy, and never lie again.
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The speech was meeke and pious of one of Iobs three friends, If I have done wickedly, I will doe no more.
The speech was meek and pious of one of Jobs three Friends, If I have done wickedly, I will do no more.
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Will many a meane Christian rather starve then steale? Then will a true Israelite, a right Nathanael say, I will begge, I will starve, I will rather die then lye.
Will many a mean Christian rather starve then steal? Then will a true Israelite, a right Nathanael say, I will beg, I will starve, I will rather die then lie.
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Lye no man to his neighbour: you have heard the paine of lyars. Speak every man the truth;
Lie no man to his neighbour: you have herd the pain of liars. Speak every man the truth;
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they shall prosper that love it.
they shall prosper that love it.
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It is his promise that is immutable, the God that cannot lye: who will neither faile nor forsake such as depend on him,
It is his promise that is immutable, the God that cannot lie: who will neither fail nor forsake such as depend on him,
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but watches to accomplish and make good every iota of his word and will, in his good time.
but watches to accomplish and make good every iota of his word and will, in his good time.
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And that wee may all doe what the Apostle here injoynes; The God of truth expell the spirit of lyes out of all hearts;
And that we may all doe what the Apostle Here enjoins; The God of truth expel the Spirit of lies out of all hearts;
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and guide us by his Spirit of truth for Truthes sake, i. Christ Iesus, to which three sacred persons of the blesed Deity be all honour, &c.
and guide us by his Spirit of truth for Truths sake, i. christ Iesus, to which three sacred Persons of the blessed Deity be all honour, etc.
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A SERMON PREACHED ON TIMOTHIE.
A SERMON PREACHED ON TIMOTHY.
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The three and twentieth Sermon. 2 TIM. 2. 19. And, let everie one that calleth on, or, nameth Christs name, depart from iniquitie.
The three and twentieth Sermon. 2 TIM. 2. 19. And, let every one that calls on, or, names Christ name, depart from iniquity.
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PAVL saith, and Peter too, and the Prophet Ioel too, Quisquis invocaverit, Whosoever shall call on the name of the Lord, he shall be saved: PAUL Says, and Peter too, and the Prophet Joel too, Quisquis Invocaverit, Whosoever shall call on the name of the Lord, he shall be saved:
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they adde no such Article, as the avoiding of iniquitie. A lesson, which a Libertine will like well. Heaven so is had easily. The Law is idle;
they add no such Article, as the avoiding of iniquity. A Lesson, which a Libertine will like well. Heaven so is had Easily. The Law is idle;
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tis Faith saves, faith onely, Absque operibus, Saint Paul excluded workes. It onely puts us into Christ;
this Faith saves, faith only, Absque operibus, Saint Paul excluded works. It only puts us into christ;
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and there is no condemnation to them that are in Christ. Tis all true; for tis all Scripture.
and there is no condemnation to them that Are in christ. This all true; for this all Scripture.
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But tis true too, and Scripture too, said by Christs selfe. Non quisquis, not every one that saith, Lord, Lord, shall enter into heaven.
But this true too, and Scripture too, said by Christ self. Non quisquis, not every one that Says, Lord, Lord, shall enter into heaven.
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Mistake not Saint Paul nor Saint Peter, nor the Prophet. Tis true they say, but in Christs sense.
Mistake not Saint Paul nor Saint Peter, nor the Prophet. This true they say, but in Christ sense.
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Tis not NONLATINALPHABET, but NONLATINALPHABET, Matt. 7. 21. Not the Namer of Christs Name, but the Doer of Gods Will, that shall be saved:
This not, but, Matt. 7. 21. Not the Namer of Christ Name, but the Doer of God's Will, that shall be saved:
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and Gods Will is in his Law. Sure is my salvation, if God have elected me: Tis seald: hee knowes all his.
and God's Will is in his Law. Sure is my salvation, if God have elected me: This sealed: he knows all his.
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But how shall I assure that election to my selfe? Haply I am his. I hope it. But I would be sure. Saint Peter bids me;
But how shall I assure that election to my self? Haply I am his. I hope it. But I would be sure. Saint Peter bids me;
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Make your election sure. How shall? He that bids mee, tells me; by vertue, temperance, patience, pietie kindnesse, and love. Peter is but Pauls Paraphast;Make your election sure. How shall? He that bids me, tells me; by virtue, temperance, patience, piety kindness, and love. Peter is but Paul's Paraphast;
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they specially expound this generall, departure from iniquitie. This is a second seale. Theres one before, but Quoad Deum; tis Gods knowledge.
they specially expound this general, departure from iniquity. This is a second seal. Theres one before, but Quoad God; this God's knowledge.
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Thats a secret hid from me. This is Quoad nos: It assures me, that I am Gods Elect to life.
Thats a secret hid from me. This is Quoad nos: It assures me, that I am God's Elect to life.
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But the word Seale is singular, shall I multiple? My text warrants me, the first word ( And ) one word, but waightie.
But the word Seal is singular, shall I multiple? My text warrants me, the First word (And) one word, but weighty.
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Mens Ifs and Ands often are idle. Gods smallest particle hath his poise, couples this clause to the precedent.
Men's Ifs and Ands often Are idle. God's Smallest particle hath his poise, couples this clause to the precedent.
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It was a seale, God knowes who are his, and so is this, Let every man, &c. The fall of others from their faith, whom I once thought Gods elect, Sathans affronting me with mine infirmities,
It was a seal, God knows who Are his, and so is this, Let every man, etc. The fallen of Others from their faith, whom I once Thought God's elect, Satan's affronting me with mine infirmities,
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and affrighting me with Gods Iustice, affliction sharpe and frequent, may shake and stagger me, make me question mine own faith.
and affrighting me with God's justice, affliction sharp and frequent, may shake and stagger me, make me question mine own faith.
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But if my conscience shall not checke me with sin, willfull and presumptuous, if my hearts delight hath beene ever in Gods Law,
But if my conscience shall not check me with since, wilful and presumptuous, if my hearts delight hath been ever in God's Law,
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and my study to my strength to abandon all iniquitie, soundly without guile, and humbly without pride:
and my study to my strength to abandon all iniquity, soundly without guile, and humbly without pride:
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tis a seale unto my soule to make it sure, it shall be saved.
this a seal unto my soul to make it sure, it shall be saved.
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Enough of this Particle, an non modica est, is it not a little one? Come we to the maine Text;
Enough of this Particle, an non Modica est, is it not a little one? Come we to the main Text;
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a Text worthy attention, and a lesson worth their learning, that wish to have their Salvation under seale; Let every one, &c. It is an Inhibition to all Christians against sinne.
a Text worthy attention, and a Lesson worth their learning, that wish to have their Salvation under seal; Let every one, etc. It is an Inhibition to all Christians against sin.
dt n1 j n1, cc dt n1 j po32 n1, cst vvb pc-acp vhi po32 n1 p-acp n1; vvb d crd, av pn31 vbz dt n1 p-acp d np1 p-acp n1.
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Delivered in the lumpe it will be tedious; taken in sunder it hath these severalls; the Persons, and their Amplitude, in the Subject;
Delivered in the lump it will be tedious; taken in sunder it hath these severals; the Persons, and their Amplitude, in the Subject;
vvn p-acp dt n1 pn31 vmb vbi j; vvn p-acp av pn31 vhz d n2-j; dt n2, cc po32 n1, p-acp dt j-jn;
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the Act, and his Object, in the Predicate.
the Act, and his Object, in the Predicate.
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The Persons, Christians, NONLATINALPHABET, the namer of Christs Name. The Amplitude, all Christians, NONLATINALPHABET, Every one that nameth it.
The Persons, Christians,, the namer of Christ Name. The Amplitude, all Christians,, Every one that names it.
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The Act, Forsaking, Let such an one Deapart. The Object, Sinne, Depart from iniquitie Let every one, that nameth,
The Act, Forsaking, Let such an one Deapart. The Object, Sin, Depart from iniquity Let every one, that names,
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or that calleth on Christs name, depart from iniquitie. To speak of these particulars, I humbly pray Gods assistance, and your Patience. First for the Persons.or that calls on Christ name, depart from iniquity. To speak of these particulars, I humbly pray God's assistance, and your Patience. First for the Persons.
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The Persons here Inhibited, are the Names of Christs Name; a Phrase not frequent; translated therefore diversly;
The Persons Here Inhibited, Are the Names of Christ Name; a Phrase not frequent; translated Therefore diversely;
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In the Geneva Bibles, the Callers on Christs name; that is, by an Hypallage, as sundry late learned Expositors doe conster it, those that are named by Christs name,
In the Geneva Bibles, the Callers on Christ name; that is, by an Hypallage, as sundry late learned Expositors do construe it, those that Are nam by Christ name,
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or on whom Christs name is called, surnamed by Christ, i. Christians, Professors of Christ and his Gospell.
or on whom Christ name is called, surnamed by christ, i. Christians, Professors of christ and his Gospel.
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I will not curiously examine the Phrase. The Pulpit professeth not Grammar, but Divinitie. Take it whether way you please, Actively, or Passively, Christs name is enemie to iniquitie. Be it but Active;
I will not curiously examine the Phrase. The Pulpit Professes not Grammar, but Divinity. Take it whither Way you please, Actively, or Passively, Christ name is enemy to iniquity. Be it but Active;
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though that Acception have lesse argument, an lesse life; yet it will serve so. First, hath Christ any name? Is hee not God? God is NONLATINALPHABET, Trismegistus saith, an Heathen.
though that Acception have less argument, an less life; yet it will serve so. First, hath christ any name? Is he not God? God is, Trismegistus Says, an Heathen.
cs d n1 vhb dc n1, dt av-dc n1; av pn31 vmb vvi av. ord, vhz np1 d n1? vbz pns31 xx np1? np1 vbz, np1 vvz, dt j-jn.
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So do Chrysostome, and Damascene. For tis Pluralitie, that needes names.
So do Chrysostom, and Damascene. For this Plurality, that needs names.
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God is but one, and so NONLATINALPHABET, namelesse, saith Nazianzen. Not God the Father onely, but Christ too.
God is but one, and so, nameless, Says Nazianzen. Not God the Father only, but christ too.
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What is his name? Or his Sonnes name? Canst thou tell? saith Solomon. But Christ was man too, not God onely. NONLATINALPHABET, say those Fathers;What is his name? Or his Sons name? Canst thou tell? Says Solomon. But christ was man too, not God only., say those Father's;
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his divine nature needs no name, But he had two as he was man, Iesus and Christ. Hee that names either, let him shunne sinne. For his name is holy.
his divine nature needs no name, But he had two as he was man, Iesus and christ. He that names either, let him shun sin. For his name is holy.
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For tis Gods, though as man; NONLATINALPHABET, Epiphanius terme, Christs name is holy. The mouth of an unholy man should not dare speake it.
For this God's, though as man;, Epiphanius term, Christ name is holy. The Mouth of an unholy man should not Dare speak it.
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Solomon saith, a Proverbe fits not a fooles mouth. Lesse doth Gods name the lippes of a Libertine.Solomon Says, a Proverb fits not a Fools Mouth. Less does God's name the lips of a Libertine.
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The seaven sonnes of Sceva in the Acts, wicked exorcists, when to cast out a devill, they presumed to name Christs name, to adjure him by Iesus; the possessedperson ranne on them, and wounded them.
The seaven Sons of Sceva in the Acts, wicked exorcists, when to cast out a Devil, they presumed to name Christ name, to adjure him by Iesus; the possessedperson ran on them, and wounded them.
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The feend in the Gospell, that cryed, Iesus of Nazareth, Christ rebukt him, bad him, Peace. Tis NONLATINALPHABET, the Fathers word.
The fiend in the Gospel, that cried, Iesus of Nazareth, christ rebuked him, bade him, Peace. This, the Father's word.
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Gods name is fearefull, David saith.
God's name is fearful, David Says.
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It should be to the Speaker, to the blaspemous speaker, that oathes it out at every word.
It should be to the Speaker, to the blasphemous speaker, that Oaths it out At every word.
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Surely tis to the hearer, NONLATINALPHABET, not verendum onely as Chrysostom cals the Sacraments, NONLATINALPHABET, to which wee must not come, but with an holy feare;
Surely this to the hearer,, not verendum only as Chrysostom calls the Sacraments,, to which we must not come, but with an holy Fear;
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but Horrendum, frightfull, at which the hearers haire shall stand.
but Horrendum, frightful, At which the hearers hair shall stand.
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How dares the wicked Swearer name it? not vainely onely, (God will punish that) but falsely often.
How dares the wicked Swearer name it? not vainly only, (God will Punish that) but falsely often.
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How feares he not, lest as in the Law, the harlot drinking of the cursed water, her thigh rotted,
How fears he not, lest as in the Law, the harlot drinking of the cursed water, her thigh rotted,
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and her belly burst, so his prophane tongue, at the pronouncing of that name, should swell,
and her belly burst, so his profane tongue, At the pronouncing of that name, should swell,
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and cleave to the roofe of his mouth? Thou prophane man, if thou feare not God, then name not God.
and cleave to the roof of his Mouth? Thou profane man, if thou Fear not God, then name not God.
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If thou feare him not, as a Sonne his Father; feare him, as a Felon does his Iudge. Name not his wounds;
If thou Fear him not, as a Son his Father; Fear him, as a Felon does his Judge. Name not his wounds;
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lest the feend wound thee, as he did the Sonnes of Sceva. Nor his heart; lest a dart from heaven pierce thy heart, as it did Iulians. Nor his Soule;
lest the fiend wound thee, as he did the Sons of Sceva. Nor his heart; lest a dart from heaven pierce thy heart, as it did Julians. Nor his Soul;
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lest Sathan enter thy Soule, as he did Iudas his, and fill thee full of iniquity,
lest Sathan enter thy Soul, as he did Iudas his, and fill thee full of iniquity,
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and bring thee to destruction both o body and soule. Thy uncleane mouth defiles his holy name.and bring thee to destruction both oh body and soul. Thy unclean Mouth defiles his holy name.
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Theres a naming of Christ, lawfull and holy. Tis in Prayer; calling on Christs name, as some of your Bookes have it.
Theres a naming of christ, lawful and holy. This in Prayer; calling on Christ name, as Some of your Books have it.
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For Prayer must be in Christs name.
For Prayer must be in Christ name.
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[ Some prayers have it in the entrance, many in the middes, all in the end.
[ some Prayers have it in the Entrance, many in the mids, all in the end.
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] Christians conclude their Petitions with this close, through Iesus Christ our Lord. Some are directly made to Christ.
] Christians conclude their Petitions with this close, through Iesus christ our Lord. some Are directly made to christ.
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But Christ may not be named so neither by leud men. God bids us pray, call on his name, Invocame, saith God.
But christ may not be nam so neither by lewd men. God bids us pray, call on his name, Invocame, Says God.
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Tis an act, a speciall act, an office of religion, NONLATINALPHABET, a service highly pleasing him, NONLATINALPHABET above all offrings.
This an act, a special act, an office of Religion,, a service highly pleasing him, above all offerings.
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But from the mouth of a bad man, tis an Abomination; Gods eare abhorres it. Prayer availes much, Saint Iames saith;
But from the Mouth of a bad man, this an Abomination; God's ear abhors it. Prayer avails much, Saint James Says;
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but tis Oratio justi, the prayer of a righteous man.
but this Oratio Justi, the prayer of a righteous man.
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Sinners prayers God heares not, Iohn 9. Why should he? heare him NONLATINALPHABET, in his prayers, that will not heare him NONLATINALPHABET, in his Lawes? saith Chrysostome. How can he? His sinne outcries his prayer.
Sinners Prayers God hears not, John 9. Why should he? hear him, in his Prayers, that will not hear him, in his Laws? Says Chrysostom. How can he? His sin Outcries his prayer.
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Rectos decet Laudatio, the Psalme saith, Prayer beseemes Saints. His eares open to them, Saint Peter saith.Rectos Deceit Laudatio, the Psalm Says, Prayer beseems Saints. His ears open to them, Saint Peter Says.
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Paul bids in Prayer, lift up pure hands; call on him with pure heart, here ver. 22. Pray, de Carne pudica, & anima innocenti, saith Tert. with a body chast, and a soule harmelesse.Paul bids in Prayer, lift up pure hands; call on him with pure heart, Here ver. 22. Pray, de Flesh pudica, & anima Innocenti, Says Tert with a body chaste, and a soul harmless.
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To end this, impium precari, imprecari est, a Fathers words, the wicked mans prayer proves a curse to him.
To end this, Impious precari, imprecari est, a Father's words, the wicked men prayer Proves a curse to him.
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God will turne it into sinne, Psalme 109. Now take it passively, NONLATINALPHABET: He that is named by Christs name, the Christian.
God will turn it into sin, Psalm 109. Now take it passively,: He that is nam by Christ name, the Christian.
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[ Tis not every man, that names the name of God: every man doth that. The naturall man doth, without Scripture, without grace.
[ This not every man, that names the name of God: every man does that. The natural man does, without Scripture, without grace.
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You will say Atheists doe not. They are monsters, not men. But tis every man, that names the name of Christ.
You will say Atheists do not. They Are monsters, not men. But this every man, that names the name of christ.
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The namers of God, i. They on whom Gods name is cald, tis fit, they also shunne iniquity.
The namers of God, i. They on whom God's name is called, this fit, they also shun iniquity.
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And many heathens, who never heard of Christ, have beene just men. But Christianity craves it farre more.
And many Heathens, who never herd of christ, have been just men. But Christianity craves it Far more.
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Am I but NONLATINALPHABET, as Ignatius was surnamed, beare I Gods name? that were enough. But I am NONLATINALPHABET. ] I beare Christs name;
Am I but, as Ignatius was surnamed, bear I God's name? that were enough. But I am. ] I bear Christ name;
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my forehead was signed with his Crosse at my Baptisme. I am bound eo nomine, faster bound to good behavious.
my forehead was signed with his Cross At my Baptism. I am bound eo nomine, faster bound to good behavious.
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The Law bindes me from evill, Non occides, non moechaberis, It forbids murther, whoredome, theft. I he Gosspell does much more, loosens not the Law, but makes it straighter. Call but Racha, thou killest:
The Law binds me from evil, Non occides, non moechaberis, It forbids murder, whoredom, theft. I he Gospel does much more, loosens not the Law, but makes it straighter. Call but Racha, thou Killest:
dt n1 vvz pno11 p-acp j-jn, fw-fr n2, fw-fr fw-la, pn31 vvz n1, n1, n1. sy pns31 np1 vdz d dc, vvz xx dt n1, cc-acp vvz pn31 jc. n1 p-acp np1, pns21 vv2:
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looke but on a woman, and lust; tis Adultery. The Gospell hampers not the hands onely; bindes the heart too:look but on a woman, and lust; this Adultery. The Gospel hampers not the hands only; binds the heart too:
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NONLATINALPHABET, cleanse your hands, NONLATINALPHABET, purge your hearts, Iames 4. 8. Arthou NONLATINALPHABET, named of Christ? We all are, many wayes. Every one bindes from iniquity. We are Christs, Paul saith. Christs what? Christs Servants:
, cleanse your hands,, purge your hearts, James 4. 8. Arthou, nam of christ? We all Are, many ways. Every one binds from iniquity. We Are Christ, Paul Says. Christ what? Christ Servants:
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Paul, Peter, Iames, and Iude title themselves so. Tis not proper to them: We are too.Paul, Peter, James, and Iude title themselves so. This not proper to them: We Are too.
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All that are cald, are so. 1 Cor. 7. Christ will be served in righteousnesse, saith old Zachary in his song. Christs Disciples. Tis fit they learne;
All that Are called, Are so. 1 Cor. 7. christ will be served in righteousness, Says old Zachary in his song. Christ Disciples. This fit they Learn;
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how else Disciples? fit, they learne of him; how else Christs Disciples? Discite ex me. Hee ful fild all righteousnesse.
how Else Disciples? fit, they Learn of him; how Else Christ Disciples? Discite ex me. He full filled all righteousness.
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In him was not, nor in us must be any iniquity. Christs Friends, Iohn 15. Abraham was Gods: so Esay calles him.
In him was not, nor in us must be any iniquity. Christ Friends, John 15. Abraham was God's: so Isaiah calls him.
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Christianitie is our Calling; and Iniquitie is unworthy the calling of a Christian. Iniquitie disparages Christianitie.
Christianity is our Calling; and Iniquity is unworthy the calling of a Christian. Iniquity disparages Christianity.
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We his Seed by Faith, are Christs. A friend is Alter Idem, another selfe. Then as Christ was, we must be, voide of all guile, righteous like him. Christs Members, Pauls terme too. He is our head. All sin is spirituall fornication; iniquity is an harlot;
We his Seed by Faith, Are Christ. A friend is Altar Idem, Another self. Then as christ was, we must be, void of all guile, righteous like him. Christ Members, Paul's term too. He is our head. All since is spiritual fornication; iniquity is an harlot;
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we call Peccatum, quasi pellicatum; and shall we make the member of Christ, the member of an harlot? Iniquity, all sinne, will rend us off from Christ, concorporate us with Sathan.
we call Peccatum, quasi pellicatum; and shall we make the member of christ, the member of an harlot? Iniquity, all sin, will rend us off from christ, concorporate us with Sathan.
pns12 vvb fw-la, fw-la fw-la; cc vmb pns12 vvi dt n1 pp-f np1, dt n1 pp-f dt n1? n1, d n1, vmb vvi pno12 a-acp p-acp np1, j pno12 p-acp np1.
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The members of a body must be homogeneall, all of one kind. Else it is a Monster. Christs Brethren.
The members of a body must be homogeneal, all of one kind. Else it is a Monster. Christ Brothers.
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For Christs Father is ours too; Christs selfe saith. Fraternity craves conformity;
For Christ Father is ours too; Christ self Says. Fraternity craves conformity;
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God craves it, NONLATINALPHABET, Rom. 8. 29. There are Brethren in evill, Simeon and Levi. That Brotherhood will not fit Christ.
God craves it,, Rom. 8. 29. There Are Brothers in evil, Simeon and Levi. That Brotherhood will not fit christ.
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He will not accomodate himselfe to us; we must to him. Iniquity is not sister unto Truth:
He will not accommodate himself to us; we must to him. Iniquity is not sister unto Truth:
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We must abandon it, to be Christs Brethren. The NONLATINALPHABET, the conformity, God that craves it, consters it;
We must abandon it, to be Christ Brothers. The, the conformity, God that craves it, consters it;
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it must be NONLATINALPHABET, to his image; and it ( Paul tels us) is in righteousnesse and holinesse;
it must be, to his image; and it (Paul tells us) is in righteousness and holiness;
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NONLATINALPHABET, saith Gregory Nyssen, in alienation from all evill. Lastly, Christs coheires, Rom. 8. His inheritance is Gods Kingdome.
, Says Gregory Nyssen, in alienation from all evil. Lastly, Christ coheirs, Rom. 8. His inheritance is God's Kingdom.
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But NONLATINALPHABET, the violent and the fraudulent, Paul saith, shall not inherite the Kingdome of God. All on whom Christs name is cald any way must depart from iniquity.
But, the violent and the fraudulent, Paul Says, shall not inherit the Kingdom of God. All on whom Christ name is called any Way must depart from iniquity.
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Let the Atheist be a Libertine, set light Gods Lawes, make conscience of no sinne, no sort of sinne, no degree of sinne, proceed, exceed in sinne, be a graduate in ungratiousnesse.
Let the Atheist be a Libertine, Set Light God's Laws, make conscience of no sin, no sort of sin, no degree of sin, proceed, exceed in sin, be a graduate in ungratiousnesse.
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Let the Publicane be a sinner, NONLATINALPHABET, Luke 18. 13. branded with an article, a grand, an hainous, a superlative sinner.
Let the Publican be a sinner,, Lycia 18. 13. branded with an article, a grand, an heinous, a superlative sinner.
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His Profession is NONLATINALPHABET, Saint Basils word, NONLATINALPHABET, rapine and robbery, all manner of iniquitie. Thou art a Christian, bearest Christs name.
His Profession is, Saint Basils word,, rapine and robbery, all manner of iniquity. Thou art a Christian, bearest Christ name.
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He that hath called thee by his name, hath also called thee to his work. His worke is Righteousnesse;
He that hath called thee by his name, hath also called thee to his work. His work is Righteousness;
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both his worke, and his name, Iehova Tsidkenu, Ier. 23. 6. [ Then cast off NONLATINALPHABET, unrighteousnesse, called here Iniquitie. Christ calls not unto that,
both his work, and his name, Jehovah Zedekiah, Jeremiah 23. 6. [ Then cast off, unrighteousness, called Here Iniquity. christ calls not unto that,
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but unto HOlinessse, Paul saith, unto Truth, 2 Thes. 2 Paul saith, toliberty too, Gal. 5. 13. But not to carnall libertie; he so expounds himselfe: to libertie, not to licentiousnesse.
but unto HOlinessse, Paul Says, unto Truth, 2 Thebes 2 Paul Says, toliberty too, Gal. 5. 13. But not to carnal liberty; he so expounds himself: to liberty, not to licentiousness.
cc-acp p-acp fw-la, np1 vvz, p-acp n1, crd np1 crd np1 vvz, n1 av, np1 crd crd cc-acp xx p-acp j n1; pns31 av vvz px31: p-acp n1, xx p-acp n1.
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The world hath many Callings, some but bad.
The world hath many Callings, Some but bad.
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But Christs ( Paul saith) is NONLATINALPHABET, an holy calling, 2 Tim. 1. Paul prayes the Ephesians to walke worthy their vocation. Tis our lesson too.
But Christ (Paul Says) is, an holy calling, 2 Tim. 1. Paul prays the Ephesians to walk worthy their vocation. This our Lesson too.
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Christians Gods progenie, NONLATINALPHABET saith Paul out of the Poet. Sin Satans Brat, NONLATINALPHABET, he is her Father, Christ saith;
Christians God's progeny, Says Paul out of the Poet. since Satan Brat,, he is her Father, christ Says;
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but the Woman, Gods. House (saith he) and Goods, are from the Parents; but the Wife is a Domino, shee comes from the Lord.
but the Woman, God's House (Says he) and Goods, Are from the Parents; but the Wife is a Domino, she comes from the Lord.
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Satans bastard, begotten on concupiscence, an Harlot, Iames 1. 15. This is NONLATINALPHABET, Pauls terme, an unequall and base match. Not onely disparages; it discred its too.
Satan bastard, begotten on concupiscence, an Harlot, James 1. 15. This is, Paul's term, an unequal and base match. Not only disparages; it discred its too.
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Theres a Lutheran calls Calvinists, for some absurdities, he saw in some, baptized Iewes. It doth more, dishonours God.
Theres a Lutheran calls Calvinists, for Some absurdities, he saw in Some, baptised Iewes. It does more, dishonours God.
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His name NONLATINALPHABET, is raild on through you, saith the Apostle to the Romans. Nathan saith, Davids sinne caused Gods enemies to blaspheme. Worse it yet;
His name, is railed on through you, Says the Apostle to the Romans. Nathan Says, Davids sin caused God's enemies to Blaspheme. Worse it yet;
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tis NONLATINALPHABET, a scandall to the Gentile, fraies them from the Gospell, Gentile and Iew both.
this, a scandal to the Gentile, frays them from the Gospel, Gentile and Iew both.
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The Turke is confirmed in his Mahometrie, the Iew in Infidelitie, through the wicked lives of Christians [ The latter blasphemously calls Evangelium NONLATINALPHABET a religion of iniquitie.
The Turk is confirmed in his Mahometry, the Iew in Infidelity, through the wicked lives of Christians [ The latter blasphemously calls Evangelium a Religion of iniquity.
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] Nay it offends not onely those that are without the Church, Gentiles and Iewes, but some within it too, Papists, Christians, though Heretickes, disallow our Doctrine, for our lives. They have small reason;
] Nay it offends not only those that Are without the Church, Gentiles and Iewes, but Some within it too, Papists, Christians, though Heretics, disallow our Doctrine, for our lives. They have small reason;
] uh-x pn31 vvz xx av-j d cst vbr p-acp dt n1, np1 cc np2, cc-acp d p-acp pn31 av, njp2, np1, cs n2, vvb po12 n1, p-acp po12 n2. pns32 vhb j n1;
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Loripedem rectus derideat, — let them amend theirs. If Doctrine be disabled for mens maners; Popery must not glory.Loripedem rectus derideat, — let them amend theirs. If Doctrine be disabled for men's manners; Popery must not glory.
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Sinne cannot be more sinnefull, than at Rome. Protestants sinne too much, too many, But Papists will not rise in judgement against Protestants.
Sin cannot be more sinful, than At Room. Protestants sin too much, too many, But Papists will not rise in judgement against Protestants.
n1 vmbx vbi av-dc j, cs p-acp vvb. n2 vvb av av-d, av d, cc-acp njp2 vmb xx vvi p-acp n1 p-acp n2.
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God reforme both, and make us give better example unto Infidells.
God reform both, and make us give better Exampl unto Infidels.
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One Temple may not hold Gods Arke and Dagon. Mans heart, Gods Temple, if it take in Christ, must put out Satan.
One Temple may not hold God's Ark and Dagon. men heart, God's Temple, if it take in christ, must put out Satan.
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What are sinnes, but young Satans? Mary Magdalens seven devills were but so many sinnes, the Fathers say.
What Are Sins, but young Satan? Marry Magdalene seven Devils were but so many Sins, the Father's say.
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Devills endure not, where Christ is.
Devils endure not, where christ is.
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The Feends crie to Christ, Quid nobis, & tibi, what have we to doe with thee? Christ may better say to Belial, Quid mihi, & tibi, what have I to doe with thee? Paul saith it for him, Quae conventio? Theres no fellowship betweene Christ, and Belial.
The Fiends cry to christ, Quid nobis, & tibi, what have we to do with thee? christ may better say to Belial, Quid mihi, & tibi, what have I to do with thee? Paul Says it for him, Quae conventio? Theres no fellowship between christ, and Belial.
dt n2 vvb p-acp np1, fw-la fw-la, cc fw-la, q-crq vhb pns12 pc-acp vdi p-acp pno21? np1 vmb av-jc vvi p-acp np1, fw-la fw-la, cc fw-la, r-crq vhb pns11 pc-acp vdi p-acp pno21? np1 vvz pn31 p-acp pno31, fw-la fw-la? pc-acp|vbz dx n1 p-acp np1, cc np1.
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They that are Christs, have crucified the flesh, with all the lusts of it, Pauls speech too.They that Are Christ, have Crucified the Flesh, with all the Lustiest of it, Paul's speech too.
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Bethel must not be made Bethaven, Gods house, sinnes house. To end this; If thy licentious friend, who is but SatansPandar, if Sathans selfe incite thee unto sinne;Bethel must not be made Bethaven, God's house, Sins house. To end this; If thy licentious friend, who is but SatansPandar, if Satan's self incite thee unto sin;
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if thine owne lusts egge thee to evill: shew them this seale; twill silence them. Thou maist doe no iniquitie, for thou art NONLATINALPHABET, thou art called by Christs name?
if thine own Lustiest egg thee to evil: show them this seal; 'twill silence them. Thou Mayest do no iniquity, for thou art, thou art called by Christ name?
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How else hath hell come by so many soules, had not sinne seemed to man more precious,
How Else hath hell come by so many Souls, had not sin seemed to man more precious,
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Heathens gods, wicked themselves, might haply, licence their Adorers to be leud. Clemens calls Iupiter NONLATINALPHABET, both unholy and unjust, the Father of the gods.
heathens God's, wicked themselves, might haply, licence their Adorers to be lewd. Clemens calls Iupiter, both unholy and unjust, the Father of the God's.
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[ His sonnes and daughters like their Sire; witnesse Baccus and Venus, and the great Hercules, who ravisht 50. Virgins in one night.
[ His Sons and daughters like their Sire; witness Bacchus and Venus, and the great Hercules, who ravished 50. Virgins in one night.
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] NONLATINALPHABET, Socrates in his story calls them all, impure and wicked.
], Socrates in his story calls them all, impure and wicked.
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But the God of Christians being himselfe righteous, Psal. 145. both himselfe and his Sonne, will have their worshippers righteous too.
But the God of Christians being himself righteous, Psalm 145. both himself and his Son, will have their worshippers righteous too.
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Himselfe is holy, NONLATINALPHABET saith Iosuah. All three persons are Sanctus, sanctus, sanctus, the Cherubs crie in Esay. In God is no iniquity, saith David. Plato an Heathen doubles the Negative, NONLATINALPHABET.
Himself is holy, Says Joshua. All three Persons Are Sanctus, Sanctus, Sanctus, the Cherubs cry in Isaiah. In God is no iniquity, Says David. Plato an Heathen doubles the Negative,.
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The Angels tripled the affirmative, Holy, holy, holy.
The Angels tripled thee affirmative, Holy, holy, holy.
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So must they be, that beare his name, imitatores Dei, Paul bids, followers of God. Gods selfe bids estote sancti Gods owne cry, in the 11. of Leviticus, Bee yee holy, because I am holy.
So must they be, that bear his name, Imitators Dei, Paul bids, followers of God. God's self bids estote sancti God's own cry, in the 11. of Leviticus, be ye holy, Because I am holy.
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All things belonging to his service must be so.
All things belonging to his service must be so.
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Time, his Sabbath an holy day, Exod. 31. Place, his Temple, Sanctuarium. Persons, his Levites holy, Ezra 3. 1. His singers holy, there too. His vessels holy, there all.
Time, his Sabbath an holy day, Exod 31. Place, his Temple, Sanctuarium. Persons, his Levites holy, Ezra 3. 1. His singers holy, there too. His vessels holy, there all.
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His Offerings holy, NONLATINALPHABET, his Priests holy, NONLATINALPHABET.
His Offerings holy,, his Priests holy,.
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The very ground where God is present, holy ground, Exod. 3. I am too long in this; I leave it.
The very ground where God is present, holy ground, Exod 3. I am too long in this; I leave it.
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The note is next, tis universall, NONLATINALPHABET, it must bee every Christian. Princes are not priviledgd, Caesars selfe is not exempt.
The note is next, this universal,, it must be every Christian. Princes Are not priviledgd, Caesars self is not exempt.
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Imperiall Crownes are crested with the Crosse; which is Christs cognisance. So are their Mounds & Scepters.
Imperial Crowns Are crested with the Cross; which is Christ cognisance. So Are their Mounds & Sceptres.
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That cognisance is there recognisance though Soveraignes, yet of service unto God, and you heard old Zacharie sing, God must be served in righteousnesse and holinesse.
That cognisance is there recognisance though Sovereigns, yet of service unto God, and you herd old Zacharias sing, God must be served in righteousness and holiness.
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Kings are Custodes utriusque Tabulae, keepers of both Tables of the Law: not to see them kept by their subjects onely, but themselves to keepe them too.
Kings Are Custodes utriusque Tabulae, keepers of both Tables of the Law: not to see them kept by their subject's only, but themselves to keep them too.
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This theme fits not this place; Caesar is not here.
This theme fits not this place; Caesar is not Here.
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Theres one order too of Catholickes under this universall, that beares Christs name above the rest, his soveraigne name, at which every knee doth bow, Iesus. S. Bennet, Francis, Dominic, and other monks, surname other societies. These will be cald Iesuites.
Theres one order too of Catholics under this universal, that bears Christ name above the rest, his sovereign name, At which every knee does bow, Iesus. S. Bennet, Francis, Dominic, and other Monks, surname other societies. These will be called Iesuites.
pc-acp|vbz pi n1 av pp-f njp2 p-acp d j, cst vvz npg1 n1 p-acp dt n1, po31 j-jn n1, p-acp r-crq d n1 vdz vvi, np1. np1 np1, np1, np1, cc j-jn n2, n1 j-jn n2. np1 vmb vbi vvn np2.
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Tis well, were they NONLATINALPHABET right bearers of his name, would expres it in their lives, save by their preaching, his people from their sins.
This well, were they right bearer of his name, would express it in their lives, save by their preaching, his people from their Sins.
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Stocks call names, Fontes officiorō. They should be monitors, vertues remebrancers. Ex bono nomine bona praesumptio, saith Panormitane, theres presumption, good hope from a good name. But tis but presumption.
Stocks call names, Fontes officioron. They should be monitors, Virtues remebrancers. Ex Bono nomine Bona praesumptio, Says Palermo, theres presumption, good hope from a good name. But this but presumption.
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Absalom signifies, a Father of peace, was a sonne of rebellion. Iesuits are NONLATINALPHABET, nothing lesse, then their name sounds. Not Saviours, but destroyers;Absalom signifies, a Father of peace, was a son of rebellion. Iesuits Are, nothing less, then their name sounds. Not Saviors, but destroyers;
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thats Abaddon and Apollyon, Hells name in the Apocalypse. Two famous Neapolitane murtherers had their names, the one, Pater noster, the other, Ave Maria. Iesuits named of him, in whom was none iniquity, Paul saith.
thats Abaddon and Apollyon, Hells name in the Apocalypse. Two famous Neapolitan murderers had their names, the one, Pater Noster, the other, Have Maria. Iesuits nam of him, in whom was none iniquity, Paul Says.
d|vbz np1 cc np1, ng1 n1 p-acp dt np1. crd j jp n2 vhd po32 n2, dt pi, fw-la fw-la, dt n-jn, vhb np1. np2 vvn pp-f pno31, p-acp ro-crq vbds pix n1, np1 vvz.
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They the Popes Enginer's of all iniquity: fit their Founders name better, Ignatians, men of fire, of combustion, boutifeu's of rebelion.
They the Popes Enginer's of all iniquity: fit their Founders name better, Ignatians, men of fire, of combustion, boutifeu's of rebellion.
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Like Elymas in the Acts, full of all mischiefe, enemies of all righteousnesse, the impostors of the world.
Like Elymas in the Acts, full of all mischief, enemies of all righteousness, the impostors of the world.
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And yet is this Iesuite a Puritane too, a Popish Puritane. An holy Father; but like holy Father Pope, Lambe-skind, but Dragon-tayld.
And yet is this Iesuite a Puritan too, a Popish Puritan. an holy Father; but like holy Father Pope, Lambe-skind, but Dragon-tayld.
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Like the Locusts in the Apocalypse, faced like men, but toothed like Lions. Sanctitie in weed, in word, in looke ▪ but in act nought but iniquitie.
Like the Locusts in the Apocalypse, faced like men, but toothed like Lions. Sanctity in weed, in word, in look ▪ but in act nought but iniquity.
j dt n2 p-acp dt np1, vvd av-j n2, cc-acp vvn av-j n2. n1 p-acp n1, p-acp n1, p-acp n1 ▪ cc-acp p-acp n1 pix cc-acp n1.
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This theme may haply fit this place. Some Iesuite may bee here, or some Iesuited Catholicke.
This theme may haply fit this place. some Iesuite may be Here, or Some Jesuited Catholic.
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Let me not be partiall, Papists are not the sole Irregulars: some of our selves neede reducing to this rule.
Let me not be partial, Papists Are not the sole Irregulars: Some of our selves need reducing to this Rule.
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There is a generation pure in their owne eyes; ( Salomon saith it, not I) that name Christ daily, hourely, serve God in seeming more then any;
There is a generation pure in their own eyes; (Solomon Says it, not I) that name christ daily, hourly, serve God in seeming more then any;
pc-acp vbz dt n1 j p-acp po32 d n2; (np1 vvz pn31, xx pns11) cst n1 np1 av-j, av-j, vvb np1 p-acp vvg av-dc cs d;
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cry Templum Domini, the Temple of the Lord still in their mouth, their feete still in the Temple of the Lord;
cry Templum Domini, the Temple of the Lord still in their Mouth, their feet still in the Temple of the Lord;
vvb np1 fw-la, dt n1 pp-f dt n1 av p-acp po32 n1, po32 n2 av p-acp dt n1 pp-f dt n1;
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preach and heare Scripture, as the Pharisee fasted, bis in Sabbatho, twice in the weeke, twice or thrice too on the Sabbath.
preach and hear Scripture, as the Pharisee fasted, bis in Sabbath, twice in the Week, twice or thrice too on the Sabbath.
vvb cc vvi n1, c-acp dt np1 vvd, fw-la p-acp np1, av p-acp dt n1, av cc av av p-acp dt n1.
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But they are not washed from their filthinesse; Salomon addes that too, not I. Servers of God, but deceivers of men.
But they Are not washed from their filthiness; Solomon adds that too, not I. Servers of God, but deceivers of men.
p-acp pns32 vbr xx vvn p-acp po32 n1; np1 vvz cst av, xx pns11. n2 pp-f np1, cc-acp n2 pp-f n2.
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All holinesse in their words, all unrighteousnesse in their acts. Keepers of the Law, but of one table onely;
All holiness in their words, all unrighteousness in their acts. Keepers of the Law, but of one table only;
av-d n1 p-acp po32 n2, d n1 p-acp po32 n2. ng1 pp-f dt n1, cc-acp pp-f crd n1 av-j;
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have but one God, abhorre Idols, sweare not, sanctifie the Lords day.
have but one God, abhor Idols, swear not, sanctify the lords day.
vhb p-acp crd np1, vvb n2, vvb xx, vvb dt n2 n1.
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But if theft, murther, adultery, parents dishonour, and false witnesse bee to bee consterd either by Christs Commentarie,
But if theft, murder, adultery, Parents dishonour, and false witness be to be consterd either by Christ Commentary,
p-acp cs n1, n1, n1, n2 vvb, cc j n1 vbb pc-acp vbi vvn av-d p-acp npg1 n1,
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or their owne Catechismes, so loose in all these lawes, that their dissembled sanctitie doth but double their iniquitie,
or their own Catechisms, so lose in all these laws, that their dissembled sanctity does but double their iniquity,
cc po32 d n2, av j p-acp d d n2, cst po32 j-vvn n1 vdz p-acp vvi po32 n1,
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and their naming of Christ, is but the shaming of the Gospell.
and their naming of christ, is but the shaming of the Gospel.
cc po32 n-vvg pp-f np1, vbz p-acp dt vvg pp-f dt n1.
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Aristotle could say out of the Poet, that justice NONLATINALPHABET, comprehends all vertue. So here injustice meanes all vice.Aristotle could say out of the Poet, that Justice, comprehends all virtue. So Here injustice means all vice.
np1 vmd vvi av pp-f dt n1, cst n1, vvz d n1. av av n1 vvz d n1.
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Christ, whom they name, or in the passive sense, by whom they are named (as they brag) above their brethren, he had no guile (Saint Peter saith) found in his mouth: no truth in theirs.
christ, whom they name, or in the passive sense, by whom they Are nam (as they brag) above their brothers, he had no guile (Saint Peter Says) found in his Mouth: no truth in theirs.
np1, ro-crq pns32 vvb, cc p-acp dt j n1, p-acp ro-crq pns32 vbr vvn (c-acp pns32 vvb) p-acp po32 n2, pns31 vhd dx n1 (n1 np1 vvz) vvn p-acp po31 n1: dx n1 p-acp png32.
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In this I know I please not many. Thats all one. I must bee zealous in Gods cause.
In this I know I please not many. Thats all one. I must be zealous in God's cause.
p-acp d pns11 vvb pns11 vvb xx d. d|vbz d pi. pns11 vmb vbi j p-acp ng1 n1.
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They often are in idle things; let me be once in serious argument. Let me not mock God, and cosen men, seeme precise, but be prophane.
They often Are in idle things; let me be once in serious argument. Let me not mock God, and Cousin men, seem precise, but be profane.
pns32 av vbr p-acp j n2; vvb pno11 vbi a-acp p-acp j n1. vvb pno11 xx vvi np1, cc n1 n2, vvb j, cc-acp vbi j.
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If I will call on the name of Christ, let mee leave iniquitie.
If I will call on the name of christ, let me leave iniquity.
cs pns11 vmb vvi p-acp dt n1 pp-f np1, vvb pno11 vvi n1.
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[ Art thou a Tradesman? and yet why am I so particular? All sorts fault in this folly;
[ Art thou a Tradesman? and yet why am I so particular? All sorts fault in this folly;
[ vb2r pns21 dt n1? cc av q-crq vbm pns11 av j? av-d n2 n1 p-acp d n1;
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let mee speake to all at once.
let me speak to all At once.
vvb pno11 vvi p-acp d p-acp a-acp.
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] Thou namest Christ, hearest his word, weekely, daily if thou canst, readest the Scriptures, instructest thy children,
] Thou namest christ, Hearst his word, weekly, daily if thou Canst, Readest the Scriptures, instructest thy children,
] pns21 vv2 np1, vv2 po31 n1, j, av-j cs pns21 vm2, vv2 dt n2, vv2 po21 n2,
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and thy servants, prayest with them privately, assiduously. Thou dost well;
and thy Servants, Prayest with them privately, assiduously. Thou dost well;
cc po21 n2, vv2 p-acp pno32 av-j, av-j. pns21 vd2 av;
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who but Ismael will mocke Isaac for these things? But thou that dost these things, wilt thou have in thy shop false waights, false measures, in thy mouth false words, say and lye, protest and leaze;
who but Ishmael will mock Isaac for these things? But thou that dost these things, wilt thou have in thy shop false weights, false measures, in thy Mouth false words, say and lie, protest and leaze;
r-crq p-acp np1 vmb vvi np1 p-acp d n2? p-acp pns21 cst vd2 d n2, vm2 pns21 vhi p-acp po21 n1 j n2, j n2, p-acp po21 n1 j n2, vvb cc vvi, vvb cc vvi;
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in thy mind false meaning, in thy brest a double heart? Wilt thou defraud, oppresse; promise, but deceive; flatter, but betray; slander thy brother;
in thy mind false meaning, in thy breast a double heart? Wilt thou defraud, oppress; promise, but deceive; flatter, but betray; slander thy brother;
p-acp po21 n1 j n1, p-acp po21 n1 dt j-jn n1? vm2 pns21 vvi, vvb; vvb, cc-acp vvb; vvb, cc-acp vvb; vvb po21 n1;
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be a Woolfe, a Goate, a Lion;
be a Wolf, a Goat, a lion;
vbb dt n1, dt n1, dt n1;
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a Goate in thy lust, a Woolfe in thy ravage, a Lyon in thy wrath? make conscience of no sinne,
a Goat in thy lust, a Wolf in thy ravage, a lion in thy wrath? make conscience of no sin,
dt n1 p-acp po21 n1, dt n1 p-acp po21 j-jn, dt n1 p-acp po21 n1? vvb n1 pp-f dx n1,
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so it may bee done in secret? I know what some will say; that I slander holy men.
so it may be done in secret? I know what Some will say; that I slander holy men.
av pn31 vmb vbi vdn p-acp j-jn? pns11 vvb q-crq d vmb vvi; cst pns11 vvb j n2.
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But let such a sayer examine his owne heart, if he be not such;
But let such a sayer examine his own heart, if he be not such;
cc-acp vvb d dt n1 vvi po31 d n1, cs pns31 vbb xx d;
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a Pharisee in face, but a Publican in heart, a namer of Christ, but a doer of iniquity.
a Pharisee in face, but a Publican in heart, a namer of christ, but a doer of iniquity.
dt np1 p-acp n1, cc-acp dt n1 p-acp n1, dt n1 pp-f np1, cc-acp dt n1 pp-f n1.
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Beloved Brethren, be no man advocate to hypocrisie. Say not, there are none such. Thou that are one, cry God mercy, noli peccare ampliùs, sinne not so no more. Thinke not, thou art unseene.
beloved Brothers, be no man advocate to hypocrisy. Say not, there Are none such. Thou that Are one, cry God mercy, noli Peccare ampliùs, sin not so no more. Think not, thou art unseen.
vvn n2, vbb dx n1 n1 p-acp n1. n1 xx, pc-acp vbr pix d. pns21 cst vbr pi, vvb np1 n1, fw-la uh uh, vvb xx av av-dx av-dc. vvb xx, pns21 vb2r j.
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The Lions case could not shroud Esops Asse; his eares bewrayed him. Men that use thee, spie thee, see thy dissimulation.
The Lions case could not shroud Esops Ass; his ears bewrayed him. Men that use thee, spy thee, see thy dissimulation.
dt ng1 n1 vmd xx vvi npg1 n1; po31 n2 vvd pno31. np1 cst vvb pno21, vvb pno21, vvb po21 n1.
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Thy ravin and covin cannot bee maskt; eyther bee what thou seemest, or seeme what thou art;
Thy ravine and covin cannot be masked; either be what thou seemest, or seem what thou art;
po21 j-jn cc n1 vmbx vbi vvn; d vbb r-crq pns21 vv2, cc vvb r-crq pns21 vb2r;
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eyther name not Christ, or depart from iniquity. God gets more discredit by thee, then by the Atheist.
either name not christ, or depart from iniquity. God gets more discredit by thee, then by the Atheist.
d n1 xx np1, cc vvi p-acp n1. np1 vvz dc n1 p-acp pno21, av p-acp dt n1.
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For thy counterfeit puritie is a drawer of Disciples;
For thy counterfeit purity is a drawer of Disciples;
p-acp po21 j-jn n1 vbz dt n1 pp-f n2;
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whom (as Christ saith of the Pharisees) the Fathers of thy sect) thou makest twofold the children of Hell, more then thy selfe.
whom (as christ Says of the Pharisees) the Father's of thy sect) thou Makest twofold the children of Hell, more then thy self.
q-crq (c-acp np1 vvz pp-f dt np2) dt n2 pp-f po21 n1) pns21 vv2 j dt n2 pp-f n1, av-dc cs po21 n1.
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Are my words smart? pardon them: kicking argues a gall.
are my words smart? pardon them: kicking argues a Gall.
vbr po11 n2 j? vvb pno32: vvg vvz dt n1.
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I will be milder, and beseech you in his bowels, whom you name, name him still, heare his word, duly, daily, if you will.
I will be milder, and beseech you in his bowels, whom you name, name him still, hear his word, duly, daily, if you will.
sy vmb vbi jc, cc vvb pn22 p-acp po31 n2, ro-crq pn22 vvb, vvb pno31 av, vvb po31 n1, av-jn, av-j, cs pn22 vmb.
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But heare not onely, keepe it too. His Father is the God of truth, his Gospell is the word of truth.
But hear not only, keep it too. His Father is the God of truth, his Gospel is the word of truth.
cc-acp vvb xx av-j, vvb pn31 av. po31 n1 vbz dt n1 pp-f n1, po31 n1 vbz dt n1 pp-f n1.
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Vse truth then in your words, in your actions, in all things. Fie, that a caller on Gods name should be a leazer, a dissembling deceiver.
Use truth then in your words, in your actions, in all things. Fie, that a caller on God's name should be a leazer, a dissembling deceiver.
vvb n1 av p-acp po22 n2, p-acp po22 n2, p-acp d n2. uh, cst dt n1 p-acp npg1 n1 vmd vbi dt n1, dt j-vvg n1.
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I will never hold a man a sincere Christian, a right Nathanael, in whom is any guile.
I will never hold a man a sincere Christian, a right Nathanael, in whom is any guile.
pns11 vmb av-x vvi dt n1 dt j njp, dt j-jn np1, p-acp ro-crq vbz d n1.
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You will thinke me partiall yet; Physitian heale thy selfe. Is the Preacher onely priviledged? hee is not.
You will think me partial yet; physician heal thy self. Is the Preacher only privileged? he is not.
pn22 vmb vvi pno11 j av; n1 vvb po21 n1. vbz dt n1 av-j vvn? pns31 vbz xx.
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My Text binds all, the Preacher above all.
My Text binds all, the Preacher above all.
po11 n1 vvz d, dt n1 p-acp d.
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[ Paul saith, Let every man. He is Gods man, Vir Dei, Prophets were cald so.
[ Paul Says, Let every man. He is God's man, Vir Dei, prophets were called so.
[ np1 vvz, vvb d n1. pns31 vbz ng1 n1, fw-la fw-la, n2 vbdr vvn av.
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If every man, then Gods man most. ] Hee names Christ more then any, beares Christs name more then any.
If every man, then God's man most. ] He names christ more then any, bears Christ name more then any.
cs d n1, cs npg1 n1 av-ds. ] pns31 vvz np1 av-dc cs d, vvz npg1 n1 dc cs d.
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We are Gods stewards, Christs Souldiers, Christs Ministers, Christs Embassadours, Pauls termes all. More then his Disciples;
We Are God's Stewards, Christ Soldiers, Christ Ministers, Christ ambassadors, Paul's terms all. More then his Disciples;
pns12 vbr ng1 n2, npg1 n2, npg1 n2, npg1 n2, npg1 vvz d. dc cs po31 n2;
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lay men are so too, all Christians. Preachers are his Apostles, cald and culd out more specially for his service. Pauls admonition meanes us most.
lay men Are so too, all Christians. Preachers Are his Apostles, called and could out more specially for his service. Paul's admonition means us most.
vvb n2 vbr av av, d np1. n2 vbr po31 n2, vvn cc vmd av av-dc av-j p-acp po31 n1. npg1 n1 vvz pno12 av-ds.
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God will be sanctified of them, that come neare him, Moses told Aaron, Bee cleane, yee that be the bearers of Gods vessells, Esay bids;
God will be sanctified of them, that come near him, Moses told Aaron, be clean, ye that be the bearer of God's vessels, Isaiah bids;
np1 vmb vbi vvn pp-f pno32, cst vvb av-j pno31, np1 vvd np1, vbb j, pn22 cst vbb dt n2 pp-f npg1 n2, np1 vvz;
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that attend his Tabernacle, beare his Arke, waite at his Altar.
that attend his Tabernacle, bear his Ark, wait At his Altar.
cst vvb po31 n1, vvb po31 n1, vvb p-acp po31 n1.
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Shall I be so shamelesse to commit, what I condemne, doe that my selfe, which I censure in another? Shall I be NONLATINALPHABET, utterly unexcusable, Pauls terme? Thou that preachest against theft, dost thou steale? saith hee.
Shall I be so shameless to commit, what I condemn, do that my self, which I censure in Another? Shall I be, utterly unexcusable, Paul's term? Thou that Preachest against theft, dost thou steal? Says he.
vmb pns11 vbi av j pc-acp vvi, r-crq pns11 vvb, vdb d po11 n1, r-crq pns11 vvb p-acp j-jn? vmb pns11 vbi, av-j j, npg1 vvi? pns21 cst vv2 p-acp n1, vd2 pns21 vvi? vvz pns31.
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Shall I so braze my brow, to love strong drinke, and reproove drunkennesse, haunt strange women,
Shall I so braze my brow, to love strong drink, and reprove Drunkenness, haunt strange women,
vmb pns11 av vvb po11 n1, pc-acp vvi j n1, cc vvi n1, vvb j n2,
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and taxe harlottrie? exhort to temperance, and be a belly-god? Shall I preach against oppression, against pride, against hypocrisie,
and Tax harlotry? exhort to temperance, and be a bellygod? Shall I preach against oppression, against pride, against hypocrisy,
cc vvi n1? vvb p-acp n1, cc vbb dt n1? vmb pns11 vvi p-acp n1, p-acp n1, p-acp n1,
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and my selfe be a griper, an aspirer, adissembler? What if God should say to me, Quid tibi? what hast thou to doe, to preach my Law, who hatest to be reformed? God bee mercifull to Levi; to all Israels sonnes;
and my self be a griper, an aspirer, adissembler? What if God should say to me, Quid tibi? what hast thou to do, to preach my Law, who Hatest to be reformed? God be merciful to Levi; to all Israel's Sons;
cc po11 n1 vbb dt n1, dt n1, n1? q-crq cs np1 vmd vvi p-acp pno11, fw-la fw-la? q-crq vh2 pns21 pc-acp vdi, pc-acp vvi po11 n1, q-crq vv2 pc-acp vbi vvn? np1 vbb j p-acp np1; p-acp d npg1 n2;
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but to Levi specially, to all Levi, wee sinne all; to me, chiefe of sinners;
but to Levi specially, to all Levi, we sin all; to me, chief of Sinners;
cc-acp pc-acp np1 av-j, p-acp d np1, pns12 vvb d; p-acp pno11, j-jn pp-f n2;
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beate downe our lusts, bring them into subjection, that while wee preach to others, our selves become not reprobate.
beat down our Lustiest, bring them into subjection, that while we preach to Others, our selves become not Reprobate.
vvb a-acp po12 n2, vvb pno32 p-acp n1, cst cs pns12 vvb p-acp n2-jn, po12 n2 vvb xx j-jn.
(63) sermon (DIV1)
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12309
I use to end in time; and my Text is but halfe handled. I will rather cancell the rest, then be wearisome.
I use to end in time; and my Text is but half handled. I will rather cancel the rest, then be wearisome.
pns11 vvb pc-acp vvi p-acp n1; cc po11 n1 vbz p-acp n-jn vvn. pns11 vmb av-c vvi dt n1, av vbb j.
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There is an unkinde controversie betweene the Mother and the Child. Faith is the mother, and Charitie is the child.
There is an unkind controversy between the Mother and the Child. Faith is the mother, and Charity is the child.
pc-acp vbz dt j n1 p-acp dt n1 cc dt n1. n1 vbz dt n1, cc n1 vbz dt n1.
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12310
The act is NONLATINALPHABET, a pregnant word; it signifies Apostasie. Apostasie is odious in the ordinarie sense, defection from Religion, falling from Faith.
The act is, a pregnant word; it signifies Apostasy. Apostasy is odious in the ordinary sense, defection from Religion, falling from Faith.
dt n1 vbz, dt j n1; pn31 vvz n1. n1 vbz j p-acp dt j n1, n1 p-acp n1, vvg p-acp n1.
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Who abhorres not the name of Iulian the Apostata? Odious in the English and the Latin.
Who abhors not the name of Iulian the Apostata? Odious in the English and the Latin.
q-crq vvz xx dt n1 pp-f np1 dt fw-la? j p-acp dt jp cc dt jp.
(63) sermon (DIV1)
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But the originall is NONLATINALPHABET, as Grammarians speake, a word indifferent, good or bad, according to the object.
But the original is, as Grammarians speak, a word indifferent, good or bad, according to the Object.
p-acp dt n-jn vbz, c-acp n2 vvb, dt n1 j, j cc j, vvg p-acp dt n1.
(63) sermon (DIV1)
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Apostasie from the Temple, Luk. 2. 37. From God, from the Faith, Pauls phrases both, are wicked all.
Apostasy from the Temple, Luk. 2. 37. From God, from the Faith, Paul's phrases both, Are wicked all.
n1 p-acp dt n1, np1 crd crd p-acp np1, p-acp dt n1, npg1 n2 av-d, vbr j av-d.
(63) sermon (DIV1)
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12314
From God, as is the Atheists; from Faith, as is the Hereticks, from the Temple, as is the Recusant Papists.
From God, as is the Atheists; from Faith, as is the Heretics, from the Temple, as is the Recusant Papists.
p-acp np1, c-acp vbz dt n2; p-acp n1, c-acp vbz dt n2, p-acp dt n1, c-acp vbz dt n1 njp2.
(63) sermon (DIV1)
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12315
But to Apostatize from sinne, and the entisers unto it, is a lawfull Apostasie, Paul exhorts to it, 1 Tim. 6. 5. From vice to vertue, is a good revolt,
But to Apostatise from sin, and the entisers unto it, is a lawful Apostasy, Paul exhorts to it, 1 Tim. 6. 5. From vice to virtue, is a good revolt,
p-acp pc-acp vvi p-acp n1, cc dt n2 p-acp pn31, vbz dt j n1, np1 vvz p-acp pn31, crd np1 crd crd p-acp n1 p-acp n1, vbz dt j n1,
(63) sermon (DIV1)
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and my Text exhorts to it.
and my Text exhorts to it.
cc po11 n1 vvz p-acp pn31.
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The Devill is NONLATINALPHABET, the Prince of this world, Ephes. 6. The naturall man is his vassall, owes obedience to his Lawes.
The devil is, the Prince of this world, Ephesians 6. The natural man is his vassal, owes Obedience to his Laws.
dt n1 vbz, dt n1 pp-f d n1, np1 crd dt j n1 vbz po31 n1, vvz n1 p-acp po31 n2.
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His Law is sinne, Paul saith it often, Rom. 7. Hee that turnes Christian, and forsakes sinne, what doth he but Apostatate.
His Law is sin, Paul Says it often, Rom. 7. He that turns Christian, and forsakes sin, what does he but Apostatate.
po31 n1 vbz n1, np1 vvz pn31 av, np1 crd pns31 cst vvz np1, cc vvz n1, q-crq vdz pns31 p-acp n1.
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He that sweares falsly, and breaks it, is perfidious. The converted Christian does, does and sinnes not;
He that swears falsely, and breaks it, is perfidious. The converted Christian does, does and Sins not;
pns31 cst vvz av-j, cc vvz pn31, vbz j. dt vvn njp vdz, vdz cc n2 xx;
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did in taking oath, does not in breaking it. For Iurans illicitum, obligatur ad contrarium, the Law saith.
did in taking oath, does not in breaking it. For Iurans illicitum, obligatur ad Contrary, the Law Says.
vdd p-acp vvg n1, vdz xx p-acp vvg pn31. p-acp fw-la fw-la, fw-la fw-la fw-la, dt n1 vvz.
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His oath was wicked, and he was bound to breake it.
His oath was wicked, and he was bound to break it.
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Paul warrants him, bids NONLATINALPHABET, let him be an Apostata, scuh an Apostata. [ Will the Devill presse the metaphor,Paul warrants him, bids, let him be an Apostata, scuh an Apostata. [ Will the devil press the metaphor,
np1 vvz pno31, vvz, vvb pno31 vbi dt fw-la, uh dt fw-la. [ vmb dt n1 vvb dt n1,
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and loath to lose his subject, say tis a wicked word, an odious appellation, a discredit to a Christian? then let the Devill know, Paul here speakes but NONLATINALPHABET, in the worlds phrase.
and loath to loose his Subject, say this a wicked word, an odious appellation, a discredit to a Christian? then let the devil know, Paul Here speaks but, in the world's phrase.
cc j pc-acp vvi po31 n-jn, vvb pn31|vbz dt j n1, dt j n1, dt n1 p-acp dt njp? av vvb dt n1 vvb, np1 av vvz p-acp, p-acp dt ng1 n1.
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It counts a Christian a revolter: he is none. He was while he served Sathan. Man is Gods subject; for he made him.
It counts a Christian a revolter: he is none. He was while he served Sathan. Man is God's Subject; for he made him.
pn31 vvz dt njp dt n1: pns31 vbz pix. pns31 vbds n1 pns31 vvd np1. n1 vbz ng1 n-jn; c-acp pns31 vvd pno31.
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His service under Sathan, that was a revolt, subjection unto sinne, that was indeede Apostasie. ]
His service under Sathan, that was a revolt, subjection unto sin, that was indeed Apostasy. ]
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You heard before, peccatum called quasi pellicatum. Sinne is spirituall harlottrie; Lust, fleshly lust, an adulteresse.
You herd before, peccatum called quasi pellicatum. Sin is spiritual harlotry; Lust, fleshly lust, an adulteress.
pn22 vvd a-acp, fw-la vvn fw-la fw-la. n1 vbz j n1; n1, j n1, dt n1.
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To the adulteresse belongs an NONLATINALPHABET, a Bill of divorce. Paul bids here NONLATINALPHABET;
To the adulteress belongs an, a Bill of divorce. Paul bids Here;
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and the vulgar Latin hath it in the Psalme, Diverte à malo, be divorst from evill.
and the Vulgar Latin hath it in the Psalm, Divert à Malo, be divorst from evil.
cc dt j jp vhz pn31 p-acp dt n1, vvb fw-fr fw-la, vbb vvn p-acp j-jn.
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Salomon saith, is sayd to say, Qui tenet adulteram, he is a foole, that holds a harlot; put her away.Solomon Says, is said to say, Qui tenet adulteram, he is a fool, that holds a harlot; put her away.
np1 vvz, vbz vvn pc-acp vvi, fw-fr n1 n1, pns31 vbz dt n1, cst vvz dt n1; vvb pno31 av.
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But how doth Paul here crosse the Angell in the Apocalypse? He that is unjust, let him be so still.
But how does Paul Here cross the Angel in the Apocalypse? He that is unjust, let him be so still.
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The one bids discedere, depart, the other, procedere, goe on. Whether shall we heare? Angells are called Elohim, i. Gods, and we ought (Peter saith) obey God rather then men.
The one bids discedere, depart, the other, procedere, go on. Whither shall we hear? Angels Are called Elohim, i. God's, and we ought (Peter Says) obey God rather then men.
dt crd vvz fw-la, vvb, dt n-jn, fw-la, vvb a-acp. cs vmb pns12 vvi? ng1 vbr vvn vvi, uh. n2, cc pns12 vmd (np1 vvz) vvb np1 av-c cs n2.
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Nay, and men say it too, holy men, a Preacher doth, Eccles. 11. bids young men walke in the lusts of their eyes.
Nay, and men say it too, holy men, a Preacher does, Eccles. 11. bids young men walk in the Lustiest of their eyes.
uh, cc n2 vvb pn31 av, j n2, dt n1 vdz, np1 crd vvz j n2 vvb p-acp dt n2 pp-f po32 n2.
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Whats that, but licentiousnesse, all iniquitie? Heres the voyce of men and Angels, both against Paul. But for the Preacher;
Whats that, but licentiousness, all iniquity? Heres the voice of men and Angels, both against Paul. But for the Preacher;
q-crq|vbz d, cc-acp n1, d n1? av|vbz dt n1 pp-f n2 cc n2, av-d p-acp np1. cc-acp p-acp dt n1;
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his words are but Ironicall, speakes in jest. His earnest followes there, But know, that for this God will bring thee to judgement.
his words Are but Ironical, speaks in jest. His earnest follows there, But know, that for this God will bring thee to judgement.
po31 n2 vbr p-acp j, vvz p-acp n1. po31 n1 vvz a-acp, p-acp vvi, cst p-acp d np1 vmb vvi pno21 p-acp n1.
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And for the other, Angels are called Gods, but are not: Men are calld so too.
And for the other, Angels Are called God's, but Are not: Men Are called so too.
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But that Angel speakes Praedictivé, as foretelling sinne, not Praeceptivè, as advising it. Say he did.
But that Angel speaks Praedictivé, as foretelling sin, not Praeceptivè, as advising it. Say he did.
p-acp d n1 vvz fw-fr, p-acp vvg n1, xx np1, p-acp vvg pn31. n1 pns31 vdd.
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Paul hath put in Caveat against that also before, Gal. 1. 8. Though an Angell from heaven should teach otherwise, sit anathema, we must not heare him. Paul is but a man;Paul hath put in Caveat against that also before, Gal. 1. 8. Though an Angel from heaven should teach otherwise, fit anathema, we must not hear him. Paul is but a man;
np1 vhz vvn p-acp fw-la p-acp cst av a-acp, np1 crd crd cs dt n1 p-acp n1 vmd vvi av, vvb n1, pns12 vmb xx vvi pno31. np1 vbz p-acp dt n1;
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but his mouth is Gods, Os Dei, Ier. 15. speakes NONLATINALPHABET, inspird from him, moved by the holy Ghost. Nor saith Paul it onely;
but his Mouth is God's, Os Dei, Jeremiah 15. speaks, inspired from him, moved by the holy Ghost. Nor Says Paul it only;
cc-acp po31 n1 vbz ng1, fw-la fw-la, np1 crd vvz, vvn p-acp pno31, vvn p-acp dt j n1. ccx vvz np1 pn31 av-j;
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David does too, bids NONLATINALPHABET depart from evill: Esay too, Saint Peter too. Who doth not? even evill men, doers of iniquity, will yet censure it.David does too, bids depart from evil: Isaiah too, Saint Peter too. Who does not? even evil men, doers of iniquity, will yet censure it.
np1 vdz av, vvz vvb p-acp j-jn: np1 av, n1 np1 av. q-crq vdz xx? av j-jn n2, n2 pp-f n1, vmb av vvi pn31.
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Yea Sathans selfe being askt which was the best verse in all Virgill, said, Discite justitiam moniti, nec temnite Divos, to doe righteousnesse, and feare God.
Yea Satan's self being asked which was the best verse in all Virgil, said, Discite justitiam moniti, nec temnite Divos, to do righteousness, and Fear God.
uh npg1 n1 vbg vvn r-crq vbds dt js n1 p-acp d np1, vvd, fw-la fw-la fw-la, fw-la fw-la fw-la, pc-acp vdi n1, cc vvb np1.
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To end this, S. Paul bids not, not to sinne; that were too much. As good to bid us, not to be.
To end this, S. Paul bids not, not to sin; that were too much. As good to bid us, not to be.
pc-acp vvi d, n1 np1 vvz xx, xx p-acp n1; cst vbdr av av-d. p-acp j pc-acp vvi pno12, xx pc-acp vbi.
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Except but Christ, no man is, but is a sinner. And yet Saint Iohn bids that.
Except but christ, no man is, but is a sinner. And yet Saint John bids that.
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Babes saith he, I write to you, Ne peccatis, that you sinne not. So may Paul in Iohns sense.Babes Says he, I write to you, Ne peccatis, that you sin not. So may Paul in Iohns sense.
n2 vvz pns31, pns11 vvb p-acp pn22, ccx fw-la, cst pn22 vvb xx. av vmb np1 p-acp npg1 n1.
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Sinne not, that is, not wilfully: NONLATINALPHABET, tis his phrase else where, sinne, not, so much as in you lyeth.Sin not, that is, not wilfully:, this his phrase Else where, sin, not, so much as in you lies.
n1 xx, cst vbz, xx av-j:, pn31|vbz po31 n1 av c-crq, n1, xx, av av-d c-acp p-acp pn22 vvz.
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So may Paul? So does Paul; he meanes so here. Let every man depart, i. let him doe his best indeavour, to abstaine from all unrighteousnesse:
So may Paul? So does Paul; he means so Here. Let every man depart, i. let him do his best endeavour, to abstain from all unrighteousness:
av vmb np1? av vdz np1; pns31 vvz av av. vvb d n1 vvi, uh. vvb pno31 vdi po31 js n1, pc-acp vvi p-acp d n1:
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and thats the last thing in my Text. The Greeke terme NONLATINALPHABET, is indeede but injustice; thats but one sinne.
and thats the last thing in my Text. The Greek term, is indeed but injustice; thats but one sin.
cc d|vbz dt ord n1 p-acp po11 np1 dt jp n1, vbz av p-acp n1; d|vbz p-acp crd n1.
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Needs the namer of Christs name depart from but it onely? Christ saith, his Yoake is easie. It were indeede;
Needs the namer of Christ name depart from but it only? christ Says, his Yoke is easy. It were indeed;
vvz dt n1 pp-f npg1 n1 vvi p-acp p-acp pn31 av-j? np1 vvz, po31 vvb vbz j. pn31 vbdr av;
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if but to shunne one sin would serve.
if but to shun one since would serve.
cs p-acp pc-acp vvi crd n1 vmd vvi.
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But the terme here is in Trope, tis a Synecdoche, one speciall sin put for all. Tis in Philosophie so.
But the term Here is in Trope, this a Synecdoche, one special since put for all. This in Philosophy so.
p-acp dt n1 av vbz p-acp n1, pn31|vbz dt n1, pi j n1 vvd p-acp d. pn31|vbz p-acp n1 av.
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Englisht therefore discreetly, sometimes unrighteousnesse, sometimes iniquity, termes more ample then the Greeke. Iustice is but one vertue, injustice but one vice.
Englished Therefore discreetly, sometime unrighteousness, sometime iniquity, terms more ample then the Greek. justice is but one virtue, injustice but one vice.
vvn av av-j, av n1, av n1, vvz av-dc j cs dt jp. n1 vbz p-acp crd n1, n1 p-acp crd n1.
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But Scripture useth both more largely.
But Scripture uses both more largely.
p-acp n1 vvz av-d av-dc av-j.
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NONLATINALPHABET, sinne and injustice, Saint Iohn makes them Synonymaes, 1 Ioh. 1. 9. Paul, Rom. 1. 29. makes NONLATINALPHABET, Englisht there, unrighteousnesse, the Genus of many speciall sinnes.
, sin and injustice, Saint John makes them Synonymaes, 1 John 1. 9. Paul, Rom. 1. 29. makes, Englished there, unrighteousness, the Genus of many special Sins.
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Fornication, covetousnesse, murther, deceipt, malitiousnesse, and about a dosen moe.
Fornication, covetousness, murder, deceit, malitiousnesse, and about a dosen more.
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All which, and all other, Christians must understand, to be forbidden them by my Text. For Christs whole image, was (you heard before) but righteousnesse and holinesse, Gods whole law is no more.
All which, and all other, Christians must understand, to be forbidden them by my Text. For Christ Whole image, was (you herd before) but righteousness and holiness, God's Whole law is no more.
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Tis not Decalogus, ten words, tis but two; pietie towards God, justice towards men. Nay tis but NONLATINALPHABET, one word, Gal. 5. 14. and that is righteousnesse.
This not Decalogus, ten words, this but two; piety towards God, Justice towards men. Nay this but, one word, Gal. 5. 14. and that is righteousness.
pn31|vbz xx np1, crd n2, pn31|vbz p-acp crd; n1 p-acp np1, n1 p-acp n2. uh-x pn31|vbz p-acp, crd n1, np1 crd crd cc d vbz n1.
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Even Tullic teacheth that, Pietas is but justitia erga Deum, Pietie is but Iustice towards God.
Even Tullic Teaches that, Pietas is but justitia Erga God, Piety is but justice towards God.
j np1 vvz cst, np1 vbz p-acp fw-la fw-la fw-la, n1 vbz p-acp n1 p-acp np1.
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All the sinnes not onely of the second Table, but of the first too, are couched in my Text, under the terme of iniquitie.
All the Sins not only of the second Table, but of the First too, Are couched in my Text, under the term of iniquity.
av-d dt n2 xx av-j pp-f dt ord n1, cc-acp pp-f dt ord av, vbr vvn p-acp po11 n1, p-acp dt n1 pp-f n1.
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So that not onely as Saint Iohn saith, 1 Epist. 5. 17. NONLATINALPHABET, all iniquitie is sinne; but also NONLATINALPHABET, in Pauls sense, all sinne is iniquity. I may not instance; that were infinite. I therefore end.
So that not only as Saint John Says, 1 Epistle 5. 17., all iniquity is sin; but also, in Paul's sense, all sin is iniquity. I may not instance; that were infinite. I Therefore end.
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A SERMON PREACHED ON SAINT IAMES. The foure and twentieth Sermon. IAMES 2. 18. Shew me thy Faith by thy Workes.
A SERMON PREACHED ON SAINT JAMES. The foure and twentieth Sermon. JAMES 2. 18. Show me thy Faith by thy Works.
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THE whole Verse containes a Rhetoricall Dialogisme, a supposed Communication betweene two Persons, touching Faith and Workes.
THE Whole Verse contains a Rhetorical Dialogism, a supposed Communication between two Persons, touching Faith and Works.
dt j-jn n1 vvz dt j n1, dt j-vvn n1 p-acp crd n2, vvg n1 cc vvz.
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Which Figure hath two Parts, Objectio, and Subjectio: the former pretends Faith, by way of Concession, Thou hast Faith: the latter exacts the proofe of it, to be showed him by his Worke.
Which Figure hath two Parts, Objectio, and Subjectio: the former pretends Faith, by Way of Concession, Thou hast Faith: the latter exacts the proof of it, to be showed him by his Work.
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The subjection, i. the Answer is my Text, consisting of foure termes, the Act, to Show; to whom? To Mee; the Object, Faith; by what? By Workes. Thou saist thou hast Faith;
The subjection, i. the Answer is my Text, consisting of foure terms, the Act, to Show; to whom? To Me; the Object, Faith; by what? By Works. Thou Sayest thou hast Faith;
dt n1, sy. dt n1 vbz po11 n1, vvg pp-f crd n2, dt n1, p-acp vvb; p-acp ro-crq? p-acp pno11; dt n1, n1; p-acp q-crq? p-acp vvz. pns21 vv2 pns21 vh2 n1;
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Say it not, but shew it.
Say it not, but show it.
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Shew it not in secret, but openly to mee. Show me, not a fancie, but a Faith: no by verball protestation,
Show it not in secret, but openly to me. Show me, not a fancy, but a Faith: not by verbal protestation,
n1 pn31 xx p-acp j-jn, cc-acp av-j p-acp pno11. vvb pno11, xx dt n1, cc-acp dt n1: xx p-acp j n1,
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but by reall evidence, Show it by thy Workes. These then are the Points contained in my Text, in number foure:
but by real evidence, Show it by thy Works. These then Are the Points contained in my Text, in number foure:
cc-acp p-acp j n1, vvb pn31 p-acp po21 vvz. d av vbr dt n2 vvn p-acp po11 n1, p-acp n1 crd:
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the Proofe, the Iudge, the thing questioned, and the Argument.
the Proof, the Judge, the thing questioned, and the Argument.
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By Gods assistance, and your patience, my purpose is to speake of them, first joyntly of them all, and then severally of each.
By God's assistance, and your patience, my purpose is to speak of them, First jointly of them all, and then severally of each.
p-acp ng1 n1, cc po22 n1, po11 n1 vbz pc-acp vvi pp-f pno32, ord av-j pp-f pno32 d, cc av av-j pp-f d.
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than they? Man will rather burne in hell, than coole in lust.
than they? Man will rather burn in hell, than cool in lust.
cs pns32? n1 vmb av-c vvi p-acp n1, cs j p-acp n1.
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God hath past a Patent of an honorable office, mans Iustification, and conferd it upon Faith.
God hath passed a Patent of an honourable office, men Justification, and conferred it upon Faith.
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The false Petifoggers of the Court of Rome have foisted in the daughters name, to challenge halves with her. The daughter would disclaime it.
The false Pettifoggers of the Court of Room have foisted in the daughters name, to challenge halves with her. The daughter would disclaim it.
dt j ng1 pp-f dt n1 pp-f vvb vhb vvn p-acp dt ng1 n1, pc-acp vvi n2-jn p-acp pno31. dt n1 vmd vvi pn31.
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For love, who is so kinde, as to part even from her right, for so saith the Apostle, that love seeketh not her owne, cannot be so unnaturall, to encroach upon her Mothers.
For love, who is so kind, as to part even from her right, for so Says the Apostle, that love seeks not her own, cannot be so unnatural, to encroach upon her Mother's.
p-acp n1, r-crq vbz av j, c-acp pc-acp vvi av p-acp po31 n-jn, c-acp av vvz dt n1, cst n1 vvz xx po31 d, vmbx vbi av j, pc-acp vvi p-acp po31 ng1.
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But her Proctors for their profit doe presse and force it on her.
But her Proctors for their profit do press and force it on her.
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To that purpose they have maliciously set Iames at jarre with Paul: that whereas Saint Paul teacheth, that the office of justifying belongs to Faith alone;
To that purpose they have maliciously Set James At jar with Paul: that whereas Saint Paul Teaches, that the office of justifying belongs to Faith alone;
p-acp d n1 pns32 vhb av-j vvn np1 p-acp n1 p-acp np1: cst cs n1 np1 vvz, cst dt n1 pp-f vvg vvz p-acp n1 av-j;
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Saint Iames joynes love with Faith; that of Workes a man is justified, and not by faith alone.
Saint James joins love with Faith; that of Works a man is justified, and not by faith alone.
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For so he saith expresly at the 24. verse. Diverse of my reverend and very learned brethren have attempted to take up this jarre:
For so he Says expressly At the 24. verse. Diverse of my reverend and very learned brothers have attempted to take up this jar:
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but all hath not beene well construed, which I hope hath beene well meant. This Theame my text occasions me to speake unto it too.
but all hath not been well construed, which I hope hath been well meant. This Theme my text occasions me to speak unto it too.
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For it craves a shew of Faith, of justifying Faith, a shew by Workes, the Show to me, i. to men.
For it craves a show of Faith, of justifying Faith, a show by Works, the Show to me, i. to men.
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I thinke, a better Commentary of Saint Iames his meaning, that not Faith alone, but Workes doe justifie, cannot be found,
I think, a better Commentary of Saint James his meaning, that not Faith alone, but Works doe justify, cannot be found,
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than this my Text. Saint Paul saith, Faith doth justifie; but he meanes before God; it doth it apprehensivè. Saint Iames saith, Workes doe justifie; he meanes before man;
than this my Text. Saint Paul Says, Faith does justify; but he means before God; it does it apprehensivè. Saint James Says, Works doe justify; he means before man;
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they doe it ostensivè, as the terme is in my Text; they shew, that we are justified. I would not disgrace Workes.
they do it ostensivè, as the term is in my Text; they show, that we Are justified. I would not disgrace Works.
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I tooke my Text, of purpose to honour them. But I must not wrong the Mother, to doe right unto the child.
I took my Text, of purpose to honour them. But I must not wrong the Mother, to do right unto the child.
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Faith and Workes I seeke not to sever them: for Christ hath coupled them; But the Question is Quatenus.
Faith and Works I seek not to sever them: for christ hath coupled them; But the Question is Quatenus.
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Surely Faith justifies alone, without Workes; but the Faith that justifies, is not alone, nor without Workes.
Surely Faith Justifies alone, without Works; but the Faith that Justifies, is not alone, nor without Works.
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Love ever is with Faith, but it doth not worke with Faith.
Love ever is with Faith, but it does not work with Faith.
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Love is haply with Faith, even then when it justifies, but she lets her doe that worke alone;
Love is haply with Faith, even then when it Justifies, but she lets her do that work alone;
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she hath neither part nor fellowship in that busines. Christs Manhood at his Passion was not alone;
she hath neither part nor fellowship in that business. Christ Manhood At his Passion was not alone;
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it was united to his deitie; but yet his Manhood suffered alone, his Godhead suffered not.
it was united to his deity; but yet his Manhood suffered alone, his Godhead suffered not.
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Faith is as fire, and love is as the light. Fire never is alone without his light;
Faith is as fire, and love is as the Light. Fire never is alone without his Light;
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but yet it burnes not by his light.
but yet it burns not by his Light.
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The part of Light is to illuminate, to warme, or to burne, Light hath no skill, nor power.
The part of Light is to illuminate, to warm, or to burn, Light hath no skill, nor power.
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Fire doth them both, but not by it.
Fire does them both, but not by it.
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Fire, as it is Calidus, not as it is Lucidus, it warmes and burnes by his heat, not by his light.
Fire, as it is Calidus, not as it is Lucidus, it warms and burns by his heat, not by his Light.
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When a gift is offered thee, thou hast not hands alone, but eyes and eares:
When a gift is offered thee, thou hast not hands alone, but eyes and ears:
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but yet thou takest, thou receivest the gift, not with thine eares, not with thine eyes, but with thine hands.
but yet thou Takest, thou receivest the gift, not with thine ears, not with thine eyes, but with thine hands.
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Pardon of thy sinnes, which is Iustification, it is Gods gift; it pleaseth him to proffer and to reach it thee.
Pardon of thy Sins, which is Justification, it is God's gift; it Pleases him to proffer and to reach it thee.
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Faith and Love are both together, either as mother and daughter, or if Papists like not that, as friends and fellowes.
Faith and Love Are both together, either as mother and daughter, or if Papists like not that, as Friends and Fellows.
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Cannot the one bow her selfe to take it, but the other must stoope to;
Cannot the one bow her self to take it, but the other must stoop to;
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like Naaman, and the King of Syria, the one cannot worship, but the other must bow too.
like Naaman, and the King of Syria, the one cannot worship, but the other must bow too.
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And yet I would the Papists knew, we grant them more than they can prove: it would pose the learnedst of them, to prove love present, when Faith doth justifie.
And yet I would the Papists knew, we grant them more than they can prove: it would pose the Learnedest of them, to prove love present, when Faith does justify.
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Though Love lets Faith seldome be alone;
Though Love lets Faith seldom be alone;
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yet she is not at that Act. Love is but in Faiths wombe, when shee is doing that.
yet she is not At that Act. Love is but in Faiths womb, when she is doing that.
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Shee is yet unborne, when wee are justified. Fisher saith, Non inficior; he confesses that Faith justifies, before she bring forth workes;
Shee is yet unborn, when we Are justified. Fisher Says, Non inficior; he Confesses that Faith Justifies, before she bring forth works;
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Cum nondum peperit. Faith is indeede big with them, parturiit, saith that Bishop, she was as twere in travell, and ready to bring forth;Cum Nondum Peperit. Faith is indeed big with them, parturiit, Says that Bishop, she was as it in travel, and ready to bring forth;
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Operibus gravida, very bigge with them; but yet shee justifies us, shee doth that businesse before their birth.Operibus gravida, very big with them; but yet she Justifies us, she does that business before their birth.
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Nay they all confesse, and if they did not, Saint Augustine would force them, that Workes doe follow Iustification.
Nay they all confess, and if they did not, Saint Augustine would force them, that Works do follow Justification.
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And lest you should reply, that they may doe so, and yet goe before it; that is denied expresly by that Father, non praecedunt, Workes doe not goe before.
And lest you should reply, that they may do so, and yet go before it; that is denied expressly by that Father, non praecedunt, Works doe not go before.
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I say, they confesse, that Workes doe follow justification.
I say, they confess, that Works do follow justification.
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But then being asked, what they meane to hold a man justified by Workes? They answer, Iustification is not all at once,
But then being asked, what they mean to hold a man justified by Works? They answer, Justification is not all At once,
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but that there is Actio & Auctio perpetua, a continuall Act and growth of it in man:
but that there is Actio & Auctio perpetua, a continual Act and growth of it in man:
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and to that (they will stand to it) that Workes are requisite. Well, because they are so resolute, we will yeeld them that:
and to that (they will stand to it) that Works Are requisite. Well, Because they Are so resolute, we will yield them that:
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This Righteousnesse of workes, Saint Iames justification, if it be popery, I must crave pardon to teach it at this time.
This Righteousness of works, Saint James justification, if it be popery, I must crave pardon to teach it At this time.
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for they thinke, they have Scripture for it: Qui justus est, justificetur adhuc; hee that is just, let him be justified yet. But this is Sophistrie; for that Iustification meanes Sanctification.
for they think, they have Scripture for it: Qui justus est, justificetur Adhoc; he that is just, let him be justified yet. But this is Sophistry; for that Justification means Sanctification.
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They dispute not adidem. They catch at a Scripture, where they find the word, but in another sense.
They dispute not adidem. They catch At a Scripture, where they find the word, but in Another sense.
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To which purpose they have cunningly devised a Distinction, of first and second Iustification;
To which purpose they have cunningly devised a Distinction, of First and second Justification;
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by which when wee reprove their righteousnesse by Workes, that they soloecise in saying that Workes doe justifie;
by which when we reprove their righteousness by Works, that they soloecise in saying that Works do justify;
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they labour to delude us by that bald distinction of second justification. A Iesuiticall tricke; for that Iustification is a meere equivocation;
they labour to delude us by that bald distinction of second justification. A Jesuitical trick; for that Justification is a mere equivocation;
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an answer of Onions to a question of Leekes. The question betweene us and them, is whether Faith alone doe justifie;
an answer of Onions to a question of Leeks. The question between us and them, is whither Faith alone do justify;
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and we meane by justifying, the acquitting us of sinne. We say, Faith doth it only; they will have Workes too.
and we mean by justifying, the acquitting us of sin. We say, Faith does it only; they will have Works too.
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But when we joyne issue, they runne to boyes play at Primus, secundus, to a second Act of Iustification, quite of another meaning;
But when we join issue, they run to boys play At Primus, secundus, to a second Act of Justification, quite of Another meaning;
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a progresse in holinesse, which is nothing to the point.
a progress in holiness, which is nothing to the point.
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For so themselves define it, even the fiercest of them all, that the first Act of Iustification, is by which a man of wicked is made just,
For so themselves define it, even the Fiercest of them all, that the First Act of Justification, is by which a man of wicked is made just,
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and that is just our sense; the second by which, of being just already, he is made more just;
and that is just our sense; the second by which, of being just already, he is made more just;
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which is (as they say truely) profiting in righteousnesse. They know our meaning is in the first sense.
which is (as they say truly) profiting in righteousness. They know our meaning is in the First sense.
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What a trifling is this, to seeme to oppose to us, and to presse us with the second?
What a trifling is this, to seem to oppose to us, and to press us with the second?
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I see nothing for my part, but a meere NONLATINALPHABET, a wrangling about words; and a folly to follow them, who so cowardly flie off.
I see nothing for my part, but a mere, a wrangling about words; and a folly to follow them, who so cowardly fly off.
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Nay what neede we further strife? When wee have (to my seeming) Confitentem reum, even their Atlas, their Goliah grants what we can aske:
Nay what need we further strife? When we have (to my seeming) Confitentem Reum, even their Atlas, their Goliath grants what we can ask:
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that Paul meanes, and meanes it well, that a man is justified by Faith without Works;
that Paul means, and means it well, that a man is justified by Faith without Works;
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and that that Iustification, which is in S. Iames, which is by Workes, is of another sort, and in another sense.
and that that Justification, which is in S. James, which is by Works, is of Another sort, and in Another sense.
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Let mine, my learned brethren, if you thinke it right, be the last lost labour in this idle controversie.
Let mine, my learned brothers, if you think it right, be the last lost labour in this idle controversy.
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Yet am I (as little as I love the Papists) a Papist in this;
Yet am I (as little as I love the Papists) a Papist in this;
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I thinke it good discretion, and great need, in these prophane and irreligious times, to preach for workes, rather then for faith.
I think it good discretion, and great need, in these profane and irreligious times, to preach for works, rather then for faith.
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For saith not the Physitian, NONLATINALPHABET, contraries are cured by contraries? and doe not their practitioners according to that rule, fit the remedy ever to the maladie? Very excellent things are spoken of thee, O thou rich grace of God, the securer from sinne, the deliverer from death, the chaser of Sathan, the pleaser of God.
For Says not the physician,, contraries Are cured by contraries? and do not their practitioners according to that Rule, fit the remedy ever to the malady? Very excellent things Are spoken of thee, Oh thou rich grace of God, the securer from sin, the deliverer from death, the chaser of Sathan, the pleaser of God.
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Her hands lay hold on Christ, and her eyes behold Gods face.
Her hands lay hold on christ, and her eyes behold God's face.
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Let his tongue cleave to the roofe of his mouth that disgraceth that disparageth, that preferres not faith.
Let his tongue cleave to the roof of his Mouth that disgraceth that disparageth, that prefers not faith.
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But Gods faithfull Steward must also be wise, to distribute to all that are of his house;
But God's faithful Steward must also be wise, to distribute to all that Are of his house;
p-acp ng1 j n1 vmb av vbi j, pc-acp vvi p-acp d cst vbr pp-f po31 n1;
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their NONLATINALPHABET, their portion in their time:
their, their portion in their time:
po32, po32 n1 p-acp po32 n1:
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to the servant, to the sonne, to the yong, to the old, to the slow, to the active, to the sicke, to the whole, to every one, demensum suum in tempore suo, their due portion in their due season.
to the servant, to the son, to the young, to the old, to the slow, to the active, to the sick, to the Whole, to every one, demensum suum in tempore Sue, their due portion in their due season.
p-acp dt n1, p-acp dt n1, p-acp dt j, p-acp dt j, p-acp dt j, p-acp dt j, p-acp dt j, p-acp dt j-jn, p-acp d crd, fw-la fw-la p-acp fw-la fw-la, po32 j-jn n1 p-acp po32 j-jn n1.
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There is a time to plant, and a time to plucke up; a time to build, and a time to breake downe. Faith is Gods plant:
There is a time to plant, and a time to pluck up; a time to built, and a time to break down. Faith is God's plant:
pc-acp vbz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi a-acp; dt n1 pc-acp vvi, cc dt n1 pc-acp vvi a-acp. n1 vbz npg1 n1:
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my meaning is not, it should be puld up. But Sathan the supplanter hath set in many soules a false semblant of true faith; that would be puld up. Faith is Gods building;
my meaning is not, it should be pulled up. But Sathan the supplanter hath Set in many Souls a false semblant of true faith; that would be pulled up. Faith is God's building;
po11 n1 vbz xx, pn31 vmd vbi vvn a-acp. p-acp np1 dt n-jn vhz vvn p-acp d n2 dt j n1 pp-f j n1; cst vmd vbi vvn a-acp. n1 vbz npg1 n1;
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my meaning is not, it should be broke downe.
my meaning is not, it should be broke down.
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But the devil by art magicke hath reard in many hearts a fantasticke fabricke of a feigned faith;
But the Devil by art magic hath reared in many hearts a fantastic fabric of a feigned faith;
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a fansie, not a faith, and that would be demolished. Saint Paul saith, Faith justifies; and it onely does it, faith without workes; and he saith true.
a fancy, not a faith, and that would be demolished. Saint Paul Says, Faith Justifies; and it only does it, faith without works; and he Says true.
dt n1, xx dt n1, cc cst vmd vbi vvn. n1 np1 vvz, n1 vvz; cc pn31 av-j vdz pn31, n1 p-acp n2; cc pns31 vvz j.
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And Saint Iames saith, workes justifie, faith onely does it not, and he saith true too.
And Saint James Says, works justify, faith only does it not, and he Says true too.
cc n1 np1 vvz, vvz vvi, n1 av-j vdz pn31 xx, cc pns31 vvz j av.
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This haply seemes strange to you, two propositions contradictory true.
This haply seems strange to you, two propositions contradictory true.
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No mervaile, if Luther (if Papists belye him not) cald this Epistle stramineam Epistolam, that hath in it such strawne, such stubble divinity. Mervell not beloved; there is no contradiction.
No marvel, if Luther (if Papists belie him not) called this Epistle stramineam Epistolam, that hath in it such straw, such stubble divinity. Mervell not Beloved; there is no contradiction.
dx n1, cs np1 (cs njp2 vvi pno31 xx) vvd d n1 fw-la np1, cst vhz p-acp pn31 d n1, d n1 n1. n1 xx vvn; pc-acp vbz dx n1.
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For in a contradiction, the opposition is ad idem: the termes must hold one sense, both in the positive, and the negative. So they doe not here.
For in a contradiction, the opposition is ad idem: the terms must hold one sense, both in the positive, and the negative. So they do not Here.
p-acp p-acp dt n1, dt n1 vbz fw-la fw-la: dt n2 vmb vvi crd n1, av-d p-acp dt j, cc dt j-jn. av pns32 vdb xx av.
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Saint Paul meanes a true faith; Saint James meanes a counterfeit. With Paul to justifie, is to acquit of sinne;
Saint Paul means a true faith; Saint James means a counterfeit. With Paul to justify, is to acquit of sin;
n1 np1 vvz dt j n1; n1 np1 vvz dt n-jn. p-acp np1 pc-acp vvi, vbz pc-acp vvi pp-f n1;
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with Iames, to show to men, that one is just.
with James, to show to men, that one is just.
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Whether Luther, or no, cald it a strawne epistle, I wonder learned Papists should so stumble at a straw.
Whither Luther, or no, called it a straw epistle, I wonder learned Papists should so Stumble At a straw.
cs np1, cc uh-dx, vvd pn31 dt n1 n1, pns11 vvb j njp2 vmd av vvi p-acp dt n1.
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For that Saint Iames meanes so, my Text gives a testimony, NONLATINALPHABET, show mee thy faith, saith hee, show it by thy workes.
For that Saint James means so, my Text gives a testimony,, show me thy faith, Says he, show it by thy works.
p-acp d n1 np1 vvz av, po11 n1 vvz dt n1,, vvb pno11 po21 n1, vvz pns31, vvb pn31 p-acp po21 n2.
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Workes justifie NONLATINALPHABET, declaratively, they show a man is just.
Works justify, declaratively, they show a man is just.
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These times doe call for it: these times, in which not onely love is waxen cold, but frozen quite to death.
These times do call for it: these times, in which not only love is waxed cold, but frozen quite to death.
np1 n2 vdb vvi p-acp pn31: d n2, p-acp r-crq xx av-j vvi vbz vvn j-jn, cc-acp vvn av p-acp n1.
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And certainely Faith lives not after Love. Faith is Loves Mother;
And Certainly Faith lives not After Love. Faith is Loves Mother;
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and as Iudah said to Iacob and Benjamin so may I of these, the Soule of the Mother, hangeth on the Soule of the Child.
and as Iudah said to Iacob and Benjamin so may I of these, the Soul of the Mother, hangs on the Soul of the Child.
cc c-acp np1 vvd p-acp np1 cc np1 av vmb pns11 pp-f d, dt n1 pp-f dt n1, vvz p-acp dt n1 pp-f dt n1.
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Our Apostle saith that too, at the last verse of this Chapter, that Faith is dead.
Our Apostle Says that too, At the last verse of this Chapter, that Faith is dead.
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Where there are not workes, which are the acts of Love, and ever come from it, while it hath life; there faith is dead.
Where there Are not works, which Are the acts of Love, and ever come from it, while it hath life; there faith is dead.
c-crq pc-acp vbr xx n2, r-crq vbr dt n2 pp-f n1, cc av vvb p-acp pn31, cs pn31 vhz n1; a-acp n1 vbz j.
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Where workes are not, Faith lives not. Faith is but a pretence, to protect prophanenesse and hypocrisie. Faith is a shield:
Where works Are not, Faith lives not. Faith is but a pretence, to Pact profaneness and hypocrisy. Faith is a shield:
q-crq n2 vbr xx, n1 vvz xx. n1 vbz p-acp dt n1, pc-acp vvi n1 cc n1. n1 vbz dt n1:
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the Apostle cals it so, the shield of faith. It is a shield; and sin lookes for shelter under that shield: a cloake to shroud iniquity.
the Apostle calls it so, the shield of faith. It is a shield; and since looks for shelter under that shield: a cloak to shroud iniquity.
dt n1 vvz pn31 av, dt n1 pp-f n1. pn31 vbz dt n1; cc n1 vvz p-acp n1 p-acp d n1: dt n1 pc-acp vvi n1.
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The Sect of Libertines began but lately, but in our fathers daies. But as your Lecturer hath told you lately, that vipers soone multiply into generations;
The Sect of Libertines began but lately, but in our Father's days. But as your Lecturer hath told you lately, that vipers soon multiply into generations;
dt n1 pp-f n2 vvd p-acp av-j, cc-acp p-acp po12 ng1 n2. cc-acp c-acp po22 n1 vhz vvn pn22 av-j, cst n2 av vvb p-acp n2;
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so is their spawne disparcled over all lands. Islebs positions are not so knowne perchance, as Islebs toombe, not knowne by reading.
so is their spawn disparcled over all Lands. Islebs positions Are not so known perchance, as Islebs tomb, not known by reading.
av vbz po32 n1 vvn p-acp d n2. fw-la n2 vbr xx av vvn av, c-acp fw-la n1, xx vvn p-acp vvg.
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But the devill hath infused them by secret instinct into the hearts of multitudes, almost of all.
But the Devil hath infused them by secret instinct into the hearts of Multitudes, almost of all.
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They beare themselves upon the Gospell; it makes man just;
They bear themselves upon the Gospel; it makes man just;
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& Lex non est justo posita, the just man hath not to doe with the Law. & Lex non est Justo Posita, the just man hath not to doe with the Law.
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He hath learnd of Luther, that which Luther never meant, doctrina operum, doctrina daemonum, the doctrine of workes is the doctrine of devils.
He hath learned of Luther, that which Luther never meant, Doctrina Operum, Doctrina Daemonum, the Doctrine of works is the Doctrine of Devils.
pns31 vhz vvn pp-f np1, cst r-crq np1 av-x vvd, fw-la fw-la, fw-la fw-la, dt n1 pp-f n2 vbz dt n1 pp-f n2.
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The seed of that leud schisme was sowne first in Germany; but belike it is blowne over the Sea, and flowne into this land.
The seed of that lewd Schism was sown First in Germany; but belike it is blown over the Sea, and flown into this land.
dt n1 pp-f cst j n1 vbds vvn ord p-acp np1; p-acp av pn31 vbz vvn p-acp dt n1, cc vvn p-acp d n1.
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Shall I cite you some of their impious positions? The Law is not worthy to be cald Gods word.
Shall I Cite you Some of their impious positions? The Law is not worthy to be called God's word.
vmb pns11 vvi pn22 d pp-f po32 j n2? dt n1 vbz xx j pc-acp vbi vvn npg1 n1.
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Meddle not with Moses: hee leads thee straight unto the devill.
Meddle not with Moses: he leads thee straight unto the Devil.
vvb xx p-acp np1: pns31 vvz pno21 av p-acp dt n1.
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Make sure your vocation (saith Saint Peter ) by good workes? Alas poore man, say they, he conceived not Christian liberty.
Make sure your vocation (Says Faint Peter) by good works? Alas poor man, say they, he conceived not Christian liberty.
n1 j po22 n1 (vvz j np1) p-acp j n2? uh j n1, vvb pns32, pns31 vvd xx np1 n1.
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The Law belongs to the Courts, not to the Pulpit.
The Law belongs to the Courts, not to the Pulpit.
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Christians must so live, that Iewes and Heathens, and all wicked men, may be the more offended at our evill actions.
Christians must so live, that Iewes and heathens, and all wicked men, may be the more offended At our evil actions.
np1 vmb av vvi, d np2 cc n2-jn, cc d j n2, vmb vbi dt av-dc vvn p-acp po12 j-jn n2.
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The teacher of good workes to bee needfull to Salvation, is a double Papist, a Pelagian, and Apostata;
The teacher of good works to be needful to Salvation, is a double Papist, a Pelagian, and Apostata;
dt n1 pp-f j n2 pc-acp vbi j p-acp n1, vbz dt j-jn njp, dt jp, cc fw-la;
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Nay Nicolaus Amsdorfius said they were pernitious unto Salvation. Take these but for a taste: there is no raking long in such a stinking puddle.
Nay Nicolaus Amsdorfius said they were pernicious unto Salvation. Take these but for a taste: there is no raking long in such a stinking puddle.
uh np1 np1 vvd pns32 vbdr j p-acp n1. vvb d cc-acp p-acp dt n1: pc-acp vbz dx vvg av-j p-acp d dt j-vvg n1.
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God forbid our people should be so impudent, to proclaime such leud positions openly. But looke into our lives;
God forbid our people should be so impudent, to proclaim such lewd positions openly. But look into our lives;
np1 vvb po12 n1 vmd vbi av j, pc-acp vvi d j n2 av-j. p-acp n1 p-acp po12 n2;
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and our Actions will accuse us, that what they write, wee thinke. We say, as much as they;
and our Actions will accuse us, that what they write, we think. We say, as much as they;
cc po12 n2 vmb vvi pno12, cst r-crq pns32 vvb, pns12 vvb. pns12 vvb, c-acp d c-acp pns32;
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but wee say it in our hearts; more bashfull then they, but not lesse sinnefull then they.
but we say it in our hearts; more bashful then they, but not less sinful then they.
cc-acp pns12 vvb pn31 p-acp po12 n2; av-dc j cs pns32, cc-acp xx av-dc j cs pns32.
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I detaine you too long in the generality; it is time to come now to each point in particular.
I detain you too long in the generality; it is time to come now to each point in particular.
pns11 vvb pn22 av av-j p-acp dt n1; pn31 vbz n1 pc-acp vvi av p-acp d n1 p-acp j.
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The first, I propounded was the proofe, show me, saith the Apostle. Faith is no fellon, that she should flye sight;
The First, I propounded was the proof, show me, Says the Apostle. Faith is no felon, that she should fly sighed;
dt ord, pns11 vvd vbds dt n1, vvb pno11, vvz dt n1. n1 vbz dx n1, cst pns31 vmd vvi n1;
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not deformed, or evill-favoured, to shunne the eye. Love should not be her daughter, dared shee not be seene.
not deformed, or evil-favoured, to shun the eye. Love should not be her daughter, dared she not be seen.
xx vvn, cc j, pc-acp vvi dt n1. n1 vmd xx vbi po31 n1, vvd pns31 xx vbi vvn.
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Love it selfe likes not to lie unknowne; and her mother loves not to lurke unseene.
Love it self likes not to lie unknown; and her mother loves not to lurk unseen.
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Faith lurkes not, nor shee lazes not. Her owne hands worke; and she suffers not her daughters to be idle.
Faith lurks not, nor she lazes not. Her own hands work; and she suffers not her daughters to be idle.
n1 vvz xx, ccx pns31 vvz xx. po31 d n2 vvi; cc pns31 vvz xx po31 n2 pc-acp vbi j.
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Like the thrifty huswife in the Proverbes, her hands are on the wherne, and her fingers on the distaffe.
Like the thrifty huswife in the Proverbs, her hands Are on the wherne, and her fingers on the distaff.
j dt j n1 p-acp dt np1, po31 n2 vbr p-acp dt j, cc po31 n2 p-acp dt n1.
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Christs sufferings are the wherne, and his righteousnesse the distaffe. Shee rubs the spindle on her thigh, and shee drawes the thread out toward her.
Christ sufferings Are the wherne, and his righteousness the distaff. Shee rubs the spindle on her thigh, and she draws the thread out towards her.
npg1 n2 vbr dt j, cc po31 n1 dt n1. np1 vvz dt n1 p-acp po31 n1, cc pns31 vvz dt n1 av p-acp pno31.
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Christs sufferings and obedience, Faith holds and handles, and applies them unto us. Shee twists and shee spinnes us a robe out of his righteousnesse.
Christ sufferings and Obedience, Faith holds and handles, and Applies them unto us. Shee twists and she spins us a robe out of his righteousness.
npg1 n2 cc n1, n1 vvz cc vvz, cc vvz pno32 p-acp pno12. np1 vvz cc pns31 vvz pno12 dt n1 av pp-f po31 n1.
(64) sermon (DIV1)
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And Charity her daughter workes as hard as shee. Shee embroiders with the needle; her tent is holinesse, and her worke is all on that;
And Charity her daughter works as hard as she. Shee embroiders with the needle; her tent is holiness, and her work is all on that;
cc n1 po31 n1 vvz a-acp av-j c-acp pns31. np1 n2 p-acp dt n1; po31 n1 vbz n1, cc po31 n1 vbz d p-acp d;
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shee onely tends that taske, and with her mothers worke shee meddles not. The mothers eye is still upon the daughter, that shee doe not play.
she only tends that task, and with her mother's work she meddles not. The mother's eye is still upon the daughter, that she do not play.
pns31 av-j vvz d n1, cc p-acp po31 ng1 n1 pns31 vvz xx. dt ng1 n1 vbz av p-acp dt n1, cst pns31 vdb xx vvi.
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Like a strict NONLATINALPHABET, shee holds her to her worke, all the day, every day; shee rests not on the Sabbath.
Like a strict, she holds her to her work, all the day, every day; she rests not on the Sabbath.
j dt j, pns31 vvz pno31 p-acp po31 n1, d dt n1, d n1; pns31 vvz xx p-acp dt n1.
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The idle, according to the proverbe in Theocritus, NONLATINALPHABET, like loitering schollars in some schooles, they play every day,
The idle, according to the proverb in Theocritus,, like loitering Scholars in Some Schools, they play every day,
dt j, vvg p-acp dt n1 p-acp np1,, av-j vvg n2 p-acp d n2, pns32 vvb d n1,
(64) sermon (DIV1)
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and whole daies, Rem magnam prestas, it is a wonder if ever such proove learned. But Faith keepes no holidayes, but labors all her life, Sabbath dayes and all.
and Whole days, Remembering magnam prestas, it is a wonder if ever such prove learned. But Faith keeps no holidays, but labors all her life, Sabbath days and all.
cc j-jn n2, vvg fw-la fw-la, pn31 vbz dt n1 cs av d vvb j. p-acp n1 vvz dx n2, cc-acp vvz d po31 n1, n1 n2 cc d.
(64) sermon (DIV1)
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Faith (I confesse indeed) appeares not in her person: vertue is invisible.
Faith (I confess indeed) appears not in her person: virtue is invisible.
n1 (pns11 vvb av) vvz xx p-acp po31 n1: n1 vbz j.
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But as God was seene to Moses, so is shee to men, per posteriora, onely by her backe parts, which are workes.
But as God was seen to Moses, so is she to men, per posteriora, only by her back parts, which Are works.
cc-acp c-acp np1 vbds vvn p-acp np1, av vbz pns31 p-acp n2, fw-la fw-la, av-j p-acp po31 n1 n2, r-crq vbr n2.
(64) sermon (DIV1)
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They faile not where shee is; but follow faith inseparably. As where there is no light, you may safely say, there is no sunne:
They fail not where she is; but follow faith inseparably. As where there is no Light, you may safely say, there is no sun:
pns32 vvb xx c-crq pns31 vbz; cc-acp vvb n1 av-j. p-acp c-crq pc-acp vbz dx n1, pn22 vmb av-j vvi, pc-acp vbz dx n1:
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so where workes are not, you may conclude peremptorily, there is no faith.
so where works Are not, you may conclude peremptorily, there is no faith.
av c-crq n2 vbr xx, pn22 vmb vvi av-j, pc-acp vbz dx n1.
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12536
Wouldst thou be judged by God? Vox Populi, Vox Dei, the peoples verdict is the voice of God.
Wouldst thou be judged by God? Vox People, Vox Dei, the peoples verdict is the voice of God.
vmd2 pns21 vbi vvn p-acp np1? fw-la fw-la, fw-la fw-la, dt ng1 n1 vbz dt n1 pp-f np1.
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Eliseus servant said of the Shunammites son, when he saw, there was neither vox nor auditio, neither speech,Elisha servant said of the Shunammites son, when he saw, there was neither vox nor auditio, neither speech,
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nor sense, that the child was not awake. The fellow was too fine, he might have said, the child lived not.
nor sense, that the child was not awake. The fellow was too fine, he might have said, the child lived not.
ccx n1, cst dt n1 vbds xx j. dt n1 vbds av j, pns31 vmd vhi vvn, dt n1 vvd xx.
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Workes are the breath of Faith, our Apostle makes them so, ver. vlt. they are the pulse of Faith;
Works Are the breath of Faith, our Apostle makes them so, ver. Ult. they Are the pulse of Faith;
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the two NONLATINALPHABET, the proofes, by which we may judge, whether it live. If you feele them not; the Faith is ghostlesse.
the two, the proofs, by which we may judge, whither it live. If you feel them not; the Faith is ghostlesse.
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Say not, that Faith sleepeth, for finenesse of phrase; say plainely, shee is dead: for Saint Iames saith so.
Say not, that Faith Sleepeth, for fineness of phrase; say plainly, she is dead: for Saint James Says so.
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I would not now unwarily reason for the Papist; thats one thing he would have, that there is a dead faith;
I would not now unwarily reason for the Papist; thats one thing he would have, that there is a dead faith;
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hee holds a true faith may be dead.
he holds a true faith may be dead.
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But by a dead faith, we meane a feigned faith, which is no faith at all.
But by a dead faith, we mean a feigned faith, which is no faith At all.
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Where there are no workes, there is no faith; not a dead faith onely, but no faith at all.
Where there Are no works, there is no faith; not a dead faith only, but no faith At all.
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Let them not instance in historicall faith, or the faith of miracles; they both are equivocall, and nothing to this purpose.
Let them not instance in historical faith, or the faith of Miracles; they both Are equivocal, and nothing to this purpose.
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Those faiths may be showne without good works: for the devils have one of them, and Iudas had them both.
Those faiths may be shown without good works: for the Devils have one of them, and Iudas had them both.
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But the Faith we meane, is not showne, but by workes.
But the Faith we mean, is not shown, but by works.
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I doe not say, Love is the life of Faith, or it is the soule of Faith.
I do not say, Love is the life of Faith, or it is the soul of Faith.
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Such hyperbolicall tropes I dare not venture on.
Such hyperbolical tropes I Dare not venture on.
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But I doe say, love is the pulse of Faith, it argues Faith to have both life and soule.
But I do say, love is the pulse of Faith, it argues Faith to have both life and soul.
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The last verse of this Chapter hath stumbled the Papists, that because Saint Iames saith there, as the body without the Spirit, is dead;
The last verse of this Chapter hath stumbled the Papists, that Because Saint James Says there, as the body without the Spirit, is dead;
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so Faith without workes is dead; therefore workes are the Spirit of Faith, and so the Soule of Faith.so Faith without works is dead; Therefore works Are the Spirit of Faith, and so the Soul of Faith.
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Why may I not translate it, as the body without breath is dead; so is Faith without workes.
Why may I not translate it, as the body without breath is dead; so is Faith without works.
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And let them then in Gods name make workes the breath of Faith. Breathing is an argument of life in the body;
And let them then in God's name make works the breath of Faith. Breathing is an argument of life in the body;
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and so are workes of faith in the Soule. I will not be peremptory; some may be my teachers, that are my hearers.
and so Are works of faith in the Soul. I will not be peremptory; Some may be my Teachers, that Are my hearers.
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But I have good Authours, that the word will beare that Sense. Whether it doe there or no, I leave it to the learned.
But I have good Authors, that the word will bear that Sense. Whither it do there or no, I leave it to the learned.
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Workes are not NONLATINALPHABET, not the life, but the breath of Faith. Faith hath not esse & vivere, but it hath movere, it lives not by Love, but it mooves by it;
Works Are not, not the life, but the breath of Faith. Faith hath not esse & vivere, but it hath movere, it lives not by Love, but it moves by it;
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it mooves and breathes by it. Thou choakest and smotherest him, whose breath thou stoppest. Faith needes must breath, and her breath are workes. If thou stop them;
it moves and breathes by it. Thou chokest and smotherest him, whose breath thou stoppest. Faith needs must breath, and her breath Are works. If thou stop them;
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thou stiflest and thou stranglest Faith. To end this, the Scriptures, the Fathers, the Philosophers resemble Love to fire.
thou stiflest and thou stranglest Faith. To end this, the Scriptures, the Father's, the Philosophers resemble Love to fire.
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So may I Faith, as fitly. The heat of fire will not be hid; and the zeale of Faith will not be smothered:
So may I Faith, as fitly. The heat of fire will not be hid; and the zeal of Faith will not be smothered:
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but fire will burst forth in flames, and Faith will sparkle forth in Workes. It is but equall therefore, that the Apostle askes;
but fire will burst forth in flames, and Faith will sparkle forth in Works. It is but equal Therefore, that the Apostle asks;
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if any man say, he hath Faith; let him shew it. The next point is the Person, that must Iudge.
if any man say, he hath Faith; let him show it. The next point is the Person, that must Judge.
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Hast thou Faith? thou saiest it. Who shall judge? Not thy selfe, thou wilt be partiall;
Hast thou Faith? thou Sayest it. Who shall judge? Not thy self, thou wilt be partial;
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Show it me. It is a Synecdoche; to me, that is, to men, show thy faith to others, show it to the world.Show it me. It is a Synecdoche; to me, that is, to men, show thy faith to Others, show it to the world.
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Sciretuum nihil est. Thou art sure, thou hast faith; but it is good to have a witnesse.Sciretuum nihil est. Thou art sure, thou hast faith; but it is good to have a witness.
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Thou wilt say thy Conscience knoweth it; and it is a thousand witnesses. But Saint Paul requires the testimony of those that are without:
Thou wilt say thy Conscience Knoweth it; and it is a thousand Witnesses. But Saint Paul requires the testimony of those that Are without:
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not only with out thee, to show thy faith to thy brethren in the faith; but without the Church also, to infidels too, if thou be occasioned.
not only with out thee, to show thy faith to thy brothers in the faith; but without the Church also, to Infidels too, if thou be occasioned.
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As for the Proverbe, it meanes an evill Conscience, not a good; and the witnesse of it, not for thee, but against thee.
As for the Proverb, it means an evil Conscience, not a good; and the witness of it, not for thee, but against thee.
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The Conscience so, is indeed a thousand witnesses. And haply thy Conscience belyeth thee:
The Conscience so, is indeed a thousand Witnesses. And haply thy Conscience belieth thee:
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for it is sometimes erroneous, not Conscientia but Inscientia. Then may it tell thee, thou hast Faith, when thou hast none.
for it is sometime erroneous, not Conscientia but Inscientia. Then may it tell thee, thou hast Faith, when thou hast none.
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Suspect thy Conscience, when it sootheth thee. But haply thou belyest thy Conscience: thou saiest, it knowes that thou hast faith;
Suspect thy Conscience, when it sootheth thee. But haply thou belyest thy Conscience: thou Sayest, it knows that thou hast faith;
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when it saith secretly, tongue thou liest. If thou have faith indeed; have it teste coelo, as he saith in the tragedy;
when it Says secretly, tongue thou liest. If thou have faith indeed; have it teste coelo, as he Says in the tragedy;
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show it openly, that the world may witnesse it; make me beleeve, that thou beleevest. But thou wilt say, that men are lyers too.
show it openly, that the world may witness it; make me believe, that thou Believest. But thou wilt say, that men Are liars too.
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David saith it, Omnis homo mendax, all men are lyers. Let God be Iudge, I will show my Faith to him.David Says it, Omnis homo mendax, all men Are liars. Let God be Judge, I will show my Faith to him.
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First, Davids speech was in his passion: I said in my haste, All men are lyers.
First, Davids speech was in his passion: I said in my haste, All men Are liars.
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Secondly, thy lothnesse to be judged by men, is a shrewd presumption, that thou hast not faith.
Secondly, thy loathness to be judged by men, is a shrewd presumption, that thou hast not faith.
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For if thou hadst, thou hast Love too; which if thou hast, thou wouldst not be suspicious; for Love is not.
For if thou Hadst, thou hast Love too; which if thou hast, thou Wouldst not be suspicious; for Love is not.
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I, and another, and a third may erre: but what all men judge of thee, that live with thee, is lightly true.
I, and Another, and a third may err: but what all men judge of thee, that live with thee, is lightly true.
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Lastly, because thou wilt needs be judged by God.
Lastly, Because thou wilt needs be judged by God.
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I will say to thee, as Festus said to Paul, hast thou appeald to Caesar? unto Caesar shalt thou goe:
I will say to thee, as Festus said to Paul, hast thou appealed to Caesar? unto Caesar shalt thou go:
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hast thou appeald to God? to God therefore shalt thou goe; and thou shalt not goe farre neither.
hast thou appealed to God? to God Therefore shalt thou go; and thou shalt not go Far neither.
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Remoove but two verses from my Text; there shalt thou heare Gods Iudgement, both of thy selfe, vaine man;
Remove but two Verses from my Text; there shalt thou hear God's Judgement, both of thy self, vain man;
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and of thy faith, that it is dead.
and of thy faith, that it is dead.
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And vaine thou art indeed, who when the Apostle craves a tryall of thy faith by thy conversation, thinkest to avoide it by vaine tergiversation, by appealing unto God.
And vain thou art indeed, who when the Apostle craves a trial of thy faith by thy Conversation, Thinkest to avoid it by vain tergiversation, by appealing unto God.
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Saint Iames, nay, God, for from his spirit he speakes, will have thy faith be showne, Ostende fidem tuam, not knowne to God, but showne to men.
Saint James, nay, God, for from his Spirit he speaks, will have thy faith be shown, Ostend fidem tuam, not known to God, but shown to men.
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God being NONLATINALPHABET the knower of the heart, needeth not our showing him our faith.
God being the knower of the heart, needs not our showing him our faith.
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Spare to spend thy paines, where it is superfluous, and bestow it where thou shouldest, where Saint Iames biddeth, Show thy faith to me.
Spare to spend thy pains, where it is superfluous, and bestow it where thou Shouldst, where Saint James bids, Show thy faith to me.
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To me? why so? As the Hebrewes sayd to Moses, thou wilt haply say to me, Quis te constituit judicem, who made you my judge, that you should examine me? Indeed no man hath to doe to judge anothers servant:
To me? why so? As the Hebrews said to Moses, thou wilt haply say to me, Quis te Constituted Judicem, who made you my judge, that you should examine me? Indeed no man hath to do to judge another's servant:
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he stands or falls to his owne master. But why vantest thou of thy faith to me? Haply thou hast faith.
he Stands or falls to his own master. But why vantest thou of thy faith to me? Haply thou hast faith.
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But if thou wouldst, that I should thinke, thou hast, thou must show it me.
But if thou Wouldst, that I should think, thou hast, thou must show it me.
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Besides doth not the Apostle bid us to be ready to give a reason of our faith, every man to every man.
Beside does not the Apostle bid us to be ready to give a reason of our faith, every man to every man.
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No reason is so kind, as workes, for it is reall; and if to every man, then also unto me.
No reason is so kind, as works, for it is real; and if to every man, then also unto me.
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Yet why to me? there are men enough besides to see my faith.
Yet why to me? there Are men enough beside to see my faith.
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Quid mihi et tibi, as Christ sayd to his mother, what have you to do with me? surely I have.Quid mihi et tibi, as christ said to his mother, what have you to do with me? surely I have.
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Thy workes should show me light to glorifie God.
Thy works should show me Light to Glorify God.
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Thy workes should also show mee what thou art, albus an ater, a sheepe, or a wolfe:
Thy works should also show me what thou art, Albus an ater, a sheep, or a wolf:
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that if thou be a sheepe, I may feed with thee; but if a wolfe, I may beware of thee.
that if thou be a sheep, I may feed with thee; but if a wolf, I may beware of thee.
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It skills God, it skills mee, that thou show thy selfe by workes. God for his glory, mee for my safety.
It skills God, it skills me, that thou show thy self by works. God for his glory, me for my safety.
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To end this, every one whom Christ hath cald, must doe his best to bring his brother to Christ too,
To end this, every one whom christ hath called, must do his best to bring his brother to christ too,
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as Andrew did Peter, and as Philip did Nathanael. The fruits of thy faith must draw others to the faith;
as Andrew did Peter, and as Philip did Nathanael. The fruits of thy faith must draw Others to the faith;
c-acp np1 vdd np1, cc c-acp vvi vdd np1. dt n2 pp-f po21 n1 vmb vvi n2-jn p-acp dt n1;
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and therefore thou must show it mee. Nascitur indignè, per quem &c. The third point is the object, the thing in question, it is Faith; what Faith? for faith is manifold.
and Therefore thou must show it me. Nascitur indignè, per Whom etc. The third point is the Object, the thing in question, it is Faith; what Faith? for faith is manifold.
cc av pns21 vmb vvi pn31 pno11. fw-la fw-la, fw-la fw-la av dt ord n1 vbz dt n1, dt n1 p-acp n1, pn31 vbz n1; r-crq n1? p-acp n1 vbz j.
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There is NONLATINALPHABET, a faith of miracles; it is not that.
There is, a faith of Miracles; it is not that.
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For it (Saint Paul saith) hath not love, and Iudas had it, a damned reprobate,
For it (Saint Paul Says) hath not love, and Iudas had it, a damned Reprobate,
p-acp pn31 (n1 np1 vvz) vhz xx n1, cc np1 vhd pn31, dt j-vvn n-jn,
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and there is NONLATINALPHABET, an historicall faith; neither is it that.
and there is, an historical faith; neither is it that.
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For King Agrippa beleeved the Prophets, and Herod beleeved Iohn; and all Christians, Libertines & all beleeve the Scripturs.
For King Agrippa believed the prophets, and Herod believed John; and all Christians, Libertines & all believe the Scriptures.
p-acp n1 np1 vvd dt n2, cc np1 vvn np1; cc d np1, n2 cc d vvb dt n2.
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Even the Devills have this Faith.
Even the Devils have this Faith.
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But it is the Faith that justifies, that engrafts thee into Christ, that reconciles thee unto God, that quits thy sinne, and saves thy soule.
But it is the Faith that Justifies, that engrafts thee into christ, that reconciles thee unto God, that quits thy sin, and saves thy soul.
p-acp pn31 vbz dt n1 cst vvz, cst n2 pno21 p-acp np1, cst vvz pno21 p-acp np1, cst vvz po21 n1, cc vvz po21 n1.
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I doubt the Papists do meane the faith of Miracles.
I doubt the Papists do mean the faith of Miracles.
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What mean they else to make such account of them, to make such adoe with them? Yet surely they doe not:
What mean they Else to make such account of them, to make such ado with them? Yet surely they do not:
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they are learned and judicious, and cannot conster the Apostle so. And yet surely they doe:
they Are learned and judicious, and cannot construe the Apostle so. And yet surely they do:
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for else why doe they make the working of wonders one note of the Church? Meane what faith they will, they meane amisse;
for Else why do they make the working of wonders one note of the Church? Mean what faith they will, they mean amiss;
c-acp av q-crq vdb pns32 vvi dt n-vvg pp-f n2 crd n1 pp-f dt n1? n1 r-crq n1 pns32 vmb, pns32 vvb av;
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they cannot meane Saint Iames his justifying faith. For Iudas wrought miracles; so doth Antichrist; so doth the Devill.
they cannot mean Saint James his justifying faith. For Iudas wrought Miracles; so does Antichrist; so does the devil.
pns32 vmbx vvi n1 np1 po31 vvg n1. p-acp np1 vvn n2; av vdz np1; av vdz dt n1.
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But of all faiths, I would wish them to beware of the faith of wonders; wonders in these dayes are the note of Antichrist. Their age is out;
But of all faiths, I would wish them to beware of the faith of wonders; wonders in these days Are the note of Antichrist. Their age is out;
p-acp pp-f d n2, pns11 vmd vvi pno32 pc-acp vvi pp-f dt n1 pp-f n2; n2 p-acp d n2 vbr dt n1 pp-f np1. po32 n1 vbz av;
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they fitted the infancie of the Church; faith is adulta now, and needs them not. Gods Oracles suffice us; we expect not Miracles.
they fitted the infancy of the Church; faith is adulta now, and needs them not. God's Oracles suffice us; we expect not Miracles.
pns32 vvn dt n1 pp-f dt n1; n1 vbz fw-la av, cc vvz pno32 xx. npg1 n2 vvb pno12; pns12 vvb xx n2.
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The Papists insult over us, because they have them, and wee not.
The Papists insult over us, Because they have them, and we not.
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Our Faith being the antient and apostolicke Faith, had miracles long since, it needs none now.
Our Faith being the ancient and apostolic Faith, had Miracles long since, it needs none now.
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Miracles are for the first founding, not the continuall feeding of the faith.
Miracles Are for the First founding, not the continual feeding of the faith.
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If they will bethinke them, they cannot worse disgrace, they cannot more foulely disable their faith, then by working of miracles;
If they will bethink them, they cannot Worse disgrace, they cannot more foully disable their faith, then by working of Miracles;
cs pns32 vmb vvi pno32, pns32 vmbx av-jc vvi, pns32 vmbx av-dc av-j vvi po32 n1, av p-acp vvg pp-f n2;
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for they show, that their Religion is a new Faith. Boast not proud Papist, that thy Church is a wonder-worker:
for they show, that their Religion is a new Faith. Boast not proud Papist, that thy Church is a wonder-worker:
c-acp pns32 vvb, cst po32 n1 vbz dt j n1. n1 xx j njp, cst po21 n1 vbz dt n1:
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for that glory is thy shame. It is not then the faith of Miracles, not historicall faith, that must be showne, but a justifying faith:
for that glory is thy shame. It is not then the faith of Miracles, not historical faith, that must be shown, but a justifying faith:
c-acp cst n1 vbz po21 n1. pn31 vbz xx av dt n1 pp-f n2, xx j n1, cst vmb vbi vvn, cc-acp dt vvg n1:
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All the aime of the Apostle is directly at that marke. For that is the faith that thou vauntest and boastest of.
All the aim of the Apostle is directly At that mark. For that is the faith that thou vauntest and boastest of.
d dt vvb pp-f dt n1 vbz av-j p-acp d n1. p-acp d vbz dt n1 cst pns21 vv2 cc js pp-f.
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Not that thou confessest Christ, or workest wonders in his name; but that thou beleevest on him:
Not that thou Confessest christ, or workest wonders in his name; but that thou Believest on him:
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that thy sinne and thy paine are pardoned thorough him, and that thou shalt bee saved by him.
that thy sin and thy pain Are pardoned through him, and that thou shalt be saved by him.
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Not thy bare assent to the story of the Gospell, that it is true;
Not thy bore assent to the story of the Gospel, that it is true;
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but they hearty embracing of the grace of the Gospell, to apply it to thy selfe;
but they hearty embracing of the grace of the Gospel, to apply it to thy self;
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thy apprehension of Christ and his Crosse, and his whole obedience, the application of his righteousnesse to thee,
thy apprehension of christ and his Cross, and his Whole Obedience, the application of his righteousness to thee,
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and the undoubted expectation of eternall life. There yet remaines the mainest point, the Argument; by which the faith is proved;
and the undoubted expectation of Eternal life. There yet remains the mainest point, the Argument; by which the faith is proved;
cc dt j n1 pp-f j n1. a-acp av vvz dt js n1, dt n1; p-acp r-crq dt n1 vbz vvn;
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and that is workes. Works are the tokens and tryall of Faith.
and that is works. Works Are the tokens and trial of Faith.
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Probatio Amoris, exhibitio Operis, saith Saint Gregory. The showing of love, is the doing of workes;Probation Amoris, exhibitio Operis, Says Saint Gregory. The showing of love, is the doing of works;
fw-la fw-la, fw-la fw-la, vvz n1 np1. dt vvg pp-f n1, vbz dt vdg pp-f n2;
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and love is but faiths instrument. Thou pretendest to have Faith; and they say, love is faiths soule.
and love is but faiths Instrument. Thou pretendest to have Faith; and they say, love is faiths soul.
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It must therefore be in Faith, or it is dead.
It must Therefore be in Faith, or it is dead.
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If love be there, why works it not? It is not faith, tis but Cadaver, saith S. Bernard, Faiths corpes:
If love be there, why works it not? It is not faith, this but Cadaver, Says S. Bernard, Faiths corpses:
cs n1 vbb a-acp, q-crq vvz pn31 xx? pn31 vbz xx n1, pn31|vbz p-acp n1, vvz n1 np1, ng1 n2:
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too fine a name for so course a thing: faiths carcasse; too good yet. He saith not Corpus, but Cadaver; a barren faith, it is a carren faith.
too fine a name for so course a thing: faiths carcase; too good yet. He Says not Corpus, but Cadaver; a barren faith, it is a carrion faith.
av j dt n1 c-acp av n1 dt n1: n2 n1; av j av. pns31 vvz xx np1, p-acp n1; dt j n1, pn31 vbz dt n1 n1.
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Love is faiths life Saint Bernard saith, and love loves to labour, not to laze.
Love is faiths life Saint Bernard Says, and love loves to labour, not to laws.
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What? saith some Papist, say me that againe, love is faiths life, saith Ber. condemnd you not that phrase before? Loe you now,
What? Says Some Papist, say me that again, love is faiths life, Says Ber. condemned you not that phrase before? Loe you now,
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as God would have it, your selfe doe cite it out of a Father. Soft rash insulter.
as God would have it, your self do Cite it out of a Father. Soft rash insulter.
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I cite it, and he saith it; and I say more, he saith it well, because he meanes it well.
I Cite it, and he Says it; and I say more, he Says it well, Because he means it well.
pns11 vvb pn31, cc pns31 vvz pn31; cc pns11 vvb av-dc, pns31 vvz pn31 av, c-acp pns31 vvz pn31 av.
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For he explaines his meaning, where he saith it, Fidei vitam opera at testantur. He saith, love is faiths life;
For he explains his meaning, where he Says it, Fidei vitam opera At testantur. He Says, love is faiths life;
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that is, the works of love do witnesse that faith lives. It showes faiths life, it doth not give faith life.
that is, the works of love do witness that faith lives. It shows faiths life, it does not give faith life.
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And yet S. Bernard was a man of your Church too. Faith must be showne by works, that men may judicare, judge of faith;
And yet S. Bernard was a man of your Church too. Faith must be shown by works, that men may judicare, judge of faith;
cc av n1 np1 vbds dt n1 pp-f po22 n1 av. n1 vmb vbi vvn p-acp n2, cst n2 vmb fw-la, n1 pp-f n1;
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works must be indicare, show the faith. Love is Index fidei, the touchstone of faith. Lay faith to love;
works must be indicare, show the faith. Love is Index fidei, the touchstone of faith. Lay faith to love;
n2 vmb vbi fw-la, vvb dt n1. n1 vbz n1 fw-la, dt n1 pp-f n1. n1 n1 pc-acp vvi;
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if it will not hold the touch, it is a counterfeit. A distastfull doctrine to licentious men: the libertine likes it not.
if it will not hold the touch, it is a counterfeit. A distasteful Doctrine to licentious men: the libertine likes it not.
cs pn31 vmb xx vvi dt n1, pn31 vbz dt n-jn. dt j n1 p-acp j n2: dt n1 vvz pn31 xx.
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His Catechisme has the beleefe, but not the Decalogue.
His Catechism has the belief, but not the Decalogue.
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Live well, doe the workes of pietie, of charitie, of peace, of justice, of holinesse, of lowlinesse, of sobernesse and truth;
Live well, do the works of piety, of charity, of peace, of Justice, of holiness, of lowliness, of soberness and truth;
vvb av, vdb dt n2 pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1 cc n1;
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He objects out of S. Paul, that we are not sub lege, but sub gratia, not under the Law, but under Grace. But S. August. answers him;
He objects out of S. Paul, that we Are not sub lege, but sub Gratia, not under the Law, but under Grace. But S. August. answers him;
pns31 n2 av pp-f n1 np1, cst pns12 vbr xx fw-la fw-la, p-acp fw-la fw-la, xx p-acp dt n1, cc-acp p-acp n1. p-acp n1 np1. vvz pno31;
(64) sermon (DIV1)
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we are not sub lege, but yet we are In lege; we are within the Law,
we Are not sub lege, but yet we Are In lege; we Are within the Law,
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like subjects, though not under it, like slaves. And the right Christian Catechisme joynes the ten Commandements close unto the Creede.
like subject's, though not under it, like slaves. And the right Christian Catechism joins the ten commandments close unto the Creed.
av-j n2-jn, cs xx p-acp pn31, av-j n2. cc dt j-jn njp n1 vvz dt crd n2 av-j p-acp dt n1.
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We live now in a talking, not in a walking age: men are speakers, not workers.
We live now in a talking, not in a walking age: men Are Speakers, not workers.
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And indeed there is a showing of a thing by words, and the false faith-faigner faine would have that:
And indeed there is a showing of a thing by words, and the false faith-faigner feign would have that:
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as if in my Text, ostendere, were os tendere, to stretch the jawes, that faith should be showed by straining of the mouth; by strong protestations.
as if in my Text, ostendere, were os tendere, to stretch the Jaws, that faith should be showed by straining of the Mouth; by strong protestations.
c-acp cs p-acp po11 n1, fw-la, vbdr fw-la fw-la, pc-acp vvi dt n2, cst n1 vmd vbi vvn p-acp vvg pp-f dt n1; p-acp j n2.
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But S. Iames saith not NONLATINALPHABET show me thy faith, by speech but NONLATINALPHABET, not by words, but by workes. It is not NONLATINALPHABET as Rabsakeh sayd, a matter of lippes;
But S. James Says not show me thy faith, by speech but, not by words, but by works. It is not as Rabsakeh said, a matter of lips;
p-acp n1 np1 vvz xx vvb pno11 po21 n1, p-acp n1 p-acp, xx p-acp n2, cc-acp p-acp n2. pn31 vbz xx p-acp vvb vvd, dt n1 pp-f n2;
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the show must be not Oris, but Operis. If any man question thee of thy faith;
the show must be not Oris, but Operis. If any man question thee of thy faith;
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spare thy lippes and let thy life make answer. If words might be credited, no man would want faith.
spare thy lips and let thy life make answer. If words might be credited, no man would want faith.
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Abraham enstiled the Father of the faithfull, should need to have his name changed once againe;Abraham enstiled the Father of the faithful, should need to have his name changed once again;
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he would have so many sonnes.
he would have so many Sons.
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Every man would take up the blind mans cry to Christ, Lord I beleeve. What mouth would not make one lye for his master.
Every man would take up the blind men cry to christ, Lord I believe. What Mouth would not make one lie for his master.
np1 n1 vmd vvi a-acp dt j ng1 n1 p-acp np1, n1 pns11 vvb. q-crq n1 vmd xx vvi crd n1 p-acp po31 n1.
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But it is Ostensio, not Ostentatio, not a show of words, but a reall proofe. Sayst thou, that thou hast faith? Quid verba audiam? facta vidiam.
But it is Ostensio, not Ostentatio, not a show of words, but a real proof. Sayest thou, that thou hast faith? Quid verba audiam? facta vidiam.
p-acp pn31 vbz np1, xx np1, xx dt n1 pp-f n2, cc-acp dt j n1. vv2 pns21, cst pns21 vh2 n1? fw-la fw-la fw-la? fw-la fw-la.
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Let me not heare my faith, but see it. Sight is the surer sense: a slie dissembler may deceive that too;
Let me not hear my faith, but see it. Sighed is the Surer sense: a sly dissembler may deceive that too;
vvb pno11 xx vvi po11 n1, cc-acp vvb pn31. n1 vbz dt jc n1: dt j n1 vmb vvi cst av;
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but yet not so soone, not so easily as the hearing. The eye doth best describe deceit;
but yet not so soon, not so Easily as the hearing. The eye does best describe deceit;
cc-acp av xx av av, xx av av-j c-acp dt n-vvg. dt n1 vdz js vvi n1;
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the best spier of falsehood, the best tryer of truth. Nisi videro, & misero, saith Thomas of Christs rising;
the best spier of falsehood, the best Trier of truth. Nisi videro, & misero, Says Thomas of Christ rising;
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so unlesse I see and feele thy faith, I will not beleeve. Works make faith visible, they make it palpable;
so unless I see and feel thy faith, I will not believe. Works make faith visible, they make it palpable;
av cs pns11 vvb cc vvb po21 n1, pns11 vmb xx vvi. vvz vvi n1 j, pns32 vvb pn31 j;
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except where the hypocrite is very artificiall. There may be workes, where there is no faith:
except where the hypocrite is very artificial. There may be works, where there is no faith:
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there may haply be workes, where faith is not; but there is certainly no faith, where workes are not.
there may haply be works, where faith is not; but there is Certainly no faith, where works Are not.
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Workes are but a NONLATINALPHABET a probable Declaration, not an NONLATINALPHABET, an infallible Demonstration. But it is the best man hath;
Works Are but a a probable Declaration, not an, an infallible Demonstration. But it is the best man hath;
vvz vbr p-acp dt dt j n1, xx dt, dt j n1. p-acp pn31 vbz dt js n1 vhz;
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and the Apostle craves but it.
and the Apostle craves but it.
cc dt n1 vvz p-acp pn31.
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God hath made the Minister his moderatour: Hee must crie, Satis; tell him, he hath sinned enough:
God hath made the Minister his moderator: He must cry, Satis; tell him, he hath sinned enough:
np1 vhz vvn dt n1 po31 n1: pns31 vmb vvi, fw-la; vvb pno31, pns31 vhz vvn av-d:
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and tell me, thou hast faith; though thou lye; I will beleeve thee. Deceive me so; I will not censure thee.
and tell me, thou hast faith; though thou lie; I will believe thee. Deceive me so; I will not censure thee.
cc vvb pno11, pns21 vh2 n1; cs pns21 vvb; pns11 vmb vvi pno21. vvb pno11 av; pns11 vmb xx vvi pno21.
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But if thou robbe Gods selfe by Idolatrie, abuse Gods name by blasphemie, prophane Gods holy day, defraud Gods Ministers;
But if thou rob God's self by Idolatry, abuse God's name by blasphemy, profane God's holy day, defraud God's Ministers;
p-acp cs pns21 vvi npg1 n1 p-acp n1, vvb npg1 n1 p-acp n1, j n2 j n1, n1 npg1 n2;
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his house, by sacriledge, by fraud;
his house, by sacrilege, by fraud;
po31 n1, p-acp n1, p-acp n1;
(64) sermon (DIV1)
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make no conscience of blood, of whoredome, of drunkennesse, of usurie, of briberie, of oppression, of extortion, of doing any wrong, either violently of fraudulently:
make no conscience of blood, of whoredom, of Drunkenness, of Usury, of bribery, of oppression, of extortion, of doing any wrong, either violently of fraudulently:
vvb dx n1 pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f vdg d j-jn, av-d av-j a-acp av-j:
(64) sermon (DIV1)
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I will say, thou hast no faith: for the faithfull flee these things. Malè credit, quicunque peccat, saith Origen, it is a sorie faith, that serveth sinne.
I will say, thou hast no faith: for the faithful flee these things. Malè credit, quicunque peccat, Says Origen, it is a sorry faith, that serves sin.
pns11 vmb vvi, pns21 vh2 dx n1: c-acp dt j vvi d n2. fw-la n1, fw-la fw-la, vvz np1, pn31 vbz dt j n1, cst vvz n1.
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Love (thou wilt say) is not suspicious, nor thinketh evill; but neither is it simple, to be perswaded against sense.
Love (thou wilt say) is not suspicious, nor Thinketh evil; but neither is it simple, to be persuaded against sense.
n1 (pns21 vm2 vvi) vbz xx j, ccx vvz n-jn; cc-acp d vbz pn31 j, pc-acp vbi vvn p-acp n1.
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Nay say thou sinne not in this sort, at leastwise not in sight;
Nay say thou sin not in this sort, At leastwise not in sighed;
uh vvb pns21 vvb xx p-acp d n1, p-acp av xx p-acp n1;
(64) sermon (DIV1)
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yet if thou doe not good, all the good thou canst, in every worke of mercy, of godlinesse, and right;
yet if thou do not good, all the good thou Canst, in every work of mercy, of godliness, and right;
av cs pns21 vdb xx j, d dt j pns21 vm2, p-acp d n1 pp-f n1, pp-f n1, cc n-jn;
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and say that thou hast faith: I will say, I see it not. Love hopeth the best, and beleeveth all things; and so will I.
and say that thou hast faith: I will say, I see it not. Love Hopes the best, and Believeth all things; and so will I.
cc vvb cst pns21 vh2 n1: pns11 vmb vvi, pns11 vvb pn31 xx. n1 vvz dt js, cc vvz d n2; cc av vmb pns11.
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I will hope thou mayst have faith haply hereafter; I will beleeve, thou mayst beleeve in time;
I will hope thou Mayest have faith haply hereafter; I will believe, thou Mayest believe in time;
pns11 vmb vvb pns21 vm2 vhi n1 av av; pns11 vmb vvi, pns21 vm2 vvi p-acp n1;
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but thy faith as yet is dead. [ Dead faith, thou wilt reply on me? thats something yet: dead faith is faith:
but thy faith as yet is dead. [ Dead faith, thou wilt reply on me? thats something yet: dead faith is faith:
cc-acp po21 n1 c-acp av vbz j. [ j uh-n, pns21 vm2 vvi p-acp pno11? d|vbz pi av: j n1 vbz n1:
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nay dead faith is true faith. Hoc aliquid nihil est, the something is just nothing.
nay dead faith is true faith. Hoc Aliquid nihil est, the something is just nothing.
uh-x j n1 vbz j n1. fw-la j fw-la fw-la, dt pi vbz j pix.
(64) sermon (DIV1)
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That dead faith is true faith, who saith it, but the Papist? Hee may say as well, a dead man is a true man. One Father is of worth to waigh downe a world of them: Didymus is he;
That dead faith is true faith, who Says it, but the Papist? He may say as well, a dead man is a true man. One Father is of worth to weigh down a world of them: Didymus is he;
cst j n1 vbz j n1, r-crq vvz pn31, cc-acp dt njp? pns31 vmb vvi c-acp av, dt j n1 vbz dt j n1. crd n1 vbz pp-f j pc-acp vvi a-acp dt n1 pp-f pno32: np1 vbz pns31;
(64) sermon (DIV1)
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Fides mortua, fides nulla, a dead faith (saith he) is no faith. ] The Romanists would show us their faith by miracles:Fides Mortua, fides nulla, a dead faith (Says he) is no faith. ] The Romanists would show us their faith by Miracles:
np1 n1, fw-la fw-la, dt j n1 (vvz pns31) vbz dx n1. ] dt np1 vmd vvi pno12 po32 n1 p-acp n2:
(64) sermon (DIV1)
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a show (with their favours) fabulous and frivolous.
a show (with their favours) fabulous and frivolous.
dt n1 (p-acp po32 n2) j cc j.
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Fabulous, for they are lyes, either figmenta mendacium hominum, or portenta fallacium daemonum, as Saint Augustine saith.
Fabulous, for they Are lies, either figmenta Mendacium hominum, or portenta fallacium Daemonum, as Saint Augustine Says.
j, c-acp pns32 vbr n2, d fw-la fw-la fw-la, cc fw-la fw-la fw-la, p-acp n1 np1 vvz.
(64) sermon (DIV1)
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A right show indeede, without any substance or semblance of truth. I cannot speake of them more basely, then some of themselves. And frivolous;
A right show indeed, without any substance or semblance of truth. I cannot speak of them more basely, then Some of themselves. And frivolous;
dt j-jn n1 av, p-acp d n1 cc n1 pp-f n1. pns11 vmbx vvi pp-f pno32 av-dc av-j, cs d pp-f px32. cc j;
(64) sermon (DIV1)
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for first, the consequent is naught, wonders may bee wrought, and have beene by the faithlesse.
for First, the consequent is nought, wonders may be wrought, and have been by the faithless.
p-acp ord, dt j vbz pix, n2 vmb vbi vvn, cc vhb vbn p-acp dt j.
(64) sermon (DIV1)
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The grace of Miracles is gratis data, not gratum faciens, it is given even to Reprobates. Secondly beside the point.
The grace of Miracles is gratis data, not gratum Faciens, it is given even to Reprobates. Secondly beside the point.
dt n1 pp-f n2 vbz av fw-la, xx fw-la n1, pn31 vbz vvn av p-acp n2-jn. ord p-acp dt n1.
(64) sermon (DIV1)
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Faith must bee showed, not by wonders, but by workes. As though (they will reply) that wonders were not workes.
Faith must be showed, not by wonders, but by works. As though (they will reply) that wonders were not works.
n1 vmb vbi vvn, xx p-acp n2, cc-acp p-acp n2. p-acp cs (pns32 vmb vvi) d n2 vbdr xx n2.
(64) sermon (DIV1)
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Indeede they are, and Christ often calls them so.
Indeed they Are, and christ often calls them so.
av pns32 vbr, cc np1 av vvz pno32 av.
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But the workes meant in my Text, are not Potestatis, but Sanctitatis, the workes of righteousnesse and holinesse.
But the works meant in my Text, Are not Potestatis, but Sanctitatis, the works of righteousness and holiness.
p-acp dt n2 vvd p-acp po11 n1, vbr xx fw-la, p-acp fw-la, dt n2 pp-f n1 cc n1.
(64) sermon (DIV1)
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Looke what kind of faith is meant, that kind of workes is meant. Saint Iames his theme is of the faith of righteousnesse:
Look what kind of faith is meant, that kind of works is meant. Saint James his theme is of the faith of righteousness:
n1 r-crq n1 pp-f n1 vbz vvn, cst n1 pp-f n2 vbz vvn. n1 np1 po31 n1 vbz pp-f dt n1 pp-f n1:
(64) sermon (DIV1)
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the workes to show it must therefore bee of righteousnesse. Iustifying faith to bee showed by wonders, that were a wonder.
the works to show it must Therefore be of righteousness. Justifying faith to be showed by wonders, that were a wonder.
dt n2 pc-acp vvi pn31 vmb av vbi pp-f n1. vvg n1 pc-acp vbi vvn p-acp n2, cst vbdr dt n1.
(64) sermon (DIV1)
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Then no man should be justified, but hee that could worke miracles. No wonder, no faith: no faith, no righteousnesse; no righteousnesse no life. God forbid.
Then no man should be justified, but he that could work Miracles. No wonder, no faith: no faith, no righteousness; no righteousness no life. God forbid.
av dx n1 vmd vbi vvn, cc-acp pns31 cst vmd vvi n2. dx n1, dx n1: dx n1, dx n1; dx n1 dx n1. np1 vvb.
(64) sermon (DIV1)
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To conclude, faire is Faiths face; but love is her looking glasse: works the onely mirrour which man may see her in.
To conclude, fair is Faiths face; but love is her looking glass: works the only mirror which man may see her in.
pc-acp vvi, j vbz ng1 n1; cc-acp n1 vbz po31 j-vvg n1: vvz dt j n1 r-crq n1 vmb vvi pno31 p-acp.
(64) sermon (DIV1)
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Had God made man, a Momus would in Lucian, with a brest of glasse: men might have seene our faith without good works.
Had God made man, a Momus would in Lucian, with a breast of glass: men might have seen our faith without good works.
vhd np1 vvn n1, dt np1 vmd p-acp np1, p-acp dt n1 pp-f n1: n2 vmd vhi vvn po12 n1 p-acp j n2.
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The brest being transparent, the heart had beene open to the eye.
The breast being transparent, the heart had been open to the eye.
dt n1 vbg j, dt n1 vhd vbn j p-acp dt n1.
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But Faith being invisible, and hidden in the heart, needs outward evidence to prove her there. That evidence is workes:
But Faith being invisible, and hidden in the heart, needs outward evidence to prove her there. That evidence is works:
p-acp n1 vbg j, cc vvn p-acp dt n1, av j n1 pc-acp vvi pno31 a-acp. cst n1 vbz n2:
(64) sermon (DIV1)
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Workes Faiths witnesses, her touchstone and her glasse; the flowers and fruits of Faith; the sparkles and the beames of it;
Works Faiths Witnesses, her touchstone and her glass; the flowers and fruits of Faith; the sparkles and the beams of it;
vvz n2 n2, po31 n1 cc po31 n1; dt n2 cc n2 pp-f n1; dt n2 cc dt n2 pp-f pn31;
(64) sermon (DIV1)
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the breath and pulse, and if you please, the life of Faith. Which the Lord of life vouchsafe to breath into us by his Spirit;
the breath and pulse, and if you please, the life of Faith. Which the Lord of life vouchsafe to breath into us by his Spirit;
dt n1 cc n1, cc cs pn22 vvb, dt n1 pp-f n1. r-crq dt n1 pp-f n1 vvb pc-acp vvi p-acp pno12 p-acp po31 n1;
(64) sermon (DIV1)
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unto both which blessed persons of the sacred Godhead, together with the Father, bee duly ascribed all honour, majestie, power and thankesgiving in secula.
unto both which blessed Persons of the sacred Godhead, together with the Father, be duly ascribed all honour, majesty, power and thanksgiving in secula.
p-acp d r-crq j-vvn n2 pp-f dt j n1, av p-acp dt n1, vbi av-jn vvn d n1, n1, n1 cc n1 p-acp fw-la.
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A SERMON PREACHED ON SAINT PETER.
A SERMON PREACHED ON SAINT PETER.
dt n1 vvn p-acp n1 np1.
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The five and twentieth Sermon. 1 PET. 4. 3. It sufficeth us, to have spent the time past of our life,
The five and twentieth Sermon. 1 PET. 4. 3. It Suffices us, to have spent the time past of our life,
dt crd cc ord n1. crd n1. crd crd pn31 vvz pno12, pc-acp vhi vvn dt n1 j pp-f po12 n1,
(65) sermon (DIV1)
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after the lust of the Gentiles. IT is Saint Peters Epoche, his Inhibition to the Iewes, from Progresse in sinne.
After the lust of the Gentiles. IT is Saint Peter's Epoch, his Inhibition to the Iewes, from Progress in sin.
p-acp dt n1 pp-f dt n2-j. pn31 vbz n1 npg1 n1, po31 n1 p-acp dt np2, p-acp n1 p-acp n1.
(65) sermon (DIV1)
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The first verse titles my Text, It is NONLATINALPHABET, a Call on them to stay their course, a crie to them, to cease from sinne;
The First verse titles my Text, It is, a Call on them to stay their course, a cry to them, to cease from sin;
dt ord n1 n2 po11 n1, pn31 vbz, dt n1 p-acp pno32 pc-acp vvi po32 n1, dt n1 p-acp pno32, pc-acp vvi p-acp n1;
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urged with two Arguments, They had spent much time, mispent much time on it alreadie: and it was meere Gentilisme, unmeet for them.
urged with two Arguments, They had spent much time, Mis-spent much time on it already: and it was mere Gentilism, unmeet for them.
vvn p-acp crd n2, pns32 vhd vvn d n1, vvn d n1 p-acp pn31 av: cc pn31 vbds j n1, j p-acp pno32.
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Sinne, the lust of the Gentiles; fit, they forsake it, they were Iewes. Of these Particulars in their order.
Sin, the lust of the Gentiles; fit, they forsake it, they were Iewes. Of these Particulars in their order.
n1, dt n1 pp-f dt n2-j; j, pns32 vvb pn31, pns32 vbdr npg1. pp-f d n2-j p-acp po32 n1.
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First for the Sufficit. Sinne is a Race, the Goale is Hell. Man runnes in it, with might and maine.
First for the Sufficit. Sin is a Raze, the Goal is Hell. Man runs in it, with might and main.
ord p-acp dt fw-la. n1 vbz dt n1, dt n1 vbz n1. n1 vvz p-acp pn31, p-acp n1 cc n1.
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Tis the Preachers office to inhibite him: Every mans indeede, but his especially. The Iewes, the Apostles charge, were in this Race; had runne farre in it.
This the Preachers office to inhibit him: Every men indeed, but his especially. The Iewes, the Apostles charge, were in this Raze; had run Far in it.
pn31|vbz dt n2 n1 pc-acp vvb pno31: d ng1 av, cc-acp po31 av-j. dt np2, dt n2 vvb, vbdr p-acp d n1; vhd vvn av-j p-acp pn31.
(65) sermon (DIV1)
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Saint Peter cries, Sufficit. Surely man should moderate his lust himselfe: but selfe-love lets him not.
Saint Peter cries, Sufficit. Surely man should moderate his lust himself: but Self-love lets him not.
n1 np1 vvz, fw-la. av-j n1 vmd vvi po31 n1 px31: cc-acp n1 vvz pno31 xx.
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It is sufficient saith the Apostle.
It is sufficient Says the Apostle.
pn31 vbz j vvz dt n1.
(65) sermon (DIV1)
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Solomon notes but foure things, that never cry Sufficit, the Grave, the barren Wombe, the thirstie Earth, and Fire.Solomon notes but foure things, that never cry Sufficit, the Grave, the barren Womb, the thirsty Earth, and Fire.
np1 n2 p-acp crd n2, cst av-x vvb fw-la, dt j, dt j n1, dt j n1, cc n1.
(65) sermon (DIV1)
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Sinne might have made the fifth; it deserves it more than they. They are indeede all foure, unsatiable things: but sinne exceedes them.
Sin might have made the fifth; it deserves it more than they. They Are indeed all foure, unsatiable things: but sin exceeds them.
n1 vmd vhi vvn dt ord; pn31 vvz pn31 av-dc cs pns32. pns32 vbr av d crd, j n2: cc-acp n1 vvz pno32.
(65) sermon (DIV1)
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The sea is an unruly creature; yet God hath shut it up with doores, Iob saith:
The sea is an unruly creature; yet God hath shut it up with doors, Job Says:
dt n1 vbz dt j n1; av np1 vhz vvn pn31 a-acp p-acp n2, np1 vvz:
(65) sermon (DIV1)
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hath said to it, Hitherto thou shalt come, but no further.
hath said to it, Hitherto thou shalt come, but no further.
vhz vvn p-acp pn31, av pns21 vm2 vvi, cc-acp av-dx av-jc.
(65) sermon (DIV1)
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Lust will not be confin'd, still presseth on, and cries Plus ultrà. Sinne is the Horse in the Revel. 6. 8. free enough of it selfe, too free.
Lust will not be confined, still Presseth on, and cries Plus ultrà. Sin is the Horse in the Revel. 6. 8. free enough of it self, too free.
n1 vmb xx vbi vvn, av vvz a-acp, cc vvz fw-fr fw-la. n1 vbz dt n1 p-acp dt vvb. crd crd j av-d pp-f pn31 n1, av j.
(65) sermon (DIV1)
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Yet he hath a Rider too, and a Follower besides; one upon him to spurre him, it is Death;
Yet he hath a Rider too, and a Follower beside; one upon him to spur him, it is Death;
av pns31 vhz dt n1 av, cc dt n1 a-acp; pi p-acp pno31 pc-acp vvi pno31, pn31 vbz n1;
(65) sermon (DIV1)
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an other behind him, to Goade him, it is Hell. On he will, on he must:
an other behind him, to Goad him, it is Hell. On he will, on he must:
dt n-jn p-acp pno31, p-acp n1 pno31, pn31 vbz n1. p-acp pns31 vmb, p-acp pns31 vmb:
(65) sermon (DIV1)
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hee must needes goe, whom the devill drives. Not Drives onely, but Drawes too.
he must needs go, whom the Devil drives. Not Drives only, but Draws too.
pns31 vmb av vvi, ro-crq dt n1 vvz. xx np1 av-j, cc-acp vvz av.
(65) sermon (DIV1)
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Sinne hath cords, to hall men towards hell, Funes peccati, Prov. 5. 22. not Funiculos, little cords, such as were on Christs scourge, Iohn 2. 15. but NONLATINALPHABET thicke ropes, Cart-ropes, the Prophet termes them, Esay 5. 18. Yea stronger yet, farre stronger, Rudentes inferni, our Apostles terme, 2 Pet. 2. 4. the Gable ropes of hell.
Sin hath cords, to hall men towards hell, Funes peccati, Curae 5. 22. not Funiculos, little cords, such as were on Christ scourge, John 2. 15. but thick ropes, Cart-ropes, the Prophet terms them, Isaiah 5. 18. Yea Stronger yet, Far Stronger, Rudentes inferni, our Apostles term, 2 Pet. 2. 4. the Gable ropes of hell.
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(65) sermon (DIV1)
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Sinne hath no Sufficit, no sinne: Instance in Avarice.
Sin hath no Sufficit, no sin: Instance in Avarice.
n1 vhz dx fw-la, dx n1: n1 p-acp n1.
(65) sermon (DIV1)
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The Covetous mans wealth, corraded by Corruption, Extortion, Oppression, this yeare, and the last, gives it him content? It rather gives him appetite to raven more the next yeare, than the last.
The Covetous men wealth, corraded by Corruption, Extortion, Oppression, this year, and the last, gives it him content? It rather gives him appetite to raven more the next year, than the last.
dt j ng1 n1, vvn p-acp n1, n1, n1, d n1, cc dt ord, vvz pn31 pno31 n1? pn31 av-c vvz pno31 n1 p-acp n1 av-dc dt ord n1, cs dt ord.
(65) sermon (DIV1)
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As Fame, Crescit eundo, as it goes, still it growes: so is this Lust, the longer the stronger:
As Fame, Crescit Eund, as it Goes, still it grows: so is this Lust, the longer the Stronger:
p-acp n1, fw-la fw-la, c-acp pn31 vvz, av pn31 vvz: av vbz d n1, dt jc dt jc:
(65) sermon (DIV1)
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That as Saint Bernard notes of it, when a man doth Senescere, waxe old, it doth then Iuvenescere, wax young:
That as Saint Bernard notes of it, when a man does Senescere, wax old, it does then Iuvenescere, wax young:
cst p-acp n1 np1 n2 pp-f pn31, c-crq dt n1 vdz fw-la, vvb j, pn31 vdz av fw-la, vvb j:
(65) sermon (DIV1)
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It is most Active, when we are in age. Instance in wanton lust. Though David had store of wives of his owne, besides Concubines: yet they suffice not;
It is most Active, when we Are in age. Instance in wanton lust. Though David had store of wives of his own, beside Concubines: yet they suffice not;
pn31 vbz av-ds j, c-crq pns12 vbr p-acp n1. n1 p-acp j-jn n1. cs np1 vhd n1 pp-f n2 pp-f po31 d, p-acp ng1: av pns32 vvb xx;
(65) sermon (DIV1)
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he sees Vriahs wife, and must have her. Time laies not lust, allayes it not: but it growes greater rather to morrow than to day.
he sees Uriah's wife, and must have her. Time lays not lust, alleys it not: but it grows greater rather to morrow than to day.
pns31 vvz njp2 n1, cc vmb vhi pno31. n1 vvz xx n1, n2 pn31 xx: cc-acp pn31 vvz jc av p-acp n1 cs p-acp n1.
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Indeed to morrow should be to dayes disciple, the Gnomicall Poet saith; our sinne this day, should teach us to be shie of it the next. But it is so sweet; it increaseth the lust rather.
Indeed to morrow should be to days disciple, the Gnomical Poet Says; our sin this day, should teach us to be shy of it the next. But it is so sweet; it increases the lust rather.
np1 p-acp n1 vmd vbi p-acp ng1 n1, dt j n1 vvz; po12 n1 d n1, vmd vvi pno12 pc-acp vbi j pp-f pn31 dt ord. p-acp pn31 vbz av j; pn31 vvz dt n1 av-c.
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Many are often wearie of well doing; who ere of ill? The baites of sinne are deare to sinners; dearely bought, but dearely loved.
Many Are often weary of well doing; who ere of ill? The baits of sin Are deer to Sinners; dearly bought, but dearly loved.
av-d vbr av j pp-f av vdg; r-crq p-acp pp-f n-jn? dt n2 pp-f n1 vbr j-jn p-acp n2; av-jn vvn, cc-acp av-jn vvn.
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One will part with his soule, as soone as with his sinne: nay from his soule the sooner of the two.
One will part with his soul, as soon as with his sin: nay from his soul the sooner of the two.
pi vmb vvi p-acp po31 n1, c-acp av c-acp p-acp po31 n1: uh-x p-acp po31 n1 dt av-c pp-f dt crd.
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What a desperate speech is that of the drunkards in the Prophet, Cras sicut hodic, to morrow shall be as to day, yea worse, farre worse than it.
What a desperate speech is that of the drunkards in the Prophet, Cras sicut hodic, to morrow shall be as to day, yea Worse, Far Worse than it.
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Nay indeed every sinne once growne to habite, inebriates the lust, makes it thirst more and more,
Nay indeed every sin once grown to habit, inebriates the lust, makes it thirst more and more,
uh-x av d n1 a-acp vvn p-acp n1, vvz dt n1, vvz pn31 n1 av-dc cc av-dc,
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and cry with another of that trade too in the Proverbs, Pergam, requiram ampliùs, so soone,
and cry with Another of that trade too in the Proverbs, Pergam, Requiram ampliùs, so soon,
cc vvb p-acp n-jn pp-f d n1 av p-acp dt n2, np1, fw-la fw-la, av av,
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as I am up, I will doe, as I did yesterday. Besotted sinner, be not too precipitate;
as I am up, I will do, as I did yesterday. Besotted sinner, be not too precipitate;
c-acp pns11 vbm a-acp, pns11 vmb vdi, c-acp pns11 vdd av-an. vvn n1, vbb xx av vvi;
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the Race thou runnest in, ends in hell. Make not Profession to proceede, Profession of progression in iniquitie, Thou art farre enough already.
the Raze thou runnest in, ends in hell. Make not Profession to proceed, Profession of progression in iniquity, Thou art Far enough already.
dt n1 pns21 vv2 p-acp, vvz p-acp n1. n1 xx n1 pc-acp vvi, n1 pp-f n1 p-acp n1, pns21 vb2r av-j av-d av.
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Goe not too farre thitherward, whence there is no returne. Invius retrò lacus never came any back from hell.
Go not too Far thitherward, whence there is no return. Invius retrò Lacus never Come any back from hell.
vvb xx av av-j av, c-crq pc-acp vbz dx n1. fw-la fw-la fw-la av vvd d n1 p-acp n1.
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Some say, one did, Trajan the Emperour: but at the great importunitie of the Pope; and he shent for it too. Some have returned from heaven:
some say, one did, Trajan the Emperor: but At the great importunity of the Pope; and he shent for it too. some have returned from heaven:
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Moses did, and Elias at Christs Transfiguration. Yea many of the Saints did at Christs Passion:Moses did, and Elias At Christ Transfiguration. Yea many of the Saints did At Christ Passion:
np1 vdd, cc np1 p-acp npg1 n1. uh d pp-f dt n2 vdd p-acp npg1 n1:
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but not any out of hell.
but not any out of hell.
cc-acp xx d av pp-f n1.
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It is the Harlots house, Prov. 2. 19. they never come out, that once goe in:
It is the Harlots house, Curae 2. 19. they never come out, that once go in:
pn31 vbz dt ng1 n1, np1 crd crd pns32 av-x vvb av, cst c-acp vvb p-acp:
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and the Note there too is universall, NONLATINALPHABET none that goe in, returne. Say to thy selfe; thou shouldst:
and the Note there too is universal, none that go in, return. Say to thy self; thou Shouldst:
cc dt n1 a-acp av vbz j, pix cst vvb p-acp, n1. np1 p-acp po21 n1; pns21 vmd2:
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or heare thy Preacher say, Sufficit, tis enough.
or hear thy Preacher say, Sufficit, this enough.
cc vvb po21 n1 vvi, fw-la, pn31|vbz d.
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There was a Preacher once gave a young man counsell to walke on in his lusts, Eccles. 11. 9. Nay there was an Angell once, that said unto the sinner, Qui sordescit, sordescat adhuc;
There was a Preacher once gave a young man counsel to walk on in his Lustiest, Eccles. 11. 9. Nay there was an Angel once, that said unto the sinner, Qui sordescit, sordescat Adhoc;
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he that is filthy, let him be so still, Apoc. 22. But neither Men nor Angells must be heard in this: heare Saint Peter before both;he that is filthy, let him be so still, Apocalypse 22. But neither Men nor Angels must be herd in this: hear Saint Peter before both;
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he cries Sufficit to the Iewes, let it suffice them to have lived loosely hithertoo. Neither yet mistake the Preacher;
he cries Sufficit to the Iewes, let it suffice them to have lived loosely hitherto. Neither yet mistake the Preacher;
pns31 vvz fw-la p-acp dt np2, vvb pn31 vvi pno32 pc-acp vhi vvn av-j av. av-d av vvb dt n1;
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he spake not in sad sooth. Nor misconster not the Angell; his meaning was Propheticall:
he spoke not in sad sooth. Nor misconstrue not the Angel; his meaning was Prophetical:
pns31 vvd xx p-acp j n1. ccx vvb xx dt n1; po31 n1 vbds j:
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not to show men, what they should doe, but to fore-show them, what they would doe.
not to show men, what they should do, but to foreshow them, what they would do.
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What both of them thought seriously of living still in sinne, is plaine by that which followes:
What both of them Thought seriously of living still in sin, is plain by that which follows:
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But know (saith the Preacher) that the Lord for this will bring thee unto judgement:
But know (Says the Preacher) that the Lord for this will bring thee unto judgement:
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and, Behold (saith the Angell) Christ shortly comes with his reward.
and, Behold (Says the Angel) christ shortly comes with his reward.
cc, vvb (vvz dt n1) np1 av-j vvz p-acp po31 n1.
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The voyce of all the Prophets and Apostles at all times hath beene the same with Saint Peters here, to cease from sinne.
The voice of all the prophets and Apostles At all times hath been the same with Saint Peter's Here, to cease from sin.
dt n1 pp-f d dt n2 cc n2 p-acp d n2 vhz vbn dt d p-acp n1 npg1 av, pc-acp vvi p-acp n1.
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That (they will say too) is but generall. Saint Peter hath in particular, the very next words to my Text, Drunkennesse, a damme-sinne;
That (they will say too) is but general. Saint Peter hath in particular, the very next words to my Text, drunkenness, a damme-sinne;
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Iohn Baptist before Christ, all the Prophets before him, every one cried to the people of his time, Convertimini, & Resipiscite, Turneye and repent. Moses hath his Non ampliùs, see that your neckes be not hardened any more.John Baptist before christ, all the prophets before him, every one cried to the people of his time, Convertimini, & Resipiscite, Turney and Repent. Moses hath his Non ampliùs, see that your necks be not hardened any more.
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Micha hath his Non ultrà, See you commit adultery no more. And Saint Paul hath it too, Ne serviamus ultrà, let us serve sinne no more.Micah hath his Non ultrà, See you commit adultery no more. And Saint Paul hath it too, Ne serviamus ultrà, let us serve sin no more.
np1 vhz po31 fw-fr fw-la, vvb pn22 vvb n1 av-dx av-dc. cc n1 np1 vhz pn31 av, ccx fw-la fw-la, vvb pno12 vvi n1 av-dx av-dc.
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Nay Christ himselfe saith the very same, both to the Lazar of Bethesda, and to the Adulteresse woman, Noli peccare ampliùs; Sinne not any more.
Nay christ himself Says the very same, both to the Lazar of Bethesda, and to the Adulteress woman, Noli Peccare ampliùs; Sin not any more.
uh-x np1 px31 vvz dt j d, av-d p-acp dt n1 pp-f np1, cc p-acp dt n1 n1, fw-la uh uh; n1 xx d dc.
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Iesus Gods Sonne said it twice:Iesus God's Son said it twice:
np1 npg1 n1 vvd pn31 av:
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Iesus Sirachs sonne said it once too, My sonne, hast thou sinned? Doe thou so no more.Iesus Sirachs son said it once too, My son, hast thou sinned? Doe thou so no more.
np1 npg1 n1 vvd pn31 a-acp av, po11 n1, vh2 pns21 vvn? n1 pns21 av dx av-dc.
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To continuance in sinne, Saint Paul gives an absit, a God-forbid to that.
To Continuance in sin, Saint Paul gives an absit, a God-forbid to that.
p-acp n1 p-acp n1, n1 np1 vvz dt vvb, dt j p-acp d.
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An heathen could say, that to erre, was Humanum, but to persevere, Belluinum, to sinne, humane weakenesse; but to persist, willfull wickednesse.
an heathen could say, that to err, was Humanum, but to persevere, Belluinum, to sin, humane weakness; but to persist, wilful wickedness.
dt n-jn vmd vvi, cst pc-acp vvi, vbds fw-la, p-acp pc-acp vvi, np1, p-acp n1, j n1; cc-acp pc-acp vvi, j n1.
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To end this Epoche, lust is full loath to lose her libertie, to be restrained. Yea where the Sprit is willing;
To end this Epoch, lust is full loath to loose her liberty, to be restrained. Yea where the Spirit is willing;
pc-acp vvi d n1, n1 vbz j j pc-acp vvi po31 n1, pc-acp vbi vvn. uh c-crq dt n1 vbz j;
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yet even there the Flesh is weake. Da mihi Castitatem, give me the grace of continencie, twas Saint Austins prayer;
yet even there the Flesh is weak. Dam mihi Castitatem, give me the grace of continency, it Saint Austins prayer;
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sed noli modò, but give it me not yet. He was loath to leave his sinne too soone. He prayed;said noli modò, but give it me not yet. He was loath to leave his sin too soon. He prayed;
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but could have wisht, God would not heare him; prayed in feare. Faine would he weane his lust from sinne:
but could have wished, God would not hear him; prayed in Fear. Faine would he wean his lust from sin:
cc-acp vmd vhi vvn, np1 vmd xx vvi pno31; vvd p-acp n1. np1 vmd pns31 vvi po31 n1 p-acp n1:
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but his resolution was Lenta, & somnolenta, his owne termes, lazie and drousie, Modò, ecce modò sine paululùm.
but his resolution was Lenta, & somnolenta, his own terms, lazy and drowsy, Modò, ecce modò sine paululùm.
cc-acp po31 n1 vbds np1, cc fw-la, po31 d n2, j cc j, uh, fw-la fw-la fw-la fw-la.
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Like the Levites Father in law, Iud. 19. I pray thee stay a little: first eate a morsell, and goe then.
Like the Levites Father in law, Iud. 19. I pray thee stay a little: First eat a morsel, and go then.
av-j dt np1 n1 p-acp n1, np1 crd pns11 vvb pno21 vvi dt j: ord vvi dt n1, cc vvi av.
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Yet stay to night, and to morrow thou shalt goe. To morrow being come; yet one day more. That past too; yet tarrie, and dine. That done; yet tis now Sunne-goe-to:
Yet stay to night, and to morrow thou shalt go. To morrow being come; yet one day more. That passed too; yet tarry, and dine. That done; yet this now Sunne-goe-to:
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(65) sermon (DIV1)
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stay but this night, and to morrow thou shalt goe. So hath lust twenty delayes, still procrastinates, makes many morrowes, loath to depart.
stay but this night, and to morrow thou shalt go. So hath lust twenty delays, still procrastinates, makes many morrows, loath to depart.
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Shee hath loved sinne long, lived long with it; faine would love it still: tis death to heare of Sufficit. But a Sufficit of this:
She hath loved sin long, lived long with it; feign would love it still: this death to hear of Sufficit. But a Sufficit of this:
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goe we on from the Inhibition to the Arguments. NONLATINALPHABET, Saint Peter moderates here the Iewes. It sufficeth to have spent the time past of our life.
go we on from the Inhibition to the Arguments., Saint Peter moderates Here the Iewes. It Suffices to have spent the time past of our life.
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And indeede thats one office of moderatours in the Schooles to stint the Disputants by the time past. Tis his first Reason.
And indeed thats one office of moderators in the Schools to stint the Disputants by the time past. This his First Reason.
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yea and one also of her daughters, Wantonnesse:
yea and one also of her daughters, Wantonness:
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These Iewes, to whom he writes; had lived in all licentiousnesse. As their Fathers had served Baal, so had they Belial heretofore.
These Iewes, to whom he writes; had lived in all licentiousness. As their Father's had served Baal, so had they Belial heretofore.
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S. Paul said, and S. Peter might too, reckoning a rable of leud livers, Idolaters, Adulterers, Theeves, Drunkards, Extortioners,
S. Paul said, and S. Peter might too, reckoning a rabble of lewd livers, Idolaters, Adulterers, Thieves, Drunkards, Extortioners,
np1 np1 vvd, cc n1 np1 vmd av, vvg dt n1 pp-f j n2, n2, n2, n2, n2, n2,
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and such like, have said to them, and some of you were such. Saint Paul in his mildnesse said but some:
and such like, have said to them, and Some of you were such. Saint Paul in his mildness said but Some:
cc d av-j, vhb vvn p-acp pno32, cc d pp-f pn22 vbdr d. n1 np1 p-acp po31 n1 vvd p-acp d:
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Boanerges or Iohn Baptist would have said, All;Boanerges or John Baptist would have said, All;
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might have said, All. Who hath not gone astray sometimes? Insanivimus omnes. It was an arrogant speech of the Ruler, All these things have I kept even from my youth.
might have said, All. Who hath not gone astray sometime? Insanivimus omnes. It was an arrogant speech of the Ruler, All these things have I kept even from my youth.
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(65) sermon (DIV1)
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Saint Pauls selfe had beene a Persecutor, a Blasphemer, a prime sinner. But Saint Peter had now preacht to them:
Saint Paul's self had been a Persecutor, a Blasphemer, a prime sinner. But Saint Peter had now preached to them:
n1 npg1 n1 vhd vbn dt n1, dt n1, dt j-jn n1. p-acp n1 np1 vhd av vvd p-acp pno32:
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they had heard the Gospel, and beleeved.
they had herd the Gospel, and believed.
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Conversion unto Christ must be NONLATINALPHABET, Saint Basils terme, a stint of sinne, to stoppe and stay them, to serve the World and Flesh no longer.
Conversion unto christ must be, Saint Basils term, a stint of sin, to stop and stay them, to serve the World and Flesh no longer.
n1 p-acp np1 vmb vbi, n1 npg1 vvb, dt n1 pp-f n1, pc-acp vvi cc vvi pno32, pc-acp vvi dt n1 cc n1 av-dx av-jc.
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Iohn Baptist bad Repent; for Gods Kingdome was at hand:John Baptist bad repent; for God's Kingdom was At hand:
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It was not come, twas but at hand. Here it was come. Christ was preacht to them, and they converted; twas high time they repented.
It was not come, it but At hand. Here it was come. christ was preached to them, and they converted; it high time they repented.
pn31 vbds xx vvi, pn31|vbds cc-acp p-acp n1. av pn31 vbds vvn. np1 vbds vvd p-acp pno32, cc pns32 vvd; pn31|vbds j n1 pns32 vvd.
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12737
The time of their ignorance God forgave;
The time of their ignorance God forgave;
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(65) sermon (DIV1)
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Detur aliquid Adolescentiae. God did NONLATINALPHABET, Saint Pauls terme, beare with their bad manners in their minoritie, before Christs comming.Detur Aliquid Adolescentiae. God did, Saint Paul's term, bear with their bad manners in their minority, before Christ coming.
fw-la j fw-la. np1 vdd, n1 npg1 vvb, vvb p-acp po32 j n2 p-acp po32 n1, p-acp npg1 vvg.
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Now they are Adulti in the Gospell: that age alios mores postulat, craves another course of life.
Now they Are Adulti in the Gospel: that age Alioth moors postulat, craves Another course of life.
av pns32 vbr fw-la p-acp dt n1: cst n1 n2 n2 vvb, vvz j-jn n1 pp-f n1.
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They had beene bad trees before, and borne like fruites; wild vines, and brought soure grapes.
They had been bad trees before, and born like fruits; wild vines, and brought sour grapes.
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12741
But now they are Gods Plants: they must be Trees of Righteousnesse, Esayes Metaphor; and bring forth fruit worthy amendment of life.
But now they Are God's Plants: they must be Trees of Righteousness, Isaiah Metaphor; and bring forth fruit worthy amendment of life.
p-acp av pns32 vbr n2 n2: pns32 vmb vbi n2 pp-f n1, npg1 n1; cc vvb av n1 j n1 pp-f n1.
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The appearance of grace teacheth us (Saint Paul saith) to denie ungodlinesse. The appearance of grace Teaches us (Saint Paul Says) to deny ungodliness.
dt n1 pp-f n1 vvz pno12 (n1 np1 vvz) pc-acp vvi n1.
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Their former conversation was the Old Man. Him they had put off in Baptisme, and put on the New. They must therefore walke thenceforth in righteousnesse, and true holinesse.
Their former Conversation was the Old Man. Him they had put off in Baptism, and put on the New. They must Therefore walk thenceforth in righteousness, and true holiness.
po32 j n1 vbds dt j n1 pno31 pns32 vhd vvn a-acp p-acp n1, cc vvd p-acp dt np1 pns32 vmb av vvi av p-acp n1, cc j n1.
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When once Old Adam is crucified with Christ; let sinne be served no longer, Saint Pauls counsell:
When once Old Adam is Crucified with christ; let sin be served no longer, Saint Paul's counsel:
c-crq a-acp j np1 vbz vvn p-acp np1; vvb n1 vbi vvn av-dx av-jc, n1 npg1 n1:
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NONLATINALPHABET Clemens cites out of Euripides, shall Grecians serve Barbarians, Christians serve sinne? Yea it seemes to him absurd:
Clemens cites out of Euripides, shall Greeks serve Barbarians, Christians serve sin? Yea it seems to him absurd:
np1 vvz av pp-f np1, vmb njp2 vvi n2-jn, np1 vvi n1? uh pn31 vvz p-acp pno31 j:
(65) sermon (DIV1)
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How shall wee (saith the Apostle) that are dead to sinne, live in it any longer? The Project of Baptisme is Repentance:How shall we (Says the Apostle) that Are dead to sin, live in it any longer? The Project of Baptism is Repentance:
q-crq vmb pns12 (vvz dt n1) d vbr j p-acp n1, vvb p-acp pn31 d av-jc? dt n1 pp-f n1 vbz n1:
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The latter (I thinke) in all, save the Apostles. But neither of them both is the lesse to be beleeved;
The latter (I think) in all, save the Apostles. But neither of them both is the less to be believed;
dt d (pns11 vvb) p-acp d, p-acp dt n2. p-acp dx pp-f pno32 av-d vbz dt av-dc pc-acp vbi vvn;
(66) sermon (DIV1)
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and a Christians life should be Baptismo consona, saith Saint Austin, answerable to his Baptisme. There he bound himselfe from sinne:
and a Christians life should be Baptismo consona, Says Saint Austin, answerable to his Baptism. There he bound himself from sin:
cc dt np1 n1 vmd vbi fw-la fw-la, vvz n1 np1, j p-acp po31 n1. a-acp pns31 vvd px31 p-acp n1:
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hee may not now persist in it. Sine illum, let him alone yet, till he be baptised;
he may not now persist in it. Sine Ilum, let him alone yet, till he be baptised;
pns31 vmb xx av vvi p-acp pn31. fw-la fw-la, vvb pno31 av-j av, c-acp pns31 vbb j-vvn;
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so they would say in Saint Austins time. But being once baptised, hee had received Christs Presse-money:
so they would say in Saint Austins time. But being once baptised, he had received Christ Press-money:
av pns32 vmd vvi p-acp n1 npg1 n1. p-acp vbg a-acp j-vvn, pns31 vhd vvn npg1 n1:
(65) sermon (DIV1)
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he must now defie the Flesh, and fight ever after under Christs ensigne. Els if Christ shall have his name, but sinne his service;
he must now defy the Flesh, and fight ever After under Christ ensign. Else if christ shall have his name, but sin his service;
pns31 vmb av vvi dt n1, cc vvi av c-acp p-acp npg1 n1. av cs np1 vmb vhi po31 n1, cc-acp vvb po31 n1;
(65) sermon (DIV1)
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he is (as Saint Bernard termes him) Christianus Antichristianus. Surely Saint Peter is very moderate.
he is (as Saint Bernard terms him) Christian Antichristianus. Surely Saint Peter is very moderate.
pns31 vbz (c-acp n1 np1 vvz pno31) np1 np1. av-j n1 np1 vbz av j.
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Saith he, but tis Enough? It is too much to have served sinne hitherto.
Says he, but this Enough? It is too much to have served sin hitherto.
vvz pns31, cc-acp pn31|vbz av-d? pn31 vbz av av-d pc-acp vhi vvn n1 av.
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What hath the devill done for us? Wee doe not owe him one dayes service:
What hath the Devil done for us? we do not owe him one days service:
q-crq vhz dt n1 vdn p-acp pno12? pns12 vdb xx vvi pno31 crd ng2 n1:
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why have we served him so long? Well yet leave him at last, and let us serve the Lord hereafter.
why have we served him so long? Well yet leave him At last, and let us serve the Lord hereafter.
q-crq vhb pns12 vvn pno31 av av-j? uh-av av vvi pno31 p-acp ord, cc vvb pno12 vvi dt n1 av.
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God craves our service all our lives.
God craves our service all our lives.
np1 vvz po12 n1 d po12 n2.
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Hath he not cause? Exigit te, qui fecit te, Well may he claime us that hath made us.
Hath he not cause? Exigit te, qui fecit te, Well may he claim us that hath made us.
vhz pns31 xx n1? fw-la fw-la, fw-la fw-la fw-la, av vmb pns31 vvi pno12 d vhz vvn pno12.
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To Cujus sum, Saint Paul joynes Cui servio; tis fit, we serve him, whose we are;
To Cujus sum, Saint Paul joins Cui Servio; this fit, we serve him, whose we Are;
p-acp fw-la fw-la, n1 np1 vvz fw-la fw-la; pn31|vbz j, pns12 vvb pno31, r-crq pns12 vbr;
(65) sermon (DIV1)
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serve him ever, from the cradle, from the breasts. We have been Fugitives all this while:
serve him ever, from the cradle, from the breasts. We have been Fugitives all this while:
vvb pno31 av, p-acp dt n1, p-acp dt n2. pns12 vhb vbn n2-jn d d n1:
(65) sermon (DIV1)
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let us henceforth at least serve him. Saint Peters request is very reasonable. We have served Sathan all the day:
let us henceforth At least serve him. Saint Peter's request is very reasonable. We have served Sathan all the day:
vvb pno12 av p-acp ds vvi pno31. n1 npg1 n1 vbz av j. pns12 vhb vvn np1 d dt n1:
(65) sermon (DIV1)
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let us offer our Evening Sacrifice to God. We have lodged with him, broke our fast, and dined with him;
let us offer our Evening Sacrifice to God. We have lodged with him, broke our fast, and dined with him;
vvb pno12 vvi po12 n1 n1 p-acp np1. pns12 vhb vvn p-acp pno31, vvd po12 n1, cc vvn p-acp pno31;
(65) sermon (DIV1)
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Apud superos Caenabimus, let us suppe yet with our Saviour. To be short in this;Apud superos Caenabimus, let us sup yet with our Saviour. To be short in this;
fw-la fw-la fw-la, vvb pno12 vvi av p-acp po12 n1. pc-acp vbi j p-acp d;
(65) sermon (DIV1)
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a child may speak, understand, think, as a child, but when he becomes a man, it becomes him to leave childishnesse.
a child may speak, understand, think, as a child, but when he becomes a man, it becomes him to leave childishness.
dt n1 vmb vvi, vvb, vvb, c-acp dt n1, cc-acp c-crq pns31 vvz dt n1, pn31 vvz pno31 pc-acp vvi n1.
(65) sermon (DIV1)
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12763
David prayed pardon for the sins of his youth; desired not Indulgence to retaine them in his Age;David prayed pardon for the Sins of his youth; desired not Indulgence to retain them in his Age;
np1 vvd n1 p-acp dt n2 pp-f po31 n1; vvd xx n1 pc-acp vvi pno32 p-acp po31 n1;
(65) sermon (DIV1)
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12764
askt forgivenesse for Old, not libertie for New. Now be this our lesson: tis no shame for Christians to learne with Iewes. The Pronoune opportunes us.
asked forgiveness for Old, not liberty for New. Now be this our Lesson: this no shame for Christians to Learn with Iewes. The Pronoun opportunes us.
vvn n1 p-acp j, xx n1 p-acp np1 av vbb d po12 n1: pn31|vbz dx n1 p-acp np1 pc-acp vvi p-acp np2. dt vvb vvz pno12.
(65) sermon (DIV1)
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12765
Some Copies have vobis; but the most and best, have Nobis, the first person; Saint Peter speakes to us.
some Copies have vobis; but the most and best, have Nobis, the First person; Saint Peter speaks to us.
d n2 vhb fw-la; p-acp dt ds cc js, vhb fw-la, dt ord n1; n1 np1 vvz p-acp pno12.
(65) sermon (DIV1)
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Heare we first his Epoche, Cease we from sinne; Sufficit, we have served it long enough.
Hear we First his Epoch, Cease we from sin; Sufficit, we have served it long enough.
vvb po12 ord po31 np1, vvb pns12 p-acp n1; fw-la, pns12 vhb vvn pn31 av-j av-d.
(65) sermon (DIV1)
1401
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12767
Reply no Ecce modoes; but repent to day. Crave no sine paululums; delay may haply endanger grace.
Reply no Ecce modoes; but Repent to day. Crave no sine paululums; Delay may haply endanger grace.
n1 dx fw-la fw-la; p-acp vvi p-acp n1. vvb dx fw-la n2; n1 vmb av vvi n1.
(65) sermon (DIV1)
1401
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Thales said once of Marriage, NONLATINALPHABET, twas yet too soone. Being urgd againe long after, NONLATINALPHABET, said, it was then too late.Thales said once of Marriage,, it yet too soon. Being urged again long After,, said, it was then too late.
np1 vvd a-acp pp-f n1,, pn31|vbds av av av. vbg vvn av av-j a-acp,, vvd, pn31 vbds av av av-j.
(65) sermon (DIV1)
1401
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12769
Stand at the Preachers Sufficit; sinne no more, but repent. Repent this day, this houre. This is the day which the Lord hath made, made haply for that purpose.
Stand At the Preachers Sufficit; sin no more, but Repent. repent this day, this hour. This is the day which the Lord hath made, made haply for that purpose.
n1 p-acp dt n2 fw-la; n1 av-dx av-dc, cc-acp vvb. np1 d n1, d n1. d vbz dt n1 r-crq dt n1 vhz vvn, vvd av p-acp d n1.
(65) sermon (DIV1)
1401
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12770
This is the acceptable houre of the Lord. Beware of NONLATINALPHABET, for feare of NONLATINALPHABET. Open, when Christ knockes;
This is the acceptable hour of the Lord. Beware of, for Fear of. Open, when christ knocks;
d vbz dt j n1 pp-f dt n1. vvb pp-f, p-acp n1 pp-f. j, c-crq np1 vvz;
(65) sermon (DIV1)
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lest with the Spouse in the Canticles, when thou openest, thou finde him gone. Hodie, to day, saith David in the Psalme. Repentance is no to morrowes businesse; doe it Hodie, to day. Heare also his Argument.
lest with the Spouse in the Canticles, when thou openest, thou find him gone. Hodie, to day, Says David in the Psalm. Repentance is not to morrows business; do it Hodie, to day. Hear also his Argument.
cs p-acp dt n1 p-acp dt n2, c-crq pns21 vv2, pns21 vvb pno31 vvn. fw-la, p-acp n1, vvz np1 p-acp dt n1. n1 vbz xx p-acp ng1 n1; vdb pn31 fw-la, p-acp n1. vvb av po31 n1.
(65) sermon (DIV1)
1401
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12772
The time past of our lives hath beene past in sensuality. Saint Paul saith, Adulterers, Theeves, Drunkards, Extortioners, shall not come in Heaven.
The time past of our lives hath been passed in sensuality. Saint Paul Says, Adulterers, Thieves, Drunkards, Extortioners, shall not come in Heaven.
dt n1 j pp-f po12 n2 vhz vbn vvn p-acp n1. n1 np1 vvz, n2, n2, n2, n2, vmb xx vvi p-acp n1.
(65) sermon (DIV1)
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I will not adde with him, that some of you were such. That were dangerous for me to say, but more for you to be.
I will not add with him, that Some of you were such. That were dangerous for me to say, but more for you to be.
pns11 vmb xx vvi p-acp pno31, cst d pp-f pn22 vbdr d. cst vbdr j p-acp pno11 pc-acp vvi, cc-acp av-dc p-acp pn22 pc-acp vbi.
(65) sermon (DIV1)
1402
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12774
Surely, I may say truely and safely, that Saint Iames saith, In multis omnes offendimus, not Some of us,
Surely, I may say truly and safely, that Saint James Says, In multis omnes offendimus, not some of us,
np1, pns11 vmb vvi av-j cc av-j, cst n1 np1 vvz, p-acp fw-la fw-la fw-la, xx d pp-f pno12,
(65) sermon (DIV1)
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12775
but All, not in some things, but in Many, In many things we offend All. Answer Saint Peter, every one,
but All, not in Some things, but in Many, In many things we offend All. Answer Saint Peter, every one,
cc-acp d, xx p-acp d n2, cc-acp p-acp d, p-acp d n2 pns12 vvb d vvb n1 np1, d pi,
(65) sermon (DIV1)
1402
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as Elihu saith in Iob. tis a godly resolution, If I have done wickedly, I will doe no more.
as Elihu Says in Job this a godly resolution, If I have done wickedly, I will do no more.
c-acp np1 vvz p-acp zz pn31|vbz dt j n1, cs pns11 vhb vdn av-j, pns11 vmb vdi av-dx av-dc.
(65) sermon (DIV1)
1402
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12777
A shame for these Iewes, more shame for us Christians to persist in sinne. For it is Voluntas gentium, the Lust of the Gentiles: Sinne is but Heathenisme;
A shame for these Iewes, more shame for us Christians to persist in sin. For it is Voluntas gentium, the Lust of the Gentiles: Sin is but Heathenism;
dt n1 p-acp d np2, dc n1 p-acp pno12 np1 pc-acp vvi p-acp n1. p-acp pn31 vbz np1 fw-la, dt n1 pp-f dt n2-j: n1 vbz p-acp n1;
(65) sermon (DIV1)
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that is the other Argument, and the last thing in my Text. After the lust of the Gentiles:
that is the other Argument, and the last thing in my Text. After the lust of the Gentiles:
d vbz dt j-jn n1, cc dt ord n1 p-acp po11 np1 p-acp dt n1 pp-f dt n2-j:
(65) sermon (DIV1)
1402
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12779
First it is their Lust; not their Law, but their Lust, NONLATINALPHABET, their Will. There were good lawes even among Heathens, morall lawes.
First it is their Lust; not their Law, but their Lust,, their Will. There were good laws even among heathens, moral laws.
ord pn31 vbz po32 n1; xx po32 n1, cc-acp po32 n1,, po32 n1. pc-acp vbdr j n2 av p-acp n2-jn, j n2.
(65) sermon (DIV1)
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12780
Had the Iewes lived after them, they had had some Apologie against the Apostle.
Had the Iewes lived After them, they had had Some Apology against the Apostle.
vhd dt np2 vvd p-acp pno32, pns32 vhd vhn d n1 p-acp dt n1.
(65) sermon (DIV1)
1403
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12781
Though God gave Israel Lawes, and they were to looke at them, not at the Gentiles:
Though God gave Israel Laws, and they were to look At them, not At the Gentiles:
cs np1 vvd np1 n2, cc pns32 vbdr pc-acp vvi p-acp pno32, xx p-acp dt n2-j:
(65) sermon (DIV1)
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yet even the heathens Lawes, had they lookt but at them, would have excused them at least de tanto. Many very excellent.
yet even the Heathens Laws, had they looked but At them, would have excused them At least de tanto. Many very excellent.
av av dt n2-jn n2, vhd pns32 vvd cc-acp p-acp pno32, vmd vhi vvn pno32 p-acp ds fw-fr fw-la. d j j.
(65) sermon (DIV1)
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One would almost thinke them Transcripts of Scripture.
One would almost think them Transcripts of Scripture.
pi vmd av vvi pno32 n2 pp-f n1.
(65) sermon (DIV1)
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12784
And what is Plato but Moses Atticissans, a meere Moses in another dialect? But the Iewes listed not to line their lives by any lawes;
And what is Plato but Moses Atticissans, a mere Moses in Another dialect? But the Iewes listed not to line their lives by any laws;
cc q-crq vbz np1 p-acp np1 n2, dt j np1 p-acp j-jn n1? p-acp dt np2 vvd xx pc-acp vvi po32 n2 p-acp d n2;
(65) sermon (DIV1)
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to live Legibus, but Exemplis, not after the Lawes, but the lusts of the Gentiles. The Heathens but bad authours for them to imitate, but specially in their lusts.
to live Legibus, but Exemplis, not After the Laws, but the Lustiest of the Gentiles. The heathens but bad Authors for them to imitate, but specially in their Lustiest.
pc-acp vvi fw-la, p-acp fw-fr, xx p-acp dt n2, cc-acp dt n2 pp-f dt n2-j. dt n2-jn p-acp j n2 p-acp pno32 pc-acp vvi, cc-acp av-j p-acp po32 n2.
(65) sermon (DIV1)
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NONLATINALPHABET, but one word, as Saint Chrysostome saith, In re alia, but bigge too, great with many young, a generation of Vipers in her belly, all uncleannesse;
, but one word, as Saint Chrysostom Says, In re Alias, but big too, great with many young, a generation of Vipers in her belly, all uncleanness;
, cc-acp crd n1, c-acp n1 np1 vvz, p-acp fw-it fw-la, p-acp j av, j p-acp d j, dt n1 pp-f n2 p-acp po31 n1, d n1;
(65) sermon (DIV1)
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Origen answers NONLATINALPHABET, not to them onely;Origen answers, not to them only;
np1 vvz, xx p-acp pno32 av-j;
(67) sermon (DIV1)
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12786
Secondly, Saint Peter to set upon their sinne greater disgrace yet, cals it the Will, or the Lust of the Gentiles. A base thing for a Iew to imitate a Gentile. It was a glory to the Iewes, to be stild the Circumcision. They would call the Philistins in disdaine, uncircumcised.
Secondly, Saint Peter to Set upon their sin greater disgrace yet, calls it the Will, or the Lust of the Gentiles. A base thing for a Iew to imitate a Gentile. It was a glory to the Iewes, to be styled the Circumcision. They would call the philistines in disdain, uncircumcised.
ord, n1 np1 pc-acp vvi p-acp po32 n1 jc n1 av, vvz pn31 dt vmb, cc dt n1 pp-f dt n2-j. dt j n1 p-acp dt np1 pc-acp vvi dt j. pn31 vbds dt n1 p-acp dt np2, pc-acp vbi vvn dt n1. pns32 vmd vvi dt njp2 p-acp n1, j.
(65) sermon (DIV1)
1404
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They were NONLATINALPHABET, the Circumcision. But sinne uncircumcised them, turned them (Saint S. Paul saith) into Praeputium, Rom. 2. 25. Israel for their Idolatry are called Gentiles, 2 King. 17. 33. ex translatione criminum fit translatio nominum, saith Tert. they would take the Gentiles sinne to them:
They were, the Circumcision. But sin uncircumcised them, turned them (Saint S. Paul Says) into Praeputium, Rom. 2. 25. Israel for their Idolatry Are called Gentiles, 2 King. 17. 33. ex Translation crimen fit translatio nominum, Says Tert they would take the Gentiles sin to them:
pns32 vbdr, dt n1. p-acp n1 j pno32, vvd pno32 (n1 np1 np1 vvz) p-acp fw-la, np1 crd crd np1 p-acp po32 n1 vbr vvn np1, crd n1. crd crd fw-la n1 fw-la n1 fw-la fw-la, vvz np1 pns32 vmd vvi dt n2-j n1 p-acp pno32:
(65) sermon (DIV1)
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God gave them their name too.
God gave them their name too.
np1 vvd pno32 po32 n1 av.
(65) sermon (DIV1)
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12789
Yea the most odious of the Gentiles, even their names hath the Prophet transferred unto the Iewes:
Yea the most odious of the Gentiles, even their names hath the Prophet transferred unto the Iewes:
uh dt av-ds j pp-f dt n2-j, av po32 n2 vhz dt n1 vvd p-acp dt np2:
(65) sermon (DIV1)
1404
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12790
ye Princes of Sodom, ye People of Gomorrah, saith Esay to the Israelites.
you Princes of Sodom, you People of Gomorrah, Says Isaiah to the Israelites.
pn22 n2 pp-f np1, pn22 n1 pp-f np1, vvz np1 p-acp dt np2.
(65) sermon (DIV1)
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Iewes named not Gentiles, but with scorne, Sinners, Dogges, Slaves, Idolaters, shunned their company, would not so much as bid, good morrow;
Iewes nam not Gentiles, but with scorn, Sinners, Dogs, Slaves, Idolaters, shunned their company, would not so much as bid, good morrow;
npg1 vvd xx np1, cc-acp p-acp n1, n2, n2, n2, n2, vvd po32 n1, vmd xx av av-d c-acp vvb, j n1;
(65) sermon (DIV1)
1405
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12792
or good even to them, curse them in their Prayers.
or good even to them, curse them in their Prayers.
cc j av p-acp pno32, vvb pno32 p-acp po32 n2.
(65) sermon (DIV1)
1405
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12793
Will they in their lives follow such base Precedents? One will not be his enemies Ape.
Will they in their lives follow such base Precedents? One will not be his enemies Ape.
n1 pns32 p-acp po32 n2 vvi d j n2? pi vmb xx vbi po31 ng1 n1.
(65) sermon (DIV1)
1405
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12794
An Israelite to Heathenize? A Iew to live Gentiliter? Tis Saint Pauls phrase, God had warned them of their wayes;
an Israelite to Heathenize? A Iew to live Gentiliter? This Saint Paul's phrase, God had warned them of their ways;
dt np1 pc-acp vvi? dt np1 pc-acp vvi fw-la? pn31|vbz n1 npg1 n1, np1 vhd vvn pno32 pp-f po32 n2;
(65) sermon (DIV1)
1405
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12795
Nolite discere, Learne them not, saith the Prophet. Whoredome is one of them:Nolite discere, Learn them not, Says the Prophet. Whoredom is one of them:
fw-la fw-la, vvb pno32 xx, vvz dt n1. n1 vbz pi pp-f pno32:
(65) sermon (DIV1)
1405
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12796
God would not have an Harlot in Israel. They walke (Saint Paul saith) NONLATINALPHABET, in the perpetuall passion of their lusts;
God would not have an Harlot in Israel. They walk (Saint Paul Says), in the perpetual passion of their Lustiest;
np1 vmd xx vhi dt n1 p-acp np1. pns32 vvb (n1 np1 vvz), p-acp dt j n1 pp-f po32 n2;
(65) sermon (DIV1)
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give themselves to wantonnesse, uncleanenesse, all uncleanenesse, their NONLATINALPHABET, their very Occupation, Saint Pauls terme too. These had the Iewes set for their examples.give themselves to wantonness, uncleanness, all uncleanness, their, their very Occupation, Saint Paul's term too. These had the Iewes Set for their Examples.
vvb px32 p-acp n1, n1, d n1, po32, po32 j n1, n1 npg1 vvb av. np1 vhd dt np2 vvd p-acp po32 n2.
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Israel saith desperately, Ezech. 20. Erimus, sicut Gentes, they would be like the Gentiles. Moab and Seir checke them with it, Ezech. 25. Iudah is like the Heathens. Say they might slander them; they were their enemies.Israel Says desperately, Ezekiel 20. Erimus, sicut Gentes, they would be like the Gentiles. Moab and Seir check them with it, Ezekiel 25. Iudah is like the heathens. Say they might slander them; they were their enemies.
np1 vvz av-j, np1 crd np1, fw-la fw-la, pns32 vmd vbi av-j dt np1. np1 cc np1 vvi pno32 p-acp pn31, np1 crd np1 vbz av-j dt n2-jn. n1 pns32 vmd vvi pno32; pns32 vbdr po32 n2.
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The Prophet checkes them with it, checkes and charges Israel with all kinde of wickednesse, more than the Gentiles, Ezec. 5. yet his charge is but generall.
The Prophet Checks them with it, Checks and charges Israel with all kind of wickedness, more than the Gentiles, Ezekiel 5. yet his charge is but general.
dt n1 n2 pno32 p-acp pn31, n2 cc n2 np1 p-acp d n1 pp-f n1, av-dc cs dt n2-j, np1 crd av po31 n1 vbz p-acp n1.
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Osea names particulars, Whoredome, Theft, Blasphemie, Murthers outragious, bloud touching blood. But haply they will say, this was old Israel, long before their times:Hosea names particulars, Whoredom, Theft, Blasphemy, Murders outrageous, blood touching blood. But haply they will say, this was old Israel, long before their times:
np1 n2 n2-j, n1, n1, n1, vvz j, n1 vvg n1. p-acp av pns32 vmb vvi, d vbds j np1, av-j p-acp po32 n2:
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NONLATINALPHABET, what was that to them? Because the Fathers eate soure grapes, must the childrens teeth be edged? What hath Saint Peter against them? What hath any man? Saint Steven hath, As your Fathers did, so doe you.
, what was that to them? Because the Father's eat sour grapes, must the Children's teeth be edged? What hath Saint Peter against them? What hath any man? Saint Steven hath, As your Father's did, so do you.
, r-crq vbds d p-acp pno32? p-acp dt n2 vvb j n2, vmb dt ng2 n2 vbb vvn? q-crq vhz n1 np1 p-acp pno32? q-crq vhz d n1? n1 np1 vhz, p-acp po22 n2 vdd, av vdb pn22.
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in speech, Ribaldrie, in Act, Fornication, Adulterie, Incest, Rape, and some moe not to be named. These were the Gentiles lusts;
in speech, Ribaldry, in Act, Fornication, Adultery, Incest, Rape, and Some more not to be nam. These were the Gentiles Lustiest;
p-acp n1, n1, p-acp n1, n1, n1, n1, n1, cc d dc xx pc-acp vbi vvn. np1 vbdr dt np1 n2;
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and the Iewes had lived in them. Nay, hee hath a greater yet; Idolatrie: that was Gentilisme indeed. Epiphanius calls it but Hellenisme;
and the Iewes had lived in them. Nay, he hath a greater yet; Idolatry: that was Gentilism indeed. Epiphanius calls it but Hellenism;
cc dt npg1 vhd vvn p-acp pno32. uh-x, pns31 vhz dt jc av; n1: cst vbds n1 av. np1 vvz pn31 p-acp n1;
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as if but Greekes onely were Idolaters. But it was the NONLATINALPHABET, the lust of all the Heathens, cald therefore Paganisme.
as if but Greeks only were Idolaters. But it was the, the lust of all the heathens, called Therefore Paganism.
c-acp cs cc-acp njpg2 av-j vbdr n2. p-acp pn31 vbds dt, dt n1 pp-f d dt n2-jn, vvd av n1.
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A Whoredome too, a spirituall Whoredome. And in this lust Iewes followed stript them.
A Whoredom too, a spiritual Whoredom. And in this lust Iewes followed stripped them.
dt n1 av, dt j n1. cc p-acp d n1 npg1 vvd vvn pno32.
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Every Nanot, but exceeded Gentiles; followed them, but so fast, that they outtion had his God, one Baal, another Ashtaroth, a third Moloch, a fourth Nergal, others Adrammelech, and Rimmon, and Chemosh, and Thammuz, Israel had them all.
Every Nanot, but exceeded Gentiles; followed them, but so fast, that they outtion had his God, one Baal, Another Ashtaroth, a third Moloch, a fourth Nergal, Others Adrammelech, and Rimmon, and Chemosh, and Thammuz, Israel had them all.
np1 np1, cc-acp vvd np1; vvd pno32, cc-acp av av-j, cst pns32 vvb vhd po31 n1, crd np1, j-jn np1, dt ord np1, dt ord av, n2-jn np1, cc np1, cc av-d, cc n1, np1 vhd pno32 d.
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But this (they will say) was old Israel too. Surely the extent of these Iewes Idolatrie, I can not readily tell.
But this (they will say) was old Israel too. Surely the extent of these Iewes Idolatry, I can not readily tell.
p-acp d (pns32 vmb vvi) vbds j np1 av. np1 dt n1 pp-f d npg1 n1, pns11 vmb xx av-j vvi.
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But Saint Peter gives it an odious Epithet, abominable Idolatry.
But Saint Peter gives it an odious Epithet, abominable Idolatry.
p-acp n1 np1 vvz pn31 dt j n1, j n1.
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The Paraphrast mends it not, calls it the worship of devills. Say then, if twere not time, they left these lusts, that were now turned to God.
The Paraphrast mends it not, calls it the worship of Devils. Say then, if it not time, they left these Lustiest, that were now turned to God.
dt vvd n2 pn31 xx, vvz pn31 dt n1 pp-f n2. vvb av, cs pn31|vbdr xx n1, pns32 vvd d n2, cst vbdr av vvn p-acp np1.
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Shall I presse the Pronowne here againe, and so end? Would God I could not;
Shall I press the Pronoun Here again, and so end? Would God I could not;
vmb pns11 vvi dt n1 av av, cc av n1? vmd np1 pns11 vmd xx;
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that we though Christians, Christians borne, not (like these Iewes) converted onely, lived not Gentiliter, in all the lusts of the unholiest of the Heathens. Instance in the Damme, Drunkennesse; so rise with us;
that we though Christians, Christians born, not (like these Iewes) converted only, lived not Gentiliter, in all the Lustiest of the unholiest of the heathens. Instance in the Dam, drunkenness; so rise with us;
d pns12 cs np1, np1 vvn, xx (j d np2) vvd av-j, vvd xx fw-la, p-acp d dt n2 pp-f dt js pp-f dt n2-jn. n1 p-acp dt n1, n1; av vvb p-acp pno12;
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that as Saint Cyprian said in Africke, so in England, Propemodum non habetur pro crimine, tis hardly held a fault:
that as Saint Cyprian said in Africa, so in England, Propemodum non habetur Pro crimine, this hardly held a fault:
cst p-acp n1 jp vvd p-acp np1, av p-acp np1, fw-la fw-fr fw-la fw-la fw-la, pn31|vbz av vvn dt n1:
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aut parvum, aut nullum, Saint Austins said of Africke too, either none, or a very little one.Or parvum, Or nullum, Saint Austins said of Africa too, either none, or a very little one.
fw-la fw-la, fw-la fw-la, n1 npg1 vvd pp-f np1 av, d pi, cc dt j j pi.
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Nay tis a fault now to be sober. He is no man that will not drinke, an argument came from Africke too.
Nay this a fault now to be Sobrium. He is no man that will not drink, an argument Come from Africa too.
uh-x pn31|vbz dt n1 av pc-acp vbi j. pns31 vbz dx n1 cst vmb xx vvi, dt n1 vvd p-acp np1 av.
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Drinking of Healths, thats a fashion came from Italy. Saint Ambrose notes it, Bibamus pro salute Imperatoris, they must drinke a health of Caesar. I censure it not simply,
Drinking of Healths, thats a fashion Come from Italy. Saint Ambrose notes it, Bibamus Pro salute Imperatoris, they must drink a health of Caesar. I censure it not simply,
vvg pp-f n2, d|vbz dt n1 vvd p-acp np1. n1 np1 vvz pn31, fw-la fw-la vvi np1, pns32 vmb vvi dt n1 pp-f np1. pns11 vvb pn31 xx av-j,
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but for some unsober Ceremonies, that become not Christians.
but for Some unsober Ceremonies, that become not Christians.
cc-acp p-acp d j n2, cst vvb xx np1.
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I will doe my Soveraigne better service, if I kneele and pray for him, than if I kneele and drinke for him.
I will do my Sovereign better service, if I kneel and pray for him, than if I kneel and drink for him.
pns11 vmb vdi po11 j-jn j n1, cs pns11 vvb cc vvb p-acp pno31, cs cs pns11 vvb cc vvi p-acp pno31.
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Nor yet doe these Wine-wantons kneele in honour to the King: they will do as much to the meanest of their Mistresses.
Nor yet do these Wine-wantons kneel in honour to the King: they will do as much to the Meanest of their Mistress's.
ccx av vdb d j vvi p-acp n1 p-acp dt n1: pns32 vmb vdi c-acp av-d p-acp dt js pp-f po32 n2.
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Nay that which Heathens would not offer, sobrietie suffers violence. As King Assuerus feast no man might force another. Wee doe;
Nay that which heathens would not offer, sobriety suffers violence. As King Assuerus feast no man might force Another. we do;
uh-x cst r-crq n2-jn vmd xx vvi, n1 vvz n1. p-acp n1 np1 n1 dx n1 vmd vvi j-jn. pns12 vdb;
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and that not as the Grecians, NONLATINALPHABET, either drink, or depart;
and that not as the Greeks,, either drink, or depart;
cc cst xx p-acp dt njp2,, d n1, cc vvi;
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but aut bibas, aut morieris, an Italian fashion too, tis in Saint Ambrose, drinke, or thou diest for it.
but Or bibas, Or Morieris, an Italian fashion too, this in Saint Ambrose, drink, or thou Dies for it.
cc-acp fw-la fw-la, fw-la fw-la, dt jp n1 av, pn31|vbz p-acp n1 np1, vvb, cc pns21 vv2 p-acp pn31.
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But better (saith that Father) that my body die sober, than my soule die drunke. Leave this lust every Christian. You are Gods servants.
But better (Says that Father) that my body die Sobrium, than my soul die drunk. Leave this lust every Christian. You Are God's Servants.
p-acp j (vvz d n1) cst po11 n1 vvi j, cs po11 n1 vvb vvn. n1 d n1 d njp. pn22 vbr ng1 n2.
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No man will like a drunken servant. Come to the Daughter, Wantonnesse, a lust too common too.
No man will like a drunken servant. Come to the Daughter, Wantonness, a lust too Common too.
uh-dx n1 vmb av-j dt j n1. vvn p-acp dt n1, n1, dt n1 av j av.
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12827
Of Sathans sixe daughters, Pride, Vsury, Hypocrisie, Ravin, Simonie, and Lust, he bestowed five of them on severall sorts of men,
Of Satan's sixe daughters, Pride, Usury, Hypocrisy, Ravine, Simony, and Lust, he bestowed five of them on several sorts of men,
pp-f npg1 crd n2, n1, n1, n1, n1, n1, cc n1, pns31 vvd crd pp-f pno32 p-acp j n2 pp-f n2,
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but Lust, the last, on All. As Saint Hierom said of Arianisme, I may say of Lust, that the whole world is turned wanton.
but Lust, the last, on All. As Saint Hieronymus said of Arianism, I may say of Lust, that the Whole world is turned wanton.
cc-acp n1, dt ord, p-acp d c-acp n1 np1 vvd pp-f np1, pns11 vmb vvi pp-f n1, cst dt j-jn n1 vbz vvn j-jn.
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Belike we hold, as Heathens did, Fornication, NONLATINALPHABET, an indifferent thing.
Belike we hold, as heathens did, Fornication,, an indifferent thing.
av pns12 vvb, c-acp n2-jn vdd, n1,, dt j n1.
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At least we seeme to say with Mitio in the Comedie, Non est flagitium, crede mihi, I wis, tis no such hainous crime.
At least we seem to say with Misdo in the Comedy, Non est Flagitium, crede mihi, I wis, this no such heinous crime.
p-acp ds pns12 vvb pc-acp vvi p-acp np1 p-acp dt n1, fw-fr fw-la fw-la, fw-la fw-la, pns11 vvb, pn31|vbz dx d j n1.
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Nay doe not some boast of it, an Africke fashion too? Mocke others, lesse leude than themselves, thats a Romish tricke;
Nay do not Some boast of it, an Africa fashion too? Mock Others, less leude than themselves, thats a Romish trick;
uh-x vdb xx d n1 pp-f pn31, dt np1 n1 av? vvb n2-jn, av-dc j cs px32, d|vbz dt jp n1;
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call them Spadones, and such other scurrile termes; NONLATINALPHABET, praisers of Whoredome, Nazian. nay NONLATINALPHABET, adorers of their lusts, Nazianzen too.
call them Spadones, and such other scurrile terms;, praisers of Whoredom, Nazian. nay, adorers of their Lustiest, Nazianzen too.
vvb pno32 np1, cc d j-jn j n2;, n2 pp-f n1, jp. uh, n2 pp-f po32 n2, np1 av.
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Nay more, belie themselves, rather than seeme chaste, as Saint Austine saith, he did, before he was converted, ne vilior haberer, quo essem castior, lest his leud acquaintance should despise him for his honestie.
Nay more, belie themselves, rather than seem chaste, as Saint Augustine Says, he did, before he was converted, ne vilior haberer, quo essem castior, lest his lewd acquaintance should despise him for his honesty.
uh-x av-dc, vvi px32, av-c cs vvi j, c-acp n1 np1 vvz, pns31 vdd, c-acp pns31 vbds vvn, ccx fw-la n1, fw-la fw-la fw-la, cs po31 j n1 vmd vvi pno31 p-acp po31 n1.
(65) sermon (DIV1)
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Leave this lust too every Christian. Thou art a member of Christs body: make not thy selfe the member of an Harlot. To conclude;
Leave this lust too every Christian. Thou art a member of Christ body: make not thy self the member of an Harlot. To conclude;
n1 d n1 av d np1. pns21 vb2r dt n1 pp-f npg1 n1: vvb xx po21 n1 dt n1 pp-f dt n1. pc-acp vvi;
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as if our Land had not lusts enough at home, we seeke NONLATINALPHABET, Philoes terme, saile over the Ocean, fetch in beyond-sea-sinnes, as we doe fashions.
as if our Land had not Lustiest enough At home, we seek, Philoes term, sail over the Ocean, fetch in beyond-sea-sinnes, as we do fashions.
c-acp cs po12 n1 vhd xx n2 av-d p-acp n1-an, pns12 vvb, npg1 vvb, vvb a-acp dt n1, vvb p-acp n2, c-acp pns12 vdb n2.
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Not Damme and Daughter onely, strong drinke, and strange women, Dutch and French lusts: but some Italian too.
Not Dam and Daughter only, strong drink, and strange women, Dutch and French Lustiest: but Some Italian too.
xx n1 cc n1 av-j, j n1, cc j n2, jp cc jp n2: cc-acp d jp av.
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Prince shall not trust Subject, Patient his Apothecarie, one friend another, for feare of Mors in olla, lest his lust lie to poison him.
Prince shall not trust Subject, Patient his Apothecary, one friend Another, for Fear of Mors in olla, lest his lust lie to poison him.
n1 vmb xx vvi j-jn, vvb po31 n1, crd n1 j-jn, p-acp n1 pp-f fw-la p-acp fw-es, cs po31 n1 vvi pc-acp vvi pno31.
(65) sermon (DIV1)
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This is not NONLATINALPHABET, but NONLATINALPHABET, not Saint Basils Stoppe, but Sathans Toppe of wickednesse. We proceede not onely, but exceede in sinne, proceed Graduates in sinne;
This is not, but, not Saint Basils Stop, but Satan's Top of wickedness. We proceed not only, but exceed in sin, proceed Graduates in sin;
d vbz xx, cc-acp, xx n1 npg1 n1, cc-acp npg1 n1 pp-f n1. pns12 vvb xx av-j, cc-acp vvb p-acp n1, vvb ng1 p-acp n1;
(65) sermon (DIV1)
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as if we thought with Clitemnestra in the Tragedie, Res est profecto stulta, ne quitiae modus, his wit is meane, that will use a meane in wickednesse.
as if we Thought with Clytemnestra in the Tragedy, Rest est profecto stulta, ne quitiae modus, his wit is mean, that will use a mean in wickedness.
c-acp cs pns12 vvd p-acp np1 p-acp dt n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, po31 n1 vbz j, cst vmb vvi dt j p-acp n1.
(65) sermon (DIV1)
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12840
As should all the Gentiles have lost all their gods, let them have come to Israel, they should have found them there:
As should all the Gentiles have lost all their God's, let them have come to Israel, they should have found them there:
p-acp vmd d dt n2-j vhb vvn d po32 n2, vvb pno32 vhb vvn p-acp np1, pns32 vmd vhi vvn pno32 a-acp:
(65) sermon (DIV1)
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12841
So should all Nations lose their proper sinnes; they shall finde them all in England. So Apish are the English, not Fashion-followers onely,
So should all nations loose their proper Sins; they shall find them all in England. So Apish Are the English, not Fashion-followers only,
av vmd d n2 vvb po32 j n2; pns32 vmb vvi pno32 d p-acp np1. av j vbr dt jp, xx n2 av-j,
(65) sermon (DIV1)
1409
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12842
but Lust-followers too, even the lusts of all Lands. It is fit I now reflect the Sufficit on my selfe. Be this sufficient; for the time is past.
but Lust-followers too, even the Lustiest of all Lands. It is fit I now reflect the Sufficit on my self. Be this sufficient; for the time is past.
cc-acp n2 av, av dt n2 pp-f d n2. pn31 vbz j pns11 av vvb dt fw-la p-acp po11 n1. vbb d j; p-acp dt n1 vbz j.
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12843
Gods holy Spirit speedily inhibit us:
God's holy Spirit speedily inhibit us:
npg1 j n1 av-j vvb pno12:
(65) sermon (DIV1)
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12844
and let every Christian say this Sufficit to himselfe, that God may say his Sufficit to his soule, Sufficit tibi Gratia mea, my Grace is sufficient for thee.
and let every Christian say this Sufficit to himself, that God may say his Sufficit to his soul, Sufficit tibi Gratia mea, my Grace is sufficient for thee.
cc vvb d njp vvz d fw-la p-acp px31, cst np1 vmb vvi po31 fw-la p-acp po31 n1, fw-la fw-la fw-la fw-la, po11 n1 vbz j p-acp pno21.
(65) sermon (DIV1)
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Vnto him the Father, and to Christ the Sonne, and to the holy Spirit, be duly ascribed, &c.
Unto him the Father, and to christ the Son, and to the holy Spirit, be duly ascribed, etc.
p-acp pno31 dt n1, cc p-acp np1 dt n1, cc p-acp dt j n1, vbb av-jn vvn, av
(65) sermon (DIV1)
1409
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12846
A SERMON PREACHED VPON PART OF THE NINTH ARTICLE OF THE CREEDE. The six and twentieth Sermon. The holy Catholick Church. A Speech defective; wants a word.
A SERMON PREACHED UPON PART OF THE NINTH ARTICLE OF THE CREED. The six and twentieth Sermon. The holy Catholic Church. A Speech defective; Wants a word.
dt n1 vvn p-acp n1 pp-f dt ord n1 pp-f dt n1. dt crd cc ord n1. dt j njp n1. dt n1 j; vvz dt n1.
(66) sermon (DIV1)
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12847
We neede not fetch it farre:
We need not fetch it Far:
pns12 vvb xx vvi pn31 av-j:
(66) sermon (DIV1)
1410
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12848
the former Article will serve to perfit it, Credo, I beleeve. But the same sense will not serve both.
the former Article will serve to perfect it, Credo, I believe. But the same sense will not serve both.
dt j n1 vmb vvi p-acp j pn31, fw-la, pns11 vvb. p-acp dt d n1 vmb xx vvi d.
(66) sermon (DIV1)
1410
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12849
I beleeve in the holy Ghost; but I beleeve not in the Church. Not in the Pope, who is above the Church, he saith. Not in Saint nor Angell;
I believe in the holy Ghost; but I believe not in the Church. Not in the Pope, who is above the Church, he Says. Not in Saint nor Angel;
pns11 vvb p-acp dt j n1; cc-acp pns11 vvb xx p-acp dt n1. xx p-acp dt n1, r-crq vbz p-acp dt n1, pns31 vvz. xx p-acp n1 ccx n1;
(66) sermon (DIV1)
1410
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12850
not in Christs mother, higher then they both; Papists say that too: but in God onely.
not in Christ mother, higher then they both; Papists say that too: but in God only.
xx p-acp npg1 n1, jc cs pns32 d; njp2 vvb cst av: cc-acp p-acp np1 av-j.
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12851
This kind of beleefe God alone claimes; no creature.
This kind of belief God alone claims; no creature.
d n1 pp-f n1 np1 av-j vvz; dx n1.
(66) sermon (DIV1)
1410
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12852
Its a beaten distinction, yet the Schooles, Credo Deo, Deum, & in Deum, Faith Civill, Naturall, and Divine.
Its a beaten distinction, yet the Schools, Credo God, God, & in God, Faith Civil, Natural, and Divine.
pn31|vbz dt j-vvn n1, av dt n2, fw-la fw-la, fw-la, cc p-acp fw-la, n1 j, j, cc j-jn.
(66) sermon (DIV1)
1410
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12853
The Scoole hath it from S. Austin, Credo Paulo, I beleeve Paul, saith hee, and Peter, but not in Paulum, I beleeve on neither.
The School hath it from S. Austin, Credo Paul, I believe Paul, Says he, and Peter, but not in Paulum, I believe on neither.
dt n1 vhz pn31 p-acp n1 np1, fw-la np1, pns11 vvb np1, vvz pns31, cc np1, cc-acp xx p-acp fw-la, pns11 vvb a-acp av-dx.
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And Sathan (saith he) Credit Christum, beleeves Christ, that is, confesseth him: but not in Christum, beleeves not in him.
And Sathan (Says he) Credit Christ, believes christ, that is, Confesses him: but not in Christ, believes not in him.
cc np1 (vvz pns31) n1 np1, vvz np1, cst vbz, vvz pno31: cc-acp xx p-acp np1, vvz xx p-acp pno31.
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He were happy, if he did; hee should be saved then. So there are three Faiths;
He were happy, if he did; he should be saved then. So there Are three Faiths;
pns31 vbdr j, cs pns31 vdd; pns31 vmd vbi vvn av. av a-acp vbr crd n2;
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pardon my phrase, theres but one Faith, Saint Paul saith. Thats true; one Faith onely in Christ.
pardon my phrase, theres but one Faith, Saint Paul Says. Thats true; one Faith only in christ.
vvb po11 n1, pc-acp|vbz p-acp crd n1, n1 np1 vvz. d|vbz j; crd n1 av-j p-acp np1.
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But the word Faith hath three senses, Credence, Confession, and Affiance. Beleefe, here meanes but acknowledgment.
But the word Faith hath three Senses, Credence, Confessi, and Affiance. Belief, Here means but acknowledgment.
p-acp dt n1 n1 vhz crd n2, n1, n1, cc n1. n1, av vvz p-acp n1.
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I beleeve the holy Church, the holy Catholic Church, i. I acknowledge it.
I believe the holy Church, the holy Catholic Church, i. I acknowledge it.
pns11 vvb dt j n1, dt j jp n1, sy. pns11 vvb pn31.
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The Rhemists adde more in 1 Tim. 3. 15. say, we say safely, that Credo, meanes but only, to beleeve the Church to be.
The Rhemists add more in 1 Tim. 3. 15. say, we say safely, that Credo, means but only, to believe the Church to be.
dt n2 vvb av-dc p-acp crd np1 crd crd n1, pns12 vvb av-j, cst fw-la, vvz p-acp j, pc-acp vvi dt n1 pc-acp vbi.
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It signifies also, to trust the same in all things. They cite the Nicene Creede for it;
It signifies also, to trust the same in all things. They Cite the Nicene Creed for it;
pn31 vvz av, pc-acp vvi dt d p-acp d n2. pns32 vvb dt np1 n1 p-acp pn31;
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they meane the Creede of Constantinople; the Nicene Creede hath not that Article.
they mean the Creed of Constantinople; the Nicene Creed hath not that Article.
pns32 vvb dt n1 pp-f np1; dt np1 n1 vhz xx d n1.
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Stapelton saith so too, I beleeve the Catholicke Church, i. I beleeve, whatsoever the Church holdeth.Stapelton Says so too, I believe the Catholic Church, i. I believe, whatsoever the Church holds.
np1 vvz av av, pns11 vvb dt jp n1, sy. pns11 vvb, r-crq dt n1 vvz.
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The grossenesse of this glosse, see by the other Articles; Credo in them all to have but one sense onely, two in this.
The grossness of this gloss, see by the other Articles; Credo in them all to have but one sense only, two in this.
dt n1 pp-f d n1, vvb p-acp dt j-jn n2; fw-la p-acp pno32 d pc-acp vhi p-acp crd n1 av-j, crd p-acp d.
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Credo hath two senses, one in the former, touching the three persons, there Credere is Confidere. Another in these latter;Credo hath two Senses, one in the former, touching the three Persons, there Believe is Confidere. another in these latter;
fw-la vhz crd n2, pi p-acp dt j, vvg dt crd n2, a-acp fw-la vbz np1. j-jn p-acp d d;
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in which it is but Agnoscere. I say, it hath two senses; but not in one Article.
in which it is but Agnoscere. I say, it hath two Senses; but not in one Article.
p-acp r-crq pn31 vbz p-acp fw-la. pns11 vvb, pn31 vhz crd n2; cc-acp xx p-acp crd n1.
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Here Credo Ecclesiam, not Credo Ecclesiae, I beleeve the Holy Church, the holy Catholicke Church, that is, I acknowledge it. I humbly acknowledge it;
Here Credo Church, not Credo Ecclesiae, I believe the Holy Church, the holy Catholic Church, that is, I acknowledge it. I humbly acknowledge it;
av fw-la fw-la, xx fw-la np1, pns11 vvb dt j n1, dt j jp n1, cst vbz, pns11 vvb pn31. pns11 av-j vvb pn31;
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I doubt not, we All doe. All have not allwaies; Fides non est omnium, is Saint Pauls Aphorisme.
I doubt not, we All do. All have not always; Fides non est omnium, is Saint Paul's Aphorism.
pns11 vvb xx, pns12 d vdb. av-d vhb xx av; fw-la fw-fr fw-la fw-la, vbz n1 npg1 n1.
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Hee meanes hominum, All men have not faith; I meane Articulorum too; even of beleevers, all admit not all the Articles. Some not onely not all; but none at all. The Atheist denies all;
He means hominum, All men have not faith; I mean Articulorum too; even of believers, all admit not all the Articles. some not only not all; but none At all. The Atheist Denies all;
pns31 vvz fw-la, d n2 vhb xx n1; pns11 vvb fw-la av; av pp-f n2, d vvb xx d dt n2. d xx j xx d; cc-acp pix p-acp av-d. dt n1 vvz d;
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saith (as Davids foole does) Non est Deus, theres no God. One would thinke, the whole world had no such infidell;
Says (as Davids fool does) Non est Deus, theres no God. One would think, the Whole world had no such infidel;
vvz (c-acp npg1 n1 vdz) fw-fr fw-la fw-la, pc-acp|vbz dx n1. pi vmd vvi, dt j-jn n1 vhd dx d n1;
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Egypt had, Pharaoh, he askt, who is God? Babylon had, East Babylon, Nebuchadonosor. West Babylon hath had some.Egypt had, Pharaoh, he asked, who is God? Babylon had, East Babylon, Nebuchadnezzar. West Babylon hath had Some.
np1 vhd, np1, pns31 vvd, r-crq vbz np1? np1 vhd, n1 np1, np1. n1 np1 vhz vhn d.
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He that matcht Moses with Mahomet, cald them both, and Christ too, tres Barritatores the three famous brables or troublers of the world, (twas Pope Gregory the ninth) had no God in his Creede.
He that matched Moses with Mahomet, called them both, and christ too, tres Barritatores the three famous brabbles or troublers of the world, (it Pope Gregory the ninth) had no God in his Creed.
pns31 cst vvn np1 p-acp np1, vvd pno32 d, cc np1 av, fw-fr n2 dt crd j n2 cc n2 pp-f dt n1, (pn31 n1 np1 dt ord) vhd dx n1 p-acp po31 n1.
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But in the second Article of Christs divinitie, Infidels are infinite. All Iewes, all Mahometanes. I passe by the Apostata, and some moe, who sometimes Christians, yet denyed Christ.
But in the second Article of Christ divinity, Infidels Are infinite. All Iewes, all Muslims. I pass by the Apostata, and Some more, who sometime Christians, yet denied christ.
cc-acp p-acp dt ord n1 pp-f npg1 n1, n2 vbr j. av-d np2, d njp2. pns11 vvb p-acp dt fw-la, cc d dc, r-crq av np1, av vvd np1.
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By the Pope I cannot passe, Leo the tenth Christs vicar, yet beleeved not Christ, called the Gospel a Fable, sayd to Cardinall Bembus, Quantas nobis opes peperit illa Fabula de Christo!
By the Pope I cannot pass, Leo the tenth Christ vicar, yet believed not christ, called the Gospel a Fable, said to Cardinal Bembus, Quantas nobis opes Peperit illa Fabula de Christ!
p-acp dt n1 pns11 vmbx vvi, np1 dt ord npg1 n1, av vvd xx np1, vvd dt n1 dt n1, vvd p-acp n1 np1, np1 fw-la fw-la n1 fw-la fw-la fw-la fw-la!
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And for the holy Ghost, had all men acknowleged him; there had beene no neede of the Councell of Constantinople, the first Councell.
And for the holy Ghost, had all men acknowledged him; there had been no need of the Council of Constantinople, the First Council.
cc p-acp dt j n1, vhd d n2 vvd pno31; a-acp vhd vbn dx n1 pp-f dt n1 pp-f np1, dt ord n1.
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Now for the other Articles, doe all acknowledge them? why then sayes Saint Paul to them of Corinth, How say some among you, that there is no resurrection? Rome can sample this too:
Now for the other Articles, do all acknowledge them? why then Says Saint Paul to them of Corinth, How say Some among you, that there is no resurrection? Rome can sample this too:
av p-acp dt j-jn n2, vdb d vvi pno32? uh-crq av vvz n1 np1 p-acp pno32 pp-f np1, q-crq vvb d p-acp pn22, cst pc-acp vbz dx n1? np1 vmb n1 d av:
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what heresie is there, but the Pope hath a part in it? Three or foure of them have doubted of the soules immortality.
what heresy is there, but the Pope hath a part in it? Three or foure of them have doubted of the Souls immortality.
r-crq n1 vbz a-acp, cc-acp dt n1 vhz dt n1 p-acp pn31? crd cc crd pp-f pno32 vhb vvn pp-f dt ng1 n1.
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For this in question, my theme now, doth every Christian give his Credo to it? I hope so;
For this in question, my theme now, does every Christian give his Credo to it? I hope so;
p-acp d p-acp n1, po11 n1 av, vdz d np1 vvi po31 fw-la p-acp pn31? pns11 vvb av;
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for I reade of no opponent.
for I read of no opponent.
c-acp pns11 vvb pp-f dx n1.
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Indeede this Article is not in every Creede, found but in few [ The Nicene hath it not, the right Nicene; the reputed hath;
Indeed this Article is not in every Creed, found but in few [ The Nicene hath it not, the right Nicene; the reputed hath;
av d n1 vbz xx p-acp d n1, vvn p-acp p-acp d [ dt np1 vhz pn31 xx, dt j-jn np1; dt vvn vhz;
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and one more in Epiphanius. None else, that I have seene, none publick and antient.
and one more in Epiphanius. None Else, that I have seen, none public and ancient.
cc pi av-dc p-acp np1. np1 av, cst pns11 vhb vvn, pix j cc j.
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] Not the Catholick Church onely, but the Communion of Saints too, is omitted in most Creeds.
] Not the Catholic Church only, but the Communion of Saints too, is omitted in most Creeds.
] xx dt njp n1 av-j, cc-acp dt n1 pp-f n2 av, vbz vvn p-acp ds n2.
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but the more rather, in my poore opinion, which I humbly submit to your more learned judgements.
but the more rather, in my poor opinion, which I humbly submit to your more learned Judgments.
cc-acp dt av-dc av-c, p-acp po11 j n1, r-crq pns11 av-j vvb p-acp po22 av-dc j n2.
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They synods of the Church were mostly summoned for the censuring of hereticks, who had opposed the Faith, oppugned some Article of the Apostles Creede.
They synods of the Church were mostly summoned for the censuring of Heretics, who had opposed the Faith, oppugned Some Article of the Apostles Creed.
pns32 n2 pp-f dt n1 vbdr j vvn p-acp dt vvg pp-f n2, r-crq vhd vvn dt n1, vvd d n1 pp-f dt n2 n1.
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The religious Bishops by their after-Creeds did but confirme this. All Articles in them were in this first, expressely, or implyed.
The religious Bishops by their after-Creeds did but confirm this. All Articles in them were in this First, expressly, or employed.
dt j n2 p-acp po32 n2 vdd p-acp vvi d. av-d n2 p-acp pno32 vbdr p-acp d ord, av-j, cc vvn.
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What Articles of this the Hereticks at times presum'd to question, those Fathers determined, and reestablisht them in theirs.
What Articles of this the Heretics At times presumed to question, those Father's determined, and Reestablished them in theirs.
q-crq n2 pp-f d dt n2 p-acp n2 vvn p-acp n1, d n2 vvn, cc vvn pno32 p-acp png32.
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As especially the points which concerne Christ, or the holy Ghost.
As especially the points which concern christ, or the holy Ghost.
p-acp av-j dt n2 r-crq vvb np1, cc dt j n1.
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Other points of faith, as the day of judgement and of resurrection, save in the Apostles dayes, were never controverted.
Other points of faith, as the day of judgement and of resurrection, save in the Apostles days, were never controverted.
av-jn n2 pp-f n1, c-acp dt n1 pp-f n1 cc pp-f n1, vvb p-acp dt n2 n2, vbdr av-x vvn.
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The councells therefore after them did not (for they needed not) put them in their Creeds: very few did.
The Counsels Therefore After them did not (for they needed not) put them in their Creeds: very few did.
dt n2 av p-acp pno32 vdd xx (c-acp pns32 vvd xx) vvd pno32 p-acp po32 n2: av d vdd.
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Much lesse they of the Church to be Catholick and holy, the Communion of Saints, the forgivenesse of sinnes,
Much less they of the Church to be Catholic and holy, the Communion of Saints, the forgiveness of Sins,
av-d av-dc pns32 pp-f dt n1 pc-acp vbi njp cc j, dt n1 pp-f n2, dt n1 pp-f n2,
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and everlasting life, none ever denyed them.and everlasting life, none ever denied them.
cc j n1, pix av vvn pno32.
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That the not finding them in any Creed, but in the Apostles, argues they require the more undoubted Faith, as being never contradicted.
That the not finding them in any Creed, but in the Apostles, argues they require the more undoubted Faith, as being never contradicted.
cst cs xx vvg pno32 p-acp d n1, cc-acp p-acp dt n2, vvz pns32 vvb dt av-dc j n1, c-acp vbg av-x vvd.
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They are onely in the Creede of the Councell of Constantinople, but ex superabundanti. And therefore with your learned leaves, I doubt not to insert this one word into this Article, to reade it NONLATINALPHABET, I beleeve the holy Catholick Church.
They Are only in the Creed of the Council of Constantinople, but ex superabundanti. And Therefore with your learned leaves, I doubt not to insert this one word into this Article, to read it, I believe the holy Catholic Church.
pns32 vbr av-j p-acp dt n1 pp-f dt n1 pp-f np1, p-acp fw-la fw-la. cc av p-acp po22 j n2, pns11 vvb xx pc-acp vvi d crd n1 p-acp d n1, pc-acp vvi pn31, pns11 vvb dt j njp n1.
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Both it and the three following make no sentence without it. Without Credo understood, they have no understanding. I borrow but the verbe; not the praeposition too.
Both it and the three following make no sentence without it. Without Credo understood, they have no understanding. I borrow but the verb; not the preposition too.
d pn31 cc dt crd vvg vvb dx n1 p-acp pn31. p-acp fw-la vvn, pns32 vhb dx n1. pns11 vvb p-acp dt n1; xx dt n1 av.
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And yet why not? the Pope will warrant me to borrow both; will dispense with me at least.
And yet why not? the Pope will warrant me to borrow both; will dispense with me At least.
cc av q-crq xx? dt n1 vmb vvi pno11 pc-acp vvi d; vmb vvi p-acp pno11 p-acp ds.
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Is not the Pope the Church? They say, he is, the holy Father Pope is the holy mother Church.
Is not the Pope the Church? They say, he is, the holy Father Pope is the holy mother Church.
vbz xx dt n1 dt n1? pns32 vvb, pns31 vbz, dt j n1 n1 vbz dt j n1 n1.
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Not the head alone of it. That though too much, yet is little; that he was long agoe, the Churches head.
Not the head alone of it. That though too much, yet is little; that he was long ago, the Churches head.
xx dt n1 j pp-f pn31. cst cs av av-d, av vbz j; cst pns31 vbds av-j av, dt ng1 n1.
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Is he not Peters successour, whom Christ cald Cephas, thats a head; a Pope sayd so.
Is he not Peter's successor, whom christ called Cephas, thats a head; a Pope said so.
vbz pns31 xx npg1 n1, ro-crq np1 vvd np1, d|vbz dt n1; dt n1 vvd av.
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Hebrew is Greeke at Rome. I meane Syriak. Nor was it lapsus linguae, as once Fiatur was.
Hebrew is Greek At Room. I mean Syrian. Nor was it lapsus linguae, as once Fiatur was.
njp vbz jp p-acp vvb. pns11 vvb np1. ccx vbds pn31 fw-la fw-la, c-acp a-acp fw-la vbds.
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It is mainteined by Turrian the Iesuite, and the notes in the Canon law. A head so long agoe, must now be growne to a whole body.
It is maintained by Turrian the Iesuite, and the notes in the Canon law. A head so long ago, must now be grown to a Whole body.
pn31 vbz vvn p-acp np1 dt np1, cc dt n2 p-acp dt n1 n1. dt n1 av av-j av, vmb av vbi vvn p-acp dt j-jn n1.
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The Pope is the whole Church. When we say, the Church; we meane the Romane Bishop, saith Gregory de valentia. Gerson makes him more. Great is the Popes growth.
The Pope is the Whole Church. When we say, the Church; we mean the Roman Bishop, Says Gregory de valentia. Gerson makes him more. Great is the Popes growth.
dt n1 vbz dt j-jn n1. c-crq pns12 vvb, dt n1; pns12 vvb dt jp n1, vvz np1 fw-fr fw-la. np1 vvz pno31 av-dc. j vbz dt ng1 n1.
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The Church was once the body, he the head; and yet that but usurpt too.
The Church was once the body, he the head; and yet that but usurped too.
dt n1 vbds a-acp dt n1, pns31 dt n1; cc av cst p-acp vvn av.
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Now Dimidium plus toto, the Church is but a part, the Pope the whole, saith that good Chancellour of Paris. I hope the Sorbon thought not so.
Now Dimension plus toto, the Church is but a part, the Pope the Whole, Says that good Chancellor of paris. I hope the Sorbonne Thought not so.
av np1 fw-fr fw-la, dt n1 vbz p-acp dt n1, dt n1 dt j-jn, vvz d j n1 pp-f np1. pns11 vvb dt np1 vvd xx av.
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Hervaeus saith too, hee is the Church virtualiter. If the Pope be the Church; then put in Praeposition too, Credo in sanctam ecclesiam, I beleeve in the Church.Hervaeus Says too, he is the Church virtualiter. If the Pope be the Church; then put in Preposition too, Credo in Sanctam Church, I believe in the Church.
np1 vvz av, pns31 vbz dt n1 fw-la. cs dt n1 vbb dt n1; av vvd p-acp n1 av, fw-la p-acp fw-la fw-la, pns11 vvb p-acp dt n1.
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12905
For in the Pope I may beleeve, for he is Christ; not Christs Vicar onely, but Christs selfe.
For in the Pope I may believe, for he is christ; not Christ Vicar only, but Christ self.
p-acp p-acp dt n1 pns11 vmb vvi, c-acp pns31 vbz np1; xx npg1 n1 av-j, cc-acp npg1 n1.
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One in the Lateran councell cald Leo the tenth his Saviour. I may beleeve in God, I must.
One in the Lateran council called Leo the tenth his Saviour. I may believe in God, I must.
pi p-acp dt np1 n1 vvn np1 dt ord po31 n1. pns11 vmb vvi p-acp np1, pns11 vmb.
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12907
The Pope is God, Felinus saith, a French Lawyer. The Glosse in the extravagant calls him, Our Lord God the Pope.
The Pope is God, Felinus Says, a French Lawyer. The Gloss in the extravagant calls him, Our Lord God the Pope.
dt n1 vbz np1, np1 vvz, dt jp n1. dt n1 p-acp dt j vvz pno31, po12 n1 np1 dt n1.
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He was thought but a Parasite that stiled Pope Paul the fift, Vice-God. The Canonists flatter worse, that make him Gods selfe.
He was Thought but a Parasite that styled Pope Paul the fift, Vice-God. The Canonists flatter Worse, that make him God's self.
pns31 vbds vvn p-acp dt n1 cst vvd n1 np1 dt ord, np1. dt np2 vvb av-jc, cst vvb pno31 npg1 n1.
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I am too long in this, if a man may bee too long in inveighing against such absurdities.
I am too long in this, if a man may be too long in inveighing against such absurdities.
pns11 vbm av av-j p-acp d, cs dt n1 vmb vbi av av-j p-acp vvg p-acp d n2.
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To deale ingenuously, the Creede of Constantinople hath the praeposition, NONLATINALPHABET, and Drusius a great critick, maintaines the phrase.
To deal ingenuously, the Creed of Constantinople hath the preposition,, and Drusius a great critic, maintains the phrase.
p-acp n1 av-j, dt n1 pp-f np1 vhz dt n1,, cc np1 dt j n1, vvz dt n1.
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So may wee in his sense. For he makes it meane no more, then Credere Ecclesiam.
So may we in his sense. For he makes it mean no more, then Believe Church.
av vmb pns12 p-acp po31 n1. p-acp pns31 vvz pn31 vvi av-dx av-dc, cs fw-la fw-la.
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The object of this Credo is the Church.
The Object of this Credo is the Church.
dt n1 pp-f d fw-la vbz dt n1.
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The other Creeds gives it three titles, it is one, it is Catholick, and it is Apostolick.
The other Creeds gives it three titles, it is one, it is Catholic, and it is Apostolic.
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(66) sermon (DIV1)
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This but two, Holy and Catholick. It is fit, we first speake of her selfe, then of her Attributes.
This but two, Holy and Catholic. It is fit, we First speak of her self, then of her Attributes.
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(66) sermon (DIV1)
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Very excellent things are spoken of thee, O thou daughter of God, thou Apple of Gods eye, and signet of his hand;Very excellent things Are spoken of thee, Oh thou daughter of God, thou Apple of God's eye, and signet of his hand;
av j n2 vbr vvn pp-f pno21, uh pns21 n1 pp-f np1, pns21 n1 pp-f npg1 n1, cc n1 pp-f po31 n1;
(66) sermon (DIV1)
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Christs spouse and sister, his dove, and his beloved; the beautie of the earth, and inheritrix of heaven.
Christ spouse and sister, his dove, and his Beloved; the beauty of the earth, and inheritrix of heaven.
npg1 n1 cc n1, po31 n1, cc po31 vvn; dt n1 pp-f dt n1, cc n1 pp-f n1.
(66) sermon (DIV1)
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But mine office now is not to preach her praises, but to teach her children.
But mine office now is not to preach her praises, but to teach her children.
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(66) sermon (DIV1)
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Beloved brethren, Gods children by the Church, bred in her wombe, fed from her brests, know, what your mother is.
beloved brothers, God's children by the Church, bred in her womb, fed from her breasts, know, what your mother is.
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(66) sermon (DIV1)
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He is a wise sonne (they say) that knowes his father. Learne you to know your mother, you that are learners.
He is a wise son (they say) that knows his father. Learn you to know your mother, you that Are learners.
pns31 vbz dt j n1 (pns32 vvb) cst vvz po31 n1. vvb pn22 pc-acp vvi po22 n1, pn22 cst vbr n2.
(66) sermon (DIV1)
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Many of you can teach me.
Many of you can teach me.
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(66) sermon (DIV1)
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The Church is the Vniversitie of all Gods chosen people, from Adam to Christs second comming; of them all. First for them all.
The Church is the university of all God's chosen people, from Adam to Christ second coming; of them all. First for them all.
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(66) sermon (DIV1)
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The Church meanes not the visible confessours of Christ onely, apparent to the world. Many beleeve on Christ in the lands of unbeleevers;
The Church means not the visible Confessors of christ only, apparent to the world. Many believe on christ in the Lands of unbelievers;
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(66) sermon (DIV1)
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many serve him secretly under persecuting Kings. Christ hath his Lillies among thornes;
many serve him secretly under persecuting Kings. christ hath his Lilies among thorns;
d vvb pno31 av-jn p-acp vvg n2. np1 vhz po31 n2 p-acp n2;
(66) sermon (DIV1)
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God a Iob, a just man, in the land of Hus. The Saints in heaven unseene, are a part of the Church too, the Church triumphant.
God a Job, a just man, in the land of Hus. The Saints in heaven unseen, Are a part of the Church too, the Church triumphant.
np1 dt np1, dt j n1, p-acp dt n1 pp-f np1 dt n2 p-acp n1 j, vbr dt n1 pp-f dt n1 av, dt n1 j.
(66) sermon (DIV1)
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Not viatores onely, comprehensores too, belong unto Christs body, and are members of the Church.
Not Viatores only, comprehensores too, belong unto Christ body, and Are members of the Church.
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(66) sermon (DIV1)
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What if I shall say, Angells are too? Aquinas doth, and Saint Bernard: Papists say more; some in hell too; all that are in Purgatory.
What if I shall say, Angels Are too? Aquinas does, and Saint Bernard: Papists say more; Some in hell too; all that Are in Purgatory.
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(66) sermon (DIV1)
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Theres good cause to call it Catholick, that spreads so farre. Militans, and Triumphans conteine not all the Church;
Theres good cause to call it Catholic, that spreads so Far. Militans, and Triumphans contain not all the Church;
pc-acp|vbz j n1 pc-acp vvi pn31 njp, cst vvz av av-j. np1, cc n2 vvi xx d dt n1;
(66) sermon (DIV1)
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theres a part, peccata expians, saith Gregory de valentia. Come we to the attributes: first, it is holy.
theres a part, Peccata expians, Says Gregory de valentia. Come we to the attributes: First, it is holy.
pc-acp|vbz dt n1, n1 n2, vvz np1 fw-fr fw-la. vvb pns12 p-acp dt n2: ord, pn31 vbz j.
(66) sermon (DIV1)
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Gods Elect, Saint Paul calls holy, Col. 3. 12. Christ gave himselfe for the Church, dyed for it, Saint Paul sayes, to sanctifie it, to make it spotlesse, blamelesse, holy to himselfe.
God's Elect, Saint Paul calls holy, Col. 3. 12. christ gave himself for the Church, died for it, Saint Paul Says, to sanctify it, to make it spotless, blameless, holy to himself.
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(66) sermon (DIV1)
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How can it but be holy, washed by Christs blood? The Churches holinesse stands in two things, Purity of Doctrine, and sanctitie of life. Vrim and Thummim must be on her brest.
How can it but be holy, washed by Christ blood? The Churches holiness Stands in two things, Purity of Doctrine, and sanctity of life. Urim and Thummim must be on her breast.
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(66) sermon (DIV1)
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What Saint Paul craves in Timothie, one of her sonnes must bee much more in the mother, NONLATINALPHABET, sound Faith, and holy life.
What Saint Paul craves in Timothy, one of her Sons must be much more in the mother,, found Faith, and holy life.
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(66) sermon (DIV1)
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For the first, though holinesse looke rather at our life, then at our faith; yet there is an holy faith, Saint Iudes epithet, a most holy faith.
For the First, though holiness look rather At our life, then At our faith; yet there is an holy faith, Saint Iudes epithet, a most holy faith.
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(66) sermon (DIV1)
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Not onely this impuritie defiles the faith; but all Hereticall pravitie is a barre to holinesse. Heresie is hell-bred, saith Ignatius, NONLATINALPHABET.
Not only this impurity defiles the faith; but all Heretical pravity is a bar to holiness. Heresy is hellbred, Says Ignatius,.
xx av-j d n1 vvz dt n1; cc-acp d j n1 vbz dt n1 p-acp n1. n1 vbz j, vvz np1,.
(66) sermon (DIV1)
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It is NONLATINALPHABET, Sathans seede, saith the same father. The Church abhorres it. Hereticks (I say) are not of the Church. Bellarmine saith, they are:
It is, Satan's seed, Says the same father. The Church abhors it. Heretics (I say) Are not of the Church. Bellarmine Says, they Are:
pn31 vbz, npg1 n1, vvz dt d n1. dt n1 vvz pn31. n2 (pns11 vvb) vbr xx pp-f dt n1. np1 vvz, pns32 vbr:
(66) sermon (DIV1)
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but Canus saith, they are not, lib. 4. cap. 2. In it they are, as onely Dealbati (Saint Austins word) white:
but Canus Says, they Are not, lib. 4. cap. 2. In it they Are, as only Dealbati (Saint Austins word) white:
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(66) sermon (DIV1)
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For the Church ought to be, as •olicrates sayd she was in the time of the Apostles, an undefiled and chast virgin.
For the Church ought to be, as •olicrates said she was in the time of the Apostles, an undefiled and chaste Virgae.
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(66) sermon (DIV1)
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When shee teacheth heresie, shee turnes adulteresse. For the other, holy life. Tota Pulchraes, thou art all faire, my love, may receive two constructions, orthodoxall both.
When she Teaches heresy, she turns adulteress. For the other, holy life. Tota Pulchraes, thou art all fair, my love, may receive two constructions, orthodoxal both.
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(66) sermon (DIV1)
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Either that the whole Church is holy, no part of her impure; or that shee is so wholie, in life as well as faith; in manners, as in doctrine.
Either that the Whole Church is holy, no part of her impure; or that she is so wholly, in life as well as faith; in manners, as in Doctrine.
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(66) sermon (DIV1)
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Heathens charged the first Christians, when they assembled to serve God, and to celebrate Christs supper with murther of Infants, eating their flesh, and drinking their blood;
heathens charged the First Christians, when they assembled to serve God, and to celebrate Christ supper with murder of Infants, eating their Flesh, and drinking their blood;
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(66) sermon (DIV1)
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with carnall copulation in the darke, promiscuous and incestuous. Who can let Sathan from lyes? But Tertullian quits them.
with carnal copulation in the dark, promiscuous and incestuous. Who can let Sathan from lies? But Tertullian quits them.
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(66) sermon (DIV1)
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So do Papists serve us, cast false aspersions on our Church. I would they were not true of theirs.
So do Papists serve us, cast false Aspersions on our Church. I would they were not true of theirs.
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(66) sermon (DIV1)
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Worse, farre worse things true of them, then they falsely lay on us. What we shall be, God knowes:
Worse, Far Worse things true of them, then they falsely lay on us. What we shall be, God knows:
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(66) sermon (DIV1)
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out landish leaven may sowre some of us.
out landish leaven may sour Some of us.
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(66) sermon (DIV1)
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But since our parting from the Pope, and the sound Preaching of the Gospell, much impurity is purgd out of our Land. Yea the Churches sound members have also their infirmities.
But since our parting from the Pope, and the found Preaching of the Gospel, much impurity is purged out of our Land. Yea the Churches found members have also their infirmities.
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(66) sermon (DIV1)
1419
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Her selfe saith, shee is Blacke, Cant. 1. 4. Nigra, but formosa, shee addes that, she is holy notwithstanding them.
Her self Says, she is Black, Cant 1. 4. Nigra, but formosa, she adds that, she is holy notwithstanding them.
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(66) sermon (DIV1)
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We wrestle to our power against all the power of darkenesse. We crave Gods grace; and he gives it, to walke in all obedience to his holy will and word.
We wrestle to our power against all the power of darkness. We crave God's grace; and he gives it, to walk in all Obedience to his holy will and word.
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(66) sermon (DIV1)
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Ego dormio, sed Cor meum vigilat, the Churches words too, her eyes may winke, but her heart waketh.Ego dormio, sed Cor meum Vigilat, the Churches words too, her eyes may wink, but her heart waketh.
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(66) sermon (DIV1)
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Her holinesse is not absolute, not perfit in this life; as Donatists and Catharists require. But yet tis Inchoata, she labours and indevours so much as God enables her.
Her holiness is not absolute, not perfect in this life; as Donatists and Catharists require. But yet this Inchoate, she labours and endeavours so much as God enables her.
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(66) sermon (DIV1)
1419
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The Church is holy, but whence? Her holinesse is not her owne; tis given her. Native shee hath none; tis Dative all.
The Church is holy, but whence? Her holiness is not her own; this given her. Native she hath none; this Dative all.
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(66) sermon (DIV1)
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Shee may say to God, Bona mea, Dona tua; That shee is Holy, it is wholly from him.
She may say to God, Bona mea, Dona tua; That she is Holy, it is wholly from him.
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(66) sermon (DIV1)
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Hee hath made her so two wayes. Partly by his Sonne, cloathing her with his Righteousnesse; thats but Imputative.
He hath made her so two ways. Partly by his Son, clothing her with his Righteousness; thats but Imputative.
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(66) sermon (DIV1)
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And partly by his Spirit, who enableth her to every good worke; and that holinesse is inherent.
And partly by his Spirit, who enableth her to every good work; and that holiness is inherent.
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(66) sermon (DIV1)
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Inherent holinesse every man hath, must have, that shall be saved. The word (inherent) may offend some of little knowledge.
Inherent holiness every man hath, must have, that shall be saved. The word (inherent) may offend Some of little knowledge.
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(66) sermon (DIV1)
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But the judicious will admit it without scruple. But that holinesse too stands on Gods sweete acceptance. It is full of weakenesse;
But the judicious will admit it without scruple. But that holiness too Stands on God's sweet acceptance. It is full of weakness;
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(66) sermon (DIV1)
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but it pleaseth him in Christ.
but it Pleases him in christ.
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(66) sermon (DIV1)
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I say, the Church is holy, not in Christ onely, by his Righteousnesse reckoned unto her; but also in her selfe. Not of her selfe;
I say, the Church is holy, not in christ only, by his Righteousness reckoned unto her; but also in her self. Not of her self;
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(66) sermon (DIV1)
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but in her selfe, by the workes of Regeneration; the fruites of her Faith, wrought by the grace of the sanctifying Spirit.
but in her self, by the works of Regeneration; the fruits of her Faith, wrought by the grace of the sanctifying Spirit.
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(66) sermon (DIV1)
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For where the Church is, Gods Spirit is, saith Iren. and where the Spirit is, all grace is, he saith too.
For where the Church is, God's Spirit is, Says Iren and where the Spirit is, all grace is, he Says too.
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(66) sermon (DIV1)
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There are some more respects, why the Church is titled holy. It is consecrate to God;
There Are Some more respects, why the Church is titled holy. It is consecrate to God;
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(66) sermon (DIV1)
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Sanctitas Iehovae, all things God craves to be dedicate to him, are called Sancta, holy things. It is Holy, for the mysticall union with her head.Sanctitas Iehovae, all things God craves to be dedicate to him, Are called Sancta, holy things. It is Holy, for the mystical Union with her head.
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(66) sermon (DIV1)
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Christ honours her with his style. Holy is that Body, the Head whereof is God.
christ honours her with his style. Holy is that Body, the Head whereof is God.
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(66) sermon (DIV1)
1421
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Not by Synecdoche; every member is holy, Dicat unusquisque, saith Saint August. Sanctus sum. It is Holy, for that faith, which knits together all the members of the Church which Saint Iude cals Sanctissimam, the most holy faith. I meete with more; but I omit them.
Not by Synecdoche; every member is holy, Dicat unusquisque, Says Saint August. Sanctus sum. It is Holy, for that faith, which knits together all the members of the Church which Saint Iude calls Sanctissimam, the most holy faith. I meet with more; but I omit them.
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(66) sermon (DIV1)
1421
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The Churches second Attribute is Catholicke. A darke terme, needs an interpreter. It meanes, vniversall; tyed to no one Condition of men onely, no one Country, no one Age;
The Churches second Attribute is Catholic. A dark term, needs an interpreter. It means, universal; tied to no one Condition of men only, no one Country, no one Age;
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(66) sermon (DIV1)
1422
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but is Omnium Temporum, Lecorum, Hominum, of all Times, all Places, and all Sorts of men.
but is Omnium Temporum, Lecorum, Hominum, of all Times, all Places, and all Sorts of men.
cc-acp vbz fw-la fw-la, fw-la, fw-la, pp-f d n2, d n2, cc d n2 pp-f n2.
(66) sermon (DIV1)
1422
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Will you heare a fourth from the Tridentine Catechisme? The Church called vniversall; because all that will be saved, must hold and embrace it. Patianus had another, but strained;
Will you hear a fourth from the Tridentine Catechism? The Church called universal; Because all that will be saved, must hold and embrace it. Patianus had Another, but strained;
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(66) sermon (DIV1)
1422
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cald the Church Catholicke, for Obedience to all the Commandements of God.
called the Church Catholic, for obedience to all the commandments of God.
vvd dt n1 jp, p-acp n1 p-acp d dt n2 pp-f np1.
(66) sermon (DIV1)
1422
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12967
For Place, David bounds it at the ends of the Earth, Psalme 2. For Time, it is yesterday, to day, and for ever.
For Place, David bounds it At the ends of the Earth, Psalm 2. For Time, it is yesterday, to day, and for ever.
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(66) sermon (DIV1)
1422
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For Persons, Greekes and Iewes, Bond and Free, Male and Female, All are one in Christ Iesus, Gal. 3. 28. So ample is the Word, that it containes (saith Lirinensis) Omnes semper Vbique, All, ever, every where. The Synagogue was not so;
For Persons, Greeks and Iewes, Bound and Free, Male and Female, All Are one in christ Iesus, Gal. 3. 28. So ample is the Word, that it contains (Says Lirinensis) Omnes semper Vbique, All, ever, every where. The Synagogue was not so;
p-acp n2, njp2 cc np2, n1 cc j, j-jn cc j-jn, d vbr crd p-acp np1 np1, np1 crd crd av j vbz dt n1, cst pn31 vvz (vvz np1) fw-la fw-la fw-la, d, av, d c-crq. dt n1 vbds xx av;
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that contained but Israel, and lasted but till Christ. The Church takes in all, and never ends.
that contained but Israel, and lasted but till christ. The Church Takes in all, and never ends.
cst vvd p-acp np1, cc vvd p-acp p-acp np1. dt n1 vvz p-acp d, cc av-x vvz.
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I meane Generice, not Individualiter. Some have beene of it, of all sorts, in all lands, one time or other.
I mean Generice, not Individualiter. some have been of it, of all sorts, in all Lands, one time or other.
pns11 vvb np1, xx fw-la. d vhb vbn pp-f pn31, pp-f d n2, p-acp d n2, crd n1 cc n-jn.
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All Lands have not at once had some Beleevers. Satis est, si successive, saith Bellarmine, it sufficeth, if at times.
All Lands have not At once had Some Believers. Satis est, si successive, Says Bellarmine, it Suffices, if At times.
av-d n2 vhb xx p-acp a-acp vhd d n2. fw-la fw-la, fw-la j, vvz np1, pn31 vvz, cs p-acp n2.
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How then doth Solomon call it a Garden, a Garden enclosed? As I may not straine it,
How then does Solomon call it a Garden, a Garden enclosed? As I may not strain it,
c-crq av vdz np1 vvb pn31 dt n1, dt n1 vvn? c-acp pns11 vmb xx vvi pn31,
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so I may not straighten it. A Garden; but not for the straightnesse of her ground, but for the sweetnesse of her graces.
so I may not straighten it. A Garden; but not for the straightness of her ground, but for the sweetness of her graces.
av pns11 vmb xx vvi pn31. dt n1; cc-acp xx p-acp dt n1 pp-f po31 n1, cc-acp p-acp dt n1 pp-f po31 n2.
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And the Inclosure is not for the confining of the Church; but for the safety, and Gods propriety in the Church.
And the Enclosure is not for the confining of the Church; but for the safety, and God's propriety in the Church.
cc dt n1 vbz xx p-acp dt j-vvg pp-f dt n1; cc-acp p-acp dt n1, cc ng1 n1 p-acp dt n1.
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It is NONLATINALPHABET, Irenaeus his terme, NONLATINALPHABET, Athanasius his word, diffused and dispersed, disperst farre and wide. Theres no Quando, or Vbi, but acknowledgeth the Church. Before the Law, the Patriarkes; under the Law, the Prophets; the Apostles, the Christs time. All beleevers since.
It is, Irnaeus his term,, Athanasius his word, diffused and dispersed, dispersed Far and wide. Theres no Quando, or Vbi, but acknowledgeth the Church. Before the Law, the Patriarchs; under the Law, the prophets; the Apostles, the Christ time. All believers since.
pn31 vbz, np1 po31 n1,, np1 po31 n1, vvn cc vvn, vvn av-j cc j. pc-acp|vbz dx fw-la, cc fw-la, p-acp vvz dt n1. p-acp dt n1, dt n2; p-acp dt n1, dt n2; dt n2, dt npg1 n1. av-d n2 a-acp.
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All that either waited for Christ before his comming, or have confest him since; that doe now of shall hereafter, unto the worlds end, of all nations under heaven.
All that either waited for christ before his coming, or have confessed him since; that do now of shall hereafter, unto the world's end, of all Nations under heaven.
av-d d d vvn p-acp np1 p-acp po31 n-vvg, cc vhb vvn pno31 a-acp; cst vdb av pp-f vmb av, p-acp dt ng1 n1, pp-f d n2 p-acp n1.
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The Church is Christs Body, but his Body mysticall. It is not with it, as with a Body naturall.
The Church is Christ Body, but his Body mystical. It is not with it, as with a Body natural.
dt n1 vbz npg1 n1, cc-acp po31 n1 j. pn31 vbz xx p-acp pn31, c-acp p-acp dt n1 j.
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A naturall body hath the members all at once.
A natural body hath the members all At once.
dt j n1 vhz dt n2 d p-acp a-acp.
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But Christs mysticall members grow into his Body, some yesterday, to day some, some to morrow.
But Christ mystical members grow into his Body, Some yesterday, to day Some, Some to morrow.
p-acp npg1 j n2 vvb p-acp po31 n1, d n1-an, p-acp n1 d, d p-acp n1.
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God chose them all together, even before they were, before the Heavens were: but he cals them in their course, and incorporates them in Christ, one after another. Adam, Abel, and Soth first; Noah and Shem afterward.
God chosen them all together, even before they were, before the Heavens were: but he calls them in their course, and incorporates them in christ, one After Another. Adam, Abel, and Sooth First; Noah and Shem afterwards.
np1 vvd pno32 d av, av c-acp pns32 vbdr, p-acp dt n2 vbdr: cc-acp pns31 vvz pno32 p-acp po32 n1, cc vvz pno32 p-acp np1, crd p-acp n-jn. np1, np1, cc n1 ord; np1 cc np1 av.
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Abraham and his seed in their succeeding ages. The Gentiles in their time, our Ancestours, our Selves, our Children till Christs comming;Abraham and his seed in their succeeding ages. The Gentiles in their time, our Ancestors, our Selves, our Children till Christ coming;
np1 cc po31 n1 p-acp po32 j-vvg n2. dt n2-j p-acp po32 n1, po12 n2, po12 n2, po12 n2 p-acp npg1 vvg;
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the whole world of Beleevers in their severall generations. All the Faithfull of both Testaments, Law and Gospell, make but one Chuch.
the Whole world of Believers in their several generations. All the Faithful of both Testaments, Law and Gospel, make but one Church.
dt j-jn n1 pp-f n2 p-acp po32 j n2. av-d dt j pp-f d n2, n1 cc n1, vvb p-acp crd n1.
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Thats for time and for place; Christ is the Corner stone, that conjoynes Iewes and Gentiles.
Thats for time and for place; christ is the Corner stone, that conjoins Iewes and Gentiles.
d|vbz p-acp n1 cc p-acp n1; np1 vbz dt n1 n1, cst vvz npg1 cc np1.
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Shem and his Sonnes onely, were sometimes; Iaphets seed were all Aliens. The Iewes, Gods Children; Gentiles but Dogges, Christs terme; strangers to the Covenant;Shem and his Sons only, were sometime; Japhets seed were all Aliens. The Iewes, God's Children; Gentiles but Dogs, Christ term; Strangers to the Covenant;
np1 cc po31 n2 av-j, vbdr av; n2 n1 vbdr av-d n2-jn. dt np2, npg1 n2; np1 p-acp n2, npg1 n1; n2 p-acp dt n1;
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without Hope, without Christ, without God, all Saint Pauls words, Christs Crosse ( Pauls terme too) hath now endenized them, made them of Gods houshold.
without Hope, without christ, without God, all Saint Paul's words, Christ Cross (Paul's term too) hath now endenized them, made them of God's household.
p-acp n1, p-acp np1, p-acp np1, d n1 npg1 n2, npg1 n1 (npg1 vvb av) vhz av vvn pno32, vvd pno32 pp-f npg1 n1.
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They are NONLATINALPHABET, of the same Corporation; Coheires and Partners of Gods promise in Christ.
They Are, of the same Corporation; Coheirs and Partners of God's promise in christ.
pns32 vbr, pp-f dt d n1; n2 cc n2 pp-f npg1 n1 p-acp np1.
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The Preaching of the Gospell hath made the Church Catholicke, Saint Paul publisht it to Rome, and much of Greece. Saint Peter (Papists say) to France and Germany, Coster. Controv. pag.
The Preaching of the Gospel hath made the Church Catholic, Saint Paul published it to Room, and much of Greece. Saint Peter (Papists say) to France and Germany, Coster. Controversy page.
dt vvg pp-f dt n1 vhz vvn dt n1 jp, n1 np1 vvn pn31 p-acp vvb, cc d pp-f np1. n1 np1 (njp2 vvb) p-acp np1 cc np1, np1. np1 n1.
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90. Saint Iames to Spaine. Thomas to the Indians, Parthians, Medes, Bactrians, and others. Ioseph of Arimathea to Vs. Others to all nations knowne in those ages.
90. Saint James to Spain. Thomas to the Indians, Parthians, Medes, Bactrians, and Others. Ioseph of Arimathea to Us Others to all Nations known in those ages.
crd n1 np1 p-acp np1. np1 p-acp dt np1, njp2, np2, njp2, cc n2-jn. np1 pp-f np1 p-acp pno12 ng2-jn p-acp d n2 vvn p-acp d n2.
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Donatus once confined the Church to Africa. The Pope doth now to Rome. That now the Catholicke Church, which obeyes the Pope.Donatus once confined the Church to Africa. The Pope does now to Room. That now the Catholic Church, which obeys the Pope.
np1 a-acp vvn dt n1 p-acp np1. dt n1 vdz av p-acp vvi. cst av dt jp n1, r-crq vvz dt n1.
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So saith de Valentia, and other Romanists.
So Says de Valentia, and other Romanists.
np1 vvz fw-fr np1, cc j-jn np1.
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How shall it doe, when there are two Popes at once, three Popes together? Nay,
How shall it do, when there Are two Popes At once, three Popes together? Nay,
q-crq vmb pn31 vdi, c-crq pc-acp vbr crd n2 p-acp a-acp, crd n2 av? uh-x,
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how shall it doe, when the Pope dyes. Then belike there is no Church. No Pope three yeares together.
how shall it do, when the Pope dies. Then belike there is no Church. No Pope three Years together.
q-crq vmb pn31 vdi, c-crq dt n1 vvz. av av a-acp vbz dx n1. dx n1 crd n2 av.
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Iesuits (I doubt) shortly will impropriate the Church, appropriate it to their Society.
Iesuits (I doubt) shortly will impropriate the Church, Appropriate it to their Society.
np2 (pns11 vvb) av-j n1 vvi dt n1, vvi pn31 p-acp po32 n1.
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They may show Patent from Saint Paul, 1. Cor. 9. 1. Hce cals it there the Societie of Iesus.
They may show Patent from Saint Paul, 1. Cor. 9. 1. Hce calls it there the Society of Iesus.
pns32 vmb vvi n1 p-acp n1 np1, crd np1 crd crd np1 vvz pn31 a-acp dt n1 pp-f np1.
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I wonder, how that Scripture scapes them.
I wonder, how that Scripture escapes them.
pns11 vvb, c-crq d n1 vvz pno32.
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To conclude, the members of the Church are sundred in person by farre distance haply both of time and place.
To conclude, the members of the Church Are sundered in person by Far distance haply both of time and place.
pc-acp vvi, dt n2 pp-f dt n1 vbr vvn p-acp n1 p-acp j n1 av d pp-f n1 cc n1.
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Yet are they knit together, all into one Communion, by one baptisme, and one faith, by the bond of the holy Spirit.
Yet Are they knit together, all into one Communion, by one Baptism, and one faith, by the bound of the holy Spirit.
av vbr pns32 vvn av, d p-acp crd n1, p-acp crd n1, cc crd n1, p-acp dt n1 pp-f dt j n1.
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Ad te, to us also, multo magis ad te, more to us, than them, much more.Ad te, to us also, Much magis ad te, more to us, than them, much more.
fw-la fw-la, p-acp pno12 av, fw-la fw-la fw-la fw-la, av-dc p-acp pno12, cs pno32, av-d av-dc.
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And that is it, the Apostles meane in this Creed, by the Catholicke Church. Tis a Church; for tis a Company electa & evocata, culled and called out of the wicked world. Tis Holy; for tis Gods;
And that is it, the Apostles mean in this Creed, by the Catholic Church. This a Church; for this a Company Electa & evocata, culled and called out of the wicked world. This Holy; for this God's;
cc cst vbz pn31, dt n2 vvb p-acp d n1, p-acp dt jp n1. pn31|vbz dt n1; c-acp pn31|vbz dt n1 fw-la cc n1, vvn cc vvn av pp-f dt j n1. pn31|vbz j; c-acp pn31|vbz n2;
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Sanctitas Iehovae. Tis Catholicke; for all Ages, all Lands, all sorts of People, some of them All, have beene, are,Sanctitas Iehovae. This Catholic; for all Ages, all Lands, all sorts of People, Some of them All, have been, Are,
np1 fw-la. pn31|vbz jp; p-acp d n2, d n2, d n2 pp-f n1, d pp-f pno32 d, vhb vbn, vbr,
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and shall be members of the Church. Vnto him, that first elected it, in his love, God the Father;
and shall be members of the Church. Unto him, that First elected it, in his love, God the Father;
cc vmb vbi n2 pp-f dt n1. p-acp pno31, cst ord vvd pn31, p-acp po31 n1, np1 dt n1;
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and unto him, that espoused it, Iesus Christ, his Sonne;
and unto him, that espoused it, Iesus christ, his Son;
cc p-acp pno31, cst vvn pn31, np1 np1, po31 n1;
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and unto him, that sanctifies all that belong to it, God the holy Ghost, all of them joint-founders at the first and perpetuall Patrons of the Church unto the end, be joyntly ascribed, All Honour, and Glory, &c.
and unto him, that Sanctifies all that belong to it, God the holy Ghost, all of them joint-founders At the First and perpetual Patrons of the Church unto the end, be jointly ascribed, All Honour, and Glory, etc.
cc p-acp pno31, cst vvz d cst vvb p-acp pn31, np1 dt j n1, d pp-f pno32 n2 p-acp dt ord cc j n2 pp-f dt n1 p-acp dt n1, vbb av-j vvn, d n1, cc n1, av
(66) sermon (DIV1)
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A SERMON PREACHED VPON THE SEVENTH COMMANDEMENT. The seven and twentieth Sermon. EXOD. 20. 14. Thou shalt not commit Adulterie.
A SERMON PREACHED UPON THE SEVENTH COMMANDEMENT. The seven and twentieth Sermon. EXOD. 20. 14. Thou shalt not commit Adultery.
dt n1 vvn p-acp dt ord n1. dt crd cc ord n1. np1. crd crd pns21 vm2 xx vvi n1.
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THE seventh Commandement in the Law; the times call for it; an idle Age, and Wantons multiplie.
THE seventh Commandment in the Law; the times call for it; an idle Age, and Wantons multiply.
dt ord n1 p-acp dt n1; dt n2 vvb p-acp pn31; dt j n1, cc n2-jn vvb.
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Heare the words, and hate the sinnne, all yee, that doe feare God.
Hear the words, and hate the sin, all ye, that do Fear God.
vvb dt n2, cc vvb dt n1, d pn22, cst vdb vvi np1.
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Thou shalt not (Gods selfe biddes) commit Adulterie And why not Thou? Samson did, a man reckoned among the Righteous.Thou shalt not (God's self bids) commit Adultery And why not Thou? samson did, a man reckoned among the Righteous.
pns21 vm2 xx (npg1 n1 vvz) vvb n1 cc q-crq xx pns21? np1 vdd, dt n1 vvn p-acp dt j.
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Heb. 11. Salomon did, whom God cald Iedidiah, his Beloved. David did, a man according to Gods heart.Hebrew 11. Solomon did, whom God called Jedidiah, his beloved. David did, a man according to God's heart.
np1 crd np1 vdd, r-crq np1 vvd np1, po31 vvn. np1 vdd, dt n1 vvg p-acp ng1 n1.
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What then? Vertue goes not by precedents. God therefore gave the Law; because all men are sinners, Saints and all, Saints on earth.
What then? Virtue Goes not by precedents. God Therefore gave the Law; Because all men Are Sinners, Saints and all, Saints on earth.
q-crq av? n1 vvz xx p-acp n2. np1 av vvd dt n1; c-acp d n2 vbr n2, n2 cc d, n2 p-acp n1.
(67) sermon (DIV1)
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To warrant sinne, cite not examples, Quid facta videam, cum verba audiam? What should I heede, what men doe, Let me heare, what God saith.
To warrant sin, Cite not Examples, Quid facta videam, cum verba audiam? What should I heed, what men do, Let me hear, what God Says.
p-acp n1 n1, vvb xx n2, fw-la fw-la fw-la, fw-la fw-la fw-la? q-crq vmd pns11 vvi, r-crq n2 vdb, vvb pno11 vvi, r-crq np1 vvz.
(67) sermon (DIV1)
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Hee saith here, Non moechaberis, Thou shalt not commit, &c.
He Says Here, Non moechaberis, Thou shalt not commit, etc.
pns31 vvz av, fw-fr fw-la, pns21 vm2 xx vvi, av
(67) sermon (DIV1)
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First why Thou; then why Not. For the former, Why that Person? Why that Number? For Person;
First why Thou; then why Not. For the former, Why that Person? Why that Number? For Person;
ord q-crq pns21; av q-crq xx p-acp dt j, q-crq d n1? q-crq d n1? p-acp n1;
(67) sermon (DIV1)
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why the Second? The Lawes of Men runne in the third mostly, both Civill, Nequis, and Canon, Siquis. But the second seemes to speake more personally, more closely to every man.
why the Second? The Laws of Men run in the third mostly, both Civil, Nequis, and Canon, Siquis. But the second seems to speak more personally, more closely to every man.
c-crq dt ord? dt n2 pp-f n2 vvn p-acp dt ord j, d j, n1, cc n1, fw-la. p-acp dt ord vvz pc-acp vvi av-dc av-j, av-dc av-j p-acp d n1.
(67) sermon (DIV1)
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When I read, or heare, Non facies, Thou shalt not doe this; mee thinkes, God speakes to me, particularly;
When I read, or hear, Non fancies, Thou shalt not do this; me thinks, God speaks to me, particularly;
c-crq pns11 vvb, cc vvi, fw-fr n2, pns21 vm2 xx vdi d; pno11 vvz, np1 vvz p-acp pno11, av-j;
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more, than if hee said, Ne quis facito, Let no man doe it. The third Person yeeldes more tergiversation, more evasion than the second. For the Number;
more, than if he said, Ne quis facito, Let no man do it. The third Person yields more tergiversation, more evasion than the second. For the Number;
n1, cs cs pns31 vvd, ccx fw-la fw-la, vvb dx n1 vdb pn31. dt ord n1 vvz dc n1, dc n1 cs dt ord. p-acp dt n1;
(67) sermon (DIV1)
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it is not Plurall, but Singular. Non moechabimini, forbiddes not with that power, as Non moechaberis. Thou comes much nearer me, than yee; speaketh to me Individually.
it is not Plural, but Singular. Non moechabimini, forbids not with that power, as Non moechaberis. Thou comes much nearer me, than ye; speaks to me Individually.
pn31 vbz xx j, cc-acp j. fw-fr fw-la, vvz xx p-acp d n1, c-acp fw-fr fw-la. pns21 vvz d av-jc pno11, cs pn22; vvz p-acp pno11 av-jn.
(67) sermon (DIV1)
1429
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God hath brought us out of Egypt. Sinne is Egypt, a House of ba•er bondage, then it.
God hath brought us out of Egypt. Sin is Egypt, a House of ba•er bondage, then it.
np1 vhz vvn pno12 av pp-f np1. n1 vbz np1, dt n1 pp-f jc n1, cs pn31.
(67) sermon (DIV1)
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Eve was with Adam, when God forbade him the eating of one tree. Yet God said but Non comedes, Thou shalt not eate;Eve was with Adam, when God forbade him the eating of one tree. Yet God said but Non comedes, Thou shalt not eat;
np1 vbds p-acp np1, c-crq np1 vvd pno31 dt n-vvg pp-f crd n1. av np1 vvd p-acp fw-fr fw-la, pns21 vm2 xx vvi;
(67) sermon (DIV1)
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held his Prohibition to be more powerfull so, then Non comedetis, yee shall not. Eve indeede tells the Serpent, God had said, yee shall not;
held his Prohibition to be more powerful so, then Non comedetis, ye shall not. Eve indeed tells the Serpent, God had said, ye shall not;
vvd po31 n1 pc-acp vbi av-dc j av, av fw-fr fw-la, pn22 vmb xx. np1 av vvz dt n1, np1 vhd vvn, pn22 vmb xx;
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and Saint Ambrose saith so too, and presses it.
and Saint Ambrose Says so too, and presses it.
cc n1 np1 vvz av av, cc vvz pn31.
(67) sermon (DIV1)
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13019
But I will credit Moses more than Eve, or Saint Ambros. he read the 70. not the Originall.
But I will credit Moses more than Eve, or Saint Ambos he read the 70. not the Original.
p-acp pns11 vmb vvi np1 av-dc cs n1, cc n1 np1 pns31 vvd dt crd xx dt j-jn.
(67) sermon (DIV1)
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Nay Gods selfe saith, he said so, Gen. 3. 11. Hast thou eaten of the Tree, whereof I said, Thou shalt not eate.
Nay God's self Says, he said so, Gen. 3. 11. Hast thou eaten of the Tree, whereof I said, Thou shalt not eat.
uh-x ng1 n1 vvz, pns31 vvd av, np1 crd crd vh2 pns21 vvn pp-f dt n1, c-crq pns11 vvd, pns21 vm2 xx vvi.
(67) sermon (DIV1)
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But yet againe for the Person, what Thou? As particular, as it seemes, it seemes not to meane Mee.
But yet again for the Person, what Thou? As particular, as it seems, it seems not to mean Me.
cc-acp av av p-acp dt n1, r-crq pns21? p-acp j, c-acp pn31 vvz, pn31 vvz xx pc-acp vvi pno11.
(67) sermon (DIV1)
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For whom speakes God to? To All? Thou may meane so: but haply doth not here; seemes not.
For whom speaks God to? To All? Thou may mean so: but haply does not Here; seems not.
p-acp ro-crq vvz np1 p-acp? p-acp d? pns21 vmb vvb av: cc-acp av vdz xx av; vvz xx.
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God saith but, Heare ô Israel, Deut. 5. 1. speakes but to Iewes onely, not Mee.
God Says but, Hear o Israel, Deuteronomy 5. 1. speaks but to Iewes only, not Me.
np1 vvz p-acp, vvb uh np1, np1 crd crd vvz cc-acp p-acp npg1 j, xx pno11.
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I will aske with Pilat, Egone Iudaeus, am I a Iew? The other two I but toucht;
I will ask with Pilat, Eggs Iudaeus, am I a Iew? The other two I but touched;
pns11 vmb vvi p-acp zz, vvn np1, vbm pns11 dt np1? dt j-jn crd pns11 cc-acp vvd;
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I must tarry more on this. Saint Paul saith, Lex non est posita, The Law speakes not to all; not to the just.
I must tarry more on this. Saint Paul Says, Lex non est Posita, The Law speaks not to all; not to the just.
pns11 vmb vvi av-dc p-acp d. n1 np1 vvz, fw-la fw-fr fw-la fw-la, dt n1 vvz xx p-acp d; xx p-acp dt j.
(67) sermon (DIV1)
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Legis ex moribus, Bad maners bred good Lawes. NONLATINALPHABET and Lex is á Ligando. Lawes are Hedges and Bands.Legis ex moribus, Bad manners bred good Laws. and Lex is á Ligando. Laws Are Hedges and Bans.
fw-la fw-la fw-la, j n2 vvn j n2. cc np1 vbz dt np1. n2 vbr n2 cc n2.
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Hedges are for Strayers, Bandes for the unruly. Mostly they are; and a Righteous man NONLATINALPHABET, saith Chrysostome, needs no Law; tis a Law to himselfe.
Hedges Are for Strayers, Bands for the unruly. Mostly they Are; and a Righteous man, Says Chrysostom, needs no Law; this a Law to himself.
np1 vbr p-acp n2, n2 p-acp dt j. j pns32 vbr; cc dt j n1, vvz np1, vvz dx n1; pn31|vbz dt n1 p-acp px31.
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But Saint Paul saith too, No man is Righteous. Say some be; he needes no Law, mens lawes. Yet is not Lawlesse.
But Saint Paul Says too, No man is Righteous. Say Some be; he needs no Law, men's laws. Yet is not Lawless.
p-acp n1 np1 vvz av, dx n1 vbz j. vvb d vbi; pns31 vvz dx n1, ng2 n2. av vbz xx j.
(67) sermon (DIV1)
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Gods Law is in his heart, and NONLATINALPHABET, Gods Law, thats NONLATINALPHABET, a band stronger, than all lawes.
God's Law is in his heart, and, God's Law, thats, a band Stronger, than all laws.
npg1 n1 vbz p-acp po31 n1, cc, ng1 n1, d|vbz, dt n1 jc, cs d n2.
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Noah, Enoch, and Abraham, just men, had that Law graven in their hearts, long before Moses. Adam had in his Innocencie.Noah, Enoch, and Abraham, just men, had that Law graved in their hearts, long before Moses. Adam had in his Innocence.
np1, np1, cc np1, j n2, vhd d n1 vvn p-acp po32 n2, av-j p-acp np1. np1 vhd p-acp po31 n1.
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But we are fallen farre, even the holiest of us all, from the perfection of the Patriarkes.
But we Are fallen Far, even the Holiest of us all, from the perfection of the Patriarchs.
cc-acp pns12 vbr vvn av-j, av dt js pp-f pno12 d, p-acp dt n1 pp-f dt n2.
(67) sermon (DIV1)
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Besides Gods Law engraven in our soules, wee neede this too; the written Law: A double hedge, yet hardly holds us; two bands; we breake both. The best needes binding; no man hath Immunitie.
Beside God's Law engraven in our Souls, we need this too; the written Law: A double hedge, yet hardly holds us; two bans; we break both. The best needs binding; no man hath Immunity.
p-acp ng1 n1 vvn p-acp po12 n2, pns12 vvb d av; dt j-vvn n1: dt j-jn n1, av av vvz pno12; crd n2; pns12 vvb d. dt js n2 vvg; dx n1 vhz n1.
(67) sermon (DIV1)
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God saith to every man, Thou shalt not. But yet to Iewes alone;
God Says to every man, Thou shalt not. But yet to Iewes alone;
np1 vvz p-acp d n1, pns21 vm2 xx. cc-acp av p-acp npg1 j;
(67) sermon (DIV1)
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prefaceth the Law with their bondage under Pharaoh; speakes to them expressely, whom he had newly brought out of the land of Egypt. They were Hebrewes, Sems seede;
prefaceth the Law with their bondage under Pharaoh; speaks to them expressly, whom he had newly brought out of the land of Egypt. They were Hebrews, Sems seed;
vvz dt n1 p-acp po32 n1 p-acp np1; vvz p-acp pno32 av-j, ro-crq pns31 vhd av-j vvn av pp-f dt n1 pp-f np1. pns32 vbdr njpg2, vvz n1;
(67) sermon (DIV1)
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What is that to us, Iephets posteritie? Saint Paul appropriates the Law to them, Rom. 9. 4. theirs is the NONLATINALPHABET, the Law belongs to them.
What is that to us, Iephets posterity? Saint Paul appropriates the Law to them, Rom. 9. 4. theirs is the, the Law belongs to them.
q-crq vbz d p-acp pno12, n2 n1? n1 np1 vvz dt n1 p-acp pno32, np1 crd crd png32 vbz dt, dt n1 vvz p-acp pno32.
(67) sermon (DIV1)
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Sathan is Pharaoh, a feller Tyrant, than hee. From sinne, and Sathan Christ hath rescued us.
Sathan is Pharaoh, a feller Tyrant, than he. From sin, and Sathan christ hath rescued us.
np1 vbz np1, dt jc n1, cs pns31. p-acp n1, cc np1 np1 vhz vvn pno12.
(67) sermon (DIV1)
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There is a spirituall Israel; the hearts Circumcision makes the right Iewe; and Faith the Sonnes of Abraham. Gods Audi Israel is to us;
There is a spiritual Israel; the hearts Circumcision makes the right Iewe; and Faith the Sons of Abraham. God's Audi Israel is to us;
pc-acp vbz dt j np1; dt ng1 n1 vvz dt j-jn np1; cc n1 dt n2 pp-f np1. npg1 np1 np1 vbz p-acp pno12;
(67) sermon (DIV1)
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and every Thou shalt not, pertaines to every man. All Beleevers are Gods Israel. But the Gospell quits the Law, gives me Christian liberty.
and every Thou shalt not, pertains to every man. All Believers Are God's Israel. But the Gospel quits the Law, gives me Christian liberty.
cc d pns21 vm2 xx, vvz p-acp d n1. av-d n2 vbr ng1 np1. p-acp dt n1 vvz dt n1, vvz pno11 np1 n1.
(67) sermon (DIV1)
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13042
The band of the Law is not loosened by it. It is a faster tie to it.
The band of the Law is not loosened by it. It is a faster tie to it.
dt n1 pp-f dt n1 vbz xx j-vvn p-acp pn31. pn31 vbz dt jc n1 p-acp pn31.
(67) sermon (DIV1)
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It breakes not the band, but the bondage of the Law, makes my obedience not Servile, but Ingenuous.
It breaks not the band, but the bondage of the Law, makes my Obedience not Servile, but Ingenuous.
pn31 vvz xx dt n1, cc-acp dt n1 pp-f dt n1, vvz po11 n1 xx j, cc-acp j.
(67) sermon (DIV1)
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It is Libertas, not Licentia. To live, as I list, were not Christian Libertie, but Heathenish Licentiousnesse.
It is Libertas, not Licentia. To live, as I list, were not Christian Liberty, but Heathenish Licentiousness.
pn31 vbz np1, xx fw-la. pc-acp vvi, c-acp pns11 vvb, vbdr xx np1 n1, cc-acp j n1.
(67) sermon (DIV1)
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Christ hath freed me from the Law, that is, from the Curse of it, and from the slavish yoke of it. God I must serve still;
christ hath freed me from the Law, that is, from the Curse of it, and from the slavish yoke of it. God I must serve still;
np1 vhz vvn pno11 p-acp dt n1, cst vbz, p-acp dt n1 pp-f pn31, cc p-acp dt j n1 pp-f pn31. np1 pns11 vmb vvi av;
(67) sermon (DIV1)
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but Servitute libera, not as a slave servilely, but freely as a sonne. Christ, who is Redemptor, is Legistator too.
but Servitute Libera, not as a slave servilely, but freely as a son. christ, who is Redemptor, is Legistator too.
cc-acp vvb fw-fr, xx p-acp dt n1 av-j, cc-acp av-j c-acp dt n1. np1, r-crq vbz n1, vbz n1 av.
(67) sermon (DIV1)
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13047
Hee that hath freed me, is he that bound me;
He that hath freed me, is he that bound me;
pns31 cst vhz vvn pno11, vbz pns31 cst vvd pno11;
(67) sermon (DIV1)
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and that will Iudge me at the last day, according to my works, that is, my disobedience or obedience to his Law.
and that will Judge me At the last day, according to my works, that is, my disobedience or Obedience to his Law.
cc cst vmb vvi pno11 p-acp dt ord n1, vvg p-acp po11 n2, cst vbz, po11 n1 cc n1 p-acp po31 n1.
(67) sermon (DIV1)
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13049
There were indeed some Hereticks in Luthers dayes, disgrac't the Law; held, it concerned not Christians;
There were indeed Some Heretics in Luthers days, disgraced the Law; held, it concerned not Christians;
pc-acp vbdr av d n2 p-acp np1 n2, vvd dt n1; vvd, pn31 vvd xx np1;
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curst Moses NONLATINALPHABET, in malam rem, ad Diabolum. Whom Luther opposed both by Penne, and Disputation;
cursed Moses, in Evil remembering, ad Diabolum. Whom Luther opposed both by Pen, and Disputation;
j-vvn np1, p-acp n1 vvg, fw-la fw-la. ro-crq np1 vvn av-d p-acp n1, cc n1;
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called them Antinomos, and Nomomachos. And yet (not to dissemble) Luther had let fall some Soloecismes himselfe.
called them Antinomos, and Nomomachos. And yet (not to dissemble) Luther had let fallen Some Solecisms himself.
vvn pno32 np1, cc np1. cc av (xx pc-acp vvi) np1 vhd vvn vvb d n2 px31.
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In a word, Moses Iudiciall and Ceremoniall Lawes were indeede proper to Israel, NONLATINALPHABET and NONLATINALPHABET. But NONLATINALPHABET the morall Law, i. the tenne Commandements are common to all Nations. Thou shalt not, commands All.
In a word, Moses Judicial and Ceremonial Laws were indeed proper to Israel, and. But the moral Law, i. the tenne commandments Are Common to all nations. Thou shalt not, commands All.
p-acp dt n1, np1 j cc j n2 vbdr av j p-acp np1, cc. p-acp dt j n1, sy. dt crd n2 vbr j p-acp d n2. pns21 vm2 xx, vvz d
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Yet haply not All. The womans sexe may seeme exempt; and young men challenge Dispensation. For the former;
Yet haply not All. The woman's sex may seem exempt; and young men challenge Dispensation. For the former;
av av xx d dt ng1 n1 vmb vvi j; cc j n2 vvb n1. p-acp dt j;
(67) sermon (DIV1)
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the Thou is masculine in the Originall; as if God meant it onely to the male.
the Thou is masculine in the Original; as if God meant it only to the male.
dt pns21 vbz j p-acp dt j-jn; c-acp cs np1 vvd pn31 av-j p-acp dt j-jn.
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13055
The Iewes tongue seemes to sound so to a Iewes eare.
The Iewes tongue seems to found so to a Iewes ear.
dt np2 n1 vvz pc-acp vvi av p-acp dt np2 n1.
(67) sermon (DIV1)
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13056
But saving in things proper to one sexe, what is said to the one is meant to both. The one implies the other.
But Saving in things proper to one sex, what is said to the one is meant to both. The one Implies the other.
p-acp vvg p-acp n2 j p-acp crd n1, r-crq vbz vvn p-acp dt pi vbz vvn p-acp d. dt pi vvz dt j-jn.
(67) sermon (DIV1)
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13057
God spake to Eve as well as Adam, when he said, Thou shalt not eate. Yet his termes were onely masculine.
God spoke to Eve as well as Adam, when he said, Thou shalt not eat. Yet his terms were only masculine.
np1 vvd p-acp n1 c-acp av c-acp np1, c-crq pns31 vvd, pns21 vm2 xx vvi. av po31 n2 vbdr av-j j.
(67) sermon (DIV1)
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13058
Yea, let women thinke the Law speakes more specially to them. For Murther, Theft, Drunkennesse, Adulterie, every sinne is more, farre more odious in a woman, than a man.
Yea, let women think the Law speaks more specially to them. For Murder, Theft, drunkenness, Adultery, every sin is more, Far more odious in a woman, than a man.
uh, vvb n2 vvi dt n1 vvz av-dc av-j p-acp pno32. p-acp n1, n1, n1, n1, d n1 vbz av-dc, av-j av-dc j p-acp dt n1, cs dt n1.
(67) sermon (DIV1)
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13197
Of the fifthfold object, that comes first to be examined. I will follow the bookes order.
Of the fifthfold Object, that comes First to be examined. I will follow the books order.
pp-f dt j n1, cst vvz ord pc-acp vbi vvn. pns11 vmb vvi dt n2 n1.
(68) sermon (DIV1)
1452
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13059
Crave they expresse Scripture? Deut. 23. 17. There shall not be a whore among the daughters of Israel. For the other;
Crave they express Scripture? Deuteronomy 23. 17. There shall not be a whore among the daughters of Israel. For the other;
vvb pns32 vvb n1? np1 crd crd pc-acp vmb xx vbi dt n1 p-acp dt n2 pp-f np1. p-acp dt j-jn;
(67) sermon (DIV1)
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old Mitio saith in the Comedie, Non est flagitium (mihi crede) adole scentulum scortarier.
old Misdo Says in the Comedy, Non est Flagitium (mihi crede) adole scentulum scortarier.
j np1 vvz p-acp dt n1, fw-fr fw-la fw-la (fw-la fw-la) vvi fw-la n1.
(67) sermon (DIV1)
1435
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13061
It is no such huge offence for a yong man to haunt Harlots; sweare by his troth, Mihi crede, experto crede;
It is no such huge offence for a young man to haunt Harlots; swear by his troth, Mihi crede, Expert crede;
pn31 vbz dx d j n1 p-acp dt j n1 pc-acp vvi n2; vvb p-acp po31 n1, fw-la fw-la, fw-la fw-la;
(67) sermon (DIV1)
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13062
belike hee had done it in his youth. Detur aliquid adolescentiae, young men must have leave, a little leave to play the wantons. Thus doe Pandars corrupt youth.
belike he had done it in his youth. Detur Aliquid adolescentiae, young men must have leave, a little leave to play the wantons. Thus do Panders corrupt youth.
av pns31 vhd vdn pn31 p-acp po31 n1. fw-la j fw-la, j n2 vmb vhi n1, dt j n1 pc-acp vvi dt n1. av vdb n2 vvi n1.
(67) sermon (DIV1)
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13063
But David will have young men cleanse their wayes, Psal. 119. His sonnes Memento is unto them too, Eccles. 12. Remember thy Creatour in the dayes of thy youth.
But David will have young men cleanse their ways, Psalm 119. His Sons Memento is unto them too, Eccles. 12. remember thy Creator in the days of thy youth.
p-acp np1 vmb vhi j n2 vvb po32 n2, np1 crd po31 ng1 n1 vbz p-acp pno32 av, np1 crd np1 po21 n1 p-acp dt n2 pp-f po21 n1.
(67) sermon (DIV1)
1435
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13064
The Rabbins rule bids, NONLATINALPHABET Thy sonne at thirteene yeares old, set him to the Law. Not to learne it;
The Rabbis Rule bids, Thy son At thirteene Years old, Set him to the Law. Not to Learn it;
dt n2 n1 vvz, po21 n1 p-acp crd n2 j, vvd pno31 p-acp dt n1. xx pc-acp vvi pn31;
(67) sermon (DIV1)
1435
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13065
that he must at five, Puer quin { que } annorum ad Biblia, but to obey it.that he must At five, Puer quin { que } Annorum ad Bible, but to obey it.
cst pns31 vmb p-acp crd, fw-la fw-la { fw-fr } fw-la fw-la np1, p-acp pc-acp vvi pn31.
(67) sermon (DIV1)
1435
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13066
He is called at that age NONLATINALPHABET filius legis, i. subject to the Law.
He is called At that age filius Legis, i. Subject to the Law.
pns31 vbz vvn p-acp d n1 fw-la fw-la, uh. j-jn p-acp dt n1.
(67) sermon (DIV1)
1435
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13067
Tullie saith, It is wisedome to let youth have all libertie, quoad deferbuerit; He spake that as an Oratour, pleading for a leud yong man.Tullie Says, It is Wisdom to let youth have all liberty, quoad deferbuerit; He spoke that as an Orator, pleading for a lewd young man.
np1 vvz, pn31 vbz n1 pc-acp vvi n1 vhb d n1, av fw-la; pns31 vvd cst p-acp dt n1, vvg p-acp dt j j n1.
(67) sermon (DIV1)
1435
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13068
But he saith otherwise in his Offices, when he speakes as a Philosopher; Ea aetas arcenda est a voluptatibus, youth must be weaned from wantonnesse. Scripture rich in is examples.
But he Says otherwise in his Offices, when he speaks as a Philosopher; Ea Aetas arcenda est a voluptatibus, youth must be weaned from wantonness. Scripture rich in is Examples.
p-acp pns31 vvz av p-acp po31 n2, c-crq pns31 vvz p-acp dt n1; fw-la n2 fw-la fw-la zz fw-mi, n1 vmb vbi vvn p-acp n1. np1 j p-acp vbz n2.
(67) sermon (DIV1)
1435
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13069
Leave wee the Person, come to the negative Note, Prohibitive here.
Leave we the Person, come to the negative Note, Prohibitive Here.
vvb pns12 dt n1, vvb p-acp dt j-jn n1, j av.
(67) sermon (DIV1)
1436
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13070
Thou shalt not. Why Not? Why runnes the Law almost all upon Nons? Non habebis, Non facies, Non sumes, &c. Lawes are lightly negative, affirmative but few.Thou shalt not. Why Not? Why runs the Law almost all upon Nons? Non habebis, Non fancies, Non sumes, etc. Laws Are lightly negative, affirmative but few.
pns21 vm2 xx. q-crq xx? q-crq vvz dt n1 av av-d p-acp n2? np1 fw-la, fw-fr n2, fw-fr n2, av n2 vbr av-j j-jn, j p-acp d.
(67) sermon (DIV1)
1436
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13071
First, vices are farre moe then vertues, two to one at least.
First, vices Are Far more then Virtues, two to one At least.
ord, n2 vbr av-j av-dc cs n2, crd p-acp crd p-acp ds.
(67) sermon (DIV1)
1436
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13072
Lawes occasioned commonly by bad manners, do Prohibere more then •ubere; say, Thou shalt not, much oftener then thou shalt. Secondly,
Laws occasioned commonly by bad manners, do Prohibere more then •ubere; say, Thou shalt not, much oftener then thou shalt. Secondly,
ng1 vvn av-j p-acp j n2, vdb vvb av-dc cs vvb; vvb, pns21 vm2 xx, d av-c av pns21 vm2. ord,
(67) sermon (DIV1)
1436
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13073
because so a Law is more breefe, and yet more ample. Negatives reach further then Affirmatives.
Because so a Law is more brief, and yet more ample. Negatives reach further then Affirmatives.
c-acp av dt n1 vbz av-dc j, cc av av-dc j. n2-jn vvb av-jc cs n2-j.
(67) sermon (DIV1)
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13074
Prohibitorium imperatur pluribus, Ambr. And thirdly Logick learnes us, they are stronger then they too. Precepts of both kindes Gods Law hath;Prohibitorium imperatur Pluribus, Ambrose And Thirdly Logic learns us, they Are Stronger then they too. Precepts of both Kinds God's Law hath;
np1 fw-la fw-la, np1 cc ord n1 vvz pno12, pns32 vbr jc cs pns32 av. n2 pp-f d n2 n2 n1 vhz;
(67) sermon (DIV1)
1436
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13075
Negatives as many, as the yeare hath dayes, as the Rabbins reckon them: far fewer Affirmatives.
Negatives as many, as the year hath days, as the Rabbis reckon them: Far fewer Affirmatives.
n2-jn p-acp d, c-acp dt n1 vhz n2, c-acp dt n2 vvb pno32: av-j d n2-j.
(67) sermon (DIV1)
1436
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13076
This Decalogue Negatives all save two: as it were, to binde us the faster to obedience.
This Decalogue Negatives all save two: as it were, to bind us the faster to Obedience.
d n1 n2-jn av-d p-acp crd: c-acp pn31 vbdr, pc-acp vvi pno12 dt jc p-acp n1.
(67) sermon (DIV1)
1436
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13077
Thats generally for all? For this particular; the Negative note is more peremptory here; not so strong in some other, in the most.
Thats generally for all? For this particular; the Negative note is more peremptory Here; not so strong in Some other, in the most.
d|vbz av-j p-acp d? p-acp d j; dt j-jn n1 vbz av-dc j av; xx av j p-acp d n-jn, p-acp dt av-ds.
(67) sermon (DIV1)
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13136
but not bee named, 2 Cor. 12. Christs selfe to the adulteresse, noli peccare amplius, bids her sinne no more.
but not be nam, 2 Cor. 12. Christ self to the adulteress, noli Peccare Amplius, bids her sin no more.
cc-acp xx vbi vvn, crd np1 crd npg1 n1 p-acp dt n1, fw-la uh fw-la, vvz po31 n1 av-dx av-dc.
(67) sermon (DIV1)
1444
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13078
An Image I may make, so it bee not to fall downe to it. Sweare I may, before a Magistrate. Neglect the Sabbath, on necessity.
an Image I may make, so it be not to fallen down to it. Swear I may, before a Magistrate. Neglect the Sabbath, on necessity.
dt n1 pns11 vmb vvi, av pn31 vbb xx pc-acp vvi a-acp p-acp pn31. vvb pns11 vmb, p-acp dt n1. vvb dt n1, p-acp n1.
(67) sermon (DIV1)
1436
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13079
Forsake my Parent, in some cases. Kill mine enemie in lawfull fight. Covet my neighbours house, his servant, or his beast;
Forsake my Parent, in Some cases. Kill mine enemy in lawful fight. Covet my neighbours house, his servant, or his beast;
vvb po11 n1, p-acp d n2. np1 po11 n1 p-acp j n1. vvb po11 ng1 n1, po31 n1, cc po31 n1;
(67) sermon (DIV1)
1436
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13080
with his will, and on conditions. But commit adultery I may not, in any case on any condition.
with his will, and on conditions. But commit adultery I may not, in any case on any condition.
p-acp po31 n1, cc p-acp n2. p-acp vvi n1 pns11 vmb xx, p-acp d n1 p-acp d n1.
(67) sermon (DIV1)
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In those things, some circumstance may authorise, or excuse mee; none in this. Romes almighty Bishop cannot dispense here.
In those things, Some circumstance may authorise, or excuse me; none in this. Romes almighty Bishop cannot dispense Here.
p-acp d n2, d n1 vmb vvi, cc vvb pno11; pix p-acp d. npg1 j-jn n1 vmbx vvi av.
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Hee does de facto. Not indeede with adulterie: but with other sins coucht under it, some worse then it.
He does de facto. Not indeed with adultery: but with other Sins couched under it, Some Worse then it.
pns31 vdz fw-fr fw-la. xx av p-acp n1: cc-acp p-acp j-jn n2 vvd p-acp pn31, d jc cs pn31.
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He licenceth the Stewes, permits Concubines: that but single Fornication. Grants incestuous mariages; thats worse then adultery, somewhat worse. Yea Sodomie too; thats farre worse.
He licenceth the Stews, permits Concubines: that but single Fornication. Grants incestuous marriages; thats Worse then adultery, somewhat Worse. Yea Sodomy too; thats Far Worse.
pns31 vvz dt n2, vvz ng1: cst p-acp j n1. np1 j n2; d|vbz av-jc cs n1, av av-jc. uh n1 av; d|vbz av-j av-jc.
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Ferdinand King of Naples by his leave marryed his Aunt. Emmanuel of Fortugall, his wives Sister. One his owne sister, by Pope Martins Bull.Ferdinand King of Naples by his leave married his Aunt. Emmanuel of Fortugall, his wives Sister. One his own sister, by Pope Martins Bull.
np1 n1 pp-f np1 p-acp po31 n1 vvd po31 n1. np1 pp-f np1, po31 ng1 n1. crd po31 d n1, p-acp n1 zz n1.
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Sixtus the fourth gave Cardinall Lucie leave, him and all his, to be Sodomites. But by his holinesse leave, this law beares no indulgence.Sixtus the fourth gave Cardinal Lucy leave, him and all his, to be Sodomites. But by his holiness leave, this law bears no indulgence.
np1 dt ord vvd n1 np1 vvb, pno31 cc d po31, pc-acp vbi n2. cc-acp p-acp po31 n1 vvi, d n1 vvz dx n1.
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The simplest fornication cannot be dispenc't with by the triple-Crowned Pope. It is, but not de Iure. What God binds, man may not loose. Canonists say, Popes may. They are the Popes Parasites.
The simplest fornication cannot be dispensed with by the triple-Crowned Pope. It is, but not de Iure. What God binds, man may not lose. Canonists say, Popes may. They Are the Popes Parasites.
dt js n1 vmbx vbi vvn p-acp p-acp dt j n1. pn31 vbz, cc-acp xx zz fw-la. r-crq np1 vvz, n1 vmb xx vvi. np1 vvb, n2 vmb. pns32 vbr dt ng1 n2.
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Schoolemen wiser then they, say they cannot. Aquinas the best of them saith, the ten Commandements are Indispensabilia, admit no dispensation.
Schoolmen Wiser then they, say they cannot. Aquinas the best of them Says, the ten commandments Are Indispensabilia, admit no Dispensation.
n2 jc cs pns32, vvb pns32 vmbx. np1 dt js pp-f pno32 vvz, dt crd n2 vbr fw-la, vvb dx n1.
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Bellarmine himselfe saith, the Popes Champion, the Pope cannot dispense in •ure divino. Bellarmine himself Says, the Popes Champion, the Pope cannot dispense in •ure divino.
np1 px31 vvz, dt ng1 n1, dt n1 vmbx vvb p-acp n1 fw-la.
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Theres one case in which private men will be Popes, will give themselves indulgence for single fornication.
Theres one case in which private men will be Popes, will give themselves indulgence for single fornication.
pc-acp|vbz pi n1 p-acp r-crq j n2 vmb vbi n2, vmb vvi px32 n1 p-acp j n1.
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In some weakenesse of body, for recovery of health, and some leud Phisitian will give that counsell too.
In Some weakness of body, for recovery of health, and Some lewd physician will give that counsel too.
p-acp d n1 pp-f n1, p-acp n1 pp-f n1, cc d j n1 vmb vvi d n1 av.
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But both patient and Physitian may so goe to hell together. Let no man slay his soule to ease his body.
But both patient and physician may so go to hell together. Let no man slay his soul to ease his body.
p-acp d j cc n1 vmb av vvi p-acp n1 av. vvb dx n1 vvi po31 n1 pc-acp vvi po31 n1.
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I have beene long in the person and the particle: I come to the maine terme;
I have been long in the person and the particle: I come to the main term;
pns11 vhb vbn j p-acp dt n1 cc dt n1: pns11 vvb p-acp dt j n1;
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of two words, Act, to commit; Object, adulterie; both but one in the originall. Both Greeke and Hebrew, and other easterne tongues have but one word.
of two words, Act, to commit; Object, adultery; both but one in the original. Both Greek and Hebrew, and other eastern tongues have but one word.
pp-f crd n2, n1, p-acp vvb; n1, n1; av-d p-acp crd p-acp dt n-jn. d np1 cc njp, cc j-jn j n2 vhb p-acp crd n1.
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Yet least some wanton may stumble at the phrase; one word of it.
Yet lest Some wanton may Stumble At the phrase; one word of it.
av cs d j-jn vmb vvi p-acp dt n1; crd n1 pp-f pn31.
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Thou shalt not commit. May I Iust and not be guilty? thinke it, so I act it not? Thats not the meaning.
Thou shalt not commit. May I Just and not be guilty? think it, so I act it not? Thats not the meaning.
pns21 vm2 xx vvi. vmb pns11 vvi cc xx vbi j? vvb pn31, av pns11 vvi pn31 xx? d|vbz xx dt n1.
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Theres an adulterous eye, Saint Peter saith;
Theres an adulterous eye, Saint Peter Says;
pc-acp|vbz dt j n1, n1 np1 vvz;
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But the Law here hath no paine. Heare the censure; the Lay-censure; in some cases, but stripes, but death mostly.
But the Law Here hath no pain. Hear the censure; the Lay-censure; in Some cases, but stripes, but death mostly.
p-acp dt n1 av vhz dx n1. vvb dt n1; dt n1; p-acp d n2, cc-acp n2, cc-acp n1 j.
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an adulterer Aspectu, as well as Actu, saith Saint Ambrose, Quoties concupiscimus, toties fornicamur, saith Saint Hierom. Sirachs sonne saith, concupiscentia spadonis devirginavit juvenculam, even the Eunuches Lust deflowres a Virgin.
an adulterer Aspectu, as well as Acts, Says Saint Ambrose, How often concupiscimus, Twice fornicamur, Says Saint Hieronymus Sirachs son Says, Concupiscence spadonis devirginavit juvenculam, even the Eunuchs Lust deflowres a Virgae.
dt n1 fw-la, c-acp av c-acp np1, vvz n1 np1, n2 fw-la, n2 fw-la, vvz n1 np1 npg1 n1 vvz, fw-la fw-la fw-la fw-la, av dt ng1 n1 vvz dt n1.
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The body is not fould but by the act; but the soule is by the thought.
The body is not fouled but by the act; but the soul is by the Thought.
dt n1 vbz xx vvn cc-acp p-acp dt n1; cc-acp dt n1 vbz p-acp dt n1.
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It is not my Glosse on it, but Christs;
It is not my Gloss on it, but Christ;
pn31 vbz xx po11 n1 p-acp pn31, cc-acp npg1;
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who but looking on a woman lusts withall, hath committed adultery, Matth. 5. 28. Every precept forbids sin in word,
who but looking on a woman Lustiest withal, hath committed adultery, Matthew 5. 28. Every precept forbids since in word,
r-crq p-acp vvg p-acp dt n1 n2 av, vhz vvn n1, np1 crd crd np1 n1 vvz n1 p-acp n1,
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and thought, as well as act. So doth this, and in this terme. Not the doing the act onely, is to commit it.
and Thought, as well as act. So does this, and in this term. Not the doing the act only, is to commit it.
cc vvd, c-acp av c-acp n1. np1 vdz d, cc p-acp d n1. xx dt vdg dt n1 av-j, vbz pc-acp vvi pn31.
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But the ribald in his tongue, and the luster in his heart, commits it too.
But the ribald in his tongue, and the luster in his heart, commits it too.
p-acp dt j-jn p-acp po31 n1, cc dt n1 p-acp po31 n1, vvz pn31 av.
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As well the verball, and mentall adultery is meant here by commiting, as the reall and actuall,
As well the verbal, and mental adultery is meant Here by committing, as the real and actual,
p-acp av dt j, cc j n1 vbz vvn av p-acp vvg, c-acp dt j cc j,
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and the Law is spirituall, Saint Paul saith.
and the Law is spiritual, Saint Paul Says.
cc dt n1 vbz j, n1 np1 vvz.
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But why adultery? why not some wider word of more extent, to forbid all uncleannesse? Adultery is but one.
But why adultery? why not Some wider word of more extent, to forbid all uncleanness? Adultery is but one.
cc-acp q-crq n1? q-crq xx d jc n1 pp-f dc n1, pc-acp vvi d n1? n1 vbz p-acp crd.
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13106
The Law is presum'd to permit, what it forbids not. Belike then Fornication is no sinne. The Gentiles thought so;
The Law is presumed to permit, what it forbids not. Belike then Fornication is no sin. The Gentiles Thought so;
dt n1 vbz vvn pc-acp vvi, r-crq pn31 vvz xx. av av n1 vbz dx n1. dt n2-j vvd av;
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as appeares by Saint Iames, Act. 15. 20. It is inter adiophora, forbidden by him there among other things indifferent.
as appears by Saint James, Act. 15. 20. It is inter adiophora, forbidden by him there among other things indifferent.
c-acp vvz p-acp n1 np1, n1 crd crd pn31 vbz fw-la fw-la, vvn p-acp pno31 a-acp p-acp j-jn n2 j.
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Or if it be a sinne; why is not put here rather then adultery? Had the Law forbidden that; it had implyed this too.
Or if it be a sin; why is not put Here rather then adultery? Had the Law forbidden that; it had employed this too.
cc cs pn31 vbb dt n1; q-crq vbz xx vvn av av-c cs n1? vhd dt n1 vvn d; pn31 vhd vvn d av.
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13109
If I may not Scortari; lesse may I moechari. But who shall teach Gods spirit to speake? Lawes should bee short. Gods are. These specially.
If I may not Scortari; less may I moechari. But who shall teach God's Spirit to speak? Laws should be short. God's Are. These specially.
cs pns11 vmb xx np1; av-dc vmb pns11 fw-la. cc-acp q-crq vmb vvi npg1 n1 pc-acp vvi? ng1 vmd vbi j. ng1 vbr. np1 av-j.
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His Morall Law, but Decalogus, his ten Commandements, but ten words. No moe the most of them in some Greeke Fathers;
His Moral Law, but Decalogus, his ten commandments, but ten words. No more the most of them in Some Greek Father's;
po31 j n1, cc-acp np1, po31 crd n2, cc-acp crd n2. av-dx dc cs ds pp-f pno32 p-acp d jp n2;
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foure in Moses Text, five in Pauls, Rom. 13. 9. This in both, NONLATINALPHABET. But one word, but a pregnant one, Multarum rerum gravida, conteines many under it.
foure in Moses Text, five in Paul's, Rom. 13. 9. This in both,. But one word, but a pregnant one, Multarum rerum gravida, contains many under it.
crd p-acp np1 n1, crd p-acp npg1, np1 crd crd np1 p-acp d,. p-acp crd n1, cc-acp dt j pi, fw-la fw-la fw-la, vvz d p-acp pn31.
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A great Synecdoche, as in the other precepts; one limme of wicked lust for all. Lust is Hydra of many heads; Iustin Martyr calls it NONLATINALPHABET:
A great Synecdoche, as in the other Precepts; one limb of wicked lust for all. Lust is Hydra of many Heads; Justin Martyr calls it:
dt j n1, a-acp p-acp dt j-jn n2; crd n1 pp-f j n1 p-acp d. n1 vbz np1 pp-f d n2; np1 n1 vvz pn31:
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adultery, if either of the parties be marryed; Fornication, if both single; Whoredome, when with many; Stuprum, if with a Virgin; Incest, if with a kinswoman; Rape, if there bee force.
adultery, if either of the parties be married; Fornication, if both single; Whoredom, when with many; Stuprum, if with a Virgae; Incest, if with a kinswoman; Rape, if there be force.
n1, cs d pp-f dt n2 vbb vvn; n1, cs d j; n1, c-crq p-acp d; fw-la, cs p-acp dt n1; n1, cs p-acp dt n1; n1, cs pc-acp vbi n1.
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There bee more, which I name not for their abominable filthinesse. They are here prohibited all. All kinds of incontinencie; yea intemperancie too: It is Pandor to incontinencie.
There be more, which I name not for their abominable filthiness. They Are Here prohibited all. All Kinds of incontinency; yea intemperancy too: It is Pander to incontinency.
pc-acp vbi av-dc, r-crq pns11 vvb xx p-acp po32 j n1. pns32 vbr av vvn d. av-d n2 pp-f n1; uh n1 av: pn31 vbz n1 p-acp n1.
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Drunkennesse, Idlenesse, Luxurie, Ribaldrie, whatsoever vice is enemie to chastitie, this commandment meanes them all. Time will not let me tax them in particular.
drunkenness, Idleness, Luxury, Ribaldry, whatsoever vice is enemy to chastity, this Commandment means them all. Time will not let me Tax them in particular.
n1, n1, n1, n1, r-crq n1 vbz n1 p-acp n1, d n1 vvz pno32 d. n1 vmb xx vvi pno11 vvi pno32 p-acp j.
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I will take them all in grosse. Haply hereafter of them severally. Brutum ego, saith Salomon; David saith so too: both sayd they were beasts. We are all.
I will take them all in gross. Haply hereafter of them severally. Brutum ego, Says Solomon; David Says so too: both said they were beasts. We Are all.
pns11 vmb vvi pno32 d p-acp j. av av pp-f pno32 av-j. fw-la fw-la, vvz np1; np1 vvz av av: d vvd pns32 vbdr n2. pns12 vbr d.
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Not as they meant, in ignorance; but in sinne. Every sinne is a brute beast. Anger a Lyon, Drunkennesse a Swine, and so the rest.
Not as they meant, in ignorance; but in sin. Every sin is a brutus beast. Anger a lion, drunkenness a Swine, and so the rest.
xx c-acp pns32 vvd, p-acp n1; cc-acp p-acp n1. np1 n1 vbz dt n1 n1. n1 dt n1, n1 dt n1, cc av dt n1.
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But yet but one sinne, but one beast. But filthy lust is every beast; lusts promiscuously.
But yet but one sin, but one beast. But filthy lust is every beast; Lustiest promiscuously.
p-acp av p-acp crd n1, cc-acp crd n1. p-acp j n1 vbz d n1; n2 av-j.
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So doth the Lecher, Omnium mulierum vir, as Curio cald Caesar, lusts after every woman. Let mee not be partiall;
So does the Lecher, Omnium mulierum vir, as Curio called Caesar, Lustiest After every woman. Let me not be partial;
np1 vdz dt n1, fw-la fw-la fw-la, p-acp np1 vvn np1, n2 p-acp d n1. vvb pno11 xx vbi j;
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women do so too, wicked women, lassata viris, nondum satiata, saith the Satyrist of Messalina; I will not english it, for chast womens sakes.
women do so too, wicked women, lassata Viris, Nondum satiata, Says the Satirist of Messallina; I will not english it, for chaste women's sakes.
n2 vdb av av, j n2, j n1, fw-la fw-la, vvz dt n1 pp-f np1; pns11 vmb xx jp pn31, c-acp j ng2 n2.
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A sinne so odious, that the Lecher to bee quit of it, will make no scruple to forsweare himselfe.
A sin so odious, that the Lecher to be quit of it, will make no scruple to forswear himself.
dt n1 av j, cst dt n1 pc-acp vbi vvn pp-f pn31, vmb vvi dx n1 pc-acp vvi px31.
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13122
Solon seeing an adulterer offer to take oath, cried, non est perjurium pejus adulterio, the crime of perjury was lesse then of adultery.Solon seeing an adulterer offer to take oath, cried, non est perjurium Worse Adultery, the crime of perjury was less then of adultery.
np1 vvg dt n1 vvb pc-acp vvi n1, vvd, fw-fr fw-la fw-la fw-la fw-la, dt n1 pp-f n1 vbds av-dc cs pp-f n1.
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Hee meant in the leud opinion of the Lecher.
He meant in the lewd opinion of the Lecher.
pns31 vvd p-acp dt j n1 pp-f dt n1.
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13124
Indeed the Devill saith to a Lechers soule, non sunt magna carnis peccata, it is Saint Austins note;
Indeed the devil Says to a lechers soul, non sunt Magna carnis Peccata, it is Saint Austins note;
av dt n1 vvz p-acp dt n2 n1, fw-fr fw-la fw-la fw-la n1, pn31 vbz n1 npg1 vvb;
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the sinnes of the flesh are not so great. Mitio was of his minde, Non est flagitium, tis no such hainous crime;
the Sins of the Flesh Are not so great. Misdo was of his mind, Non est Flagitium, this no such heinous crime;
dt n2 pp-f dt n1 vbr xx av j. np1 vbds pp-f po31 n1, fw-fr fw-la fw-la, pn31|vbz dx d j n1;
(67) sermon (DIV1)
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but NONLATINALPHABET, a small fault in the Epigramme. Papists say, wee say so; worse then so; tis no sinne; lust is lawfull. Lying persons say so:
but, a small fault in the Epigram. Papists say, we say so; Worse then so; this no sin; lust is lawful. Lying Persons say so:
cc-acp, dt j n1 p-acp dt n1. njp2 vvb, pns12 vvb av; av-jc cs av; pn31|vbz dx n1; n1 vbz j. vvg n2 vvb av:
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and Salmeron the Iesuite saith, Lutheranes say so too, venerie is no sinne.
and Salmeron the Iesuite Says, Lutherans say so too, venery is no sin.
cc np1 dt np1 vvz, njp2 vvi av av, n1 vbz dx n1.
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saith not the Papist so? the Popes selfe so? One of them but reckons it, inter minora crimina, among pettie faults. His Cardinalls say so too;
Says not the Papist so? the Popes self so? One of them but reckons it, inter Minor Crimes, among Petty Faults. His Cardinals say so too;
vvz xx dt njp av? dt ng1 n1 av? crd pp-f pno32 cc-acp vvz pn31, fw-la fw-la fw-la, p-acp j n2. po31 n2 vvb av av;
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Tolet doth, saith tis no sinne, when tis ob sanitatem. Yea their Law saith, Canon Law, there's Honesta fornicatio. Tolet does, Says this not sin, when this ob sanitatem. Yea their Law Says, Canon Law, there's Honesta Fornication.
n1 vdz, vvz pn31|vbz xx n1, c-crq pn31|vbz fw-la fw-la. uh po32 n1 vvz, n1 n1, pc-acp|vbz np1 fw-la.
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But Gods Law censures all lust, not prohibits onely. You heare the prohibition, thou shalt not. Not here onely; it is often.
But God's Law censures all lust, not prohibits only. You hear the prohibition, thou shalt not. Not Here only; it is often.
p-acp npg1 n1 vvz d n1, xx n2 av-j. pn22 vvb dt n1, pns21 vm2 xx. xx av av-j; pn31 vbz av.
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There shall not be a whore among the daughters, nor a whore keeper among the sonnes of Israel, Deut. 23. Not the Law onely;There shall not be a whore among the daughters, nor a whore keeper among the Sons of Israel, Deuteronomy 23. Not the Law only;
a-acp vmb xx vbi dt n1 p-acp dt n2, ccx dt n1 n1 p-acp dt ng1 pp-f np1, np1 crd xx dt n1 av-j;
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some except against it, Gosspel too. You heard Saint Iames in the Acts; he bids NONLATINALPHABET, absteine.
Some except against it, Gospel too. You herd Saint James in the Acts; he bids, abstain.
d c-acp p-acp pn31, n1 av. pn22 vvd n1 np1 p-acp dt n2; pns31 vvz, vvi.
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So doth Saint Peter, absteine from fleshly lusts. This is one, a maine one, the principall, Gal. 5. 19. Saint Paul, Flie fornication.
So does Saint Peter, abstain from fleshly Lustiest. This is one, a main one, the principal, Gal. 5. 19. Saint Paul, Fly fornication.
np1 vdz n1 np1, vvi p-acp j n2. d vbz pi, dt j pi, dt n-jn, np1 crd crd n1 np1, vvb n1.
(67) sermon (DIV1)
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Both nequis, Heb. 12. Let there bee no whoremonger: & siquis, if there bee any;
Both Nequis, Hebrew 12. Let there be no whoremonger: & siquis, if there be any;
av-d n1, np1 crd vvb pc-acp vbi dx n1: cc fw-la, cs pc-acp vbb d;
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shunne him, 1 Cor. 5. Not whoredome onely, but all filthinesse, not onely not bee done,
shun him, 1 Cor. 5. Not whoredom only, but all filthiness, not only not be done,
vvb pno31, crd np1 crd xx n1 av-j, cc-acp d n1, xx j xx vbi vdn,
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Ecclesiasticall, the Lev••• shall curse the incontinent person; and all the people shall say, Amen to it.
Ecclesiastical, the Lev••• shall curse the incontinent person; and all the people shall say, Amen to it.
j, dt np1 vmb vvi dt j n1; cc d dt n1 vmb vvi, uh-n p-acp pn31.
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Even the adulterer, punished in many lands with death: scapes easily in ours. The antient Canons enjoyned him a long penance:
Even the adulterer, punished in many Lands with death: escapes Easily in ours. The ancient Canonas enjoined him a long penance:
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a white rod, and a sheete for an houre or two serves us; too light a paine for so leud a crime.
a white rod, and a sheet for an hour or two serves us; too Light a pain for so lewd a crime.
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But there is a heavier censure then all this, eternall death, damnation. The fire of lust shall feele the fire of hell.
But there is a Heavier censure then all this, Eternal death, damnation. The fire of lust shall feel the fire of hell.
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Lust hath many paines on earth, beside the lawes. Sometimes beggerie;
Lust hath many pains on earth, beside the laws. Sometime beggary;
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a harlot will bring thee to a morsell of bread, saith Salomon. sometimes loathsome disease, loathsome and infectious. Alwayes shame, shame indeleble.
a harlot will bring thee to a morsel of bred, Says Solomon. sometime loathsome disease, loathsome and infectious. Always shame, shame indelible.
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It shall outlast thy life, light on thy sonne after thee, the sonne of fornications. Every mouth shall call him base.
It shall outlast thy life, Light on thy son After thee, the son of fornications. Every Mouth shall call him base.
pn31 vmb vvi po21 n1, n1 p-acp po21 n1 p-acp pno21, dt n1 pp-f n2. np1 n1 vmb vvi pno31 j.
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Yea a curse beside the shame; the base-borne child lightly proving leud. All these paines are but temporall.
Yea a curse beside the shame; the baseborn child lightly proving lewd. All these pains Are but temporal.
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But the Apostle saith, Gods kingdome shall be shut against the Lecher. Without shall be dogges, saith Saint Iohn, i. whoremongers.
But the Apostle Says, God's Kingdom shall be shut against the Lecher. Without shall be Dogs, Says Saint John, i. whoremongers.
p-acp dt n1 vvz, npg1 n1 vmb vbi vvn p-acp dt n1. p-acp vmb vbi n2, vvz n1 np1, uh. n2.
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Where without? In the Lake, that burnes with fire and brimstone; which is the second death, the everlasting death.
Where without? In the Lake, that burns with fire and brimstone; which is the second death, the everlasting death.
c-crq p-acp? p-acp dt n1, cst vvz p-acp n1 cc n1; r-crq vbz dt ord n1, dt j n1.
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Heare and feare all lusters after strange women. Tremble yee all here, that you may not tremble there:
Hear and Fear all lusters After strange women. Tremble ye all Here, that you may not tremble there:
vvb cc vvi d n2 p-acp j n2. vvb pn22 d av, cst pn22 vmb xx vvi a-acp:
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where the torments shall force you to gnaw your tongues for paine, and blaspheme God himselfe through the unsufferable anguish.
where the torments shall force you to gnaw your tongues for pain, and Blaspheme God himself through the unsufferable anguish.
c-crq dt n2 vmb vvi pn22 pc-acp vvi po22 n2 p-acp n1, cc vvi np1 px31 p-acp dt j n1.
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A SERMON PREACHED VPON THE LAST QVESTION IN THE CATECHISME. The eight and twentieth Sermon. What is required of them, that come to the Lords Supper To examine themselves, &c. THE Christian. Catechisme is a large Field.
A SERMON PREACHED UPON THE LAST QUESTION IN THE CATECHISME. The eight and twentieth Sermon. What is required of them, that come to the lords Supper To examine themselves, etc. THE Christian. Catechism is a large Field.
dt n1 vvn p-acp dt ord n1 p-acp dt n1. dt crd cc ord n1. q-crq vbz vvn pp-f pno32, cst vvb p-acp dt n2 n1 pc-acp vvi px32, av dt njp. n1 vbz dt j n1.
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The King hath not imprisoned the afternoone Preacher, in confining him to it. It is spacious enough.
The King hath not imprisoned the afternoon Preacher, in confining him to it. It is spacious enough.
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A Field? A Garden rather, the Garden of Eden, fruitfull and delightfull. Yea for some Priviledges, to be preferred before it. Theres no Serpent in it;
A Field? A Garden rather, the Garden of Eden, fruitful and delightful. Yea for Some Privileges, to be preferred before it. Theres no Serpent in it;
dt n1? dt n1 av-c, dt n1 pp-f np1, j cc j. uh p-acp d n2, pc-acp vbi vvn p-acp pn31. pc-acp|vbz dx n1 p-acp pn31;
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theres no forbidden fruit in it: you may eate of every Tree: God excepts none. As out of Eden into Paradise went a great River:
theres no forbidden fruit in it: you may eat of every Tree: God excepts none. As out of Eden into Paradise went a great River:
pc-acp|vbz dx vvn n1 p-acp pn31: pn22 vmb vvi pp-f d n1: np1 vvz pix. p-acp av pp-f np1 p-acp n1 vvd dt j n1:
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so doth there out of Gods Booke, into the Catechisme.
so does there out of God's Book, into the Catechism.
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Which breakes it selfe into foure Heads, Pishon, Gihon, Hiddekel, and Perat; the Creed, the Commandements, the Lords Prayer, and the Sacraments. These farre excelling those.
Which breaks it self into foure Heads, Pishon, Gihon, Hiddekel, and Perat; the Creed, the commandments, the lords Prayer, and the Sacraments. These Far excelling those.
r-crq vvz pn31 n1 p-acp crd n2, np1, np1, np1, cc j; dt n1, dt n2, dt n2 n1, cc dt n2. d av-j vvg d.
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The first onely of them had •old, and Bdellium, and the Onix stone. These all are in all these;
The First only of them had •old, and Bdellium, and the Onix stone. These all Are in all these;
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and their streames, like Davids River in the Psalmes, Make glad the city of God, water Gods Garden.
and their streams, like Davids River in the Psalms, Make glad the City of God, water God's Garden.
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The fourth fits best this Season, and this Day. This Day called Passion Sunday: and the Sacrament was ordained for a remembrance of Christs Passion. This Season;
The fourth fits best this Season, and this Day. This Day called Passion Sunday: and the Sacrament was ordained for a remembrance of Christ Passion. This Season;
dt ord vvz av-j d n1, cc d n1. d n1 vvn n1 np1: cc dt n1 vbds vvn p-acp dt n1 pp-f npg1 n1. d n1;
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the dayes approach, which call us all to the Lords Table.
the days approach, which call us all to the lords Table.
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To his holy Table none may rashly rush, none come unto his Supper, without due Preparation.
To his holy Table none may rashly rush, none come unto his Supper, without due Preparation.
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Be that mine Office now, with your Patience, God assisting me, to prepare you to that Supper.
Be that mine Office now, with your Patience, God assisting me, to prepare you to that Supper.
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Tis the last Question in the Catechisme;
This the last Question in the Catechism;
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What is required of them that come to the Lords Supper? Tis there answered thus, To examine themselves, whether they repent them truely of their former sinnes, Stedfastly purposing to lead a new life; What is required of them that come to the lords Supper? This there answered thus, To examine themselves, whither they Repent them truly of their former Sins, Steadfastly purposing to led a new life;
r-crq vbz vvn pp-f pno32 cst vvb p-acp dt n2 n1? pn31|vbz a-acp vvn av, pc-acp vvi px32, cs pns32 vvb pno32 av-j pp-f po32 j n2, av-j vvg pc-acp vvi dt j n1;
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have a lively Faith in Gods mercie thorough Christ, with a thankefull remembrance of his Death;
have a lively Faith in God's mercy through christ, with a thankful remembrance of his Death;
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and be in charitie with all men. The words containe two Termes an Act, and an Object:and be in charity with all men. The words contain two Terms an Act, and an Object:
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but one Act, to Examine; but five Objects, Repentance, Reformation, F〈 … 〉 Thankefulnesse, and Love. Sorrow for sinnes past; Purpose of new life;
but one Act, to Examine; but five Objects, Repentance, Reformation, F〈 … 〉 Thankfulness, and Love. Sorrow for Sins past; Purpose of new life;
cc-acp crd n1, p-acp vvb; p-acp crd n2, n1, n1, np1 … 〉 n1, cc vvb. n1 p-acp n2 j; vvb pp-f j n1;
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Faith on Christ Iesus; Thanksg••ing unto God; Charity towards men.
Faith on christ Iesus; Thanksg••ing unto God; Charity towards men.
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Not Faith only, (as some say, as some lying Papists say, wee say) sufficeth to prepare a man to the Lords Table.
Not Faith only, (as Some say, as Some lying Papists say, we say) Suffices to prepare a man to the lords Table.
xx n1 av-j, (c-acp d vvb, c-acp d j-vvg njp2 vvi, pns12 vvb) vvz pc-acp vvi dt n1 p-acp dt n2 n1.
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To him that shall say so, their Councell of Trent saith, and wee gainesay it not, Anathema sit, let him be excommu••cate.
To him that shall say so, their Council of Trent Says, and we gainsay it not, Anathema fit, let him be excommu••cate.
p-acp pno31 cst vmb vvi av, po32 n1 pp-f np1 vvz, cc pns12 vvb pn31 xx, n1 vvi, vvb pno31 vbi j.
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First for the Act, It is to Examine. Thats the preparative against the Sacrament. Our bodies before purging use Preparatives:
First for the Act, It is to Examine. Thats the preparative against the Sacrament. Our bodies before purging use Preparatives:
ord p-acp dt n1, pn31 vbz pc-acp vvb. d|vbz dt n1 p-acp dt n1. po12 n2 p-acp vvg n1 n2:
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should not our soules? Our sinnes are purged by Christs Passion. Craves not the Potion of his bloud, a Preparative? The Iewes Sabbath had a NONLATINALPHABET;
should not our Souls? Our Sins Are purged by Christ Passion. Craves not the Potion of his blood, a Preparative? The Iewes Sabbath had a;
vmd xx po12 n2? po12 n2 vbr vvn p-acp npg1 n1. vvz xx dt n1 pp-f po31 n1, dt j-jn? dt np2 n1 vhd dt;
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the Evangelists call it Parasce•en; a Preparative, the Even of every Sabbath.
the Evangelists call it Parasce•en; a Preparative, the Even of every Sabbath.
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The day of Christs Passion, the Even of the great Sabbath, Iohn 19. is titled so NONLATINALPHABET, titled so to this day, Good Friday, is Parasceve, a Preparative.
The day of Christ Passion, the Even of the great Sabbath, John 19. is titled so, titled so to this day, Good Friday, is Parasceve, a Preparative.
dt n1 pp-f npg1 n1, dt av-j pp-f dt j n1, np1 crd vbz vvn av, vvn av p-acp d n1, j np1, vbz vvb, dt j-jn.
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Wee neede against that day, that blessed Day of Mans Redemption, above all Sabbaths, a Prosabbathon, a NONLATINALPHABET;
we need against that day, that blessed Day of men Redemption, above all Sabbaths, a Prosabbathon, a;
pns12 vvb p-acp d n1, cst j-vvn n1 pp-f ng1 n1, p-acp d n2, dt np1, dt;
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that Parasceve, a Proparasceve, many dayes preparatorie. The whole Lent is of purpose ordained to this end;
that Parasceve, a Proparasceve, many days preparatory. The Whole Lent is of purpose ordained to this end;
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to prepare us to the Sacrament, against the feast of Easter. All Christians 〈 ◊ 〉 that time, of fit age and understanding, are invited to Christs Supper, to partake the holy mysteries of Gods owne Bloud and 〈 ◊ 〉, E•quis ad haec idoneus, who is sufficien• for these things? They requi•• g••• Preparation.
to prepare us to the Sacrament, against the feast of Easter. All Christians 〈 ◊ 〉 that time, of fit age and understanding, Are invited to Christ Supper, to partake the holy Mysteres of God's own Blood and 〈 ◊ 〉, E•quis ad haec Idoneus, who is sufficien• for these things? They requi•• g••• Preparation.
pc-acp vvi pno12 p-acp dt n1, p-acp dt n1 pp-f n1. d njpg2 〈 sy 〉 cst n1, pp-f j n1 cc n1, vbr vvn p-acp npg1 n1, pc-acp vvi dt j n2 pp-f n2 d n1 cc 〈 sy 〉, fw-la fw-la fw-la fw-la, r-crq vbz n1 p-acp d n2? pns32 n1 n1 n1.
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Every man may cry to Christ with the meeke Centurion, Domine non sum dignus, Lord I am unworthy.
Every man may cry to christ with the meek Centurion, Domine non sum Dignus, Lord I am unworthy.
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Be pleased the 〈 ◊ 〉 attend to the Cetechists Preparative. Great is the danger of the unprepared.
Be pleased the 〈 ◊ 〉 attend to the Cetechists Preparative. Great is the danger of the unprepared.
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It is NONLATINALPHABET, the Fathers call Christs Supper so, NONLATINALPHABET, thats verendum, to be received with reverence.
It is, the Father's call Christ Supper so,, thats verendum, to be received with Reverence.
pn31 vbz, dt n2 vvb npg1 n1 av,, d|vbz fw-la, pc-acp vbi vvn p-acp n1.
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But Gods Iudgement on Iudas, for comming unprepared, is NONLATINALPHABET, thats ••rrendum. The prophane Communicant ••ceives the Bread and Wine, as Iudas did.
But God's Judgement on Iudas, for coming unprepared, is, thats ••rrendum. The profane Communicant ••ceives the Bred and Wine, as Iudas did.
p-acp ng1 n1 p-acp np1, p-acp vvg j, vbz, d|vbz fw-la. dt j n1 vvz dt n1 cc n1, c-acp np1 vdd.
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But the devill with all enters into his heart, Fills him full of all iniquitie, and brings him to destruction both of body and soule.
But the Devil with all enters into his heart, Fills him full of all iniquity, and brings him to destruction both of body and soul.
p-acp dt n1 p-acp d vvz p-acp po31 n1, vvz pno31 j pp-f d n1, cc vvz pno31 p-acp n1 av-d pp-f n1 cc n1.
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Quisquis ad•••ncta, saith God to Moses, Whosoever shall come neere the holy thing 〈 ◊ 〉 Immunditia, in any uncleanenesse, ext•••abitur, that soule shall b• •ut off from Israel, from Gods Church.Quisquis ad•••ncta, Says God to Moses, Whosoever shall come near the holy thing 〈 ◊ 〉 Immunditia, in any uncleanness, ext•••abitur, that soul shall b• •ut off from Israel, from God's Church.
fw-la fw-la, vvz np1 p-acp np1, r-crq vmb vvi av-j dt j n1 〈 sy 〉 fw-la, p-acp d n1, fw-la, cst n1 vmb n1 vvi a-acp p-acp np1, p-acp npg1 n1.
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For he holds Christs Bloud unholy: Which who doth, what paine, (saith the Apostle) is hee worthy of ▪
For he holds Christ Blood unholy: Which who does, what pain, (Says the Apostle) is he worthy of ▪
p-acp pns31 vvz npg1 n1 j: q-crq r-crq vdz, r-crq n1, (vvz dt n1) vbz pns31 j pp-f ▪
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This danger is prevented by this Preparative Act of Examining our selves, Non ego, sed Dominus, It is not the Catechist requires this Act;
This danger is prevented by this Preparative Act of Examining our selves, Non ego, sed Dominus, It is not the Catechist requires this Act;
d n1 vbz vvn p-acp d j-jn n1 pp-f vvg po12 n2, fw-fr fw-la, fw-la fw-la, pn31 vbz xx dt vvn vvz d n1;
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tis God ▪ Wee read not Scripture Text alwayes in Catechisme. But it is grounded all on Scripture.
this God ▪ we read not Scripture Text always in Catechism. But it is grounded all on Scripture.
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This Act of examining, is expresse Scripture.
This Act of examining, is express Scripture.
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1 Cor. 11. 28. NONLATINALPHABET, Let every man (saith S. Paul) examine himselfe; and so let him eate;
1 Cor. 11. 28., Let every man (Says S. Paul) examine himself; and so let him eat;
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both eate and drink too, by the papists leave:
both eat and drink too, by the Papists leave:
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but first examine. Examination is that to the Sacrament, that Iohn Baptist was to Christ, his NONLATINALPHABET, Christs Harbenger. Hee cryed before Christ;
but First examine. Examination is that to the Sacrament, that John Baptist was to christ, his, Christ Harbinger. He cried before christ;
cc-acp ord vvi. n1 vbz d p-acp dt n1, cst np1 np1 vbds p-acp np1, po31, npg1 n1. pns31 vvd p-acp np1;
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Parate, Prepare. Downe with mountaines, fill up vallies, make straight, what is crooked, plaine, what is rough.Prepare, Prepare. Down with Mountains, fill up valleys, make straight, what is crooked, plain, what is rough.
n1, vvb. a-acp p-acp n2, vvb a-acp n2, vvb av, r-crq vbz j, j, r-crq vbz j.
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The Lords way must be smooth, and his paths straight.
The lords Way must be smooth, and his paths straight.
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So cries Saint Paul, NONLATINALPHABET, examine every man the ground of his heart, against Christ, shall enter it.
So cries Saint Paul,, examine every man the ground of his heart, against christ, shall enter it.
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Impenitency, Infidelity, want of Charity, and the rest, are hilles, and vallies, rough and crooked waies; Parate, prepare them:
Impenitency, Infidelity, want of Charity, and the rest, Are hills, and valleys, rough and crooked ways; Prepare, prepare them:
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Dominus prope, the Lord is at hamd. Wee goe to a Communion: and Saint Paul saith, theres no Communion betweene Christ and Belial. Dominus Prope, the Lord is At hammed. we go to a Communion: and Saint Paul Says, theres no Communion between christ and Belial.
fw-la n1, dt n1 vbz p-acp vvn. pns12 vvb p-acp dt n1: cc n1 np1 vvz, pc-acp|vbz dx n1 p-acp np1 cc np1.
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Sathan could say to Christ, Quid mihi, & tibi, what have I to doe with thee? Saint Iohns NONLATINALPHABET is Saint Pauls NONLATINALPHABET, to prepare Christs path, is to examine these things contained in this answere.
Sathan could say to christ, Quid mihi, & tibi, what have I to do with thee? Saint Iohns is Saint Paul's, to prepare Christ path, is to examine these things contained in this answer.
np1 vmd vvi p-acp np1, fw-la fw-la, cc fw-la, q-crq vhb pns11 pc-acp vdi p-acp pno21? n1 npg1 vbz n1 npg1, pc-acp vvi npg1 n1, vbz pc-acp vvi d n2 vvn p-acp d n1.
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Whats the first? Whether they truely Repent them of their Sinnes? The repentance of sins past.
Whats the First? Whither they truly repent them of their Sins? The Repentance of Sins past.
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No man may come to Christs boord without Repentance. Before Christ, went Iohn Baptist to prepare his way.
No man may come to Christ board without Repentance. Before christ, went John Baptist to prepare his Way.
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How? By Sermons of Repentance. It is the first word of his Sermon NONLATINALPHABET, repent.
How? By Sermons of Repentance. It is the First word of his Sermon, Repent.
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Repent, for the Kingdome of God is, &c. Meate put into the stomacke, forecharged with evill humours, nourisheth little, repent, for the Kingdom of God is, etc. Meat put into the stomach, forecharged with evil humours, Nourishes little,
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but hurts rather, and workes paine.
but hurts rather, and works pain.
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The Sinners Soule not repenting, takes in the Lords bread, Panem Domini, not Panem Dominū, his bread, but not his body.
The Sinners Soul not repenting, Takes in the lords bred, Bread Domini, not Bread Dominū, his bred, but not his body.
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NONLATINALPHABET, saith Origen, no wicked person can eate it. He cannot eate Corpus Christi, qui non est de corpore Christi.
, Says Origen, no wicked person can eat it. He cannot eat Corpus Christ, qui non est de corpore Christ.
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saith Saint August. eate Christs body, that is not of Christs body. He eates but Bread:
Says Saint August. eat Christ body, that is not of Christ body. He eats but Bred:
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and yet that to his bane too. The Elementum should be Alimentum: but it is to him Medicamentum; It should be food, but it is poison.
and yet that to his bane too. The Elementum should be Alimentum: but it is to him Medicamentum; It should be food, but it is poison.
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It is worse, it is NONLATINALPHABET, Saint Paul saith, tis Damnation. Say, that word meanes not so much;
It is Worse, it is, Saint Paul Says, this Damnation. Say, that word means not so much;
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signifie but Iudgement. Thats bad enough. Gods Iudgements are fearefull.
signify but Judgement. Thats bad enough. God's Judgments Are fearful.
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Why come I to the Sacrament? Is it not, to Confirme to me the pardon of my sinnes? Christs blood was therefore shed, Christ saith.
Why come I to the Sacrament? Is it not, to Confirm to me the pardon of my Sins? Christ blood was Therefore shed, christ Says.
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Without Repentance there is no Pardon. What Man repents not, God remits not. An Heathen man could say, Aristotle could, NONLATINALPHABET, NONLATINALPHABET, Christs blood heales sinners;
Without Repentance there is no Pardon. What Man repents not, God remits not. an Heathen man could say, Aristotle could,,, Christ blood heals Sinners;
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but theres no cure for the impenitent.
but theres no cure for the impenitent.
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Pearles and Holy things are not cast (Christ saith) NONLATINALPHABET, to Dogges and Hogges, Christ is Holy,Pearls and Holy things Are not cast (christ Says), to Dogs and Hogs, christ is Holy,
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an Angell cald him so, Sathans selfe cals him so, Luk. 4. 34. His Blood pretious, NONLATINALPHABET, Saint Peter cals it so.
an Angel called him so, Satan's self calls him so, Luk. 4. 34. His Blood precious,, Saint Peter calls it so.
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And what Salomon said in one sense, the sinner may in many, Brutum ego, non homo, Hee is no man, but a brute beast.
And what Solomon said in one sense, the sinner may in many, Brutum ego, non homo, He is no man, but a brutus beast.
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The Lustfull man, a Dogge, the Drunken man a Swine, no guest for the Lords table.
The Lustful man, a Dog, the Drunken man a Swine, no guest for the lords table.
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Foris Canes, (saith Saint Iohn in the Apoc.) Dogges shall be without. Foris Canes, (Says Faint John in the Apocalypse) Dogs shall be without.
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The Deacon was wont to cry at the end of divine service, when they went to the Communion, NONLATINALPHABET, Holy things are for holy persons;
The Deacon was wont to cry At the end of divine service, when they went to the Communion,, Holy things Are for holy Persons;
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All that are unfit, depart the Congregation. Yet Optatus writes, the Donatists threw Christs body unto Dogges.
All that Are unfit, depart the Congregation. Yet Optatus writes, the Donatists threw Christ body unto Dogs.
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Ioseph wrapt Christs body in a cleane linnen cloath, NONLATINALPHABET. So ought the Communicants conscience be cleane, saith Greg. Nyssen. If Sinne have bespotted it;Ioseph wrapped Christ body in a clean linen cloth,. So ought the Communicants conscience be clean, Says Greg. Nyssen. If Sin have bespotted it;
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The Non-posse is from Mans incredulity, not from Gods Imbecillity.
The Non-posse is from men incredulity, not from God's Imbecility.
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wash it away with the teares of Repentance. Will I wash my hands, erre I touch that, which shall goe into my Body;
wash it away with the tears of Repentance. Will I wash my hands, err I touch that, which shall go into my Body;
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and not cleane my Heart, when I take that, which must goe into my Soule?
and not clean my Heart, when I take that, which must go into my Soul?
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The Heathen Priest cryed, when he sacrificed, NONLATINALPHABET, who comes hither? It was answered, NONLATINALPHABET, righteous and good men. Say not, all men are sinners;
The Heathen Priest cried, when he sacrificed,, who comes hither? It was answered,, righteous and good men. Say not, all men Are Sinners;
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and so no man may come thither. Tis true, they are.
and so no man may come thither. This true, they Are.
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But if they greeve, because they are, Sorrow for their sinnes: thats the thing is required here:
But if they grieve, Because they Are, Sorrow for their Sins: thats the thing is required Here:
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repent them of them, truely repent them; thats required here too: Come they may, they must; Christ cals them. And yet they are not. Repent them of them, truly Repent them; thats required Here too: Come they may, they must; christ calls them. And yet they Are not.
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Repentant Sinners are no Sinners, none in Gods sight. God upon their Repentance, absolves them instantly.
Repentant Sinners Are no Sinners, none in God's sighed. God upon their Repentance, absolves them instantly.
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If David cry Peccavi, I have sinned:
If David cry Peccavi, I have sinned:
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the word is no sooner out of his mouth, but the Prophet answers presently, Peccatum abstulit, God hath put away thy sinne.
the word is no sooner out of his Mouth, but the Prophet answers presently, Peccatum abstulit, God hath put away thy sin.
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God lookes on thee through Christ, cloathed with his righteousnesse. Thou art just so; if penitent, truely penitent.
God looks on thee through christ, clothed with his righteousness. Thou art just so; if penitent, truly penitent.
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Seneca could say, Quem poenitet peccasse, pe•e est innocens; I will say, plene est innocens: God fully quits him, that repents, that repents truely; adde that, or come not.Senecca could say, Whom poenitet peccasse, pe•e est Innocent; I will say, plene est Innocent: God Fully quits him, that repents, that repents truly; add that, or come not.
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The God of truth requires truth in all things; in the other Objects also here meant so, though not mentioned;
The God of truth requires truth in all things; in the other Objects also Here meant so, though not mentioned;
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true Faith, true Love, true Purpose of new life. There is a false, a feigned repentance.
true Faith, true Love, true Purpose of new life. There is a false, a feigned Repentance.
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Truth in all things hath her counterfeit.
Truth in all things hath her counterfeit.
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Christ abhorres such, accurseth them, sixe times vae vobis in one Chapter, Woe be to you hypocrites.
christ abhors such, accurseth them, sixe times vae vobis in one Chapter, Woe be to you Hypocrites.
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The Christians Faith and Love must be NONLATINALPHABET, without Dissimulation. Saint Paul saith it twice of both. So must Repentance be:
The Christians Faith and Love must be, without Dissimulation. Saint Paul Says it twice of both. So must Repentance be:
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All must bee NONLATINALPHABET, Pauls words too, in Simplicity and Sincerity. Examine thine, whether it be such.
All must be, Paul's words too, in Simplicity and Sincerity. Examine thine, whither it be such.
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Hath thine Eye wept for thy sinnes? hath thy heart groned for them? Peter wept bitterly.
Hath thine Eye wept for thy Sins? hath thy heart groaned for them? Peter wept bitterly.
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Davids teares wet his bed, washt it. Weepe haply thou canst not: Sigh and grone thou canst.Davids tears wet his Bed, washed it. Weep haply thou Canst not: Sighs and groan thou Canst.
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Saint Augustine saith, true Repentance is vix sine lachrymis, hardly without Teares, but never without Grones.
Saint Augustine Says, true Repentance is vix sine Lachrymis, hardly without Tears, but never without Groans.
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The next Particular, is Purpose of new life. Next; for Repentance is idle without it. The Catechist hath coupled them;
The next Particular, is Purpose of new life. Next; for Repentance is idle without it. The Catechist hath coupled them;
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The Father of the Demoniacke said to Christ, if thou canst Doe: but Christ answered him,
The Father of the Demoniac said to christ, if thou Canst Do: but christ answered him,
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because they are individui, unseparable companions, cling so close together, that the latter is indeed a limme of the former.
Because they Are Individual, unseparable Sodales, cling so close together, that the latter is indeed a limb of the former.
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Hee Repents not, that Amends not, meanes not at least to mend his life. Death may defeate the performance of his purpose;
He Repents not, that Amends not, means not At least to mend his life. Death may defeat the performance of his purpose;
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or God may suffer Sathan to tempt him afresh presently and powerfully. But there must be in his heart a Resolution at least, an intent of Reformation.
or God may suffer Sathan to tempt him afresh presently and powerfully. But there must be in his heart a Resolution At least, an intent of Reformation.
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It is not else true repentance.
It is not Else true Repentance.
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It is one part of repentance, (it hath two) Praeterita plangere, & plangenda non committere saith Saint Grego. not to grieve onely for sinnes past,
It is one part of Repentance, (it hath two) Things past plangere, & plangenda non commit Says Saint Grego. not to grieve only for Sins past,
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but to Resolve also not to doe them any more. Repentance (I should have noted that before) is a sorrow for sin past.
but to Resolve also not to do them any more. Repentance (I should have noted that before) is a sorrow for since past.
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Am I sorry for an Act, which I meane to doe againe? repeat, what I repent? Thats Repentance of Repentance.
Am I sorry for an Act, which I mean to do again? repeat, what I Repent? Thats Repentance of Repentance.
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Saint Paul saith NONLATINALPHABET, 2 Cor. 7. No man should repent, that he repented. There is ever in Repentance a Detestation of sinne.
Saint Paul Says, 2 Cor. 7. No man should Repent, that he repented. There is ever in Repentance a Detestation of sin.
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Surely, I doe not loath, but I rather love that sinne, which I leave not.
Surely, I do not loath, but I rather love that sin, which I leave not.
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To the Lazar of Bethesda, and againe to the adulteresse, Christ cryed, NONLATINALPHABET, bad them, Sinne no more. Hee that doth, prooves himselfe both a Dogge, and a Swine;
To the Lazar of Bethesda, and again to the adulteress, christ cried,, bade them, Sin no more. He that does, Proves himself both a Dog, and a Swine;
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and so unfit (as you heard) for Holy things.
and so unfit (as you herd) for Holy things.
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Hee returnes, as the one doth, to his vomit, and as the other, to his wallowing in the mire.
He returns, as the one does, to his vomit, and as the other, to his wallowing in the mire.
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To end this, the true Repenter lookes (as the Poet speakes) NONLATINALPHABET, both behind him, to bewaile sinnes past,
To end this, the true Repenter looks (as the Poet speaks), both behind him, to bewail Sins past,
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and before him, to beware of sinnes to come.
and before him, to beware of Sins to come.
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Say not, with the Drunkards, Cras sicut hodie, I will doe to morrow, as I did to day;
Say not, with the Drunkards, Cras sicut hodie, I will do to morrow, as I did to day;
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but with Eliphaz in Iob, If I have done wickedly, I will doe no more. The third is Faith, without which, Repentance is unprofitable. Not so onely, but dangerous; a degree to desperation.
but with Eliphaz in Job, If I have done wickedly, I will do no more. The third is Faith, without which, Repentance is unprofitable. Not so only, but dangerous; a degree to desperation.
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Iudas repented, and Ca•n, but despaired both. Repentance sorrowes for sinne;Iudas repented, and Ca•n, but despaired both. Repentance sorrows for sin;
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but staies it selfe by Faith, comforts it selfe with Confidence on God, beleeves his gracious promises in Christ,
but stays it self by Faith, comforts it self with Confidence on God, believes his gracious promises in christ,
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and applies them to it selfe. Want of Faith weakens God. Pardon the Word. God is Omnipotent; theres no weakenesse in him.
and Applies them to it self. Want of Faith weakens God. Pardon the Word. God is Omnipotent; theres no weakness in him.
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But want of Faith doth Ponere Obicem, is a bolt and barre against Gods Grace.
But want of Faith does Ponere Obicem, is a bolt and bar against God's Grace.
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Saint Matthew saith but, Christ did not, but Saint Marke saith, Christ could not doe many workes, for the peoples unbeleefe.
Saint Matthew Says but, christ did not, but Saint Mark Says, christ could not do many works, for the peoples unbelief.
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if thou canst Beleeve. Tis Faith, that enables: but whom? not God to Give Grace, but Man to Receive Grace.
if thou Canst Believe. This Faith, that enables: but whom? not God to Give Grace, but Man to Receive Grace.
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Omnia credenti possibilia, Christs selfe said, All things are possible; but to him, that beleeves. The Sacrament signifies;Omnia Credenti possibilia, Christ self said, All things Are possible; but to him, that believes. The Sacrament signifies;
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not so onely, but gives too; represents not onely, but presents grace to man, great Grace from God, conferres, exhibits it.
not so only, but gives too; represents not only, but presents grace to man, great Grace from God, confers, exhibits it.
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That point hath beene learnedly taught you in this place. Yet gives it not; but offers it, reaches it out to All. But they receive it onely, that beleeve. Faith onely apprehends it;
That point hath been learnedly taught you in this place. Yet gives it not; but offers it, reaches it out to All. But they receive it only, that believe. Faith only apprehends it;
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is Os, manus, Oculus, saith Saint Ambrose, the Eye, that sees Christ, the Mouth and Hand that take Christ;
is Os, manus, Oculus, Says Saint Ambrose, the Eye, that sees christ, the Mouth and Hand that take christ;
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Credere est Edere, say the Fathers, to Beleeve on Christ, that is, to Feede on Christ.Believe est Eat, say the Father's, to Believe on christ, that is, to Feed on christ.
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Christ is present in the Sacrament; but to them onely that Beleeve. They receive him, and all benefits purchased by his Death. They All, but they Onely. God tenders Grace;
christ is present in the Sacrament; but to them only that Believe. They receive him, and all benefits purchased by his Death. They All, but they Only. God tenders Grace;
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but all men are not capable. They are onely, that beleeve. Gods Love is the Fountaine; Grace doth flow from it.
but all men Are not capable. They Are only, that believe. God's Love is the Fountain; Grace does flow from it.
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But Mans Faith is the Conduit; it must runne through it. It is Grace that brings Salvation, Saint Paul saith, NONLATINALPHABET, Titus 2. 11. saith it twice.
But men Faith is the Conduit; it must run through it. It is Grace that brings Salvation, Saint Paul Says,, Titus 2. 11. Says it twice.
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Ephesians 2. You are saved by Grace. Thats on Gods part. But there is somewhat on Mans ' too: Hee must beleeve.Ephesians 2. You Are saved by Grace. Thats on God's part. But there is somewhat on men ' too: He must believe.
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Faith must lay hold on Grace. Christ hath said foure times, Fides tua servavit to, thy Faith hath Saved thee.
Faith must lay hold on Grace. christ hath said foure times, Fides tua servavit to, thy Faith hath Saved thee.
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Christ meant but of the Body; but it is as true, more true of the Soule.
christ meant but of the Body; but it is as true, more true of the Soul.
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Examine this Thou, that commest to Christs Table. It is needfull ever, but then most. Thy Faith must be examined.
Examine this Thou, that Comest to Christ Table. It is needful ever, but then most. Thy Faith must be examined.
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But what Faith? Not Fides Historiae; whether thou beleeve the Scriptures. Iewes doe that; yet denie Christ. Agrippa did, Saint Paul sayd.
But what Faith? Not Fides Historiae; whither thou believe the Scriptures. Iewes doe that; yet deny christ. Agrippa did, Saint Paul said.
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Iewes doe? Devills doe, Saint Iames saith; beleeve, but tremble: beleeve God to bee just, Christ to have suffered. Devills doe; Men doe not; many men, Christian men: many in the Country;
Iewes doe? Devils doe, Saint James Says; believe, but tremble: believe God to be just, christ to have suffered. Devils doe; Men do not; many men, Christian men: many in the Country;
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some (I doubt) in this City; beleeve not Christ. Not of incredulity; but of ignorance;
Some (I doubt) in this city; believe not christ. Not of incredulity; but of ignorance;
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know not, what or why hee suffered; what or who hee was God or Man, Man or Woman. Reade they cannot; heare they doe not;
know not, what or why he suffered; what or who he was God or Man, Man or Woman. Reade they cannot; hear they do not;
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or if heare, yet not heede. And how can they beleeve having not heard?
or if hear, yet not heed. And how can they believe having not herd?
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But the faith, thou must examine, is fides misericordiae, my Text saith, Faith in Gods mercy through Christ.
But the faith, thou must examine, is fides Mercy, my Text Says, Faith in God's mercy through christ.
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Examine (I say) not fidem assentientem, a beleeving faith, that assents to truth in generall;
Examine (I say) not fidem assentientem, a believing faith, that assents to truth in general;
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but fidem sentientem, a feeling faith, that applyes the grace in the Sacrament to ones selfe.
but fidem sentientem, a feeling faith, that Applies the grace in the Sacrament to ones self.
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What if I beleeve, that Christ dyed, dyed for sinners? Sathan doth so. That faith will not save me.
What if I believe, that christ died, died for Sinners? Sathan does so. That faith will not save me.
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But the discreete Catechist hath used a word, which differenceth saving faith from that, termes it a lively faith. When thou commest to Christs Supper examine thy selfe, whether thou have that.
But the discreet Catechist hath used a word, which differenceth Saving faith from that, terms it a lively faith. When thou Comest to Christ Supper examine thy self, whither thou have that.
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Whether thou beleeve, that Christ hath dyed for thee, hath given his body, shead his blood for thee.
Whither thou believe, that christ hath died for thee, hath given his body, shed his blood for thee.
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The fourth is thanksgiving; an office meete for every Communicant. Wee terme our comming to Christs Table, a receiving.
The fourth is thanksgiving; an office meet for every Communicant. we term our coming to Christ Table, a receiving.
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It is fit that a receiver returne thankes. NONLATINALPHABET, benefits require thankfulnesse. This Sacrament NONLATINALPHABET is cald the Eucharist, of this office of thanksgiving.
It is fit that a receiver return thanks., benefits require thankfulness. This Sacrament is called the Eucharist, of this office of thanksgiving.
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And the Priest, reaching the wine, bids Drinke it in remembrance of Christs blood shed, and be thankefull. There is cause.
And the Priest, reaching the wine, bids Drink it in remembrance of Christ blood shed, and be thankful. There is cause.
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It is the signe, the seale of the greatest benefit, God ever bestowed on man, his redemption and salvation.
It is the Signen, the seal of the greatest benefit, God ever bestowed on man, his redemption and salvation.
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NONLATINALPHABET, saith Saint Basil, the greatest, and the royallest, NONLATINALPHABET, the divinest of all the workes of God.
, Says Saint Basil, the greatest, and the Royalest,, the Divinest of all the works of God.
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Nihil tam dignum Deo, saith Tertullian. Nothing so worthy of God, as mans salvation. And of the Liturgie in the Sacrament, the greatest part is thanksgiving.Nihil tam dignum God, Says Tertullian. Nothing so worthy of God, as men salvation. And of the Liturgy in the Sacrament, the greatest part is thanksgiving.
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And the Priest concludes it with the Anthem of the Angels, Glory be to God on high;
And the Priest concludes it with the Anthem of the Angels, Glory be to God on high;
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Wee praise thee, wee blesse thee, wee worship thee, wee glorifie thee, wee give thankes unto thee, O Lord God, Lambe of God, Sonne of the Father, &c. Surely if Angells sung Glory; wee must more.we praise thee, we bless thee, we worship thee, we Glorify thee, we give thanks unto thee, Oh Lord God, Lamb of God, Son of the Father, etc. Surely if Angels sung Glory; we must more.
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They fell not, needed not to bee redeemed; were confirmed onely. Wee fell all once in Adam, fall still daily.
They fell not, needed not to be redeemed; were confirmed only. we fell all once in Adam, fallen still daily.
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Christ redeemed us, shead his blood for us. Tis meete wee thankefully receive so great salvation.
christ redeemed us, shed his blood for us. This meet we thankfully receive so great salvation.
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Tis meete, right, and our duty to bee thankfull at all times for all graces: but especially for the pretious death of our Redeemer; This meet, right, and our duty to be thankful At all times for all graces: but especially for the precious death of our Redeemer;
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with Angels and Archangels, and all the Company of heaven, to laud and magnifie Gods most glorious name, evermore praysing him,
with Angels and Archangels, and all the Company of heaven, to laud and magnify God's most glorious name, evermore praising him,
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and saying, Holy, holy, holy, Lord God of hoasts, heaven and earth are full of thy glory;
and saying, Holy, holy, holy, Lord God of hosts, heaven and earth Are full of thy glory;
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glory bee to thee, O Lord most high. Man is prone enough to pray for things hee wants;glory be to thee, Oh Lord most high. Man is prove enough to pray for things he Wants;
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but forgets thankes, having received them. Of ten Leapers cleansed, but one returnes to Christ, to thanke him.
but forgets thanks, having received them. Of ten Leapers cleansed, but one returns to christ, to thank him.
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Prayer is of nature, thankfulnesse of grace. Want forceth open every mouth to crave; Religion opens few to render thankes.
Prayer is of nature, thankfulness of grace. Want forceth open every Mouth to crave; Religion Opens few to render thanks.
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Children can singe Hosannah, Helpe Lord; the boyes cryed so to Christ. But Hallelujah, praise the Lord, is the song of the Elders in the Apoc. To end this, the Sacrament is a commemoration of Christs Passion, a remembrance of Christs death.Children can sing Hosannah, Help Lord; the boys cried so to christ. But Hallelujah, praise the Lord, is the song of the Elders in the Apocalypse To end this, the Sacrament is a commemoration of Christ Passion, a remembrance of Christ death.
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The Catechist here craves that remembrance to bee thankefull. Atheists remember it; Lucian doth, when hee calls Christ, NONLATINALPHABET, the crucified, the staked God. The Devills remember it; but they thanke him not. Pardon them; twas to their paine.
The Catechist Here craves that remembrance to be thankful. Atheists Remember it; Lucian does, when he calls christ,, the Crucified, the staked God. The Devils Remember it; but they thank him not. Pardon them; it to their pain.
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But twas for our good, the greatest good, that God, God of all goodnesse could doe for us.
But it for our good, the greatest good, that God, God of all Goodness could do for us.
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Tis meet, that wee not onely remember it, but be thankfull.
This meet, that we not only Remember it, but be thankful.
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The last thing is Charitie; next to glory unto God, followes peace towards men. Christ bids,
The last thing is Charity; next to glory unto God, follows peace towards men. christ bids,
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when I offer my gift upon the Altar, goe first unto my brother, and bee reconciled to him.
when I offer my gift upon the Altar, go First unto my brother, and be reconciled to him.
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Christ craves more then the Catechist; and it is a point worthy our observing. The Cathechist requires but our love towards our brethren. Thats charity active.
christ craves more then the Catechist; and it is a point worthy our observing. The Cathechist requires but our love towards our brothers. Thats charity active.
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But Christ craves more, our brothers love to us. Thats charity passive. My brother is offended, I have wronged him.
But christ craves more, our Brother's love to us. Thats charity passive. My brother is offended, I have wronged him.
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I love him; I have reason, should I doe him wrong, and hate him too? Hating him not, I make no scruple of going to the Sacrament, to offer there to God, my prayers, and thanksgiving.
I love him; I have reason, should I do him wrong, and hate him too? Hating him not, I make no scruple of going to the Sacrament, to offer there to God, my Prayers, and thanksgiving.
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May I doe it? I may not.
May I do it? I may not.
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Christ gives mee an Apage; tis in the Text, NONLATINALPHABET, both are one, bids, get me gone, and be first reconciled.
christ gives me an Apage; this in the Text,, both Are one, bids, get me gone, and be First reconciled.
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Tis Durus sermo, a hard saying; durus, but verus, hard, but to bee heard, heard and obeyed.
This Durus sermon, a hard saying; Durus, but verus, hard, but to be herd, herd and obeyed.
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Right first the wrong, thou hast done him, and come then: but not till then.
Right First the wrong, thou hast done him, and come then: but not till then.
np1 ord dt n-jn, pns21 vh2 vdn pno31, cc vvb av: cc-acp xx c-acp av.
(68) sermon (DIV1)
1467
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13317
Will hee not be satisfied? or malignes hee thee without a cause? Liberasti animam tuam, thou hast done thy duty;
Will he not be satisfied? or malignes he thee without a cause? Liberasti animam tuam, thou hast done thy duty;
n1 pns31 xx vbi vvn? cc n2 pns31 pno21 p-acp dt n1? fw-la fw-la fw-la, pns21 vh2 vdn po21 n1;
(68) sermon (DIV1)
1467
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13318
thou mayst come, if thou maligne not him. Bee thou reconciled to him, (Christ bids thee) if thou canst. If not:
thou Mayest come, if thou malign not him. Bee thou reconciled to him, (christ bids thee) if thou Canst. If not:
pns21 vm2 vvi, cs pns21 vvb xx pno31. np1 pns21 vvn p-acp pno31, (np1 vvz pno21) cs pns21 vm2. cs xx:
(68) sermon (DIV1)
1467
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13319
hate thou not him, not any; the Catechist here bids that. Tis in thy power to pardon them, that trespasse thee: doe that.
hate thou not him, not any; the Catechist Here bids that. This in thy power to pardon them, that trespass thee: do that.
vvb pns21 xx pno31, xx d; dt vvn av vvz d. pn31|vbz p-acp po21 n1 pc-acp vvi pno32, cst n1 pno21: vdb d.
(68) sermon (DIV1)
1467
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13320
Thou cravest pardon of Christ, cravest it on that condition; prayest God to forgive thee, as thou dost forgive others.
Thou cravest pardon of christ, cravest it on that condition; Prayest God to forgive thee, as thou dost forgive Others.
pns21 vv2 n1 pp-f np1, vv2 pn31 p-acp d n1; vv2 np1 pc-acp vvi pno21, c-acp pns21 vd2 vvi n2-jn.
(68) sermon (DIV1)
1467
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If thou doest not, thou meanest revenge. Then bearest thou malice, and art not in charity.
If thou dost not, thou Meanest revenge. Then bearest thou malice, and art not in charity.
cs pns21 vd2 xx, pns21 vv2 n1. av vv2 pns21 n1, cc vb2r xx p-acp n1.
(68) sermon (DIV1)
1467
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13322
Thou art no guest for Christ: thou lovest not him, hating thy brother. That Disciple, whom Christ loved, saith, hee loves not God, that loves not man.
Thou art no guest for christ: thou Lovest not him, hating thy brother. That Disciple, whom christ loved, Says, he loves not God, that loves not man.
pns21 vb2r dx n1 p-acp np1: pns21 vv2 xx pno31, vvg po21 n1. cst n1, ro-crq np1 vvd, vvz, pns31 vvz xx np1, cst vvz xx n1.
(68) sermon (DIV1)
1467
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13323
Censures him further, calls him a lyar, a man slayer, shuts him out both of light and life, eternall life.
Censures him further, calls him a liar, a man slayer, shuts him out both of Light and life, Eternal life.
vvz pno31 av-jc, vvz pno31 dt n1, dt n1 n1, vvz pno31 av d pp-f n1 cc n1, j n1.
(68) sermon (DIV1)
1467
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13324
This made the Christians in the primitive Church to kisse each other at the Sacrament; cald Osculum pacis, the kisse of peace, in signe of love.
This made the Christians in the primitive Church to kiss each other At the Sacrament; called Osculum pacis, the kiss of peace, in Signen of love.
np1 vvd dt njpg2 p-acp dt j n1 pc-acp vvi d n-jn p-acp dt n1; vvn np1 fw-la, dt n1 pp-f n1, p-acp n1 pp-f n1.
(68) sermon (DIV1)
1467
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13325
To end this, nothing resembles God better then love; God is love: nothing the Devill more then malice. Sathan signifies spight.
To end this, nothing resembles God better then love; God is love: nothing the devil more then malice. Sathan signifies spite.
pc-acp vvi d, pix vvz np1 av-jc cs n1; np1 vbz n1: pix dt n1 av-dc cs n1. np1 vvz n1.
(68) sermon (DIV1)
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Come not with it to Christs table.
Come not with it to Christ table.
vvb xx p-acp pn31 p-acp npg1 n1.
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Quid mihi & tibi? Waht have I to doe with thee? sayd the Devill to our Saviour.Quid mihi & tibi? Waht have I to do with thee? said the devil to our Saviour.
fw-la fw-la cc fw-la? r-crq vhb pns11 pc-acp vdi p-acp pno21? vvd dt n1 p-acp po12 n1.
(68) sermon (DIV1)
1468
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What hath the man of malice to doe with Christ the God of love? And therefore I beseech you in the feare of God lay all these particulars to heart,
What hath the man of malice to do with christ the God of love? And Therefore I beseech you in the Fear of God lay all these particulars to heart,
q-crq vhz dt n1 pp-f n1 pc-acp vdi p-acp np1 dt n1 pp-f n1? cc av pns11 vvb pn22 p-acp dt n1 pp-f np1 vvd d d n2-j p-acp n1,
(68) sermon (DIV1)
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and doe what our Church here injoynes you: examine your selves, not others; and in speciall examine your repentance whether it bee true:
and do what our Church Here enjoins you: examine your selves, not Others; and in special examine your Repentance whither it be true:
cc vdb r-crq po12 n1 av vvz pn22: vvb po22 n2, xx ng2-jn; cc p-acp j vvi po22 n1 cs pn31 vbb j:
(68) sermon (DIV1)
1468
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your purpose whether it bee stedfast:
your purpose whither it be steadfast:
po22 n1 cs pn31 vbb j:
(68) sermon (DIV1)
1468
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your faith whether it bee lively, your thankefulnesse whether it be reall, and your charity whether it bee with all men:
your faith whither it be lively, your thankfulness whither it be real, and your charity whither it be with all men:
po22 n1 cs pn31 vbb j, po22 n1 cs pn31 vbb j, cc po22 n1 cs pn31 vbb p-acp d n2:
(68) sermon (DIV1)
1468
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And the God of love the giver of all grace, give to all that come unto Christs Supper, this sorrow for sinnes past, purpose of new life, faith, thankefulnesse,
And the God of love the giver of all grace, give to all that come unto Christ Supper, this sorrow for Sins past, purpose of new life, faith, thankfulness,
cc dt n1 pp-f n1 dt n1 pp-f d n1, vvb p-acp d cst vvb p-acp npg1 n1, d n1 p-acp n2 j, n1 pp-f j n1, n1, n1,
(68) sermon (DIV1)
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and love, blesse that holy Sacrament to the comfort of their soules, for his sake that ordained it; Cui cum patre, &c.
and love, bless that holy Sacrament to the Comfort of their Souls, for his sake that ordained it; Cui cum patre, etc.
cc n1, vvb d j n1 p-acp dt n1 pp-f po32 n2, p-acp po31 n1 cst vvd pn31; fw-la fw-la fw-la, av
(68) sermon (DIV1)
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VVEDDING SERMONS. A SERMON INTENDED FOR THE LADY ELIZABETHS PASSAGE THROVGH CANTERBVRIE. The first Sermon.
WEDDING SERMONS. A SERMON INTENDED FOR THE LADY ELIZABETHS PASSAGE THROUGH CANTERBURY. The First Sermon.
n1 n2. dt n1 vvn p-acp dt n1 npg1 n1 p-acp np1. dt ord n1.
(69) sermon (DIV1)
1468
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GEN. 2. 24. For this cause shall a man leave Father and Mother, and shall cleave unto his Wife.
GEN. 2. 24. For this cause shall a man leave Father and Mother, and shall cleave unto his Wife.
np1. crd crd p-acp d n1 vmb dt n1 vvb n1 cc n1, cc vmb vvi p-acp po31 n1.
(69) sermon (DIV1)
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OR this cause? What cause? It is twofold in the Verses next before; 1. Deus adduxit, God brought the Woman to the Man;
OR this cause? What cause? It is twofold in the Verses next before; 1. Deus Lead, God brought the Woman to the Man;
cc d n1? q-crq n1? pn31 vbz j p-acp dt n2 ord p-acp; crd fw-la fw-la, np1 vvd dt n1 p-acp dt n1;
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2, Et caro de carne mea, Shee is flesh of his flesh. 2, Et Caro de Carnem mea, She is Flesh of his Flesh.
crd, fw-la fw-la fw-fr j fw-la, pns31 vbz n1 pp-f po31 n1.
(69) sermon (DIV1)
1469
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13338
It is a right in marriage, a Ceremony in Matrimonie, some one to give the woman to be married. God performes that;
It is a right in marriage, a Ceremony in Matrimony, Some one to give the woman to be married. God performs that;
pn31 vbz dt j-jn p-acp n1, dt n1 p-acp n1, d pi pc-acp vvi dt n1 pc-acp vbi vvn. np1 vvz d;
(69) sermon (DIV1)
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he delivers her to Adam; and the Priests office too, in joyning the Man and Woman together, he also performes that, Matth. 19. Quod Deus conjunxit, &c. Marriage is Gods coupling.
he delivers her to Adam; and the Priests office too, in joining the Man and Woman together, he also performs that, Matthew 19. Quod Deus conjunxit, etc. Marriage is God's coupling.
pns31 vvz pno31 p-acp np1; cc dt ng1 n1 av, p-acp vvg dt n1 cc n1 av, pns31 av vvz cst, np1 crd fw-la fw-la fw-la, av n1 vbz n2 vvg.
(69) sermon (DIV1)
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The Wife by Solomon is called Gods gift.
The Wife by Solomon is called God's gift.
dt n1 p-acp np1 vbz vvn npg1 n1.
(69) sermon (DIV1)
1470
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13341
Are not all things so, wee have? Quid habes, quod non accepisti? What hath any man,
are not all things so, we have? Quid habes, quod non accepisti? What hath any man,
vbr xx d n2 av, pns12 vhb? fw-la fw-la, fw-la fw-fr fw-la? r-crq vhz d n1,
(69) sermon (DIV1)
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The other Hoc, is NONLATINALPHABET, the Identitie of substance, the NONLATINALPHABETNONLATINALPHABET, if I may so terme it, not the same substance onely, (brethren are so) but the mans owne very individuall flesh, found in the woman; flesh and bone.
The other Hoc, is, the Identity of substance, the NONLATINALPHABETNONLATINALPHABET, if I may so term it, not the same substance only, (brothers Are so) but the men own very Individu Flesh, found in the woman; Flesh and bone.
dt j-jn fw-la, vbz, dt n1 pp-f n1, dt NONLATINALPHABETNONLATINALPHABET, cs pns11 vmb av vvi pn31, xx dt d n1 av-j, (n2 vbr av) p-acp dt ng1 d j j-jn n1, vvn p-acp dt n1; n1 cc n1.
(69) sermon (DIV1)
1471
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So is the Iewes Proverbe, NONLATINALPHABET A mans Wife is his owne body.
So is the Iewes Proverb, A men Wife is his own body.
np1 vbz dt np2 n1, dt ng1 n1 vbz po31 d n1.
(69) sermon (DIV1)
1471
Page 509
13347
Who is nearer, than a brother, especially of the same wombe? Yet there is a friend nearer than a brother.
Who is nearer, than a brother, especially of the same womb? Yet there is a friend nearer than a brother.
q-crq vbz av-jc, cs dt n1, av-j pp-f dt d n1? av a-acp vbz dt n1 av-jc cs dt n1.
(69) sermon (DIV1)
1471
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13348
The child more neare than he. The Parent nearer yet. But the Wife unto the Husband is nearer than all these;
The child more near than he. The Parent nearer yet. But the Wife unto the Husband is nearer than all these;
dt n1 av-dc av-j cs pns31. dt n1 av-jc av. p-acp dt n1 p-acp dt n1 vbz jc cs d d;
(69) sermon (DIV1)
1471
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then Brother, Friend, or Child, or Parent. Thy brother is but thy Parents flesh; but thy wife is thy owne flesh;
then Brother, Friend, or Child, or Parent. Thy brother is but thy Parents Flesh; but thy wife is thy own Flesh;
av n1, n1, cc n1, cc n1. po21 n1 vbz p-acp po21 ng1 n1; cc-acp po21 n1 vbz po21 d n1;
(69) sermon (DIV1)
1471
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not NONLATINALPHABET onely, as Saint Cyrill calls her, of the same flesh that thou art, but Caro de carne mea, saith Adam; she is the very flesh;
not only, as Saint Cyril calls her, of the same Flesh that thou art, but Caro de Carnem mea, Says Adam; she is the very Flesh;
xx av-j, c-acp n1 np1 vvz pno31, pp-f dt d n1 cst pns21 vb2r, cc-acp fw-la fw-fr j fw-la, vvz np1; pns31 vbz dt j n1;
(69) sermon (DIV1)
1471
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13351
for shee is a ribbe of thy side. Thy friend is but tanquam tu, as thy selfe; so Moses termes him:
for she is a rib of thy side. Thy friend is but tanquam tu, as thy self; so Moses terms him:
c-acp pns31 vbz dt n1 pp-f po21 n1. po21 n1 vbz p-acp fw-la fw-la, p-acp po21 n1; av np1 vvz pno31:
(69) sermon (DIV1)
1471
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but thy Wife, ipsetu, thy very selfe, Ephes. 5. 28. Thy child is but a dorp of thy seed:
but thy Wife, ipsetu, thy very self, Ephesians 5. 28. Thy child is but a dorp of thy seed:
cc-acp po21 n1, fw-la, po21 j n1, np1 crd crd po21 n1 vbz p-acp dt n1 pp-f po21 n1:
(69) sermon (DIV1)
1471
Page 509
13353
but thy Wife thy one halfe. Thy Parents bodies are in thee; but thy Wives soule is in thee.
but thy Wife thy one half. Thy Parents bodies Are in thee; but thy Wives soul is in thee.
cc-acp po21 n1 po21 crd j-jn. po21 n2 n2 vbr p-acp pno21; cc-acp po21 ng1 n1 vbz p-acp pno21.
(69) sermon (DIV1)
1471
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13354
I have heard some say, that a woman hath no soule. Tis no such strange Paradoxe, if they meane a wife.
I have herd Some say, that a woman hath no soul. This no such strange Paradox, if they mean a wife.
pns11 vhb vvn d vvb, cst dt n1 vhz dx n1. pn31|vbz dx d j n1, cs pns32 vvb dt n1.
(69) sermon (DIV1)
1471
Page 509
13355
Is it not in her husband? Her soule (saith Seneca) Spiritus illius in meo vertitur, the soule of the wife, lives and moves,
Is it not in her husband? Her soul (Says Senecca) Spiritus Illius in meo vertitur, the soul of the wife, lives and moves,
vbz pn31 xx p-acp po31 n1? po31 n1 (vvz np1) fw-la fw-la p-acp fw-la fw-la, dt n1 pp-f dt n1, n2 cc vvz,
(69) sermon (DIV1)
1471
Page 509
13356
and is in the soule of the Husband. These are the premisses to this Conclusion.
and is in the soul of the Husband. These Are the premises to this Conclusion.
cc vbz p-acp dt n1 pp-f dt n1. d vbr dt n2 p-acp d n1.
(69) sermon (DIV1)
1471
Page 509
13357
For that cause, and for this, a man shall leave his Parents, and cleave unto his wife.
For that cause, and for this, a man shall leave his Parents, and cleave unto his wife.
p-acp d n1, cc p-acp d, dt n1 vmb vvi po31 n2, cc vvb p-acp po31 n1.
(69) sermon (DIV1)
1472
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13358
Tis in Latin, Propter hoc; it might be Propter haec; the Latin doth but turne the Septuagints. The Originall is better.
This in Latin, Propter hoc; it might be Propter haec; the Latin does but turn the Septuagints. The Original is better.
pn31|vbz p-acp jp, fw-la fw-la; pn31 vmd vbi fw-la fw-la; dt jp vdz p-acp vvi dt n2. dt j-jn vbz j.
(69) sermon (DIV1)
1472
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13359
Propter sic; that phrase respects both Reasons. Tis not for dowry, for person, or for birth, things worthy respect too:Propter sic; that phrase respects both Reasons. This not for dowry, for person, or for birth, things worthy respect too:
fw-la fw-la; cst n1 vvz d n2. pn31|vbz xx p-acp n1, p-acp n1, cc p-acp n1, n2 j n1 av:
(69) sermon (DIV1)
1472
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13360
but they are Praeter propter. Man must not, woman must not, leave their Parents, and adhere, he to his wife, she to her husband Propter haec, for this cause:
but they Are Praeter propter. Man must not, woman must not, leave their Parents, and adhere, he to his wife, she to her husband Propter haec, for this cause:
cc-acp pns32 vbr np1 fw-la. n1 vmb xx, n1 vmb xx, vvb po32 n2, cc vvi, pns31 p-acp po31 n1, pns31 p-acp po31 n1 fw-la fw-la, p-acp d n1:
(69) sermon (DIV1)
1472
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13361
no, though it be, then which more honour can it be, to be sonne in Law unto a King.
no, though it be, then which more honour can it be, to be son in Law unto a King.
uh-dx, cs pn31 vbb, cs r-crq n1 n1 vmb pn31 vbi, pc-acp vbi n1 p-acp n1 p-acp dt n1.
(69) sermon (DIV1)
1472
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13363
and for that the woman is the extract of man, De viro sumpta est; propter hoc,
and for that the woman is the extract of man, De viro sumpta est; propter hoc,
cc p-acp d dt n1 vbz dt n1 pp-f n1, fw-fr fw-la fw-la fw-la; fw-la fw-la,
(69) sermon (DIV1)
1472
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13364
for this cause shall a man leave his Father and Mother; which is the next point in my Text.for this cause shall a man leave his Father and Mother; which is the next point in my Text.
p-acp d n1 vmb dt n1 vvb po31 n1 cc n1; r-crq vbz dt ord n1 p-acp po11 np1
(69) sermon (DIV1)
1472
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13365
For this shall a man leave father and mother: shall leave them, tis not, shall forsake them.For this shall a man leave father and mother: shall leave them, this not, shall forsake them.
p-acp d vmb dt n1 vvb n1 cc n1: vmb vvi pno32, pn31|vbz xx, vmb vvi pno32.
(69) sermon (DIV1)
1473
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13366
The word in the Originall indifferently sounds both. But the Churches discretion waighing both words, made choise of this.
The word in the Original indifferently sounds both. But the Churches discretion weighing both words, made choice of this.
dt n1 p-acp dt j-jn av-j vvz d. p-acp dt ng1 n1 vvg d n2, vvd n1 pp-f d.
(69) sermon (DIV1)
1473
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13367
To forsake the Parents counsell, were undutifull, but their lessons onely. But their persons, great ungraciousnesse.
To forsake the Parents counsel, were undutiful, but their Lessons only. But their Persons, great ungraciousness.
p-acp vvi dt ng1 n1, vbdr j, cc-acp po32 n2 av-j. p-acp po32 n2, j n1.
(69) sermon (DIV1)
1473
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13368
Such a sonne doth Solomon adjudge his name to shame, and his eyes unto the Ravens.
Such a son does Solomon adjudge his name to shame, and his eyes unto the Ravens.
d dt n1 vdz np1 vvb po31 n1 pc-acp vvi, cc po31 n2 p-acp dt n2.
(69) sermon (DIV1)
1473
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13369
To forsake a Parent, a child to forsake him, that begat him, her that bore him:
To forsake a Parent, a child to forsake him, that begat him, her that boar him:
p-acp vvi dt n1, dt n1 pc-acp vvi pno31, cst vvd pno31, pno31 cst vvd pno31:
(69) sermon (DIV1)
1473
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13370
who, that which Paul saith, wee have of God, I may almost say, he hath from them, NONLATINALPHABET, life and breath, and all things;
who, that which Paul Says, we have of God, I may almost say, he hath from them,, life and breath, and all things;
r-crq, cst r-crq np1 vvz, pns12 vhb pp-f np1, pns11 vmb av vvi, pns31 vhz p-acp pno32,, n1 cc n1, cc d n2;
(69) sermon (DIV1)
1473
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13371
to bandon these, there is no Hoc, no cause to warrant this: save onely one. There is no cause, no worldly cause; Ghostly one is.
to bandon these, there is no Hoc, no cause to warrant this: save only one. There is no cause, no worldly cause; Ghostly one is.
pc-acp vvi d, pc-acp vbz dx fw-la, dx n1 pc-acp vvi d: vvb av-j pi. pc-acp vbz dx n1, dx j n1; j pi vbz.
(69) sermon (DIV1)
1473
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13372
Question comes haply betweene God, and thy Parents, that thou must forsake the one: thy Parents then must pardon the.
Question comes haply between God, and thy Parents, that thou must forsake the one: thy Parents then must pardon thee.
n1 vvz av p-acp np1, cc po21 n2, cst pns21 vmb vvi dt crd: po21 n2 av vmb vvi pno32.
(69) sermon (DIV1)
1473
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13373
Yea thy wife, for whom God here gives thee leave to leave thy Parents, must excuse thee too.
Yea thy wife, for whom God Here gives thee leave to leave thy Parents, must excuse thee too.
uh po21 n1, p-acp ro-crq np1 av vvz pno21 vvb pc-acp vvi po21 n2, vmb vvi pno21 av.
(69) sermon (DIV1)
1473
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Forsake them both, thou maist, thou must, For Christs sake, and the Gospells. Forsake them both, thou Mayest, thou must, For Christ sake, and the Gospels.
vvb pno32 av-d, pns21 vm2, pns21 vmb, p-acp npg1 n1, cc dt ng1.
(69) sermon (DIV1)
1473
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13375
Christ approves that Propter; not approves it onely, but rewards it too, rewards it richly, in hundred fold in earth, infinitely in heaven.
christ approves that Propter; not approves it only, but rewards it too, rewards it richly, in hundred fold in earth, infinitely in heaven.
np1 vvz cst fw-la; xx vvz pn31 av-j, cc-acp vvz pn31 av, vvz pn31 av-j, p-acp crd n1 p-acp n1, av-j p-acp n1.
(69) sermon (DIV1)
1473
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House, Brother, Child, Parent, Wife, thy selfe, thou must forsake for this, propter hoc, for Christ:
House, Brother, Child, Parent, Wife, thy self, thou must forsake for this, propter hoc, for christ:
n1, n1, n1, n1, n1, po21 n1, pns21 vmb vvi p-acp d, fw-la fw-la, p-acp np1:
(69) sermon (DIV1)
1473
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Else thou art not worthy Christ. For this, but for this onely. There are, that adde a second, or that at least racke this, beyond the reach:
Else thou art not worthy christ. For this, but for this only. There Are, that add a second, or that At least rack this, beyond the reach:
av pns21 vb2r xx j np1. p-acp d, cc-acp p-acp d av-j. pc-acp vbr, cst vvb dt ord, cc cst p-acp ds n1 d, p-acp dt n1:
(69) sermon (DIV1)
1473
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13378
that will have here comprehended, the Masse under the Gospell, and Christs Vicar under Christ. That not onely propter hoc, for the Gospells sake;
that will have Here comprehended, the Mass under the Gospel, and Christ Vicar under christ. That not only propter hoc, for the Gospels sake;
cst vmb vhi av vvn, dt n1 p-acp dt n1, cc npg1 n1 p-acp np1. cst xx av-j fw-la fw-la, p-acp dt ng1 n1;
(69) sermon (DIV1)
1474
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but propter Hu•c, & propter hanc, for the Popes sake, and the Masse, forsake not Parents onely, the fathers of their flesh;
but propter Hu•c, & propter hanc, for the Popes sake, and the Mass, forsake not Parents only, the Father's of their Flesh;
cc-acp fw-la fw-la, cc fw-la fw-la, p-acp dt ng1 n1, cc dt n1, vvb xx n2 av-j, dt n2 pp-f po32 n1;
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but their Soveraignes too, the fathers of their countrey. Not forsake them onely in affection; but plot both the disturbance of their states, and destruction of their Parsons. Persons avouches it.
but their Sovereigns too, the Father's of their country. Not forsake them only in affection; but plot both the disturbance of their states, and destruction of their Parsons. Persons avouches it.
cc-acp po32 n2-jn av, dt n2 pp-f po32 n1. xx vvi pno32 av-j p-acp n1; cc-acp vvb d dt n1 pp-f po32 n2, cc n1 pp-f po32 n2. n2 vvz pn31.
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But Christ is not the Pope, nor is the Masse the Gospell.
But christ is not the Pope, nor is the Mass the Gospel.
p-acp np1 vbz xx dt n1, ccx vbz dt n1 dt n1.
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Forsake our Parents, but propter Deum onely, we may not, but for God alone, for Christ.
Forsake our Parents, but propter God only, we may not, but for God alone, for christ.
vvb po12 n2, cc-acp fw-la fw-la j, pns12 vmb xx, cc-acp p-acp np1 av-j, c-acp np1.
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Popes are but Vice-Gods, but Vice-Christs. Christs warrant is but propter me; for himselfe, not for his Vicar.
Popes Are but Vice-Gods, but Vice-Christs. Christ warrant is but propter me; for himself, not for his Vicar.
ng1 vbr cc-acp n2, cc-acp npg1. npg1 n1 vbz p-acp fw-la pno11; p-acp px31, xx p-acp po31 n1.
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To forsake Parents for his sake, is grosse impietie, if but naturall Parents: but if our Parents Father, Caesars selfe, tis sacrum scelus, execrable leudnesse.
To forsake Parents for his sake, is gross impiety, if but natural Parents: but if our Parents Father, Caesars self, this sacrum scelus, execrable Lewdness.
p-acp vvi n2 p-acp po31 n1, vbz j n1, cs p-acp j n2: cc-acp cs po12 ng2 n1, npg1 n1, pn31|vbz fw-la fw-la, j n1.
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Tis here then but a leaving onely, For this a man shall leave. It is but a removing onely of the Person, not the Affection;
This Here then but a leaving only, For this a man shall leave. It is but a removing only of the Person, not the Affection;
pn31|vbz av av p-acp dt vvg av-j, p-acp d dt n1 vmb vvi. pn31 vbz p-acp dt n-vvg av-j pp-f dt n1, xx dt n1;
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a departure from the Parents, not in filiall dutie, but in body; a ceasing to recide with them.
a departure from the Parents, not in filial duty, but in body; a ceasing to recide with them.
dt n1 p-acp dt n2, xx p-acp j n1, cc-acp p-acp n1; dt vvg pc-acp vvi p-acp pno32.
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The Sonne but leaves his Fathers house; and foundes him a new family. So doth the daughter.
The Son but leaves his Father's house; and foundes him a new family. So does the daughter.
dt n1 cc-acp vvz po31 ng1 n1; cc vvz pno31 dt j n1. np1 vdz dt n1.
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For my Text is for the woman, as well as for the man. Shee shall leave her Parents, to cleave unto her Husband.
For my Text is for the woman, as well as for the man. She shall leave her Parents, to cleave unto her Husband.
p-acp po11 n1 vbz p-acp dt n1, c-acp av c-acp p-acp dt n1. pns31 vmb vvi po31 n2, pc-acp vvi p-acp po31 n1.
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Not leave to love, to honour them; that both the man and the woman must doe still; both leave to live together.
Not leave to love, to honour them; that both the man and the woman must do still; both leave to live together.
xx vvb pc-acp vvi, pc-acp vvi pno32; cst d dt n1 cc dt n1 vmb vdi av; d n1 pc-acp vvi av.
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But he and she must leave them;
But he and she must leave them;
p-acp pns31 cc pns31 vmb vvi pno32;
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that is, as the Chaldee Paraphrast glosses it, their chamber, house, and family, and beginne one of their owne.
that is, as the Chaldee Paraphrast Glosses it, their chamber, house, and family, and begin one of their own.
d vbz, c-acp dt np1 vvd n2 pn31, po32 n1, n1, cc n1, cc vvi crd pp-f po32 d.
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Nor is this so light a matter, as seemes haply.
Nor is this so Light a matter, as seems haply.
ccx vbz d av j dt n1, c-acp vvz av.
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Not so unkinde, so unnaturall, so vast, as the forsaking was, the disclaiming, the denying, the renouncing of ones Parents,
Not so unkind, so unnatural, so vast, as the forsaking was, the disclaiming, the denying, the renouncing of ones Parents,
xx av j, av j, av j, c-acp dt vvg vbds, dt n-vvg, dt vvg, dt vvg pp-f pig n2,
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nay the wishing and working their destruction.
nay the wishing and working their destruction.
uh-x dt vvg cc vvg po32 n1.
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But even this too, this onely leaving them, but a locall leaving them, (tis little more) is with some loathnesse,
But even this too, this only leaving them, but a local leaving them, (this little more) is with Some loathness,
p-acp av d av, d av-j vvg pno32, cc-acp dt j vvg pno32, (pn31|vbz j n1) vbz p-acp d n1,
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yea even with agonie to a vertuous child, especially a daughter to leave the Parents quite, that bred, that fed, that fostered her:
yea even with agony to a virtuous child, especially a daughter to leave the Parents quite, that bred, that fed, that fostered her:
uh av p-acp n1 p-acp dt j n1, av-j dt n1 pc-acp vvi dt n2 av, cst vvd, cst vvd, cst vvd pno31:
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the Father her honour, and the Mother her grace; they both, her crowne and countenance; his face her comfort, and her eyes her joy:
the Father her honour, and the Mother her grace; they both, her crown and countenance; his face her Comfort, and her eyes her joy:
dt n1 po31 n1, cc dt n1 po31 n1; pns32 d, po31 n1 cc n1; po31 n1 po31 n1, cc po31 n2 po31 n1:
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and the greater the Parents, the greater griefe so too, and the farther the remove, the passion greater still.
and the greater the Parents, the greater grief so too, and the farther the remove, the passion greater still.
cc dt jc dt n2, dt jc n1 av av, cc dt jc dt n1, dt n1 jc av.
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The Passion in the Parents as well as in the childe: the Daughter loath to leave them, they as loath shee should, but that shee must.
The Passion in the Parents as well as in the child: the Daughter loath to leave them, they as loath she should, but that she must.
dt n1 p-acp dt n2 c-acp av c-acp p-acp dt n1: dt n1 j pc-acp vvi pno32, pns32 p-acp j pns31 vmd, cc-acp cst pns31 vmb.
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Shee is now, as Epictetus saith of a daughter, aliena possessio, no longer theirs, but another mans possession;
Shee is now, as Epictetus Says of a daughter, Aliena possessio, no longer theirs, but Another men possession;
np1 vbz av, c-acp np1 vvz pp-f dt n1, fw-la fw-la, av-dx av-jc png32, cc-acp j-jn ng1 n1;
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her husbands, not her Parents they have past away their right, and therefore may not hold her.
her Husbands, not her Parents they have passed away their right, and Therefore may not hold her.
po31 n2, xx po31 n2 pns32 vhb vvn av po32 n-jn, cc av vmb xx vvi pno31.
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Their loves will make all lets they may. Rebeccaes mother prayes that her daughter may stay but tenne dayes with her.
Their loves will make all lets they may. Rebecca's mother prays that her daughter may stay but tenne days with her.
po32 n2 vmb vvi d n2 pns32 vmb. npg1 n1 vvz d po31 n1 vmb vvi p-acp crd n2 p-acp pno31.
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The Levits wives father Iud. 19. intreates his Sonne in law, hasting to goe home, to stay three dayes with him.
The Levits wives father Iud. 19. intreats his Son in law, hasting to go home, to stay three days with him.
dt n2 n2 n1 np1 crd vvz po31 n1 p-acp n1, vvg pc-acp vvi av-an, pc-acp vvi crd n2 p-acp pno31.
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not be loath to lose even it, even to set light his life, to reskew hers.
not be loath to loose even it, even to Set Light his life, to rescue hers.
xx vbi j pc-acp vvi av pn31, av pc-acp vvi n1 po31 n1, pc-acp vvi png31.
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When the fourth was come, and they ready to depart, he praies him stay that night. When the fifth was come;
When the fourth was come, and they ready to depart, he prays him stay that night. When the fifth was come;
c-crq dt ord vbds vvn, cc pns32 j pc-acp vvi, pns31 vvz pno31 vvi d n1. c-crq dt ord vbds vvn;
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he delaies delaies him then till noone, and faine would draw him on, to tarry one night more.
he delays delays him then till noon, and feign would draw him on, to tarry one night more.
pns31 vvz vvz pno31 av p-acp n1, cc av-j vmd vvi pno31 a-acp, pc-acp vvi crd n1 av-dc.
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But after all their loathnesse, after all their loves, and for all the right, that they had in her before;
But After all their loathness, After all their loves, and for all the right, that they had in her before;
p-acp p-acp d po32 n1, p-acp d po32 n2, cc p-acp d dt n-jn, cst pns32 vhd p-acp pno31 a-acp;
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Propter hoc, for this cause, God hath given her to a husband, and she now is of his flesh, she must, she will, NONLATINALPHABET, loath,Propter hoc, for this cause, God hath given her to a husband, and she now is of his Flesh, she must, she will,, loath,
fw-la fw-la, p-acp d n1, np1 vhz vvn pno31 p-acp dt n1, cc pns31 av vbz pp-f po31 n1, pns31 vmb, pns31 vmb,, j,
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but yet willingly, leave Father and Mother, and cleave unto her husband. Father and Mother? thats not all;
but yet willingly, leave Father and Mother, and cleave unto her husband. Father and Mother? thats not all;
cc-acp av av-j, vvb n1 cc n1, cc vvb p-acp po31 n1. n1 cc n1? d|vbz xx d;
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though God say here no more. Zorobabel in Esdras, addes to them, Country too; a man will leave his Country for his Wife.
though God say Here no more. Zerubbabel in Ezra, adds to them, Country too; a man will leave his Country for his Wife.
cs np1 vvb av av-dx av-dc. np1 p-acp np1, vvz p-acp pno32, n1 av; dt n1 vmb vvi po31 n1 p-acp po31 n1.
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That which Plato saith is NONLATINALPHABET, dearer to him then his Parents, a mans Country: It will hee leave for her. So will shee for him:
That which Plato Says is, Dearer to him then his Parents, a men Country: It will he leave for her. So will she for him:
d r-crq np1 vvz vbz, jc-jn pc-acp pno31 av po31 n2, dt ng1 n1: pn31 vmb pns31 vvi p-acp pno31. av vmb pns31 p-acp pno31:
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not Rachel onely and Rebecca, women of meaner birth;
not Rachel only and Rebecca, women of meaner birth;
xx np1 av-j cc np1, n2 pp-f jc n1;
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but even a Kings Daughter, great King Pharaohs Daughter, leave her owne people, Psal. 45. 10. travell from Egypt to Ierusalem, from Nilus to Iordan, as it were from Thames unto the Rhine, to marry Solomon, forsake her native Country, not forsake onely, but forget her owne people.
but even a Kings Daughter, great King Pharaohs Daughter, leave her own people, Psalm 45. 10. travel from Egypt to Ierusalem, from Nilus to Iordan, as it were from Thames unto the Rhine, to marry Solomon, forsake her native Country, not forsake only, but forget her own people.
cc-acp av dt ng1 n1, j n1 np1 n1, vvb pno31 d n1, np1 crd crd n1 p-acp np1 p-acp np1, p-acp npg1 p-acp np1, c-acp pn31 vbdr p-acp np1 p-acp dt np1, pc-acp vvi np1, vvb po31 j-jn n1, xx vvi av-j, cc-acp vvb pno31 d n1.
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There is no wrong done to the Parents.
There is no wrong done to the Parents.
pc-acp vbz dx n-jn vdn p-acp dt n2.
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Are not themselves accessaries in this Act? Have not the Spousals their assent, the Nuptials their joy, the truest joy and freest of all their life? Is not the whole businesse of their childrens thus leaving them transacted by themselves? The daughter is indeed aliena possessio; but the Alienation is the Parents Act. Are House and Goods the Parents gift, a Wife the Lords? So Solomon said.
are not themselves accessaries in this Act? Have not the Spousals their assent, the Nuptials their joy, the Truest joy and Freest of all their life? Is not the Whole business of their Children's thus leaving them transacted by themselves? The daughter is indeed Aliena possessio; but the Alienation is the Parents Act. are House and Goods the Parents gift, a Wife the lords? So Solomon said.
vbr xx px32 n2-jn p-acp d n1? vhb xx dt n2 po32 n1, dt n2-jn po32 n1, dt js n1 cc js pp-f d po32 n1? vbz xx dt j-jn n1 pp-f po32 ng2 av vvg pno32 vvn p-acp px32? dt n1 vbz av fw-la fw-la; p-acp dt n1 vbz dt ng2 n1 vbr n1 cc n2-j dt ng2 n1, dt n1 dt n2? np1 np1 vvd.
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Surely the Wife is the Parents gift too; not indeed my Parents, who doe marry her; mine give me to her;
Surely the Wife is the Parents gift too; not indeed my Parents, who do marry her; mine give me to her;
np1 dt n1 vbz dt ng2 n1 av; xx av po11 n2, r-crq vdb vvi pno31; po11 vvb pno11 p-acp pno31;
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but her Parents, that is married; they give her to me.
but her Parents, that is married; they give her to me.
cc-acp po31 n2, cst vbz vvn; pns32 vvb pno31 p-acp pno11.
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The Wife to the Husband, and the Husband to the Wife, both are the Parents gift.
The Wife to the Husband, and the Husband to the Wife, both Are the Parents gift.
dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, d vbr dt n2 n1.
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Both are, or should be, where Parents are. Love delaies the delivery, but it hinders not the grant.
Both Are, or should be, where Parents Are. Love delays the delivery, but it hinders not the grant.
av-d vbr, cc vmd vbi, c-crq n2 vbr. n1 vvz dt n1, cc-acp pn31 vvz xx dt n1.
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Sonne or Daughter, the Parents give them willingly, cheerefully. Surely the Childe is deare unto the Parent;
Son or Daughter, the Parents give them willingly, cheerfully. Surely the Child is deer unto the Parent;
n1 cc n1, dt n2 vvb pno32 av-j, av-j. av-j dt n1 vbz j-jn p-acp dt n1;
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the breath of it (as saith the Tragicke) the breath of my Childe, nothing so sweete, as it.
the breath of it (as Says the Tragic) the breath of my Child, nothing so sweet, as it.
dt n1 pp-f pn31 (c-acp vvz dt j) dt n1 pp-f po11 n1, pix av j, c-acp pn31.
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My life not dearer then my Childe:
My life not Dearer then my Child:
po11 n1 xx jc-jn cs po11 n1:
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as Iudah said of Iacob and Benjamin, the soule of the Father hangeth on the soule of the Childe.
as Iudah said of Iacob and Benjamin, the soul of the Father hangs on the soul of the Child.
c-acp np1 vvd pp-f np1 cc np1, dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt n1.
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Yea NONLATINALPHABET, a Greeke Historian saith, Children dearer to the Parents then their lives.
Yea, a Greek Historian Says, Children Dearer to the Parents then their lives.
uh, dt jp n1 vvz, n2 jc-jn p-acp dt n2 av po32 n2.
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That David showed, O Absalon, my Sonne Absalon, would God I had dyed for thee, O Absalon my Sonne, my Sonne.
That David showed, Oh Absalom, my Son Absalom, would God I had died for thee, Oh Absalom my Son, my Son.
cst np1 vvd, uh np1, po11 n1 np1, vmd np1 pns11 vhd vvn p-acp pno21, uh np1 po11 n1, po11 n1.
(69) sermon (DIV1)
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And will love let the Parent give away the Child? Will a man part from the fruite of his body? Will a woman give away the Childe of her wombe? The basest begger will not doe it;
And will love let the Parent give away the Child? Will a man part from the fruit of his body? Will a woman give away the Child of her womb? The Basest beggar will not do it;
cc vmb vvi vvi dt n1 vvb av dt n1? n1 dt n1 n1 p-acp dt n1 pp-f po31 n1? n1 dt n1 vvb av dt n1 pp-f po31 n1? dt js n1 vmb xx vdi pn31;
(69) sermon (DIV1)
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shee will rather beare it at her backe.
she will rather bear it At her back.
pns31 vmb av-c vvi pn31 p-acp po31 n1.
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Yet in this case they will, all will, from the beggar to the King, Propter hoc, for this cause.
Yet in this case they will, all will, from the beggar to the King, Propter hoc, for this cause.
av p-acp d n1 pns32 vmb, d n1, p-acp dt n1 p-acp dt n1, fw-la fw-la, p-acp d n1.
(69) sermon (DIV1)
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The Father even in person, in the open Congregation, will give away his daughter. The Mothers heart haply earnes at the present Act;
The Father even in person, in the open Congregation, will give away his daughter. The Mother's heart haply earns At the present Act;
dt n1 av p-acp n1, p-acp dt j n1, vmb vvi av po31 n1. dt ng1 n1 av vvz p-acp dt j n1;
(69) sermon (DIV1)
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but the passion over, shee likes well of it.
but the passion over, she likes well of it.
cc-acp dt n1 a-acp, pns31 vvz av pp-f pn31.
(69) sermon (DIV1)
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Yea though as Christ saith of his Spouse, she be the Mothers vnica, her onely daughter,
Yea though as christ Says of his Spouse, she be the Mother's One, her only daughter,
uh cs p-acp np1 vvz pp-f po31 n1, pns31 vbb dt ng1 fw-la, po31 j n1,
(69) sermon (DIV1)
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and therefore very deare to her; yet she is content.
and Therefore very deer to her; yet she is content.
cc av av j-jn p-acp pno31; av pns31 vbz j.
(69) sermon (DIV1)
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The Child was their Possession, God had given her them Eve saith both, of the first childe in the world, Possedi a Domino; the childe their right, the justest right from God.
The Child was their Possession, God had given her them Eve Says both, of the First child in the world, Possess a Domino; the child their right, the Justest right from God.
dt n1 vbds po32 n1, np1 vhd vvn pno31 pno32 n1 vvz d, pp-f dt ord n1 p-acp dt n1, np1 dt fw-la; dt n1 po32 n-jn, dt js n-jn p-acp np1.
(69) sermon (DIV1)
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That right the Father surrenders there againe to Gods Commissioner:
That right the Father surrenders there again to God's Commissioner:
cst n-jn dt n1 n2 a-acp av p-acp ng1 n1:
(69) sermon (DIV1)
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all propter hoc, for God, to give her to the man, and to make them both one flesh.
all propter hoc, for God, to give her to the man, and to make them both one Flesh.
d fw-la fw-la, p-acp np1, pc-acp vvi pno31 p-acp dt n1, cc pc-acp vvi pno32 d crd n1.
(69) sermon (DIV1)
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To end this second point, A man shall leave both Father, and Mother, for his Wife, not to be a Husband, is to cease to be a Sonne,
To end this second point, A man shall leave both Father, and Mother, for his Wife, not to be a Husband, is to cease to be a Son,
pc-acp vvi d ord n1, dt n1 vmb vvi d n1, cc n1, p-acp po31 n1, xx pc-acp vbi dt n1, vbz pc-acp vvi pc-acp vbi dt n1,
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or a Wife to be a Daughter. But that the bond of Wedlocke is the closest of all bonds.
or a Wife to be a Daughter. But that the bound of Wedlock is the closest of all bonds.
cc dt n1 pc-acp vbi dt n1. p-acp cst dt n1 pp-f n1 vbz dt js pp-f d n2.
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It excels them, but dissolves them not.
It excels them, but dissolves them not.
pn31 vvz pno32, cc-acp vvz pno32 xx.
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I say, this leaving of the Parents looseth not the duty, which the Law laies on the childe.
I say, this leaving of the Parents loses not the duty, which the Law lays on the child.
pns11 vvb, d vvg pp-f dt n2 vvz xx dt n1, r-crq dt n1 vvz p-acp dt n1.
(69) sermon (DIV1)
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Rachel though marryed to Iacob, yet prayeth pardon for her duty of Laban her Father. Shee did it not:Rachel though married to Iacob, yet Prayeth pardon for her duty of Laban her Father. Shee did it not:
np1 cs vvn p-acp np1, av vvz n1 p-acp po31 n1 pp-f np1 po31 n1. np1 vdd pn31 xx:
(69) sermon (DIV1)
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but in praying pardon she acknowledged it. Ioseph did it;
but in praying pardon she acknowledged it. Ioseph did it;
cc-acp p-acp vvg n1 pns31 vvd pn31. np1 vdd pn31;
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though in power and honour next the King, yet did reverence to his father, great reverence, pronus in terram, even with his face downe to the ground.
though in power and honour next the King, yet did Reverence to his father, great Reverence, pronus in terram, even with his face down to the ground.
cs p-acp n1 cc n1 ord dt n1, av vdd vvi p-acp po31 n1, j n1, fw-la p-acp fw-la, av p-acp po31 n1 a-acp p-acp dt n1.
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Not in case alone of Reverence, but also of reliefe, obedience, Protection, and whatsoever duty is comprised besides, within that generall terme of Honour.
Not in case alone of reverence, but also of relief, Obedience, Protection, and whatsoever duty is comprised beside, within that general term of Honour.
xx p-acp n1 j pp-f n1, cc-acp av pp-f n1, n1, n1, cc r-crq n1 vbz vvn a-acp, p-acp cst j n1 pp-f n1.
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But still with this Proviso, that the duties to be done of the childe unto the Parent, disturbe not the conjunction betweene the marryed couple.
But still with this Proviso, that the duties to be done of the child unto the Parent, disturb not the conjunction between the married couple.
p-acp av p-acp d n1, cst dt n2 pc-acp vbi vdn pp-f dt n1 p-acp dt n1, vvi xx dt n1 p-acp dt j-vvn n1.
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They must give place to this, as both the straighter bond, and the more ancient. The Decalogue is yonger then this Institution.
They must give place to this, as both the straighter bound, and the more ancient. The Decalogue is younger then this Institution.
pns32 vmb vvi n1 p-acp d, c-acp d dt jc n1, cc dt av-dc j. dt n1 vbz jc cs d n1.
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Husband and Wife were before Childe and Parent.
Husband and Wife were before Child and Parent.
n1 cc n1 vbdr p-acp n1 cc n1.
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Sinai must yeeld to Paradise. That which God bids, doth dispense with that, which Moses bids.Sinai must yield to Paradise. That which God bids, does dispense with that, which Moses bids.
np1 vmb vvi p-acp n1. cst r-crq np1 vvz, vdz vvi p-acp d, r-crq np1 vvz.
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Or say, that God bids both; Moses was but Gods mouth. God commands not contraries. The one includes the tacite exception of the other. That abrogates not this.
Or say, that God bids both; Moses was but God's Mouth. God commands not contraries. The one includes the tacit exception of the other. That abrogates not this.
cc vvb, cst np1 vvz d; np1 vbds p-acp npg1 n1. np1 vvz xx n2-jn. dt pi vvz dt n1 n1 pp-f dt j-jn. cst vvz xx d.
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Say the most you can against it, that God speakes not Praeceptive, but Permissive onely: yet so it is an Indulgence. The latter is the Law;
Say the most you can against it, that God speaks not Preceptive, but Permissive only: yet so it is an Indulgence. The latter is the Law;
np1 dt av-ds pn22 vmb p-acp pn31, cst np1 vvz xx j, p-acp j av-j: av av pn31 vbz dt n1. dt d vbz dt n1;
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and a man is tyed to that. But Wedlocke hath a Priviledge;
and a man is tied to that. But Wedlock hath a Privilege;
cc dt n1 vbz vvn p-acp d. p-acp n1 vhz dt n1;
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and the marryed man by it, say, it be not, (shall leave,) yet tis ( may leave ) at the least, both Father and Mother, and cleave unto his Wife;
and the married man by it, say, it be not, (shall leave,) yet this (may leave) At the least, both Father and Mother, and cleave unto his Wife;
cc dt j-vvn n1 p-acp pn31, vvb, pn31 vbb xx, (vmb vvi,) av pn31|vbz (vmb vvi) p-acp dt ds, d n1 cc n1, cc vvb p-acp po31 n1;
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the last point in my Text.
the last point in my Text.
dt ord n1 p-acp po11 np1
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Which whether it describe the Marriage Bond, or define the Marriage Duties, I will not define. Say it be the first.
Which whither it describe the Marriage Bound, or define the Marriage Duties, I will not define. Say it be the First.
r-crq cs pn31 vvb dt n1 n1, cc vvi dt n1 n2, pns11 vmb xx vvi. n1 pn31 vbb dt ord.
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Christ hath but called it a conjunction; it is more.
christ hath but called it a conjunction; it is more.
np1 vhz p-acp vvn pn31 dt n1; pn31 vbz av-dc.
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Conjunction is sometimes of things remote, The Sunne and Moone are farre asunder, even in their conjunction.
Conjunction is sometime of things remote, The Sun and Moon Are Far asunder, even in their conjunction.
n1 vbz av pp-f n2 j, dt n1 cc n1 vbr av-j av, av p-acp po32 n1.
(69) sermon (DIV1)
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Saint Pauls terme hath more Emphasis, and the Evangelists have it too, NONLATINALPHABET, tis an Agglutination. Glew joynes two bodyes as but one. My Texts terme is significant:
Saint Paul's term hath more Emphasis, and the Evangelists have it too,, this an Agglutination. Glew joins two bodies as but one. My Texts term is significant:
n1 npg1 n1 vhz dc n1, cc dt n2 vhb pn31 av,, pn31|vbz dt n1. vvi vvz crd n2 a-acp p-acp crd. po11 n2 vvb vbz j:
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can things be closer, then cleave together? But Saint Pauls terme is more pregnant.
can things be closer, then cleave together? But Saint Paul's term is more pregnant.
vmb n2 vbb jc, av vvb av? p-acp n1 npg1 vvb vbz av-dc j.
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Glew not closeth onely, but fastens too, fastens so firmely, that the bodyes joyned together will rather rend in the whole, then sever in the joynt.
Glew not closeth only, but fastens too, fastens so firmly, that the bodies joined together will rather rend in the Whole, then sever in the joint.
vvi xx vvz av-j, cc-acp vvz av, vvz av av-j, cst dt n2 vvn av vmb av-c vvi p-acp dt j-jn, av vvb p-acp dt n1.
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The Bond of Marriage is Indissoluble.
The Bound of Marriage is Indissoluble.
dt n1 pp-f n1 vbz j.
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Of two things glewed together, the one will pull away with it, a peece from the other, rather then twill part from it.
Of two things glued together, the one will pull away with it, a piece from the other, rather then 'twill part from it.
pp-f crd n2 vvn av, dt pi vmb vvi av p-acp pn31, dt n1 p-acp dt n-jn, av-c cs pn31|vmb vvi p-acp pn31.
(69) sermon (DIV1)
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See wee it not in this very Subject? Death offers violence to this Bond, and will dissolue it.
See we it not in this very Subject? Death offers violence to this Bound, and will dissolve it.
n1 pns12 zz xx p-acp d j j-jn? n1 vvz n1 p-acp d n1, cc vmb vvi pn31.
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The Man and Wife must yeeld. They must, but will not. Death sunders them by force;
The Man and Wife must yield. They must, but will not. Death sunders them by force;
dt n1 cc n1 vmb vvi. pns32 vmb, cc-acp vmb xx. n1 vvz pno32 p-acp n1;
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but how? The one pulles away with it a part from the other: and the part is the heart.
but how? The one pulls away with it a part from the other: and the part is the heart.
cc-acp q-crq? dt pi vvz av p-acp pn31 dt n1 p-acp dt n-jn: cc dt n1 vbz dt n1.
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The corpse of the dead carries away with it even the soule of the Surviver. Not the Soule onely, but the body too sometimes.
The corpse of the dead carries away with it even the soul of the Surviver. Not the Soul only, but the body too sometime.
dt n1 pp-f dt j vvz av p-acp pn31 av dt n1 pp-f dt n1. xx dt n1 av-j, p-acp dt n1 av av.
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Doth not one moneth, one week, sometimes one day, bury both Wife and Husband? Not in contagious times, (then tis no marvaile) but meerely through the tenacitie of this Glew, the bond of Wedlocke;
Does not one Monn, one Week, sometime one day, bury both Wife and Husband? Not in contagious times, (then this no marvel) but merely through the tenacity of this Glew, the bound of Wedlock;
vdz xx crd n1, crd n1, av crd n1, vvb d n1 cc n1? xx p-acp j n2, (av pn31|vbz dx n1) p-acp av-j p-acp dt n1 pp-f d vvi, dt n1 pp-f n1;
(69) sermon (DIV1)
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it hath so sodered their soules together, that the man will say of the woman,
it hath so soldered their Souls together, that the man will say of the woman,
pn31 vhz av vvn po32 n2 av, cst dt n1 vmb vvi pp-f dt n1,
(69) sermon (DIV1)
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as Iacob did of Ioseph, surely I will goe downe into the grave unto my Wife sorrowing.
as Iacob did of Ioseph, surely I will go down into the grave unto my Wife sorrowing.
c-acp np1 vdd pp-f np1, av-j pns11 vmb vvi a-acp p-acp dt n1 p-acp po11 n1 vvg.
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then sweete, the fault is not in marriage, but in man.
then sweet, the fault is not in marriage, but in man.
av j, dt n1 vbz xx p-acp n1, cc-acp p-acp n1.
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So straight, so firme is the bond of marriage, that not onely not Christs terme expresses it, a conjunction, to bee joyned together;
So straight, so firm is the bound of marriage, that not only not Christ term Expresses it, a conjunction, to be joined together;
av av-j, av j vbz dt n1 pp-f n1, cst xx j xx npg1 n1 vvz pn31, dt n1, pc-acp vbi vvn av;
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but not my Texts terme neither, an Adhaesion, to cleave together; no nor yet that of Saint Pauls, an agglutination, to bee glewed together.
but not my Texts term neither, an Adhesion, to cleave together; no nor yet that of Saint Paul's, an agglutination, to be glued together.
cc-acp xx po11 n2 vvb av-dx, dt np1, pc-acp vvi av; uh-dx ccx av d pp-f n1 npg1, dt n1, pc-acp vbi vvn av.
(69) sermon (DIV1)
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Glew but makes two things as one, quasi unum: but marriage makes two, meerely one; the words next to my Text, and they twaine shall bee one flesh;
Glew but makes two things as one, quasi Unum: but marriage makes two, merely one; the words next to my Text, and they twaine shall be one Flesh;
vvi p-acp vvz crd n2 p-acp crd, fw-la fw-la: p-acp n1 vvz crd, av-j pi; dt n2 ord p-acp po11 n1, cc pns32 crd vmb vbi crd n1;
(69) sermon (DIV1)
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meant not in the children of their bodyes, that the parents shall be one in them,
meant not in the children of their bodies, that the Parents shall be one in them,
vvd xx p-acp dt n2 pp-f po32 n2, cst dt n2 vmb vbi pi p-acp pno32,
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as the Greek Fathers mostly conster it, moved by the phrase, in carncmu•um. Christ hath removed that scruple, una caro sunt, they are one flesh.
as the Greek Father's mostly construe it, moved by the phrase, in carncmu•um. christ hath removed that scruple, una Caro sunt, they Are one Flesh.
c-acp dt jp ng1 j vvi pn31, vvd p-acp dt n1, p-acp fw-la. np1 vhz vvn d n1, fw-la fw-la fw-la, pns32 vbr crd n1.
(69) sermon (DIV1)
1482
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The Wife and Husband, though they never have child, or if they have, yet before they have,
The Wife and Husband, though they never have child, or if they have, yet before they have,
dt n1 cc n1, cs pns32 av-x vhb n1, cc cs pns32 vhb, av c-acp pns32 vhb,
(69) sermon (DIV1)
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yea before one know the other, for the very instant of the marriage, NONLATINALPHABET saith our Saviour, they are no longer two,
yea before one know the other, for the very instant of the marriage, Says our Saviour, they Are no longer two,
uh p-acp crd vvb dt n-jn, p-acp dt j n-jn pp-f dt n1, vvz po12 n1, pns32 vbr av-dx av-jc crd,
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but even then are one flesh. And therefore Saint Paul calls the womans flesh, her husbands, and a mans wife, himselfe.
but even then Are one Flesh. And Therefore Saint Paul calls the woman's Flesh, her Husbands, and a men wife, himself.
cc-acp av av vbr crd n1. cc av n1 np1 vvz dt ng1 n1, po31 n2, cc dt ng1 n1, px31.
(69) sermon (DIV1)
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And this not Religion onely teacheth, but Law too; which reputeth the wife, and the husband but one person.
And this not Religion only Teaches, but Law too; which reputeth the wife, and the husband but one person.
cc d xx n1 av-j vvz, cc-acp n1 av; r-crq vvz dt n1, cc dt n1 cc-acp crd n1.
(69) sermon (DIV1)
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13476
As when God formed Eve of Adam, he made one two: so when hee brought her to Adam, he made two one.
As when God formed Eve of Adam, he made one two: so when he brought her to Adam, he made two one.
p-acp c-crq np1 vvd n1 pp-f np1, pns31 vvd crd crd: av c-crq pns31 vvd pno31 p-acp np1, pns31 vvd crd crd.
(69) sermon (DIV1)
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13477
But say this member rather meane the marriage duties; that this is the project of that propter hoc; the man shall leave his parents,
But say this member rather mean the marriage duties; that this is the project of that propter hoc; the man shall leave his Parents,
p-acp vvi d n1 av-c vvb dt n1 n2; cst d vbz dt n1 pp-f d fw-la fw-la; dt n1 vmb vvi po31 n2,
(69) sermon (DIV1)
1483
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but to cleave unto his wife. A new bond, but a straighter; vinculum maritalc, straighter then parentale; a straighter, but a sweeter;
but to cleave unto his wife. A new bound, but a straighter; vinculum maritalc, straighter then parentale; a straighter, but a Sweeten;
cc-acp pc-acp vvi p-acp po31 n1. dt j n1, cc-acp dt jc; fw-la n1, jc cs j; dt jc, cc-acp dt jc;
(69) sermon (DIV1)
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but because he is bound, as it were, but to himselfe;
but Because he is bound, as it were, but to himself;
cc-acp c-acp pns31 vbz vvn, c-acp pn31 vbdr, cc-acp p-acp px31;
(69) sermon (DIV1)
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and for that it binds the wife as well him, to performe as much as hee, in her place, and to her skill.
and for that it binds the wife as well him, to perform as much as he, in her place, and to her skill.
cc c-acp cst pn31 vvz dt n1 c-acp av pno31, pc-acp vvi p-acp d c-acp pns31, p-acp po31 n1, cc p-acp po31 n1.
(69) sermon (DIV1)
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13481
And what is that? Three duties, each word one, tria sunt omnia, love loyaltie, and societie.
And what is that? Three duties, each word one, tria sunt omnia, love loyalty, and society.
cc q-crq vbz d? crd n2, d n1 crd, fw-la fw-la fw-la, vvb n1, cc n1.
(69) sermon (DIV1)
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For there are here a verbe, a pronoune, and a nowne. The nowne claimes love, it is a wife, the mans owne flesh, owne selfe, Ephes. 5. The pronoune loyaltie, shee must bee his, else the Glew lets goe;
For there Are Here a verb, a pronoun, and a noun. The noun claims love, it is a wife, the men own Flesh, own self, Ephesians 5. The pronoun loyalty, she must be his, Else the Glew lets go;
p-acp a-acp vbr av dt n1, dt n1, cc dt n1. dt n1 vvz n1, pn31 vbz dt n1, dt ng1 d n1, d n1, np1 crd dt n1 n1, pns31 vmb vbi png31, av dt vvi n2 vvi;
(69) sermon (DIV1)
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in that onely case, the Soder yeelds. The verbe societie, the mutuall enjoying each of others presence, he must cleave to her.
in that only case, the Soder yields. The verb society, the mutual enjoying each of Others presence, he must cleave to her.
p-acp cst j n1, dt np1 vvz. dt n1 n1, dt j n-vvg d pp-f n2-jn n1, pns31 vmb vvi p-acp pno31.
(69) sermon (DIV1)
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Nay indeede the verbe alone implyes them all. Love; cleave I to her, whom my heart hateth? Loialtie;
Nay indeed the verb alone Implies them all. Love; cleave I to her, whom my heart hates? Loyalty;
uh-x av dt n1 av-j vvz pno32 d. n1; vvb pns11 p-acp pno31, ro-crq po11 n1 vvz? n1;
(69) sermon (DIV1)
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13485
hee that haunts strange women, leaves hee not his wife? Societie;
he that haunts strange women, leaves he not his wife? Society;
pns31 cst vvz j n2, vvz pns31 xx po31 n1? n1;
(69) sermon (DIV1)
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13632
The wife is haply a waspe or a wanton, the husband is haply not sober or not chaste.
The wife is haply a wasp or a wanton, the husband is haply not Sobrium or not chaste.
dt n1 vbz av dt n1 cc dt j-jn, dt n1 vbz av xx j cc xx j.
(70) sermon (DIV1)
1500
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whom I debarre my bed, my board, my house too haply, shall I say, I cleave to her? But to lay NONLATINALPHABET, one word but to one point.
whom I debar my Bed, my board, my house too haply, shall I say, I cleave to her? But to lay, one word but to one point.
ro-crq pns11 vvi po11 n1, po11 n1, po11 n1 av av, vmb pns11 vvi, pns11 vvb p-acp pno31? p-acp pc-acp vvi, crd n1 cc-acp p-acp crd n1.
(69) sermon (DIV1)
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Bee the first but onely for societie.
Bee the First but only for society.
np1 dt ord p-acp j c-acp n1.
(69) sermon (DIV1)
1483
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13488
The Psalmist holds it seemely, brethren should dwell together. Tis then unseemely, tis absurd, man and wife should live asunder. Absurd for the man;
The Psalmist holds it seemly, brothers should dwell together. This then unseemly, this absurd, man and wife should live asunder. Absurd for the man;
dt n1 vvz pn31 j, n2 vmd vvi av. pn31|vbz av j, pn31|vbz j, n1 cc n1 vmd vvi av. j c-acp dt n1;
(69) sermon (DIV1)
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shee is his crowne of glory; more absurd for her; hee is her light. Hee as the Sunne, shee as the moone;
she is his crown of glory; more absurd for her; he is her Light. He as the Sun, she as the moon;
pns31 vbz po31 n1 pp-f n1; dc j p-acp pno31; pns31 vbz po31 n1. pns31 p-acp dt n1, pns31 p-acp dt n1;
(69) sermon (DIV1)
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shee cannot turne her body from him, but with her owne disgrace.
she cannot turn her body from him, but with her own disgrace.
pns31 vmbx vvi po31 n1 p-acp pno31, cc-acp p-acp po31 d n1.
(69) sermon (DIV1)
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For whose mutuall enjoying each of others companie, Moses Law exempted the new marryed man from warfare,
For whose mutual enjoying each of Others company, Moses Law exempted the new married man from warfare,
p-acp rg-crq j n-vvg d pp-f n2-jn n1, np1 n1 vvn dt j j-vvn n1 p-acp n1,
(69) sermon (DIV1)
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and all services, that should sever man and wife.
and all services, that should sever man and wife.
cc d n2, cst vmd vvi n1 cc n1.
(69) sermon (DIV1)
1484
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13493
That scuse in the Gospell he might plead by Law, uxorem duxi, hee had marryed a wife. Thy wife is thy dove; Christ so calls his Spouse.
That scuse in the Gospel he might plead by Law, uxorem duxi, he had married a wife. Thy wife is thy dove; christ so calls his Spouse.
cst n1 p-acp dt n1 pns31 vmd vvi p-acp n1, fw-la fw-la, pns31 vhd vvn dt n1. po21 n1 vbz po21 n1; np1 av vvz po31 n1.
(69) sermon (DIV1)
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The Dove having chosen once his fellow keepes with her till shee dye. Thy wife is thy companion; so the Prophet calls her.
The Dove having chosen once his fellow keeps with her till she die. Thy wife is thy Companion; so the Prophet calls her.
dt n1 vhg vvn a-acp po31 n1 vvz p-acp pno31 c-acp pns31 vvb. po21 n1 vbz po21 n1; av dt n1 vvz pno31.
(69) sermon (DIV1)
1484
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13495
Shouldest thou then not live with her, dwell together, eate together, sleepe together, shee in thy bosome, that is Moses phrase, thou betweene her brests,
Shouldst thou then not live with her, dwell together, eat together, sleep together, she in thy bosom, that is Moses phrase, thou between her breasts,
vmd2 pns21 av xx vvi p-acp pno31, vvb av, vvb av, vvb av, pns31 p-acp po21 n1, cst vbz np1 n1, pns21 p-acp po31 n2,
(69) sermon (DIV1)
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13496
as Christ did with his Spouse. Leave not her, that left, Parents, Friends, Country, all, to follow thee.
as christ did with his Spouse. Leave not her, that left, Parents, Friends, Country, all, to follow thee.
c-acp np1 vdd p-acp po31 n1. n1 xx pno31, cst vvd, n2, n2, n1, d, pc-acp vvi pno21.
(69) sermon (DIV1)
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13497
Christ Pauls type of marriage, is ever with his Spouse the Church; in body with the Church Triumphant, in spirit with the militant.
christ Paul's type of marriage, is ever with his Spouse the Church; in body with the Church Triumphant, in Spirit with the militant.
np1 npg1 n1 pp-f n1, vbz av p-acp po31 n1 dt n1; p-acp n1 p-acp dt n1 j, p-acp n1 p-acp dt j.
(69) sermon (DIV1)
1484
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13498
The Pope would bee his vicar in his absence. But husbands use not deputies. The second thing was loyaltie.
The Pope would be his vicar in his absence. But Husbands use not deputies. The second thing was loyalty.
dt n1 vmd vbi po31 n1 p-acp po31 n1. p-acp ng1 n1 xx n2. dt ord n1 vbds n1.
(69) sermon (DIV1)
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13499
There is a cleaving to an harlot, 1 Cor. 6. There is a woman, but a stranger.
There is a cleaving to an harlot, 1 Cor. 6. There is a woman, but a stranger.
pc-acp vbz dt vvg p-acp dt n1, crd np1 crd pc-acp vbz dt n1, cc-acp dt n1.
(69) sermon (DIV1)
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13500
Yea there is a wife, but another mans, a neighbours wife. Salomon and Moses forbid a man their company. His company is confined.
Yea there is a wife, but Another men, a neighbours wife. Solomon and Moses forbid a man their company. His company is confined.
uh a-acp vbz dt n1, cc-acp j-jn n2, dt ng1 n1. np1 cc np1 vvb dt n1 po32 n1. po31 n1 vbz vvn.
(69) sermon (DIV1)
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Tis a wife, whom he must cleave unto: but it must be his owne. If to anothers, tis adultery.
This a wife, whom he must cleave unto: but it must be his own. If to another's, this adultery.
pn31|vbz dt n1, ro-crq pns31 vmb vvi p-acp: cc-acp pn31 vmb vbi po31 d. cs p-acp j-jn, pn31|vbz n1.
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Fornication a •oule sinne, single fornication. Adultery farre worse. This is double adultery; he a womans husband, shee a mans wife;
Fornication a •oule sin, single fornication. Adultery Far Worse. This is double adultery; he a woman's husband, she a men wife;
n1 dt j n1, j n1. n1 av-j av-jc. d vbz j-jn n1; pns31 dt ng1 n1, pns31 dt ng1 n1;
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an hyperbole of absurditie, Chrysostome calls it.
an hyperbole of absurdity, Chrysostom calls it.
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What sinne greater? what so great? not theft, the wise man saith it, Salomon. Not perjurie, a wise man too saith so, twas Solon. Not Idolatrie; Chrysostome durst say that. Theft not greater then adulterie;
What sin greater? what so great? not theft, the wise man Says it, Solomon. Not perjury, a wise man too Says so, it Solon. Not Idolatry; Chrysostom durst say that. Theft not greater then adultery;
q-crq n1 jc? q-crq av j? xx n1, dt j n1 vvz pn31, np1. xx n1, dt j n1 av vvz av, pn31|vbds np1. xx n1; np1 vvd vvi d. n1 xx jc cs n1;
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for in adulterie is theft, theft of a high nature, Plagium, double Plagium; he robbes too;
for in adultery is theft, theft of a high nature, Plagium, double Plagium; he robs too;
c-acp p-acp n1 vbz n1, n1 pp-f dt j n1, np1, j-jn np1; pns31 vvz av;
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the womans husband, and his owne wife. Say not, he cannot robbe his wife; for shee is himselfe.
the woman's husband, and his own wife. Say not, he cannot rob his wife; for she is himself.
dt ng1 n1, cc po31 d n1. n1 xx, pns31 vmbx vvi po31 n1; c-acp pns31 vbz px31.
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One may bee Felon dese. Perjurie not greater. The Leacher will forsweare: the court presumes it, that puts him to compurgators. Nay, Idolatrie not greater.
One may be Felon dese. Perjury not greater. The Lecher will forswear: the court Presumest it, that puts him to compurgators. Nay, Idolatry not greater.
pi vmb vbi n1 n1. n1 xx jc. dt n1 vmb vvi: dt n1 vv2 pn31, cst vvz pno31 p-acp n2. uh-x, n1 xx jc.
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I know not Chrysostomes reason, why hee sayd so.
I know not Chrysostomes reason, why he said so.
pns11 vvb xx npg1 n1, c-crq pns31 vvd av.
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But I finde in Scripture above five and twentie thousand slaine in one day in revenge of this sinne;
But I find in Scripture above five and twentie thousand slain in one day in revenge of this sin;
p-acp pns11 vvb p-acp n1 p-acp crd cc crd crd vvn p-acp crd n1 p-acp n1 pp-f d n1;
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almost ten times as many as fell for Idolatrie, that famous Idolatrie of the molton calfe.
almost ten times as many as fell for Idolatry, that famous Idolatry of the molten calf.
av crd n2 c-acp d c-acp vvd p-acp n1, cst j n1 pp-f dt vvn n1.
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Endures a man his wife to trespasse him? Forsakes he not her instantly? For her hee left his parents;
Endures a man his wife to trespass him? Forsakes he not her instantly? For her he left his Parents;
vvz dt n1 po31 n1 pc-acp vvi pno31? vvz pns31 xx po31 av-jn? p-acp pno31 pns31 vvd po31 n2;
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but for it he will leave her. But he teaches her disloyaltie by his example. If thou thirst, drinke; but of thine owne cesterne.
but for it he will leave her. But he Teaches her disloyalty by his Exampl. If thou thirst, drink; but of thine own cistern.
cc-acp c-acp pn31 pns31 vmb vvi pno31. p-acp pns31 vvz po31 n1 p-acp po31 n1. cs pns21 vvb, n1; cc-acp pp-f po21 d n1.
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As thou wouldst thy waters should be thine onely; so onely drinke of thine.
As thou Wouldst thy waters should be thine only; so only drink of thine.
p-acp pns21 vmd2 po21 n2 vmd vbi po21 j; av av-j vvi pp-f png21.
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But what (will you say haply) if hee have a second wife? as Lamech had;
But what (will you say haply) if he have a second wife? as Lamech had;
p-acp r-crq (n1 pn22 vvb av) cs pns31 vhb dt ord n1? p-acp vvb vhd;
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nay sa an holier man, then he had, as Iacob had, as David had, shall he not cleave to her? Shee is a wife too; and his wife too.
nay sa an Holier man, then he had, as Iacob had, as David had, shall he not cleave to her? Shee is a wife too; and his wife too.
uh uh dt jc n1, cs pns31 vhd, c-acp np1 vhd, c-acp np1 vhd, vmb pns31 xx vvi p-acp pno31? np1 vbz dt n1 av; cc po31 n1 av.
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Wee live not by examples, but by lawes. Saints have their sinnes, earth-Saints.
we live not by Examples, but by laws. Saints have their Sins, earth-Saints.
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Gods Law forbids all Polygamie. And yet theres one maintaines it, no meane man neither, a Kings fellow, a Cardinall:
God's Law forbids all Polygamy. And yet theres one maintains it, no mean man neither, a Kings fellow, a Cardinal:
npg1 n1 vvz d np1. cc av pc-acp|vbz pi vvz pn31, dx j n1 av-dx, dt ng1 n1, dt n1:
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it is Cajetane. God made but one Eve for one Adam: and Christ faith not, they three,
it is Cajetane. God made but one Eve for one Adam: and christ faith not, they three,
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but they two shall be one flesh.
but they two shall be one Flesh.
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And my Text hath here of purpose used the number singular, he shall cleave unto his wife, not to his wives.
And my Text hath Here of purpose used the number singular, he shall cleave unto his wife, not to his wives.
cc po11 n1 vhz av pp-f n1 vvd dt n1 j, pns31 vmb vvi p-acp po31 n1, xx p-acp po31 n2.
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Thats the last word of my Text. The duty that word tendereth, I sayd was love.
Thats the last word of my Text. The duty that word tendereth, I said was love.
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Love is a little word, and speld but with few letters.
Love is a little word, and speld but with few letters.
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But within the few letters of this little word, are couched all the duties, that man doth owe to man;
But within the few letters of this little word, Are couched all the duties, that man does owe to man;
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yea that man doth owe to God: much more, that this man here, the husband owes the wife. Let him but love her;
yea that man does owe to God: much more, that this man Here, the husband owes the wife. Let him but love her;
uh cst n1 vdz vvi p-acp np1: av-d dc, cst d n1 av, dt n1 vvz dt n1. vvb pno31 p-acp n1 pno31;
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and hee will both live with her, and bee loyall. This is the unum necessarium, the maine point in marriage.
and he will both live with her, and be loyal. This is the Unum Necessary, the main point in marriage.
cc pns31 vmb av-d vvi p-acp pno31, cc vbi j. d vbz dt fw-la fw-la, dt j n1 p-acp n1.
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Let the wife have house, apparell, jewells, all things, that the man can give her: If bee love her not, if shee bee chast, the All is nothing.
Let the wife have house, apparel, Jewels, all things, that the man can give her: If bee love her not, if she be chaste, the All is nothing.
vvb dt n1 vhb n1, n1, n2, d n2, cst dt n1 vmb vvi pno31: cs n1 vvb pno31 xx, cs pns31 vbb j, dt d vbz pix.
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This as it is sweete to her to have; so it is meete for him to give.
This as it is sweet to her to have; so it is meet for him to give.
d c-acp pn31 vbz j p-acp pno31 pc-acp vhi; av pn31 vbz j p-acp pno31 pc-acp vvi.
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Nature, Reason, and Religion binde him to it. Nature, shee is his flesh.
Nature, Reason, and Religion bind him to it. Nature, she is his Flesh.
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Did ever man (saith Paul) hate his owne flesh, but nourish and cherish it? Reason;Did ever man (Says Paul) hate his own Flesh, but nourish and cherish it? Reason;
vdd av n1 (vvz np1) vvb po31 d n1, cc-acp vvb cc vvi pn31? n1;
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Shee loves him: and magnes amoris amor, love drawes love to it, like a Loadestone: He is unworthy it, that will not render it.She loves him: and magnes amoris amor, love draws love to it, like a Loadstone: He is unworthy it, that will not render it.
pns31 n2 pno31: cc n2 fw-la fw-la, n1 vvz n1 p-acp pn31, av-j dt n1: pns31 vbz j pn31, cst vmb xx vvi pn31.
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Her care, her paines, paines active with his person, with his state; passive more, to bring him children, many merits moe, deserve his love. Religion; God hath given him her;
Her care, her pains, pains active with his person, with his state; passive more, to bring him children, many merits more, deserve his love. Religion; God hath given him her;
po31 n1, po31 n2, n2 j p-acp po31 n1, p-acp po31 n1; j n1, pc-acp vvi pno31 n2, d n2 av-dc, vvb po31 n1. n1; np1 vhz vvn pno31 po31;
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here comes in ( Propter hoc ) againe, for this cause, hee must cleave to her, cleave in heart to her, that is, must love her.
Here comes in (Propter hoc) again, for this cause, he must cleave to her, cleave in heart to her, that is, must love her.
av vvz p-acp (fw-la fw-la) av, p-acp d n1, pns31 vmb vvi p-acp pno31, vvb p-acp n1 p-acp pno31, cst vbz, vmb vvi pno31.
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And hee that gave her, bids to love her too, bids it often, diligite exores, love your wives.
And he that gave her, bids to love her too, bids it often, Diligite exores, love your wives.
cc pns31 cst vvd pno31, vvz pc-acp vvi pno31 av, vvz pn31 av, fw-la fw-la, vvb po22 n2.
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To conclude, that a man should love his wife, Paul held it reason strong enough, to say, shee was his flesh.
To conclude, that a man should love his wife, Paul held it reason strong enough, to say, she was his Flesh.
pc-acp vvi, cst dt n1 vmd vvi po31 n1, np1 vvd pn31 n1 j av-d, pc-acp vvi, pns31 vbds po31 n1.
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And it is the Propter hoc, a part of it at least my Text intendeth. Her materialls are from man.
And it is the Propter hoc, a part of it At least my Text intends. Her materials Are from man.
cc pn31 vbz dt fw-la fw-la, dt n1 pp-f pn31 p-acp ds po11 n1 vvz. po31 n2-jn vbr p-acp n1.
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But from what part of him? is't not from his side? That makes Pauls reason,
But from what part of him? is't not from his side? That makes Paul's reason,
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and our (Propter hoc) yet stronger. From his side, where lies the heart, the seate of love;
and our (Propter hoc) yet Stronger. From his side, where lies the heart, the seat of love;
cc po12 (fw-la fw-la) av jc. p-acp po31 n1, q-crq vvz dt n1, dt n1 pp-f n1;
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sumpta est de viro, shee was made of man. Not of his foote, lest he might have scorned her. Not of his head:sumpta est de viro, she was made of man. Not of his foot, lest he might have scorned her. Not of his head:
fw-la fw-la fw-la fw-la, pns31 vbds vvn pp-f n1. xx pp-f po31 n1, cs pns31 vmd vhi vvn pno31. xx pp-f po31 n1:
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so shee might have scorned him. But of his side;
so she might have scorned him. But of his side;
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that the two next neighbours, the heart and armes might, the one affect, the other embrace her:
that the two next neighbours, the heart and arms might, the one affect, the other embrace her:
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as Christ in the Canticles doth his Spouse, the Church; his left hand under her head,
as christ in the Canticles does his Spouse, the Church; his left hand under her head,
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and his right arme clasping her. and his right arm clasping her.
cc po31 j-jn n1 vvg pno31.
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That the mans soule, there sited too, might, as Sichems did to Dinah, cleave unto his wife;
That the men soul, there sited too, might, as Sichems did to Dinah, cleave unto his wife;
cst dt ng1 n1, a-acp vvn av, n1, c-acp zz vdd p-acp np1, vvb p-acp po31 n1;
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the soule might love her neighbour, as her selfe. My brother is deare to me; my friend is more;
the soul might love her neighbour, as her self. My brother is deer to me; my friend is more;
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not nearer onely, as Salomon sayd, but dearer also then a brother.
not nearer only, as Solomon said, but Dearer also then a brother.
xx av-jc av-j, c-acp np1 vvd, cc-acp jc-jn av cs dt n1.
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A mans wife is both to him, as Christ calls his Spouse, amica mea, soror mea, both his sister and his friend;
A men wife is both to him, as christ calls his Spouse, amica mea, soror mea, both his sister and his friend;
dt ng1 n1 vbz d p-acp pno31, c-acp np1 vvz po31 n1, fw-la fw-la, fw-la fw-la, d po31 n1 cc po31 n1;
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and therefore worthily cald also there, cald often his beloved, pulchra mea, dilecta mea, his faire one, and his love;
and Therefore worthily called also there, called often his Beloved, Beautiful mea, Delight mea, his fair one, and his love;
cc av av-j vvn av a-acp, vvd av po31 vvn, fw-la fw-la, fw-la fw-la, po31 j pi, cc po31 n1;
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his eyesdelight, the Prophet calls her. In her he must joy, joy jugiter, continually. So Salomon bids;
his eyesdelight, the Prophet calls her. In her he must joy, joy Jugiter, continually. So Solomon bids;
po31 n1, dt n1 vvz pno31. p-acp pno31 pns31 vmb vvi, n1 n1, av-j. np1 np1 vvz;
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especially, if shee be uxor adolescentiae, the wife of his youth.
especially, if she be uxor adolescentiae, the wife of his youth.
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Shall I say yet more, but one thing more, and end with it? The Apostle bids him love her, even as Christ loved the Church. He gave himselfe for it.
Shall I say yet more, but one thing more, and end with it? The Apostle bids him love her, even as christ loved the Church. He gave himself for it.
vmb pns11 vvi av av-dc, cc-acp crd n1 av-dc, cc vvi p-acp pn31? dt n1 vvz pno31 vvi pno31, av p-acp np1 vvd dt n1. pns31 vvd px31 p-acp pn31.
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So must the man for her, if she shall neede. David would for his Soone. Hee must not love her lesse, then his owne life:
So must the man for her, if she shall need. David would for his Soon. He must not love her less, then his own life:
av vmb dt n1 p-acp pno31, cs pns31 vmb vvi. np1 vmd p-acp po31 av. pns31 vmb xx vvi pno31 av-dc, cs po31 d n1:
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For is hee not her Saviour, as Christ is the Churches? Paul saith he is, Ephes. 5. 23. and the Geneva Translation is too superstitious,
For is he not her Saviour, as christ is the Churches? Paul Says he is, Ephesians 5. 23. and the Geneva translation is too superstitious,
p-acp vbz pns31 xx po31 n1, c-acp np1 vbz dt n2? np1 vvz pns31 vbz, np1 crd crd cc dt np1 n1 vbz av j,
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and the Rhemists too, to put in his for hers, that it might bee meant of Christ, not of the husband. Two honorable titles, proper unto Christ, in regard of his Church, her head and her Saviour, the holy Ghost hath communicated them unto the husband.
and the Rhemists too, to put in his for hers, that it might be meant of christ, not of the husband. Two honourable titles, proper unto christ, in regard of his Church, her head and her Saviour, the holy Ghost hath communicated them unto the husband.
cc dt n2 av, pc-acp vvi p-acp po31 p-acp png31, cst pn31 vmd vbi vvn pp-f np1, xx pp-f dt n1. crd j n2, j p-acp np1, p-acp n1 pp-f po31 n1, po31 n1 cc po31 n1, dt j n1 vhz vvn pno32 p-acp dt n1.
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Not onely his wives head, and so the woman headlesse without man: but even her Saviour also, the Saviour of her body.
Not only his wives head, and so the woman headless without man: but even her Saviour also, the Saviour of her body.
xx av-j po31 ng1 n1, cc av dt n1 j p-acp n1: cc-acp av po31 n1 av, dt n1 pp-f po31 n1.
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And must therefore like our Saviour, give his body to save hers. Christ the Saviour of his Church, save both the bodyes of this Princely couple, raise joyfull issue of them both, blesse them with honour and all happinesse;
And must Therefore like our Saviour, give his body to save hers. christ the Saviour of his Church, save both the bodies of this Princely couple, raise joyful issue of them both, bless them with honour and all happiness;
cc vmb av vvi po12 n1, vvb po31 n1 pc-acp vvi png31. np1 dt n1 pp-f po31 n1, p-acp d dt n2 pp-f d j n1, vvb j n1 pp-f pno32 d, vvb pno32 p-acp n1 cc d n1;
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and let all that love the Gospell and the King, say heartily, Amen.
and let all that love the Gospel and the King, say heartily, Amen.
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A VVEDDING SERMON PREACHED VPON THE HEBREWES. The second Sermon. HEB. 13. 4. Marriage is honorable among all men, and the bed undefiled.
A WEDDING SERMON PREACHED UPON THE HEBREWS. The second Sermon. HEBREW. 13. 4. Marriage is honourable among all men, and the Bed undefiled.
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THE Argument of this Scripture, is the excellencie of Marriage, advanced by the Apostle by two worthy attributes.
THE Argument of this Scripture, is the excellency of Marriage, advanced by the Apostle by two worthy attributes.
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In the one he graceth it with termes of Reputation; it is Honourable; in the other hee quitteth it from staine of imputation;
In the one he graceth it with terms of Reputation; it is Honourable; in the other he quitteth it from stain of imputation;
p-acp dt pi pns31 vvz pn31 p-acp n2 pp-f n1; pn31 vbz j; p-acp dt n-jn pns31 vvz pn31 p-acp n1 pp-f n1;
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it is undefiled; both of them common to all sorts of people;
it is undefiled; both of them Common to all sorts of people;
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it is among all men. So the Text containeth three distinct points touching the state of Wedlocke; the first the Dignitie; the next, the Puritie; the last, the Generalitie.
it is among all men. So the Text Containeth three distinct points touching the state of Wedlock; the First the Dignity; the next, the Purity; the last, the Generality.
pn31 vbz p-acp d n2. av dt n1 vvz crd j n2 vvg dt n1 pp-f n1; dt ord dt n1; dt ord, dt n1; dt ord, dt n1.
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I will speake of them severally, and briefely, &c. For the first; Things that are good, are not all esteemed alike.
I will speak of them severally, and briefly, etc. For the First; Things that Are good, Are not all esteemed alike.
pns11 vmb vvi pp-f pno32 av-j, cc av-j, av p-acp dt ord; n2 cst vbr j, vbr xx d vvn av.
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The morall Philosopher ascribeth praise to some, and honour unto some. There is laudabile, and there is honorabile. All things of worth are worthy praise;
The moral Philosopher ascribeth praise to Some, and honour unto Some. There is laudabile, and there is honorabile. All things of worth Are worthy praise;
dt j n1 vvz n1 p-acp d, cc n1 p-acp d. pc-acp vbz fw-la, cc pc-acp vbz fw-la. d n2 pp-f n1 vbr j n1;
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but honour is appropriate to things preeminent.
but honour is Appropriate to things preeminent.
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Saint Pauls high estimation of this holy institution hath caused him to instile it with •a transcendent title;
Saint Paul's high estimation of this holy Institution hath caused him to instile it with •a transcendent title;
n1 npg1 j n1 pp-f d j n1 vhz vvn pno31 p-acp n1 pn31 p-acp n1 j n1;
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to call it, not NONLATINALPHABET, but NONLATINALPHABET, not Laudable, but Honourable; not barely commendable, but meerely honourable. The atchievement of this style is grounded upon sundry due and just regards. The first of the Founder.
to call it, not, but, not Laudable, but Honourable; not barely commendable, but merely honourable. The Achievement of this style is grounded upon sundry due and just regards. The First of the Founder.
pc-acp vvi pn31, xx, cc-acp, xx j, p-acp j; xx av-j j, cc-acp av-j j. dt n1 pp-f d n1 vbz vvn p-acp j j-jn cc j n2. dt ord pp-f dt n1.
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Devises are credited by their Inventers, and Actions countenanced by their Agents. The worth of workes is waighed by their Authors; their reputation is their valuation;
Devises Are credited by their Inventers, and Actions countenanced by their Agents. The worth of works is weighed by their Authors; their reputation is their valuation;
n2 vbr vvn p-acp po32 n2, cc n2 vvn p-acp po32 n2. dt n1 pp-f n2 vbz vvn p-acp po32 n2; po32 n1 vbz po32 n1;
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Exod. 31. The Arke and the Tabernacle, are both commended by the cunning of the crafts-men, Psal. 78. Manna is commended by the ministerie of Angells, Heb. 8. 6. The Gospell is preferred before the Law,Exod 31. The Ark and the Tabernacle, Are both commended by the cunning of the craftsmen, Psalm 78. Manna is commended by the Ministry of Angels, Hebrew 8. 6. The Gospel is preferred before the Law,
np1 crd dt n1 cc dt n1, vbr d vvn p-acp dt n-jn pp-f dt n2, np1 crd n1 vbz vvn p-acp dt n1 pp-f n2, np1 crd crd dt n1 vbz vvn p-acp dt n1,
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as for sundrie other reasons, so for this one; that Moses was the messenger of the one, but Christ of the other.
as for sundry other Reasons, so for this one; that Moses was the Messenger of the one, but christ of the other.
c-acp p-acp j j-jn n2, av p-acp d pi; d np1 vbds dt n1 pp-f dt crd, cc-acp np1 pp-f dt j-jn.
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Now marriage hath no meaner inventer, than Gods selfe. Wedlocke is Gods worke; and he to whom all honour belongeth, himselfe did institute this honourable ordinance.
Now marriage hath no meaner inventer, than God's self. Wedlock is God's work; and he to whom all honour belongeth, himself did institute this honourable Ordinance.
av n1 vhz dx jc n1, cs npg1 n1. n1 vbz ng1 n1; cc pns31 p-acp ro-crq d n1 vvz, px31 vdd vvi d j n1.
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Yea the Lord yet further graced it;
Yea the Lord yet further graced it;
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and whereas others of his ordinances were presented to us by the mediation and ministerie of Angells or men;
and whereas Others of his ordinances were presented to us by the mediation and Ministry of Angels or men;
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hee hath honoured marriage with his owne Person.
he hath honoured marriage with his own Person.
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And as it is the custome of the Church, that some one must give the woman to be married,
And as it is the custom of the Church, that Some one must give the woman to be married,
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so Gen. 2. 22. The Lord giveth her;
so Gen. 2. 22. The Lord gives her;
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and the office of the Minister, of joyning the man and the woman together, the Lord also performeth that, Matth. 19. 6. It is Gods coupling, House and goods, saith Solomon, Prov. 18. are the Parents gift,
and the office of the Minister, of joining the man and the woman together, the Lord also Performeth that, Matthew 19. 6. It is God's coupling, House and goods, Says Solomon, Curae 18. Are the Parents gift,
cc dt n1 pp-f dt n1, pp-f vvg dt n1 cc dt n1 av, dt n1 av vvz cst, np1 crd crd pn31 vbz n2 vvg, n1 cc n2-j, vvz np1, np1 crd vbr dt n2 n1,
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but the wife is the Lords gift.
but the wife is the lords gift.
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The second regard is of the Solemnizer, Iohn 2. Christ himselfe in Cana of Galilee honoured marriage with his owne presence.
The second regard is of the Solemnizer, John 2. christ himself in Cana of Galilee honoured marriage with his own presence.
dt ord n1 vbz pp-f dt n1, np1 crd np1 px31 p-acp np1 pp-f np1 vvn n1 p-acp po31 d n1.
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It is a custome among men, to credite their feasts and solemne meetings with the presence of high personages, 2 Sam. 13. Absolom invited the King unto his house.
It is a custom among men, to credit their feasts and solemn meetings with the presence of high Personages, 2 Sam. 13. Absalom invited the King unto his house.
pn31 vbz dt n1 p-acp n2, p-acp n1 po32 n2 cc j n2 p-acp dt n1 pp-f j n2, crd np1 crd np1 vvd dt n1 p-acp po31 n1.
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The Prophets of God in former ages were of such account, that Noble men, yea Princes, thought themselves honoured by their presence.
The prophets of God in former ages were of such account, that Noble men, yea Princes, Thought themselves honoured by their presence.
dt n2 pp-f np1 p-acp j n2 vbdr pp-f d n1, cst j n2, uh n2, vvd px32 vvn p-acp po32 n1.
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Naaman a great man, and honoured in the Syrian court, waited with his horses and charets at the doore of Elisha; and yet could not speake with him neither, in person,Naaman a great man, and honoured in the Syrian court, waited with his Horses and charets At the door of Elisha; and yet could not speak with him neither, in person,
np1 dt j n1, cc vvn p-acp dt jp n1, vvn p-acp po31 n2 cc n2 p-acp dt n1 pp-f np1; cc av vmd xx vvi p-acp pno31 dx, p-acp n1,
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but was answered by a messenger.
but was answered by a Messenger.
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Saul intreated Samuel to honour him with his company, 1 Sam. 15. If these Prophets were a countenance and honour unto persons of so high estate;Saul entreated Samuel to honour him with his company, 1 Sam. 15. If these prophets were a countenance and honour unto Persons of so high estate;
np1 vvd np1 pc-acp vvi pno31 p-acp po31 n1, crd np1 crd cs d n2 vbdr dt n1 cc n1 p-acp n2 pp-f av j n1;
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what then is Christ, whose shooe latchets Iohn the Baptist, who was more than a Prophet, was not worthy to untie? Nay more than that, it pleased Christ to doe the greater honour unto marriage, to shew forth there the first fruits of his Godhead;
what then is christ, whose shoe latchets John the Baptist, who was more than a Prophet, was not worthy to untie? Nay more than that, it pleased christ to do the greater honour unto marriage, to show forth there the First fruits of his Godhead;
r-crq av vbz np1, rg-crq n1 n2 np1 dt np1, r-crq vbds av-dc cs dt n1, vbds xx j pc-acp vvi? uh-x av-dc cs d, pn31 vvd np1 pc-acp vdi dt jc n1 p-acp n1, pc-acp vvi av a-acp dt ord n2 pp-f po31 n1;
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he graced the Bridegrome with the handsell of his miracles.
he graced the Bridegroom with the handsel of his Miracles.
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The third regard, is the approbation of the Spirit, I meane the holy Ghost, who in this Text and divers others, (as all Scripture is inspired by him) hath honoured marriage with sundry commendations:
The third regard, is the approbation of the Spirit, I mean the holy Ghost, who in this Text and diverse Others, (as all Scripture is inspired by him) hath honoured marriage with sundry commendations:
dt ord n1, vbz dt n1 pp-f dt n1, pns11 vvb dt j n1, r-crq p-acp d n1 cc j n2-jn, (c-acp d n1 vbz vvn p-acp pno31) vhz vvn n1 p-acp j n2:
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and Saint Paul telleth us, 2 Cor. 10. that that is indeede honourable, which God doth honour.
and Saint Paul Telleth us, 2 Cor. 10. that that is indeed honourable, which God does honour.
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a passive stripe the parts of the bodie, which the leacher abuseth to his filthy lust, are smitten with loathsome and infectious diseases;
a passive stripe the parts of the body, which the Lecher abuseth to his filthy lust, Are smitten with loathsome and infectious diseases;
dt j n1 dt n2 pp-f dt n1, r-crq dt n1 vvz p-acp po31 j n1, vbr vvn p-acp j cc j n2;
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And thus we see in these three first regards, even all the Persons of the Godhead, the whole Trinitie to concurre and joyne together in honouring of this happie and holy state of Matrimonie.
And thus we see in these three First regards, even all the Persons of the Godhead, the Whole Trinity to concur and join together in honouring of this happy and holy state of Matrimony.
cc av pns12 vvb p-acp d crd ord n2, av d dt n2 pp-f dt n1, dt j-jn np1 pc-acp vvi cc vvi av p-acp vvg pp-f d j cc j n1 pp-f n1.
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A fourth regard may be of Place; a circumstance much tending oftentimes to the encrease of the credit of Things and Persons.
A fourth regard may be of Place; a circumstance much tending oftentimes to the increase of the credit of Things and Persons.
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It was disgrace to Christ to be brought up in Nazareth. They used to speake inscornefull Proverbe, can any good thing come out of Nazareth.
It was disgrace to christ to be brought up in Nazareth. They used to speak inscornefull Proverb, can any good thing come out of Nazareth.
pn31 vbds n1 p-acp np1 pc-acp vbi vvn a-acp p-acp np1. pns32 vvd pc-acp vvi j n1, vmb d j n1 vvb av pp-f np1.
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The Lords promise unto Israel, to give them the lands of their enemies in possession is graced by the place;
The lords promise unto Israel, to give them the Lands of their enemies in possession is graced by the place;
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it was Canaan, a land that flowed with milke and hony.
it was Canaan, a land that flowed with milk and honey.
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The place where marriage was first instituted, was the most honourable place of the whole world,
The place where marriage was First instituted, was the most honourable place of the Whole world,
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even Paradise, Gods Eden, Gods delight; whose beauty one of the ancient Fathers saith was NONLATINALPHABET, unexpressible, unconceiveable; the garden of the earth;
even Paradise, God's Eden, God's delight; whose beauty one of the ancient Father's Says was, unexpressible, unconceivable; the garden of the earth;
av n1, npg1 np1, npg1 n1; rg-crq n1 crd pp-f dt j n2 vvz vbds, j, j; dt n1 pp-f dt n1;
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of such especiall excellency, that it was, as it were, the Heaven of the world.
of such especial excellency, that it was, as it were, the Heaven of the world.
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Nay Christ calleth the Heaven of heavens, the receipt of the Saints, and of the holy Angels,
Nay christ calls the Heaven of heavens, the receipt of the Saints, and of the holy Angels,
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(70) sermon (DIV1)
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yea the place of Gods owne Mansion, by the name of it; hodie mecum eris in Paradiso.
yea the place of God's own Mansion, by the name of it; hodie mecum eris in Paradiso.
uh dt n1 pp-f n2 d n1, p-acp dt n1 pp-f pn31; fw-la fw-la fw-la p-acp np1.
(70) sermon (DIV1)
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The next regard shall be of the use, the maine commender of all things to man,
The next regard shall be of the use, the main commender of all things to man,
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and the principall proportioner both of their praise and price. The uses of Marriage are both very excellent, and very manifold;
and the principal proportioner both of their praise and price. The uses of Marriage Are both very excellent, and very manifold;
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but I will for shortnesse sake reduce them to three heads; the comfort of man; the procreation and education, id est, the bringing forth and bringing up of Children;
but I will for shortness sake reduce them to three Heads; the Comfort of man; the procreation and education, id est, the bringing forth and bringing up of Children;
cc-acp pns11 vmb p-acp n1 n1 vvi pno32 p-acp crd n2; dt n1 pp-f n1; dt n1 cc n1, fw-la fw-la, dt vvg av cc vvg a-acp pp-f n2;
(70) sermon (DIV1)
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and the remedy for unlawfull lust. For the first, Comfort of life; The Chaldees had a Proverbe, NONLATINALPHABET either company or death.
and the remedy for unlawful lust. For the First, Comfort of life; The Chaldees had a Proverb, either company or death.
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Vae soli, saith the Preacher, Eccles. 4. And so saith the Lord, Gen. 2. It is not good for man to be alone. Vae soli, Says the Preacher, Eccles. 4. And so Says the Lord, Gen. 2. It is not good for man to be alone.
fw-la fw-la, vvz dt n1, np1 crd cc av vvz dt n1, np1 crd pn31 vbz xx j p-acp n1 pc-acp vbi j.
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And so not onely Adam was, but even all men among us, if they be unmarryed, are termed alone men.
And so not only Adam was, but even all men among us, if they be unmarried, Are termed alone men.
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And therefore the woman is called there, adjutorium, an helpe. And that have all the inveighers against that sex of force confessed, that women at the least are mala necessaria; if a wife be an evill, yet a necessary evill.
And Therefore the woman is called there, Adjutorium, an help. And that have all the inveighers against that sex of force confessed, that women At the least Are mala necessaria; if a wife be an evil, yet a necessary evil.
cc av dt n1 vbz vvn a-acp, fw-la, dt n1. cc d vhb d dt n2 p-acp d n1 pp-f n1 vvn, cst n2 p-acp dt av-ds vbr fw-la fw-la; cs dt n1 vbb dt n-jn, av dt j n-jn.
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The proverbe hath ranked them among unruly things, but such as mankind may not misse, NONLATINALPHABET. Fire, Water, and Women, three evils, but all necessary;
The proverb hath ranked them among unruly things, but such as mankind may not miss,. Fire, Water, and Women, three evils, but all necessary;
dt n1 vhz vvn pno32 p-acp j n2, cc-acp d c-acp n1 vmb xx vvi,. n1, n1, cc n2, crd n2-jn, cc-acp d j;
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at some times harmefull, but at all times needfull.
At Some times harmful, but At all times needful.
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and on his posteritie, an active stripe, the base borne child commonly proving a very wicked body,
and on his posterity, an active stripe, the base born child commonly proving a very wicked body,
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But howsoever, some writers, either many ages since, or in these daies, have exercised the vanity of their wits to the disgrace of that sexe; yet Christians must know this:
But howsoever, Some writers, either many ages since, or in these days, have exercised the vanity of their wits to the disgrace of that sex; yet Christians must know this:
cc-acp c-acp, d n2, av-d d n2 a-acp, cc p-acp d n2, vhb vvn dt n1 pp-f po32 n2 p-acp dt n1 pp-f d n1; av np1 vmb vvi d:
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that he that disgraceth the creature, dishonoureth his maker.
that he that disgraceth the creature, Dishonors his maker.
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(70) sermon (DIV1)
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All the workes of God were good; Gen. 1. Whereof one, and the chiefest, was man both male and female, v. 27. nay they were very good, v. 31. man, the Lord over all Creatures, and woman his helper;
All the works of God were good; Gen. 1. Whereof one, and the chiefest, was man both male and female, v. 27. nay they were very good, v. 31. man, the Lord over all Creatures, and woman his helper;
av-d dt n2 pp-f np1 vbdr j; np1 crd c-crq crd, cc dt js-jn, vbds n1 av-d n-jn cc j-jn, n1 crd uh-x pns32 vbdr av j, n1 crd n1, dt n1 p-acp d n2, cc n1 po31 n1;
(70) sermon (DIV1)
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created with him, and of him; to be his companion in all fortunes;
created with him, and of him; to be his Companion in all fortune's;
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(70) sermon (DIV1)
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his partner in his joy, his comforter in griefe, his cherisher in sicknesse, his adviser in distresse;
his partner in his joy, his comforter in grief, his cherisher in sickness, his adviser in distress;
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(70) sermon (DIV1)
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the pleasure of his eyes, Ezechiel 24. and the spouse of his bosome.
the pleasure of his eyes, Ezechiel 24. and the spouse of his bosom.
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(70) sermon (DIV1)
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Deutero. 13. neerer and dearer unto him then his friend, his brother, his child, yea then his parents.Deuteronomy. 13. nearer and Dearer unto him then his friend, his brother, his child, yea then his Parents.
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(70) sermon (DIV1)
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Thy Brother is but thy mothers sonne, and thy fathers flesh;
Thy Brother is but thy mother's son, and thy Father's Flesh;
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but thy wife is thy flesh, Gen. 2. And so the Iewes have a Proverbe, NONLATINALPHABET a mans wife is his owne body;
but thy wife is thy Flesh, Gen. 2. And so the Iewes have a Proverb, a men wife is his own body;
cc-acp po21 n1 vbz po21 n1, np1 crd cc av dt np2 vhb dt n1, dt ng1 n1 vbz po31 d n1;
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Saint Cyrill calleth her NONLATINALPHABET of the same flesh with him.
Saint Cyril calls her of the same Flesh with him.
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(70) sermon (DIV1)
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I say, thy brother is but thy Parents flesh, but thy wife thine owne, for shee is a ribbe of thy side.
I say, thy brother is but thy Parents Flesh, but thy wife thine own, for she is a rib of thy side.
pns11 vvb, po21 n1 vbz p-acp po21 ng1 n1, cc-acp po21 n1 po21 d, c-acp pns31 vbz dt n1 pp-f po21 n1.
(70) sermon (DIV1)
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Thy friend is but tanquam tu Deut. thy wife not tanquam, but ipsetu, thy children they are but a drop of thy seede;
Thy friend is but tanquam tu Deuteronomy thy wife not tanquam, but ipsetu, thy children they Are but a drop of thy seed;
po21 n1 vbz p-acp fw-la fw-la np1 po21 n1 xx fw-la, p-acp fw-la, po21 n2 pns32 vbr p-acp dt n1 pp-f po21 n1;
(70) sermon (DIV1)
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but thy wife is thy halfe.
but thy wife is thy half.
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Thy parents not to be forsaken, Prov. 19. but yet rather then thy wife, Gen. 2. pen.
Thy Parents not to be forsaken, Curae 19. but yet rather then thy wife, Gen. 2. pen.
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On the other side, the man is a mutuall helpe unto the woman; the husband, the wives stay, as being the weaker vessell.
On the other side, the man is a mutual help unto the woman; the husband, the wives stay, as being the Weaker vessel.
p-acp dt j-jn n1, dt n1 vbz dt j n1 p-acp dt n1; dt n1, dt n2 vvb, c-acp vbg dt jc n1.
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What thing so deare unto her, as the child of her wombe? yet the husband better to her then ten children, 1 Sam. 1. 8. yea the two titles, proper unto Christ in regard of the Church, her head and her Saviour;
What thing so deer unto her, as the child of her womb? yet the husband better to her then ten children, 1 Sam. 1. 8. yea the two titles, proper unto christ in regard of the Church, her head and her Saviour;
q-crq n1 av j-jn p-acp pno31, c-acp dt n1 pp-f po31 n1? av dt n1 av-jc p-acp pno31 av crd n2, crd np1 crd crd uh dt crd n2, j p-acp np1 p-acp n1 pp-f dt n1, po31 n1 cc po31 n1;
(70) sermon (DIV1)
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the holy Ghost hath communicated them unto the husband. Hee is the head of his wife, Ephes. 5. as Christ of the Church;
the holy Ghost hath communicated them unto the husband. He is the head of his wife, Ephesians 5. as christ of the Church;
dt j n1 vhz vvn pno32 p-acp dt n1. pns31 vbz dt n1 pp-f po31 n1, np1 crd p-acp np1 pp-f dt n1;
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and so the wife NONLATINALPHABET, headlesse without man.
and so the wife, headless without man.
cc av dt n1, j p-acp n1.
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Nay that which is most honourable, he is his wives Saviour, Ephe. 5. 23. as Christ is the Churches.
Nay that which is most honourable, he is his wives Saviour, Ephes 5. 23. as christ is the Churches.
uh-x cst r-crq vbz av-ds j, pns31 vbz po31 ng1 n1, np1 crd crd p-acp np1 vbz dt n2.
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And therefore as the Church taketh the name of Christ, and wee are called Christians;
And Therefore as the Church Takes the name of christ, and we Are called Christians;
cc av c-acp dt n1 vvz dt n1 pp-f np1, cc pns12 vbr vvn np1;
(70) sermon (DIV1)
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so is it the custome in marriage, the woman to bee called by the name of her husband.
so is it the custom in marriage, the woman to be called by the name of her husband.
av vbz pn31 dt n1 p-acp n1, dt n1 pc-acp vbi vvn p-acp dt n1 pp-f po31 n1.
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To shut up this first use;
To shut up this First use;
pc-acp vvi a-acp d ord n1;
(70) sermon (DIV1)
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that marriage unto many hath (as the Poet speaketh) plus aloes, quam mellis, more bitternesse,
that marriage unto many hath (as the Poet speaks) plus aloes, quam mellis, more bitterness,
cst n1 p-acp d vhz (c-acp dt n1 vvz) fw-fr n2, fw-la fw-la, dc n1,
(70) sermon (DIV1)
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Marriage of it selfe is a comfort unto man, and that comfort so great, that Iacob meeting with Rahel that should be his wife, through the vehemencie of his joy, burst forth into teares,
Marriage of it self is a Comfort unto man, and that Comfort so great, that Iacob meeting with Rachel that should be his wife, through the vehemency of his joy, burst forth into tears,
n1 pp-f pn31 n1 vbz dt n1 p-acp n1, cc d n1 av j, cst np1 vvg p-acp n1 cst vmd vbi po31 n1, p-acp dt n1 pp-f po31 n1, vvb av p-acp n2,
(70) sermon (DIV1)
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and was contented for her sake to endure a double prentiship, twice seven yeares service under a churlish master. The second use, childbearing:
and was contented for her sake to endure a double prenticeship, twice seven Years service under a churlish master. The second use, childbearing:
cc vbds vvn p-acp po31 n1 pc-acp vvi dt j-jn n1, av crd ng2 n1 p-acp dt j n1. dt ord n1, vvg:
(70) sermon (DIV1)
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nature hath planted in the beasts, in the birds, in all the brute creatures a desire of young brood for the preservation of their kind.
nature hath planted in the beasts, in the Birds, in all the brutus creatures a desire of young brood for the preservation of their kind.
n1 vhz vvn p-acp dt n2, p-acp dt n2, p-acp d dt n1 n2 dt n1 pp-f j n1 p-acp dt n1 pp-f po32 n1.
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But in man, this desire as proceeding from reason, and from God is farre more excellent;
But in man, this desire as proceeding from reason, and from God is Far more excellent;
p-acp p-acp n1, d n1 c-acp vvg p-acp n1, cc p-acp np1 vbz av-j av-dc j;
(70) sermon (DIV1)
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and the motives, as moe, so more excellent, the maintenance of mankind, the continuance of their name, the honour of their house, the comfort of their life, the staffe of their age,
and the motives, as more, so more excellent, the maintenance of mankind, the Continuance of their name, the honour of their house, the Comfort of their life, the staff of their age,
cc dt n2, c-acp dc, av av-dc j, dt n1 pp-f n1, dt n1 pp-f po32 n1, dt n1 pp-f po32 n1, dt n1 pp-f po32 n1, dt n1 pp-f po32 n1,
(70) sermon (DIV1)
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and that which is the chiefest, the increase of Gods Church, and of the Saints. The third use is the remedy of inordinate lust;
and that which is the chiefest, the increase of God's Church, and of the Saints. The third use is the remedy of inordinate lust;
cc cst r-crq vbz dt js-jn, dt n1 pp-f npg1 n1, cc pp-f dt n2. dt ord n1 vbz dt n1 pp-f j n1;
(70) sermon (DIV1)
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the sinne the more vile, the more common, the more accurst it is of God, the more honorable is marriage that yeeldeth meanes to medecine it.
the sin the more vile, the more Common, the more accursed it is of God, the more honourable is marriage that yields means to medicine it.
dt n1 dt av-dc j, dt av-dc j, dt av-dc j-vvn pn31 vbz pp-f np1, dt av-dc j vbz n1 cst vvz n2 p-acp n1 pn31.
(70) sermon (DIV1)
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First, man the most excellent creature under heaven, little lower then the Angels, Psal. 8. 5. created after Gods owne image, by unlawfull lusting after strange flesh, disparageth his state,
First, man the most excellent creature under heaven, little lower then the Angels, Psalm 8. 5. created After God's own image, by unlawful lusting After strange Flesh, disparageth his state,
ord, n1 dt av-ds j n1 p-acp n1, av-j jc cs dt n2, np1 crd crd vvn p-acp n2 d n1, p-acp j j-vvg p-acp j n1, vvz po31 n1,
(70) sermon (DIV1)
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and metamorphiseth himselfe into a bruite beast: turning, as Theodoret speaketh, NONLATINALPHABET, Gods likenesse into beasts likenesse;
and metamorphiseth himself into a bruit beast: turning, as Theodoret speaks,, God's likeness into beasts likeness;
cc vvz px31 p-acp dt n1 n1: vvg, c-acp np1 vvz,, ng1 n1 p-acp ng1 n1;
(70) sermon (DIV1)
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that, that which God sayd ironinically, behold man is become like one of us, the beasts may say in sad sooth,
that, that which God said ironinically, behold man is become like one of us, the beasts may say in sad sooth,
cst, cst r-crq np1 vvd av-j, vvb n1 vbz vvn av-j crd pp-f pno12, dt n2 vmb vvi p-acp j n1,
(70) sermon (DIV1)
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behold man is become like one of us.
behold man is become like one of us.
vvb n1 vbz vvn av-j crd pp-f pno12.
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And therefore the Scripture in regard of this sinne, applyeth unto man termes borrowed from beasts;
And Therefore the Scripture in regard of this sin, Applieth unto man terms borrowed from beasts;
cc av dt n1 p-acp n1 pp-f d n1, vvz p-acp n1 n2 vvn p-acp n2;
(70) sermon (DIV1)
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as to neigh after women, Ier. 5. and compareth them to beasts, Iudae, ver. 10. Secondly,
as to neigh After women, Jeremiah 5. and compareth them to beasts, Judea, ver. 10. Secondly,
c-acp pc-acp vvi p-acp n2, np1 crd cc vvz pno32 p-acp n2, np1, fw-la. crd ord,
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whereas sundry other sinnes are for the most part found among the wicked onely;
whereas sundry other Sins Are for the most part found among the wicked only;
cs j j-jn n2 vbr p-acp dt av-ds n1 vvn p-acp dt j av-j;
(70) sermon (DIV1)
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this snareth the holiest of the Saints on earth, and hath surprised the Patriarks, and the chiefest of Gods children.
this snareth the Holiest of the Saints on earth, and hath surprised the Patriarchs, and the chiefest of God's children.
d vvz dt js pp-f dt n2 p-acp n1, cc vhz vvn dt n2, cc dt js-jn pp-f n2 n2.
(70) sermon (DIV1)
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Lots incest, Iudahs fornication, Davids adulterie, are knowne stories in Scripture.Lots Incest, Judas fornication, Davids adultery, Are known stories in Scripture.
npg1 n1, npg1 n1, npg1 n1, vbr vvn n2 p-acp n1.
(70) sermon (DIV1)
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Thirdly, the Lord cast a double curse upon this sinne, Prov. 6. 33. NONLATINALPHABET both a plague,
Thirdly, the Lord cast a double curse upon this sin, Curae 6. 33. both a plague,
ord, dt n1 vvd dt j-jn n1 p-acp d n1, np1 crd crd av-d dt n1,
(70) sermon (DIV1)
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and a reproach, both a stripe and a shame; both on the sinners selfe;
and a reproach, both a stripe and a shame; both on the Sinners self;
cc dt n1, d dt n1 cc dt n1; d p-acp dt ng1 n1;
(70) sermon (DIV1)
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the boy pointeth at him in the streete, and the maiden moweth at him in the house;
the boy pointeth At him in the street, and the maiden moweth At him in the house;
dt n1 vvz p-acp pno31 p-acp dt n1, cc dt n1 vvz p-acp pno31 p-acp dt n1;
(70) sermon (DIV1)
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and on his seede, his child, called in disgrace, the sonne of the harlot, and the daughter of adultery. That is for the shame:
and on his seed, his child, called in disgrace, the son of the harlot, and the daughter of adultery. That is for the shame:
cc p-acp po31 n1, po31 n1, vvn p-acp n1, dt n1 pp-f dt n1, cc dt n1 pp-f n1. cst vbz p-acp dt n1:
(70) sermon (DIV1)
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and for the stripe, it lighteth both upon his person;
and for the stripe, it lights both upon his person;
cc p-acp dt n1, pn31 vvz av-d p-acp po31 n1;
(70) sermon (DIV1)
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Now for the remedy of this foule, common, and accursed sinne, the Lord hath ordained marriage;
Now for the remedy of this foul, Common, and accursed sin, the Lord hath ordained marriage;
av p-acp dt n1 pp-f d j, j, cc j-vvn n1, dt n1 vhz vvn n1;
(70) sermon (DIV1)
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the man to have his owne wife, and the woman her owne husband. The rest of the regards, as the examples of holy men, the Lawes of Nations,
the man to have his own wife, and the woman her own husband. The rest of the regards, as the Examples of holy men, the Laws of nations,
dt n1 pc-acp vhi po31 d n1, cc dt n1 po31 d n1. dt n1 pp-f dt n2, c-acp dt n2 pp-f j n2, dt n2 pp-f n2,
(70) sermon (DIV1)
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and sundrie other such, I am forced to omit. These few may suffice for the truth of this Title;
and sundry other such, I am forced to omit. These few may suffice for the truth of this Title;
cc j n-jn d, pns11 vbm vvn pc-acp vvi. np1 d vmb vvi p-acp dt n1 pp-f d n1;
(70) sermon (DIV1)
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let us passe unto the other. Hetherto have you heard, how Marriage is Honourable; it followeth now to shew it is holy;
let us pass unto the other. Hitherto have you herd, how Marriage is Honourable; it follows now to show it is holy;
vvb pno12 vvi p-acp dt n-jn. av vhb pn22 vvn, c-crq n1 vbz j; pn31 vvz av pc-acp vvi pn31 vbz j;
(70) sermon (DIV1)
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for what is the meaning of the phrase, the bed undefiled, that is, the marriage bed, by a Figure put for Wedlocke, it is undefiled, that is, it is holy.
for what is the meaning of the phrase, the Bed undefiled, that is, the marriage Bed, by a Figure put for Wedlock, it is undefiled, that is, it is holy.
p-acp r-crq vbz dt n1 pp-f dt n1, dt n1 j, cst vbz, dt n1 n1, p-acp dt n1 vvd p-acp n1, pn31 vbz j, cst vbz, pn31 vbz j.
(70) sermon (DIV1)
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The Church hath ever had, even from the Apostles times many vile revilers of the marriage bed.
The Church hath ever had, even from the Apostles times many vile revilers of the marriage Bed.
dt n1 vhz av vhn, av p-acp dt n2 n2 d j n2 pp-f dt n1 n1.
(70) sermon (DIV1)
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Saturninus and Bafilides said it came from Sathan; and so did Tatianus, as Theodoret reporteth, make it the devills ordinance.Saturninus and Bafilides said it Come from Sathan; and so did Tatianus, as Theodoret Reporteth, make it the Devils Ordinance.
npg1 cc np1 vvd pn31 vvd p-acp np1; cc av vdd np1, p-acp np1 vvz, vvb pn31 dt ng1 n1.
(70) sermon (DIV1)
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The Marcionites admitted no married folke unto their Sacraments.
The Marcionites admitted no married folk unto their Sacraments.
dt np1 vvn dx j-vvn n1 p-acp po32 n2.
(70) sermon (DIV1)
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Nay some shamed not to say, as Epiphanius witnesseth, that the woman wholely is the devills worke,
Nay Some shamed not to say, as Epiphanius Witnesseth, that the woman wholly is the Devils work,
uh-x d vvd xx pc-acp vvi, c-acp np1 vvz, cst dt n1 av-jn vbz dt ng1 n1,
(70) sermon (DIV1)
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and that they which used marriage, wrought the devills craft.
and that they which used marriage, wrought the Devils craft.
cc cst pns32 r-crq vvd n1, vvd dt ng1 n1.
(70) sermon (DIV1)
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Yea some of the learned and ancient Fathers of the Church have beene but heavie friends to marriage.
Yea Some of the learned and ancient Father's of the Church have been but heavy Friends to marriage.
uh d pp-f dt j cc j n2 pp-f dt n1 vhb vbn p-acp j n2 p-acp n1.
(70) sermon (DIV1)
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Origen, Tertullian, and Saint Hierom, have irreverently disgraced it.Origen, Tertullian, and Saint Hieronymus, have irreverently disgraced it.
np1, np1, cc n1 np1, vhb av-j vvn pn31.
(70) sermon (DIV1)
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As for the Papists, how holy doe they hold it, it is apparent by the Priests;
As for the Papists, how holy do they hold it, it is apparent by the Priests;
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(70) sermon (DIV1)
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whom therefore they permit not for to marrie; because their service is about the holy things.
whom Therefore they permit not for to marry; Because their service is about the holy things.
r-crq av pns32 vvb xx p-acp pc-acp vvi; c-acp po32 n1 vbz p-acp dt j n2.
(70) sermon (DIV1)
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Pope Syrici•s termeth it fleshly pollution. HIldebrand preferred whores before wives; fornication, adultery, yea incest it selfe before Matrimonie.
Pope Syrici•s termeth it fleshly pollution. HIldebrand preferred whores before wives; fornication, adultery, yea Incest it self before Matrimony.
np1 npg1 vvz pn31 j n1. np1 vvn n2 p-acp n2; n1, n1, uh n1 pn31 n1 p-acp n1.
(70) sermon (DIV1)
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Yea some are so shamelesse of that sort, that they will allow the Priest rather centum prostibula, an hundred harlots, than one lawfull wife.
Yea Some Are so shameless of that sort, that they will allow the Priest rather centum Prostibula, an hundred harlots, than one lawful wife.
uh d vbr av j pp-f d n1, cst pns32 vmb vvi dt n1 av-c fw-la fw-la, dt crd n2, cs crd j n1.
(70) sermon (DIV1)
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13673
And as they hold all marriage impure, so second and third marriage they professe plainely to be fornicatio, & prostitutio, i. whoredome and brothelrie.
And as they hold all marriage impure, so second and third marriage they profess plainly to be Fornication, & prostitutio, i. whoredom and brothelry.
cc c-acp pns32 vvb d n1 j, av vvb cc ord n1 pns32 vvb av-j pc-acp vbi fw-la, cc fw-la, uh. n1 cc n1.
(70) sermon (DIV1)
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Nay the Iesuits are yet more impudent, who hold the womans sexe to be so wicked, that they spit at the name of them.
Nay the Iesuits Are yet more impudent, who hold the woman's sex to be so wicked, that they spit At the name of them.
uh-x dt np2 vbr av av-dc j, r-crq vvb dt ng1 n1 pc-acp vbi av j, cst pns32 vvb p-acp dt n1 pp-f pno32.
(70) sermon (DIV1)
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To all these I say in generall, that these are the spirits, of which, Saint Paul did prophesie many ages since, 1 Tim. 1. that should forbid to marrie;
To all these I say in general, that these Are the spirits, of which, Saint Paul did prophesy many ages since, 1 Tim. 1. that should forbid to marry;
p-acp d d pns11 vvb p-acp n1, cst d vbr dt n2, pp-f r-crq, n1 np1 vdd vvi d n2 a-acp, crd np1 crd cst vmd vvi pc-acp vvi;
(70) sermon (DIV1)
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whose unholy censures of this holy state are there expressely termed the doctrine of devills. For the Fathers in particular;
whose unholy censures of this holy state Are there expressly termed the Doctrine of Devils. For the Father's in particular;
rg-crq j n2 pp-f d j n1 vbr a-acp av-j vvd dt n1 pp-f n2. p-acp dt n2 p-acp j;
(70) sermon (DIV1)
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marriage may be made unholy, but it selfe is not unholy. There is no holy thing, but mans profanenesse may unhallow it.
marriage may be made unholy, but it self is not unholy. There is no holy thing, but men profaneness may unhallow it.
n1 vmb vbi vvn j, cc-acp pn31 n1 vbz xx j. pc-acp vbz dx j n1, cc-acp ng1 n1 vmb j pn31.
(70) sermon (DIV1)
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Origen, his learning mervellous, but his errours perillous. Many of his opinions, Saint Hierom calleth Venenata dogmata, poisonous opinions.Origen, his learning mervellous, but his errors perilous. Many of his opinions, Saint Hieronymus calls Venenate dogmata, poisonous opinions.
np1, po31 n1 j, cc-acp po31 n2 j. av-d pp-f po31 n2, n1 np1 vvz np1 fw-la, j n2.
(70) sermon (DIV1)
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And it was said of him, Quando benè, nemo meliùs, quando malè nemo pijus. When he did well, no man more excellent;
And it was said of him, Quando benè, nemo meliùs, quando malè nemo pijus. When he did well, no man more excellent;
cc pn31 vbds vvn pp-f pno31, fw-la fw-la, np1 vvz, fw-la fw-la np1 fw-la. c-crq pns31 vdd av, dx n1 av-dc j;
(70) sermon (DIV1)
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when he did ill, no man more pestilent.
when he did ill, no man more pestilent.
c-crq pns31 vdd av-jn, dx n1 av-dc j.
(70) sermon (DIV1)
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13680
Of Tertullian I will say no more, than Hierom also saith, that he was not home ecclesiae, hee started from the Church,
Of Tertullian I will say no more, than Hieronymus also Says, that he was not home ecclesiae, he started from the Church,
pp-f np1 pns11 vmb vvi av-dx av-dc, cs np1 av vvz, cst pns31 vbds xx av-an n1, pns31 vvd p-acp dt n1,
(70) sermon (DIV1)
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and being malecontent became a Montanist. For Hierom himselfe; his writings are reverenced in the Church.
and being malcontent became a Montanist. For Hieronymus himself; his writings Are reverenced in the Church.
cc vbg j-jn vvd dt n1. p-acp np1 px31; po31 n2 vbr vvn p-acp dt n1.
(70) sermon (DIV1)
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13682
But that his booke against I ovinian, wherein he is so eager against marriage, was written in his moode;
But that his book against I ovinian, wherein he is so eager against marriage, was written in his mood;
p-acp cst po31 n1 p-acp pns11 n1, c-crq pns31 vbz av j p-acp n1, vbds vvn p-acp po31 n1;
(70) sermon (DIV1)
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13683
overmastered with it, he would sometimes maintaine some Paradoxes. But in his setled judgement he held it holy,
overmastered with it, he would sometime maintain Some Paradoxes. But in his settled judgement he held it holy,
vvn p-acp pn31, pns31 vmd av vvi d n2. cc-acp p-acp po31 j-vvn n1 pns31 vvd pn31 j,
(70) sermon (DIV1)
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as appeareth by sundry other speeches in his books.
as appears by sundry other Speeches in his books.
c-acp vvz p-acp j j-jn n2 p-acp po31 n2.
(70) sermon (DIV1)
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13685
As for his reasons against marriage moe in number, than in waight, no fewer than 56. they are all answered one by one by Beza, in his booke of Polygamy.
As for his Reasons against marriage more in number, than in weight, no fewer than 56. they Are all answered one by one by Beza, in his book of Polygamy.
p-acp p-acp po31 n2 p-acp n1 av-dc p-acp n1, cs p-acp n1, av-dx dc cs crd pns32 vbr d vvd pi p-acp crd p-acp np1, p-acp po31 n1 pp-f n1.
(70) sermon (DIV1)
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13686
The rest of the Censurers of this honourable ordinance, wee are not to respect, because they were Heretickes.
The rest of the Censurers of this honourable Ordinance, we Are not to respect, Because they were Heretics.
dt n1 pp-f dt n2 pp-f d j n1, pns12 vbr xx pc-acp vvi, c-acp pns32 vbdr n2.
(70) sermon (DIV1)
1507
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As for the Papists, they confute themselves; who holding marriage so uncleane a thing, doe yet make it a Sacrament.
As for the Papists, they confute themselves; who holding marriage so unclean a thing, do yet make it a Sacrament.
p-acp p-acp dt njp2, pns32 vvi px32; r-crq vvg n1 av j dt n1, vdb av vvi pn31 dt n1.
(70) sermon (DIV1)
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Now therefore leaving them, that hold it is not holy, it resteth now, I show, that it is holy.
Now Therefore leaving them, that hold it is not holy, it rests now, I show, that it is holy.
av av vvg pno32, cst vvb pn31 vbz xx j, pn31 vvz av, pns11 vvb, cst pn31 vbz j.
(70) sermon (DIV1)
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My first proofe in this point I fetch from the efficient.
My First proof in this point I fetch from the efficient.
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All the creatures of God, and all his ordinances, they are good, they are sanctified, they are holy.
All the creatures of God, and all his ordinances, they Are good, they Are sanctified, they Are holy.
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Marriage Gods owne institution, who is himselfe holy, must also be holy. For such as God is, such are all his workes.
Marriage God's own Institution, who is himself holy, must also be holy. For such as God is, such Are all his works.
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Yea the Lord, saith the Psalmist, is holy in all his workes.
Yea the Lord, Says the Psalmist, is holy in all his works.
uh dt n1, vvz dt n1, vbz j p-acp d po31 n2.
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My second proofe is the blessing of the Lord, by which himselfe hath hallowed his Ordinance, Gen. 9. 1. For the Lord, is not as man, to call good evill, and evill good;
My second proof is the blessing of the Lord, by which himself hath hallowed his Ordinance, Gen. 9. 1. For the Lord, is not as man, to call good evil, and evil good;
po11 ord n1 vbz dt n1 pp-f dt n1, p-acp r-crq px31 vhz vvn po31 n1, np1 crd crd p-acp dt n1, vbz xx p-acp n1, pc-acp vvi j n-jn, cc j-jn j;
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but as he curseth nothing that is cleane; so he blesseth nothing that is defiled.
but as he Curseth nothing that is clean; so he Blesses nothing that is defiled.
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The Lord that is himselfe blessed for ever, benedictus in secula, blessed to the worlds end, hath blessed marriage from the worlds beginning.
The Lord that is himself blessed for ever, benedictus in secula, blessed to the world's end, hath blessed marriage from the world's beginning.
dt n1 cst vbz px31 vvn p-acp av, fw-la p-acp fw-la, vvn p-acp dt ng1 n1, vhz vvn n1 p-acp dt ng1 n1.
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And therefore if Isaac could say of Iacob, I have blessed him, and he shall be blessed;
And Therefore if Isaac could say of Iacob, I have blessed him, and he shall be blessed;
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(70) sermon (DIV1)
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I may say unto the Papists, that reckon marriage a polluted thing, as sometime the voice said unto Peter, that which God hath hallowed, let not man call unholy.
I may say unto the Papists, that reckon marriage a polluted thing, as sometime the voice said unto Peter, that which God hath hallowed, let not man call unholy.
pns11 vmb vvi p-acp dt njp2, cst vvb n1 dt j-vvn n1, c-acp av dt n1 vvd p-acp np1, cst r-crq np1 vhz vvn, vvb xx n1 vvi j.
(70) sermon (DIV1)
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Marriage, it sanctifieth the man, it sanctifieth the wife, it sanctifieth the children, 1 Cor. 7. Now as it is absurd to looke for grapes of thornes,
Marriage, it Sanctifieth the man, it Sanctifieth the wife, it Sanctifieth the children, 1 Cor. 7. Now as it is absurd to look for grapes of thorns,
n1, pn31 vvz dt n1, pn31 vvz dt n1, pn31 vvz dt n2, crd np1 crd av c-acp pn31 vbz j pc-acp vvi p-acp n2 pp-f n2,
(70) sermon (DIV1)
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or figges of thistells, so is it as unreasonable, that any thing should be made holy by that, which is it selfe defiled.
or figs of thistles, so is it as unreasonable, that any thing should be made holy by that, which is it self defiled.
cc n2 pp-f n2, av vbz pn31 p-acp j, cst d n1 vmd vbi vvn j p-acp d, r-crq vbz pn31 n1 vvn.
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Were marriage uncleane, then were it sinne to marrie.
Were marriage unclean, then were it sin to marry.
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But Saint Paul saith plainely in the same place, that neither the man sinneth, that taketh a wife,
But Saint Paul Says plainly in the same place, that neither the man Sinneth, that Takes a wife,
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neither the woman that marrieth a husband.
neither the woman that Marrieth a husband.
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The first Institution of this honourable state, was it not before mans fall, even before there was any uncleane thing in the world? How rash then is the unheedy Papist, to bring pollution into the world,
The First Institution of this honourable state, was it not before men fallen, even before there was any unclean thing in the world? How rash then is the unheedy Papist, to bring pollution into the world,
dt ord n1 pp-f d j n1, vbds pn31 xx c-acp ng1 n1, av c-acp a-acp vbds d j n1 p-acp dt n1? q-crq j av vbz dt j njp, pc-acp vvi n1 p-acp dt n1,
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before sinne began? For that must needes follow, that if marriage be uncleane, be polluted, be sinne,
before sin began? For that must needs follow, that if marriage be unclean, be polluted, be sin,
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as some of them write, then Adam sinned, in his perfect state, he sinned before the fall, he sinned before he sinned.
as Some of them write, then Adam sinned, in his perfect state, he sinned before the fallen, he sinned before he sinned.
c-acp d pp-f pno32 vvi, av np1 vvn, p-acp po31 j n1, pns31 vvd p-acp dt n1, pns31 vvd c-acp pns31 vvd.
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Shall I presse this point yet further, and show the marriage bed to be unspotted, by Types and by Testimonies? What meant the ancient Heathens to beare before the Bride, Fire and Water;
Shall I press this point yet further, and show the marriage Bed to be unspotted, by Types and by Testimonies? What meant the ancient heathens to bear before the Bride, Fire and Water;
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but to signifie Puritie? Water the washer of all uncleane things, and Fire the trier of all impure things:
but to signify Purity? Water the washer of all unclean things, and Fire the trier of all impure things:
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And what meanes now in marriage the Ring among us Christians? But to represent the holy duties betweene the married parties? The Ring is one, not many, put on the fourth finger, the figure round, and the metall gold:
And what means now in marriage the Ring among us Christians? But to represent the holy duties between the married parties? The Ring is one, not many, put on the fourth finger, the figure round, and the metal gold:
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to teach them that their love, it must be single, it must be heartie, it must be endlesse, and it must be pure. That is for Type. Now for Testimonies;
to teach them that their love, it must be single, it must be hearty, it must be endless, and it must be pure. That is for Type. Now for Testimonies;
pc-acp vvi pno32 d po32 n1, pn31 vmb vbi j, pn31 vmb vbi j, pn31 vmb vbi j, cc pn31 vmb vbi j. cst vbz p-acp n1. av p-acp n2;
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Dionysius of Halycarnassa, a Heathen Historian calleth it NONLATINALPHABET, holy Wedlocke; and the Iewes terme marriage, Kiddushin, that is holy things.Dionysius of Halycarnassa, a Heathen Historian calls it, holy Wedlock; and the Iewes term marriage, Kiddushin, that is holy things.
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What cite I Iewes and Gentiles? The learnedest, the antientest, the precisest of the Fathers, Ignatius, Saint Chrysostome, S. Austine, and many others avouch as much as our Apostle? Doth the Pope himselfe charge marriage with Pollution? Ignatius answers him, that who shall say, that lawfull Wedlocke is a thing defiled, Hospitem habet Draconem Apostatam, Sathan is within him,
What Cite I Iewes and Gentiles? The Learnedest, the Ancientest, the Precisest of the Father's, Ignatius, Saint Chrysostom, S. Augustine, and many Others avouch as much as our Apostle? Does the Pope himself charge marriage with Pollution? Ignatius answers him, that who shall say, that lawful Wedlock is a thing defiled, Hospitem habet Draconem Apostatam, Sathan is within him,
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(70) sermon (DIV1)
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and hee is Host unto the devill. Doth the Papist presse yet further, that marriage is uncleane, because it is unchast;
and he is Host unto the Devil. Does the Papist press yet further, that marriage is unclean, Because it is unchaste;
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and that Virginity is the onely chastitie? Saint Austin answers that, that there is Castitas conjugalis, as well as virginalis, chastitie in Wedlocke, as well as in Maidenhood. To shut up this point;
and that Virginity is the only chastity? Saint Austin answers that, that there is Castitas conjugalis, as well as virginalis, chastity in Wedlock, as well as in Maidenhood. To shut up this point;
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It is sayd the verse before, he fled for his life:
It is said the verse before, he fled for his life:
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Marriage is holy, as it was by God ordained, but it is unholy, as it is by man abused.
Marriage is holy, as it was by God ordained, but it is unholy, as it is by man abused.
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The wayes are many to unhallow it, the nonage of the parties, the forcing of their wills, the non-consent of Parents, the matching in degrees prohibited,
The ways Are many to unhallow it, the nonage of the parties, the forcing of their wills, the non-consent of Parents, the matching in Degrees prohibited,
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or with infidells, things common, but unchristian;
or with Infidels, things Common, but unchristian;
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[ all these, waightie points, are worth the prosecution, and very behofefull in these presumptuous dayes;
[ all these, weighty points, Are worth the prosecution, and very behofeful in these presumptuous days;
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but the time neither serveth to perfit this point, or to proceede unto the next.
but the time neither serves to perfect this point, or to proceed unto the next.
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] All these, and more than these, which I cannot stand to prosecure, dishonour this honourable-ordinance of God,
] All these, and more than these, which I cannot stand to prosecure, dishonour this honourable-ordinance of God,
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and pollute and defile this undefiled state.
and pollute and defile this undefiled state.
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But of it self it is a chast, it is a pure, it is an holy institution;
But of it self it is a chaste, it is a pure, it is an holy Institution;
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(70) sermon (DIV1)
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the Author holy that ordained it, the parties holy that received it;
the Author holy that ordained it, the parties holy that received it;
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and now not to be made among us that be Christians, but by an holy person, and in an holy place.
and now not to be made among us that be Christians, but by an holy person, and in an holy place.
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And therefore I conclude, that Matrimony is Sanctimony; that marriage is honourable, and the bed is undefiled.
And Therefore I conclude, that Matrimony is Sanctimony; that marriage is honourable, and the Bed is undefiled.
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FVNERALL SERMONS. A SERMON PREACHED ON THE KINGS.
FUNERAL SERMONS. A SERMON PREACHED ON THE KINGS.
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The first Sermon. 1 KING. 19. 4. It is enough, now O Lord take away my soule,
The First Sermon. 1 KING. 19. 4. It is enough, now Oh Lord take away my soul,
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(71) sermon (DIV1)
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for I am not better then my Fathers. THE Prayer of a Prophet, weary of his life;
for I am not better then my Father's. THE Prayer of a Prophet, weary of his life;
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longs to end it, ver. praeced. prayes God to take it, in this verse;
longs to end it, ver. praeced. prays God to take it, in this verse;
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gives two reasons, he had lived long enough; and he was no better then his Fathers: puts his Prayer betweene both. I must begin with it.
gives two Reasons, he had lived long enough; and he was no better then his Father's: puts his Prayer between both. I must begin with it.
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First, what craves hee? and then why? I pray your patience, Gods assistance.
First, what craves he? and then why? I pray your patience, God's assistance.
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Gods name Iehova, and the word of time, lye in aequilibrio, indifferent, whether to the reason, or the prayer. Transtations point them diversely;
God's name Jehovah, and the word of time, lie in Equilibrium, indifferent, whither to the reason, or the prayer. Transtations point them diversely;
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the Hebrew accent swayes them, layes them to the prayer. I omit them both. The one here hath small Emphasis, the other, Iehova, hath beene often here expounded.
the Hebrew accent sways them, lays them to the prayer. I omit them both. The one Here hath small Emphasis, the other, Jehovah, hath been often Here expounded.
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(71) sermon (DIV1)
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[ As for the doctrine, it here offers, that Prayer is proper unto God onely, it is a beaten argument. ] The Petition is compendious;
[ As for the Doctrine, it Here offers, that Prayer is proper unto God only, it is a beaten argument. ] The Petition is compendious;
[ c-acp p-acp dt n1, pn31 av vvz, cst n1 vbz j p-acp np1 av-j, pn31 vbz dt vvn n1. ] dt vvb vbz j;
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show who can a shorter, take my soule. By soule, he meanes not his spirit, but his life.
show who can a shorter, take my soul. By soul, he means not his Spirit, but his life.
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The word in Scripture meanes so mostly. A strange Petition.
The word in Scripture means so mostly. A strange Petition.
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To beseech God, at point of death to take the soule, i. the spirit, every man ought.
To beseech God, At point of death to take the soul, i. the Spirit, every man ought.
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Saint Steven did, Christs selfe did. But to pray him, take my life, I may not.
Saint Steven did, Christ self did. But to pray him, take my life, I may not.
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It is a strange prayer of a Prophet. I must preserve my life; nature bids me. God doth.
It is a strange prayer of a Prophet. I must preserve my life; nature bids me. God does.
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That nature bids, the brute creature showes, which will not dye, if it may choose; will strive to live, what it is able. God bids more;
That nature bids, the brutus creature shows, which will not die, if it may choose; will strive to live, what it is able. God bids more;
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(71) sermon (DIV1)
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made man immortall, to live ever, would have him like to God in that. So was hee, till he fell.
made man immortal, to live ever, would have him like to God in that. So was he, till he fell.
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13743
But though sinne subjected him to death; yet dye wee must not, till God call. Mans spirit is Gods gift.
But though sin subjected him to death; yet die we must not, till God call. men Spirit is God's gift.
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Life both comes in, and goes out with the soule.
Life both comes in, and Goes out with the soul.
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(71) sermon (DIV1)
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It is manners, if a man give me a gift, to give it him againe? God gave it me, to doe him service:
It is manners, if a man give me a gift, to give it him again? God gave it me, to do him service:
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(71) sermon (DIV1)
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shall I serve him no longer then I list? Dominus dedit, Dominus abstulit, God gave, and God must take away; but not till himselfe will.
shall I serve him no longer then I list? Dominus dedit, Dominus abstulit, God gave, and God must take away; but not till himself will.
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(71) sermon (DIV1)
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Not bruite creatures alone, man too, the naturall man will not dye, if he may choose. Skin for skin, saith Sathan;
Not bruit creatures alone, man too, the natural man will not die, if he may choose. Skin for skin, Says Sathan;
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a man for his life will indure any thing.
a man for his life will endure any thing.
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(71) sermon (DIV1)
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Mecoenas was wont to say, Debilem facito pede, debilem facito manu, have foot-goute, hand-goute, hippe-goute, the Sciatica;Mecoenas was wont to say, Debilem facito pede, debilem facito manu, have foot-goute, hand-goute, hippe-goute, the Sciatica;
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(71) sermon (DIV1)
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vita dum superest, bene est, he cared not, so he lived. Domitius in cowardise wisht death, drunke poyson to worke it:vita dum superest, bene est, he cared not, so he lived. Domitius in cowardice wished death, drunk poison to work it:
fw-la fw-la fw-la, fw-la fw-la, pns31 vvd xx, av pns31 vvd. np1 p-acp n1 vvd n1, j-vvn n1 pc-acp vvi pn31:
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but instantly repenting, cast it up againe.
but instantly repenting, cast it up again.
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Twas but one mans opinion, a strickt Philosopher, that death is, Naturae Inventum optimum, the best thing meerely, that nature ever devised.
It but one men opinion, a strict Philosopher, that death is, Naturae Inventum optimum, the best thing merely, that nature ever devised.
pn31|vbds p-acp crd ng1 n1, dt j n1, cst n1 vbz, fw-la fw-la fw-la, dt js n1 av-j, cst n1 av vvn.
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Who ere sayd so, but Seneca? A man (I yeeld) learned and wise.
Who ere said so, but Senecca? A man (I yield) learned and wise.
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But by his learnings leave, tis against all Philosophie, to make death, natures devise. Nature hates nothing more.
But by his learning's leave, this against all Philosophy, to make death, nature's devise. Nature hates nothing more.
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As learned and as wise a man, as he, calls life NONLATINALPHABET, the best thing in the world. Philo Iudaeus doth.
As learned and as wise a man, as he, calls life, the best thing in the world. Philo Iudaeus does.
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You will say, hee was no Christian. Nazianzen was, hee saith, NONLATINALPHABET, nothing more pretious to any man, then life.
You will say, he was no Christian. Nazianzen was, he Says,, nothing more precious to any man, then life.
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I will not be partiall, or peremptory. Death is Gods ordinance, as well as life. Both are NONLATINALPHABET Chrysostome saith, NONLATINALPHABET, his terme too;
I will not be partial, or peremptory. Death is God's Ordinance, as well as life. Both Are Chrysostom Says,, his term too;
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both things indifferent, good or bad, as God blesseth them. Death is a blessing, I deny not;
both things indifferent, good or bad, as God Blesses them. Death is a blessing, I deny not;
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mori, lucrum, saith Saint Paul, twas gaine to him to dye. But to desire to dye, that to be lawfull, I deny, especially in a Prophet.Mori, lucrum, Says Saint Paul, it gain to him to die. But to desire to die, that to be lawful, I deny, especially in a Prophet.
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A Prophet to aske in prayer, what he ought not? A man of God? So hee is cald often.
A Prophet to ask in prayer, what he ought not? A man of God? So he is called often.
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David did not so, a Prophet too. I will not dye, but live, saith hee.David did not so, a Prophet too. I will not die, but live, Says he.
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Why will yee dye, saith another Prophet, twas Ezechiel. Ieremie saith so too, quare morieris? why wilt thou dye? Paul indeede an Apostle,
Why will ye die, Says Another Prophet, it Ezechiel. Ieremie Says so too, quare Morieris? why wilt thou die? Paul indeed an Apostle,
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and so a Prophets peere at least, desired to be dissolved. Thats but votum, not precatio, a wish, no prayer.
and so a prophets peer At least, desired to be dissolved. Thats but Votum, not precatio, a wish, no prayer.
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I doe not simply condemne desire of death; but desire of it in prayer. Pauls was an holy wish, to be with Christ;
I do not simply condemn desire of death; but desire of it in prayer. Paul's was an holy wish, to be with christ;
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a lust, he termes it, NONLATINALPHABET, A lust so longing, that it makes him speake incongruè, multò magis melius, Phil. 1. 23. But he made it not his prayer;
a lust, he terms it,, A lust so longing, that it makes him speak incongruè, multò magis Better, Philip 1. 23. But he made it not his prayer;
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did not petition God, to bee dissolved.
did not petition God, to be dissolved.
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Nay, he corrected that wish instantly with a better desire, to live to preach the Gospell. His wish was but comparative.
Nay, he corrected that wish instantly with a better desire, to live to preach the Gospel. His wish was but comparative.
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Paul set not life so light, to wish death simply.Paul Set not life so Light, to wish death simply.
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Why appealed he unto Caesar, but to scape death? used policie at another time, set the Pharisees and Saducees at jarre to escape too;
Why appealed he unto Caesar, but to escape death? used policy At Another time, Set the Pharisees and Sadducees At jar to escape too;
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sent another time to the Captaine to bee rescued from the Iewes, who purposed to have slaine him.
sent Another time to the Captain to be rescued from the Iewes, who purposed to have slain him.
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Surely tis height of happinesse to bee with Christ. But let mee doe my worke before I aske my wages.
Surely this height of happiness to be with christ. But let me do my work before I ask my wages.
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It is Magis melius, better to preach Christ, then to be with Christ. If I be with Christ, I shall bee glorified;
It is Magis Better, better to preach christ, then to be with christ. If I be with christ, I shall be glorified;
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but if I preach Christ, God shall be glorified. Woe be unto me if I preach not the Gospel.
but if I preach christ, God shall be glorified. Woe be unto me if I preach not the Gospel.
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I will preach him while I live; and when I dye, I will pray to be with him.
I will preach him while I live; and when I die, I will pray to be with him.
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I will then say with Elias, Now O Lord take my soule.
I will then say with Elias, Now Oh Lord take my soul.
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What then thus made this man of God to make this Prayer? For so this is, not votum, but precatio; not a desire onely, in the clause before my Text;
What then thus made this man of God to make this Prayer? For so this is, not Votum, but precatio; not a desire only, in the clause before my Text;
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but bee sayd, i. hee prayed; not NONLATINALPHABET wisht not onely, craved it too, Now O Lord take my soule.
but be said, i. he prayed; not wished not only, craved it too, Now Oh Lord take my soul.
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Yea it is expresse in the originall. Tis in English, he desired, but in Hebrew, hee petitioned.
Yea it is express in the original. This in English, he desired, but in Hebrew, he petitioned.
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But why? what ayles hee? It must be some great passion that transports him. So it is.
But why? what ails he? It must be Some great passion that transports him. So it is.
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Hee is a man of God; but yet a man.
He is a man of God; but yet a man.
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A Prophet, but yet subject (as Saint Iames saith) to the like passions with us.
A Prophet, but yet Subject (as Saint James Says) to the like passion with us.
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The Queene had threatned his death, sworne it. He flyes for feare; travells, and is weary; hungry too, it seemes;
The Queen had threatened his death, sworn it. He flies for Fear; travels, and is weary; hungry too, it seems;
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faint both in body, and heart too, he prayes God hee may dye, dye presently, Now, O Lord take my soule.
faint both in body, and heart too, he prays God he may die, die presently, Now, Oh Lord take my soul.
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David saith in the Psalme, O tarry the Lords leasure. Hee will not; but will dye instantly, Tolle nunc. Moe Prophets besides him, have beene weake thus. Moses was before him; Ionas after him.David Says in the Psalm, Oh tarry the lords leisure. He will not; but will die instantly, Take nunc. Moe prophets beside him, have been weak thus. Moses was before him; Ionas After him.
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Moses in his greefe cryed to God, I pray thee, kill me. Moses in his grief cried to God, I pray thee, kill me.
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Ionas in his anger will needs dye, prayes it heartily, Ion. 4. 8. reasons too there, as Elias doth here;Ionas in his anger will needs die, prays it heartily, Ion. 4. 8. Reasons too there, as Elias does Here;
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It is better for him, to dye then to live: argues wisely; he could tell what was best for him, better then God.It is better for him, to die then to live: argues wisely; he could tell what was best for him, better then God.
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Thus even Prophets themselves speake in their passion unadvisedly. Many good men in their impatiencie mutine against God;
Thus even prophets themselves speak in their passion unadvisedly. Many good men in their impatiency mutiny against God;
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and in the weakenesse of their spirits, shrinke under their crosse, and desire to be dissolved before their day of death;
and in the weakness of their spirits, shrink under their cross, and desire to be dissolved before their day of death;
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not wish it onely, worke it too sometimes untimely and unkindly.
not wish it only, work it too sometime untimely and unkindly.
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But to pray to dye, at least to wish it, many a crosse will force a good Christian.
But to pray to die, At least to wish it, many a cross will force a good Christian.
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A sonne is one, a Cain, a Cham, an Ismael, an Esau, a gracelesse, lawlesse, incorrigible son will force a father to desire to dye.
A son is one, a Cain, a Cham, an Ishmael, an Esau, a graceless, lawless, incorrigible son will force a father to desire to die.
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If Iosephs death will make Iacob rend his cloathes, mourne so, that all his sonnes shall not bee able, daughters too, to comfort him,
If Joseph's death will make Iacob rend his clothes, mourn so, that all his Sons shall not be able, daughters too, to Comfort him,
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yea to cry out, surely I will goe downe unto my sonne into the grave sorrowing:
yea to cry out, surely I will go down unto my son into the grave sorrowing:
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a sonne, lost to God, thats worse then dead, especially if the first borne of his father,
a son, lost to God, thats Worse then dead, especially if the First born of his father,
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and brought up carefully, will force him, ought not, but it will; not to pray onely as Elias did, to dye, but to dye indeede;
and brought up carefully, will force him, ought not, but it will; not to pray only as Elias did, to die, but to die indeed;
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not to say onely, as old Iacob did, I will goe downe, but to goe downe indeede with sorrow into the grave. This is one crosse; tormenting paines another.
not to say only, as old Iacob did, I will go down, but to go down indeed with sorrow into the grave. This is one cross; tormenting pains Another.
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What neede I cite many particulars? Extreme misery will make Iob to cry, Taedet animam meam vitae meae.
What need I Cite many particulars? Extreme misery will make Job to cry, Taedet animam meam vitae meae.
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All this will worke pitty to the Prophets case; but it warrants not his act. Hee cryes, sufficit, to God;
All this will work pity to the prophets case; but it warrants not his act. He cries, sufficit, to God;
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but this is no sufficit to him. Heare therefore one thing more for his Apologie. I will not thinke Elias so faint hearted to feare death.
but this is no sufficit to him. Hear Therefore one thing more for his Apology. I will not think Elias so faint hearted to Fear death.
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For hee durst not then have affronted Ahab so, when he askt him, If it were hee, that troubled Israel, to tell him, not was he. He might have a stout spirit, that will answer a King so.
For he durst not then have affronted Ahab so, when he asked him, If it were he, that troubled Israel, to tell him, not was he. He might have a stout Spirit, that will answer a King so.
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It must have cost him haply his head. It was not that. He were not heartlesse, senselesse rather, to flye from death, and pray to dye.
It must have cost him haply his head. It was not that. He were not heartless, senseless rather, to fly from death, and pray to die.
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and prayes he God in this, to take his life? Hee to whom God gave power to shut and open heaven, to raine or hold up at his pleasure, to command fire from heaven, to raise the dead, feares he to dye? I cannot tell.
and prays he God in this, to take his life? He to whom God gave power to shut and open heaven, to rain or hold up At his pleasure, to command fire from heaven, to raise the dead, fears he to die? I cannot tell.
cc vvz pns31 np1 p-acp d, pc-acp vvi po31 n1? pns31 p-acp ro-crq np1 vvd n1 pc-acp vvi cc j n1, pc-acp vvi cc vvi a-acp p-acp po31 n1, pc-acp vvi n1 p-acp n1, pc-acp vvi dt j, vvz pns31 pc-acp vvi? pns11 vmbx vvi.
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You heard Saint Iames subject him to our passions.
You herd Saint James Subject him to our passion.
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Peter so couragious, as to dare draw a sword on a band of armed men, a silly maids question made him turne dastard, and deny Christ.Peter so courageous, as to Dare draw a sword on a band of armed men, a silly maids question made him turn dastard, and deny christ.
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Haply Iezebel had daunted the Prophet more then the King. Shee had threatned him, hee had not, had vowed his death with impecation.
Haply Iezebel had daunted the Prophet more then the King. Shee had threatened him, he had not, had vowed his death with impecation.
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Yet will I not censure Elias for all this.
Yet will I not censure Elias for all this.
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I thinke it was not death, he feared, but the kind of death, the fowlest likely the Queene could devise.
I think it was not death, he feared, but the kind of death, the Foulest likely the Queen could devise.
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The kind of death is often worse then death. Thats not all. I thinke the zealous Prophet respected more Gods glory, then his life. To dye, he cared not;
The kind of death is often Worse then death. Thats not all. I think the zealous Prophet respected more God's glory, then his life. To die, he cared not;
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but dye he would not by a woman, an Idolatresse: he would not fall by the hand of Baals worshippers.
but die he would not by a woman, an Idolatress: he would not fallen by the hand of Baal's worshippers.
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Then should God be dishonoured in his death; Baal should triumph over God. He prayes him, take his life;
Then should God be dishonoured in his death; Baal should triumph over God. He prays him, take his life;
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he would not have them have it: and therefore addes the Adverbe, Now, Now O Lord, take my soule.
he would not have them have it: and Therefore adds the Adverb, Now, Now Oh Lord, take my soul.
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So Saul would have his armour bearer slay him rather, would rather, he refusing, slay himselfe, fall on his owne sword,
So Saul would have his armour bearer slay him rather, would rather, he refusing, slay himself, fallen on his own sword,
av np1 vmd vhi po31 n1 n1 vvi pno31 av-c, vmd av-c, pns31 vvg, vvb px31, vvb p-acp po31 d n1,
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then the Philistims should kill him, Gods enemies. Had Elias this religious sweete conceipt; minus peccatum habet, his sin was very veniall.
then the philistines should kill him, God's enemies. Had Elias this religious sweet conceit; minus peccatum habet, his since was very venial.
cs dt njp2 vmd vvi pno31, npg1 n2. vhd np1 d j j n1; fw-la fw-la fw-la, po31 n1 vbds av j.
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In so short a Prayer why am I so long? To end it, life is let thee by God, let, I say, not lent.
In so short a Prayer why am I so long? To end it, life is let thee by God, let, I say, not lent.
p-acp av j dt n1 q-crq vbm pns11 av av-j? p-acp n1 pn31, n1 vbz vvn pno21 p-acp np1, vvb, pns11 vvb, xx vvn.
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Were it lent, thou mightst pay it, when thou wouldest, as soone I meane, as thou wouldst.
Were it lent, thou Mightest pay it, when thou Wouldst, as soon I mean, as thou Wouldst.
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But it is let thee by God; but without lease; no certaine terme; thou arttenant at will, I meane Gods will, not thine owne.
But it is let thee by God; but without lease; no certain term; thou arttenant At will, I mean God's will, not thine own.
p-acp pn31 vbz vvn pno21 p-acp np1; cc-acp p-acp n1; dx j n1; pns21 n1 p-acp n1, pns11 vvb n2 vmb, xx po21 d.
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Thou must leave it, when he will; but thou must hold it, till he will; not keepe it longer, nor leave it sooner.
Thou must leave it, when he will; but thou must hold it, till he will; not keep it longer, nor leave it sooner.
pns21 vmb vvi pn31, c-crq pns31 vmb; cc-acp pns21 vmb vvi pn31, c-acp pns31 vmb; xx vvb pn31 av-jc, ccx vvi pn31 av-c.
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Thou must goe, when God cryes, Come againe yee sonnes of men. But if Christ will have thee stay till hee come;
Thou must go, when God cries, Come again ye Sons of men. But if christ will have thee stay till he come;
pns21 vmb vvi, c-crq np1 vvz, vvb av pn22 n2 pp-f n2. cc-acp cs np1 vmb vhi pno21 vvi c-acp pns31 vvb;
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what is that to thee? And so Elias doth, hee stayes Christs comming, is not dead yet.
what is that to thee? And so Elias does, he stays Christ coming, is not dead yet.
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Enoch and Elias live unto this day, and shall untill Christ come. You have heard the prayer, heare the reasons.Enoch and Elias live unto this day, and shall until christ come. You have herd the prayer, hear the Reasons.
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But a word of the first, because it is no more; and yet it is enough. Quod satis est, sufficit:
But a word of the First, Because it is no more; and yet it is enough. Quod satis est, sufficit:
p-acp dt n1 pp-f dt ord, c-acp pn31 vbz av-dx av-dc; cc av pn31 vbz av-d. fw-la fw-la fw-la, fw-la:
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What is enough? Enough that he hath lived till now, and thats the next word here, Now O Lord take my soule. Enough, that long enough.
What is enough? Enough that he hath lived till now, and thats the next word Here, Now Oh Lord take my soul. Enough, that long enough.
q-crq vbz d? av-d d pns31 vhz vvn p-acp av, cc d|vbz dt ord n1 av, av uh n1 vvb po11 n1. av-d, cst av-j av-d.
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How long? Scripture tells not; tells where he was borne, not when.
How long? Scripture tells not; tells where he was born, not when.
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So is Elias like Melchisedek, of whom Paul saith to the Hebrewes, his dayes had no beginning, nor his life end.
So is Elias like Melchisedek, of whom Paul Says to the Hebrews, his days had no beginning, nor his life end.
np1 vbz np1 av-j np1, pp-f ro-crq np1 vvz p-acp dt njpg2, po31 n2 vhd dx n1, ccx po31 n1 n1.
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He meanes neither was recorded in Gods booke. How long Elias had lived, wee know not.
He means neither was recorded in God's book. How long Elias had lived, we know not.
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Hee saith here, long enough. A mans age, David saith, is threescore yeares and ten. Haply so long.
He Says Here, long enough. A men age, David Says, is threescore Years and ten. Haply so long.
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Sometimes ten more in a stronge and hole body. Say, so long. Some Hebrew writers say, Elias was Phinees, sonne to Eleezar Acrons sonne.
Sometime ten more in a strong and hold body. Say, so long. some Hebrew writers say, Elias was Phinehas, son to Eleazar Acrons son.
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Then had hee lived long indeede, 500. yeares. None in those dayes lived a quarter of that age. A Iewish fable.
Then had he lived long indeed, 500. Years. None in those days lived a quarter of that age. A Jewish fable.
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Elias and Phinees were not of one Tribe. But were his yeares never so many;Elias and Phinehas were not of one Tribe. But were his Years never so many;
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yet ought hee not say, Sufficit. God must say it, not Man. God metes to every man his terme, gives him that length of life, he lists;
yet ought he not say, Sufficit. God must say it, not Man. God metes to every man his term, gives him that length of life, he lists;
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to some an hundred yeares, to some not halfe an hundred dayes, not halfe halfe hundred houres.
to Some an hundred Years, to Some not half an hundred days, not half half hundred hours.
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The shortest life is long enough; the longest is no more.
The Shortest life is long enough; the longest is no more.
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The babe that dies unborne, dies not untimely, lives out his full stint, hath Gods Sufficit. Fulnesse of dayes is old age in Scripture phrase.
The babe that die unborn, die not untimely, lives out his full stint, hath God's Sufficit. Fullness of days is old age in Scripture phrase.
dt n1 cst vvz j, vvz xx j, vvz av po31 j n1, vhz n2 fw-la. n1 pp-f n2 vbz j n1 p-acp n1 n1.
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But the shortest liver hath fulnesse of dayes too, Gods fulnesse. Hee hath lived long enough, that hath done all that service, God appointed him.
But the Shortest liver hath fullness of days too, God's fullness. He hath lived long enough, that hath done all that service, God appointed him.
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Who can tell, when he hath done that? No man is so old, (once Seneca said) Vt improbè speret unum diem, but he may honestly hope to live one day more.
Who can tell, when he hath done that? No man is so old, (once Senecca said) Vt improbè speret Unum diem, but he may honestly hope to live one day more.
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God may have some thing for him to doe, even on that day, on that one day.
God may have Some thing for him to do, even on that day, on that one day.
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Let him crie never, tis enough. Elias ought not, hee had much worke of Gods to doe, he knew not of.
Let him cry never, this enough. Elias ought not, he had much work of God's to do, he knew not of.
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He was to anoint two Kings, and one Prophet.
He was to anoint two Kings, and one Prophet.
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Hee must denounce destruction to Ahab and Iezebel, death to Ahaziah; call for fire from heaven to consume two Captaines with their fifties,
He must denounce destruction to Ahab and Iezebel, death to Ahaziah; call for fire from heaven to consume two Captains with their fifties,
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and to divide Iordan. Tis not yet time to crie, Sufficit, It is enough. One of this Prophets worth would not have every word sifted too neere. Hee might meane haply well.
and to divide Iordan. This not yet time to cry, Sufficit, It is enough. One of this prophets worth would not have every word sifted too near. He might mean haply well.
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He had lived long enough, Satis naturae in regard of his yeares, which (it seemes) were many,
He had lived long enough, Satis naturae in regard of his Years, which (it seems) were many,
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as many, as his ancestors before him. Might it so please the Lord, to whom hee prayed, he had lived long enough.
as many, as his Ancestors before him. Might it so please the Lord, to whom he prayed, he had lived long enough.
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Not as loath yet to labour further in Gods cause. But he haply felt his spirits spent.
Not as loath yet to labour further in God's cause. But he haply felt his spirits spent.
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The peoples impietie had teazd his soule, and his toile and travell tired his body. Long life is a blessing, age a crowne of glory.
The peoples impiety had teazd his soul, and his toil and travel tired his body. Long life is a blessing, age a crown of glory.
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For that (I doubt not) he was thankefull.
For that (I doubt not) he was thankful.
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But misery might make him crie with Iob. Taedet animam meam vitae meae, my soule is wearie of my life.
But misery might make him cry with Job Taedet animam meam vitae meae, my soul is weary of my life.
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If it pleased God, Sufficit, he had lived long enough.
If it pleased God, Sufficit, he had lived long enough.
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Fire cries not Sufficit, Solomon saith, never saith, Enough. Youth is fierie hot, and loves life.
Fire cries not Sufficit, Solomon Says, never Says, Enough. Youth is fiery hight, and loves life.
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But that fire is out in age;
But that fire is out in age;
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and old Elias will crie Sufficit, tis enough. Surely it should seeme by the Chapter next before, that he was firie hot.
and old Elias will cry Sufficit, this enough. Surely it should seem by the Chapter next before, that he was firy hight.
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He had newly slaine moe than 400. men, Baals Prophets all, with his owne hands, for ought I find there.
He had newly slain more than 400. men, Baal's prophets all, with his own hands, for ought I find there.
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There, like the fire, he nere cried Sufficit, he spared not one. But Gods fire was in that Act:
There, like the fire, he never cried Sufficit, he spared not one. But God's fire was in that Act:
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not onely on the sacrifice from heaven, but in the Prophets heart, from Gods Spirit. Cold he might be by age;
not only on the sacrifice from heaven, but in the prophets heart, from God's Spirit. Cold he might be by age;
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but he was hot by zeale; Zeale signifieth heat:
but he was hight by zeal; Zeal signifies heat:
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and in that firie heat he wrought that Act. If with his owne hands, it might well weary all his aged limbes,
and in that firy heat he wrought that Act. If with his own hands, it might well weary all his aged limbs,
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and make him the more to crie Sufficit, tis enough. Yea and haply his Sufficit lookes backe unto that Act, meanes not his age, but Baals Prophets.
and make him the more to cry Sufficit, this enough. Yea and haply his Sufficit looks back unto that Act, means not his age, but Baal's prophets.
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He had rescued Religion from Idolatrie, slaine all the Idoll Prophets.
He had rescued Religion from Idolatry, slain all the Idol prophets.
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Baal was confounded, and the people cried, The Lord, he is God, the Lord, he is God. Baal was confounded, and the people cried, The Lord, he is God, the Lord, he is God.
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Sufficit, that was Enough. Enough of Sufficit; come to the other Reason, I am no better, &c. Sufficit, that was Enough. Enough of Sufficit; come to the other Reason, I am no better, etc.
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How farre doth one mans spirit differ from anothers? One Prophets spirit from anothers? Ionas desired to die,
How Far does one men Spirit differ from another's? One prophets Spirit from another's? Ionas desired to die,
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as Elias doth, but not in that spirit, that Elias doth. Ionas moodile and frowardly, Elias sweetly and humbly. Ionas should be the Dove; so his name signifies.
as Elias does, but not in that Spirit, that Elias does. Ionas moodile and frowardly, Elias sweetly and humbly. Ionas should be the Dove; so his name signifies.
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But Elias is indeede, gentle, and meeke. Ionas wrangles with God. Elias reasons too, but with humilitie.
But Elias is indeed, gentle, and meek. Ionas wrangles with God. Elias Reasons too, but with humility.
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Ionas preferred his credit before the lives of all the men of Nineveh. Elias will not be better, than his Fathers.Ionas preferred his credit before the lives of all the men of Nineveh. Elias will not be better, than his Father's.
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Where is his spirit now? What sonne is now, strives not at least to be better then his Father? then all his ancestors? Rehoboams little finger is stronger than his Fathers loines, who though bred in the dust, deemes not himselfe worthy to sit with Princes? A point too tender, to applie.
Where is his Spirit now? What son is now, strives not At least to be better then his Father? then all his Ancestors? Rehoboams little finger is Stronger than his Father's loins, who though bred in the dust, deems not himself worthy to fit with Princes? A point too tender, to apply.
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Let every man imitate the Prophets humilitie, and remember the rocke, out of which he was hewen.
Let every man imitate the prophets humility, and Remember the rock, out of which he was hewn.
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Strive not to outstrippe thy Ancestors in honour, but in vertue and grace.
Strive not to outstrip thy Ancestors in honour, but in virtue and grace.
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I am not (saith the Prophet) better than my Fathers. Who are they? Heres Melchizedech againe, without Father, without mother. Scripture reckons none. You will reply, it doth;I am not (Says the Prophet) better than my Father's. Who Are they? Heres Melchizedek again, without Father, without mother. Scripture reckons none. You will reply, it does;
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for Elias was Phinees, the Iewes say; and Phinees Father and Grandfather are there. I answer; first, it is a fable.
for Elias was Phinehas, the Iewes say; and Phinehas Father and Grandfather Are there. I answer; First, it is a fable.
c-acp np1 vbds np1, dt np2 vvb; cc np1 n1 cc n1 vbr a-acp. pns11 vvb; ord, pn31 vbz dt n1.
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Secondly, say he was Phinees, whose Father is recorded. So was Melchisedech. Melchisedech was Sem, Hebrew Writers say, and Sems Father is in Scripture;
Secondly, say he was Phinehas, whose Father is recorded. So was Melchizedek. Melchizedek was Sem, Hebrew Writers say, and Sems Father is in Scripture;
ord, vvb pns31 vbds np1, rg-crq n1 vbz vvn. np1 vbds np1. np1 vbds np1, njp n2 vvb, cc vvz n1 vbz p-acp n1;
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he was Noahs sonne, and Noah Lamechs son. But Sem under that name, the name of Melchisedech, hath no Genealogie.
he was Noahs son, and Noah Lamechs son. But Sem under that name, the name of Melchizedek, hath no Genealogy.
pns31 vbds npg1 n1, cc np1 n2 n1. p-acp np1 p-acp d n1, dt n1 pp-f np1, vhz dx n1.
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Thinke the like of Elias. Who his Forefathers were, wee doe not reade, nor doth it skill.
Think the like of Elias. Who his Forefathers were, we do not read, nor does it skill.
vvb dt av-j pp-f np1. r-crq po31 n2 vbdr, pns12 vdb xx vvi, ccx vdz pn31 n1.
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Most Prophets came of meane Progenitors. Marke this Prophets spirit, stout in Gods cause, humble in his owne;
Most prophets Come of mean Progenitors. Mark this prophets Spirit, stout in God's cause, humble in his own;
ds n2 vvd pp-f j n2. n1 d ng1 n1, j p-acp ng1 n1, j p-acp po31 d;
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makes himselfe in his modestie, no better than his Fathers, meane, it should seeme by the Scriptures silence.
makes himself in his modesty, no better than his Father's, mean, it should seem by the Scriptures silence.
vvz px31 p-acp po31 n1, av-dx jc cs po31 n2, vvb, pn31 vmd vvi p-acp dt n2 n1.
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Men of name are lightly named. They were low, he is no higher, no whit better than they.
Men of name Are lightly nam. They were low, he is no higher, no whit better than they.
n2 pp-f n1 vbr av-j vvn. pns32 vbdr j, pns31 vbz dx jc, dx n1 av-jc cs pns32.
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I would not presse the pride of many sonnes, ashamed of their Ancestors to shunne offence.
I would not press the pride of many Sons, ashamed of their Ancestors to shun offence.
pns11 vmd xx vvi dt n1 pp-f d n2, j pp-f po32 n2 pc-acp vvi n1.
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That touch would seeme too personall, and some would haply say, such an one so. I will lay my charge more generall.
That touch would seem too personal, and Some would haply say, such an one so. I will lay my charge more general.
cst n1 vmd vvi av j, cc d vmd av vvi, d dt pi av. pns11 vmb vvi po11 n1 av-dc j.
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In some things (saith S. Iames ) we offend all, in many things. This one. Apply it, if you please; but be not partiall.
In Some things (Says S. James) we offend all, in many things. This one. Apply it, if you please; but be not partial.
p-acp d n2 (vvz np1 np1) pns12 vvb d, p-acp d n2. d crd. np1 pn31, cs pn22 vvb; cc-acp vbb xx j.
(71) sermon (DIV1)
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No man needes looke on others; tis himselfe, every man is so.
No man needs look on Others; this himself, every man is so.
dx n1 av vvb p-acp n2-jn; pn31|vbz px31, d n1 vbz av.
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13882
Who is not better than his neighbour, thinkes himselfe so, in worth, in parts, in zeale, in understanding? We taxe the womans sexe, as weake this way.
Who is not better than his neighbour, thinks himself so, in worth, in parts, in zeal, in understanding? We Tax the woman's sex, as weak this Way.
q-crq vbz xx jc cs po31 n1, vvz px31 av, p-acp n1, p-acp n2, p-acp n1, p-acp n1? pns12 vvb dt ng1 n1, c-acp j d n1.
(71) sermon (DIV1)
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13883
It is, I may not flatter; but thats but mostly in precedencie. Men areso, every way, every man.
It is, I may not flatter; but thats but mostly in precedency. Men areso, every Way, every man.
pn31 vbz, pns11 vmb xx vvi; cc-acp d|vbz p-acp j p-acp n1. n2 av, d n1, d n1.
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13884
Every soule is sowred with that leven of the Pharisee, I thank God I am not as other men are.
Every soul is soured with that leven of the Pharisee, I thank God I am not as other men Are.
np1 n1 vbz vvn p-acp d crd pp-f dt np1, pns11 vvb np1 pns11 vbm xx c-acp j-jn n2 vbr.
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It is true, for I am worse. Every mans penny is of finer silver, than his fellowes;
It is true, for I am Worse. Every men penny is of finer silver, than his Fellows;
pn31 vbz j, c-acp pns11 vbm jc. d ng1 n1 vbz pp-f jc n1, cs po31 n2;
(71) sermon (DIV1)
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wee shall loose them, as we light on them, ( and the spirit returne to God.
we shall lose them, as we Light on them, (and the Spirit return to God.
pns12 vmb vvi pno32, c-acp pns12 vvb p-acp pno32, (cc dt n1 vvb p-acp np1.
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his defects fewer, his deserts moe than his, for preferment, for imployment, for advancement, for what not? Fitter than he.
his defects fewer, his deserts more than his, for preferment, for employment, for advancement, for what not? Fitter than he.
po31 n2 d, po31 n2 dc cs po31, p-acp n1, p-acp n1, p-acp n1, p-acp r-crq xx? jc cs pns31.
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Learn this Prophets lesson, alter but one word, for Fathers, put in Brethren.
Learn this prophets Lesson, altar but one word, for Father's, put in Brothers.
np1 d ng1 n1, vvb p-acp crd n1, c-acp n2, vvn p-acp n2.
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Say every man, every woman, to themselves, of themselves, I am no better than my brethren.
Say every man, every woman, to themselves, of themselves, I am no better than my brothers.
vvb d n1, d n1, p-acp px32, pp-f px32, pns11 vbm dx jc cs po11 n2.
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God will like thee better, man will love thee more. Not God onely, but man too, every man, loathes a proud person. I leave this; tis but Aloes.
God will like thee better, man will love thee more. Not God only, but man too, every man, Loathes a proud person. I leave this; this but Aloes.
np1 vmb vvi pno21 av-jc, n1 vmb vvi pno21 av-dc. xx np1 av-j, cc-acp n1 av, d n1, vvz dt j n1. pns11 vvb d; pn31|vbz p-acp n2.
(71) sermon (DIV1)
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Looke we backe to Elias; he is no better (he saith) then his Fathers. Thats his humilitie, to underprise himselfe.
Look we back to Elias; he is no better (he Says) then his Father's. Thats his humility, to underprise himself.
vvi pns12 av p-acp np1; pns31 vbz av-dx jc (pns31 vvz) av po31 n2. d|vbz po31 n1, pc-acp vvb px31.
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He saith, he is not; but hee is. Shall I show you how? Tis fit, hee be exalted, that thus humbles himselfe.
He Says, he is not; but he is. Shall I show you how? This fit, he be exalted, that thus humbles himself.
pns31 vvz, pns31 vbz xx; p-acp pns31 vbz. vmb pns11 vvi pn22 c-crq? pn31|vbz j, pns31 vbb vvn, cst av vvz px31.
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Very excellent things are spoken of thee, O thou man of God. Be that first, a man of God, an eminent appellation; higher than a Prophet.
Very excellent things Are spoken of thee, Oh thou man of God. Be that First, a man of God, an eminent appellation; higher than a Prophet.
j j n2 vbr vvn pp-f pno21, uh pns21 n1 pp-f np1. vbb d ord, dt n1 pp-f np1, dt j n1; jc cs dt n1.
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Moses was the first called so, Samuel the next, then David, the next, then David, very few more.Moses was the First called so, Samuel the next, then David, the next, then David, very few more.
np1 vbds dt ord vvd av, np1 dt ord, av np1, dt ord, av np1, av d dc.
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Rector of the Colledge of the Prophets in his time.Rector of the College of the prophets in his time.
n1 pp-f dt n1 pp-f dt n2 p-acp po31 n1.
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Out of whose schoole came that Oracle in the Talmud, that the world should last sixe thousand yeares, two before the Law, two under it, and two after it.
Out of whose school Come that Oracle in the Talmud, that the world should last sixe thousand Years, two before the Law, two under it, and two After it.
av pp-f rg-crq n1 vvd d n1 p-acp dt np1, cst dt n1 vmd vvi crd crd n2, crd p-acp dt n1, crd p-acp pn31, cc crd p-acp pn31.
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An affronter of Kings in Gods cause. A destroyer of Balls Priests. A worker of great miracles;
an affronter of Kings in God's cause. A destroyer of Balls Priests. A worker of great Miracles;
dt n1 pp-f n2 p-acp npg1 n1. dt n1 pp-f n2 n2. dt n1 pp-f j n2;
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divided Iordan with his mantell, stayed heaven from raining three yeares and sixe moneths, raised the dead, the widdowes sonne of Sarepta, said to be Ionas the Prophet;
divided Iordan with his mantel, stayed heaven from raining three Years and sixe months, raised the dead, the widow's son of Sarepta, said to be Ionas the Prophet;
vvn np1 p-acp po31 n1, vvd n1 p-acp vvg crd n2 cc crd n2, vvd dt j, dt ng1 n1 pp-f np1, vvd pc-acp vbi np1 dt n1;
(71) sermon (DIV1)
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fasted like Christ and Moses fortie dayes, fed by an Angell, by Ravens morning and evening.
fasted like christ and Moses fortie days, fed by an Angel, by Ravens morning and evening.
vvd av-j np1 cc np1 crd n2, vvn p-acp dt n1, p-acp ng1 n1 cc n1.
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His Spirit in Iohn the Baptist, the greatest man (Christs selfe said) among the sonnes of women.
His Spirit in John the Baptist, the greatest man (Christ self said) among the Sons of women.
po31 n1 p-acp np1 dt n1, dt js n1 (npg1 n1 vvd) p-acp dt n2 pp-f n2.
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He, and Moses thought worthy to conferre with Christ in his glory on mount Thabor. But which transcends all honor done any man, save Christ, taken up to heaven, NONLATINALPHABET, in his body, Epiph. Enoch was translated; but how, wee read not.
He, and Moses Thought worthy to confer with christ in his glory on mount Mount tabor. But which transcends all honour done any man, save christ, taken up to heaven,, in his body, Epiphany Enoch was translated; but how, we read not.
pns31, cc np1 vvd j pc-acp vvi p-acp np1 p-acp po31 n1 p-acp n1 np1. cc-acp r-crq vvz d n1 vdn d n1, vvb np1, vvn a-acp p-acp n1,, p-acp po31 n1, np1 np1 vbds vvn; cc-acp q-crq, pns12 vvb xx.
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Elias was, like Christ, visibly, in a charet of fire went up to heaven, NONLATINALPHABET, saith S. Chrysost. in the flesh; lives there to this day.Elias was, like christ, visibly, in a chariot of fire went up to heaven,, Says S. Chrysostom in the Flesh; lives there to this day.
np1 vbds, av-j np1, av-j, p-acp dt n1 pp-f n1 vvd a-acp p-acp n1,, vvz n1 np1 p-acp dt n1; vvz a-acp p-acp d n1.
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This man, this great man, great Prophet, NONLATINALPHABET, surnamed God for his greatnesse, saith a Greeke Father;
This man, this great man, great Prophet,, surnamed God for his greatness, Says a Greek Father;
d n1, d j n1, j n1,, vvn np1 p-acp po31 n1, vvz dt jp n1;
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whom God thus magnified, vilifies himselfe, saith here, Non sum melior, I am no better than my Fathers.
whom God thus magnified, vilifies himself, Says Here, Non sum melior, I am no better than my Father's.
ro-crq np1 av vvn, vvz px31, vvz av, fw-fr fw-la fw-la, pns11 vbm dx jc cs po11 n2.
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To end this and All, his humility is admirable, but his Reason not allowable, God gives us All his Spirit; but his Argument is weake.
To end this and All, his humility is admirable, but his Reason not allowable, God gives us All his Spirit; but his Argument is weak.
pc-acp vvi d cc d, po31 n1 vbz j, cc-acp po31 n1 xx j, np1 vvz pno12 d po31 n1; cc-acp po31 n1 vbz j.
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What Elias was, compared to his Progenitors, better or worse then they, for condition, or for grace, it skils not to his Prayer.
What Elias was, compared to his Progenitors, better or Worse then they, for condition, or for grace, it skills not to his Prayer.
q-crq np1 vbds, vvn p-acp po31 n2, jc cc av-jc cs pns32, p-acp n1, cc p-acp n1, pn31 vvz xx p-acp po31 n1.
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Were hee greater then his Fathers, were he lesse it will not follow either way, that God must take his Soule.
Were he greater then his Father's, were he less it will not follow either Way, that God must take his Soul.
vbdr pns31 jc cs po31 n2, vbdr pns31 av-dc pn31 vmb xx vvi d n1, cst np1 vmb vvi po31 n1.
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13907
Death lookes at no mans state.
Death looks At no men state.
n1 vvz p-acp dx ng1 n1.
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Seneca saith wittily, Non citamur ex censu, death doth not summon us by the subsidie booke.Senecca Says wittily, Non citamur ex censu, death does not summon us by the subsidy book.
np1 vvz av-j, fw-fr fw-la fw-la fw-la, n1 vdz xx vvi pno12 p-acp dt n1 n1.
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Sit I, like Iob in ashes, or like Solomon, in a throne, God will take my Soule,
Fit I, like Job in Ashes, or like Solomon, in a throne, God will take my Soul,
vvb pns11, av-j np1 p-acp n2, cc av-j np1, p-acp dt n1, np1 vmb vvi po11 n1,
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if he thinke good, will not, unlesse he please; and will, when he will, will not, till then.
if he think good, will not, unless he please; and will, when he will, will not, till then.
cs pns31 vvb j, vmb xx, cs pns31 vvb; cc vmb, c-crq pns31 vmb, vmb xx, c-acp av.
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Tis neither NONLATINALPHABET, as Saint Paul spake, any mans more betternesse, nor NONLATINALPHABET, his more meanernesse, that God lookes at.
This neither, as Saint Paul spoke, any men more betterness, nor, his more meanernesse, that God looks At.
pn31|vbz dx, c-acp n1 np1 vvd, d vvz dc n1, ccx, po31 n1 n1, cst np1 vvz p-acp.
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Why he takes one Soule, one houre old only, why not another, till an hundred yeares of age, he knowes, not we,
Why he Takes one Soul, one hour old only, why not Another, till an hundred Years of age, he knows, not we,
uh-crq pns31 vvz crd n1, crd n1 j av-j, q-crq xx j-jn, c-acp dt crd n2 pp-f n1, pns31 vvz, xx pns12,
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and therefore I may not cry Sufficit, tis enough, the Prophets first reason.
and Therefore I may not cry Sufficit, this enough, the prophets First reason.
cc av pns11 vmb xx vvi fw-la, pn31|vbz av-d, dt n2 ord n1.
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Why he takes the better, leaves the worse, or takes the worse, and leaves the better;
Why he Takes the better, leaves the Worse, or Takes the Worse, and leaves the better;
uh-crq pns31 vvz dt jc, vvz dt jc, cc vvz dt jc, cc vvz dt av-jc;
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he knowes that too, not we. And therefore I may not cry neither with Elias, Lord take my Soule;
he knows that too, not we. And Therefore I may not cry neither with Elias, Lord take my Soul;
pns31 vvz cst av, xx pns12. cc av pns11 vmb xx vvi av-d p-acp np1, n1 vvb po11 n1;
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for I am not better, then my Fathers. for I am not better, then my Father's.
c-acp pns11 vbm xx j, cs po11 n2.
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I will not sing with Simeon, Lord, now let thy Servant depart in peace according to thy word.
I will not sing with Simeon, Lord, now let thy Servant depart in peace according to thy word.
pns11 vmb xx vvi p-acp np1, n1, av vvb po21 n1 vvi p-acp n1 vvg p-acp po21 n1.
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He had the Spirits warrant to sing so.
He had the Spirits warrant to sing so.
pns31 vhd dt n2 vvb pc-acp vvi av.
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And thus have I as breefely and perspicuously as I could handled the former branch of the Man of Gods Prayer;
And thus have I as briefly and perspicuously as I could handled the former branch of the Man of God's Prayer;
cc av vhb pns11 p-acp av-j cc av-j c-acp pns11 vmd vvd dt j n1 pp-f dt n1 pp-f npg1 n1;
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to wit, that the Lord would be pleased to take away his life, together with his reasons;
to wit, that the Lord would be pleased to take away his life, together with his Reasons;
p-acp n1, cst dt n1 vmd vbi vvn pc-acp vvi av po31 n1, av p-acp po31 n2;
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wherein I have shewed you the strangnesse of this his request;
wherein I have showed you the strangeness of this his request;
c-crq pns11 vhb vvn pn22 dt n1 pp-f d po31 n1;
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as being both against nature, religion, &c. Against nature, for the brute creature will not dye if he may choose:
as being both against nature, Religion, etc. Against nature, for the brutus creature will not die if he may choose:
c-acp vbg av-d p-acp n1, n1, av p-acp n1, p-acp dt n1 n1 vmb xx vvi cs pns31 vmb vvi:
(71) sermon (DIV1)
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against religion, for God made us to serve and to glorifie him: and life is Gods gift;
against Religion, for God made us to serve and to Glorify him: and life is God's gift;
p-acp n1, c-acp np1 vvd pno12 pc-acp vvi cc pc-acp vvi pno31: cc n1 vbz ng1 n1;
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and to give it him againe, argues unmannerlinesse, and not to serve him, as long as we may, argues ungratefulnesse:
and to give it him again, argues unmannerliness, and not to serve him, as long as we may, argues ungratefulness:
cc pc-acp vvi pn31 pno31 av, vvz n1, cc xx pc-acp vvi pno31, c-acp av-j c-acp pns12 vmb, vvz n1:
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as also the weakenesse of his reasons: as if he could tell what were better for him then God;
as also the weakness of his Reasons: as if he could tell what were better for him then God;
c-acp av dt n1 pp-f po31 n2: c-acp cs pns31 vmd vvi r-crq vbdr jc p-acp pno31 av np1;
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who is the Almighty, and puts a sufficit to every thing when he pleases:
who is the Almighty, and puts a sufficit to every thing when he Pleases:
r-crq vbz dt j-jn, cc vvz dt fw-la p-acp d n1 c-crq pns31 vvz:
(71) sermon (DIV1)
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13927
My Prayer shall be onely, Lord, let thy humble Servant depart in peace according to thy will.
My Prayer shall be only, Lord, let thy humble Servant depart in peace according to thy will.
po11 n1 vmb vbi av-j, n1, vvb po21 j n1 vvi p-acp n1 vvg p-acp po21 n1.
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Lord, let me, let us all, at the instant of death, put Nunc too to Dimittis, say all this Prophets Prayer, Now, O Lord, take my Soule:
Lord, let me, let us all, At the instant of death, put Nunc too to Dimittis, say all this prophets Prayer, Now, Oh Lord, take my Soul:
n1, vvb pno11, vvb pno12 d, p-acp dt n-jn pp-f n1, vvd fw-la av p-acp ng1, vvb d d ng1 n1, av, uh n1, vvb po11 n1:
(71) sermon (DIV1)
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13929
but till then, with patience possesse our soules, say, but at the most, as Christ did, Not my will, Father, but thy will be done.
but till then, with patience possess our Souls, say, but At the most, as christ did, Not my will, Father, but thy will be done.
cc-acp c-acp av, p-acp n1 vvb po12 n2, vvb, cc-acp p-acp dt ds, c-acp np1 vdd, xx po11 n1, n1, cc-acp po21 n1 vbi vdn.
(71) sermon (DIV1)
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13930
The Lord, the lover of Soules, at the happy houre of his appointed time, take all our Soules.
The Lord, the lover of Souls, At the happy hour of his appointed time, take all our Souls.
dt n1, dt n1 pp-f n2, p-acp dt j n1 pp-f po31 j-vvn n1, vvb d po12 n2.
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13931
The Lord Iesus receive them then; the holy Ghost comfort them till then;
The Lord Iesus receive them then; the holy Ghost Comfort them till then;
dt n1 np1 vvb pno32 av; dt j n1 vvi pno32 c-acp av;
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to all which sacred Persons of the blessed Trinity, be joyntly ascribed, All honour glory, &c.
to all which sacred Persons of the blessed Trinity, be jointly ascribed, All honour glory, etc.
p-acp d r-crq j n2 pp-f dt j-vvn np1, vbb av-j vvn, d n1 n1, av
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A FVNERALL SERMON, PREACHED ON ECCLESIASTES. The second Sermon.
A FUNERAL SERMON, PREACHED ON ECCLESIASTES. The second Sermon.
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ECCLES. 12. 7. And Dust returne to the Earth, as it was, and the Spirit returne to God that gave it.
ECCLES. 12. 7. And Dust return to the Earth, as it was, and the Spirit return to God that gave it.
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THe returne of mans parts at his decease:
THe return of men parts At his decease:
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his body to the earth, because that came from it; his spirit unto God, because it came from him. How from him? Hee gave it. Death returnes them both to their beginnings.
his body to the earth, Because that Come from it; his Spirit unto God, Because it Come from him. How from him? He gave it. Death returns them both to their beginnings.
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Of the severall words in order. Dust is the first.
Of the several words in order. Dust is the First.
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What meanes the Preacher to debase mans body so, to call it Dust? He might have used Iobs word, Man shall returne;
What means the Preacher to debase men body so, to call it Dust? He might have used Jobs word, Man shall return;
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or his owne fathers phrase, Returne yee sonnes of men.
or his own Father's phrase, Return ye Sons of men.
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Or at least he might have cald it flesh; Esay doth, all flesh is grasse. God doth, I will not strive with man, for he is flesh. Mans body Gods owne workmanship.
Or At least he might have called it Flesh; Isaiah does, all Flesh is grass. God does, I will not strive with man, for he is Flesh. men body God's own workmanship.
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Other creatures, Plants, Fowles, Fishes, & Beasts, he bad the earth and waters to bring forth.
Other creatures, Plants, Fowls, Fish, & Beasts, he bade the earth and waters to bring forth.
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But he made mans body with his owne hands, Thy hands made mee (saith David. ) Saint Paul honours it yet more, saith our bodies are the temples of the holy Ghost.
But he made men body with his own hands, Thy hands made me (Says David.) Saint Paul honours it yet more, Says our bodies Are the Temples of the holy Ghost.
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It is great grace to it, to be domus animae, the soules house, so Tertul. The soule an Angels fellow.
It is great grace to it, to be domus Spirits, the Souls house, so Tertulian The soul an Angels fellow.
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But it is Gods house, if the spirits temple, as Saint Paul sayd.
But it is God's house, if the spirits temple, as Saint Paul said.
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And doth Salomon here slight it so, to call it Dust? He doth, and doth discreetly.
And does Solomon Here slight it so, to call it Dust? He does, and does discreetly.
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There is a Time when I may magnifie it; to doe God glory. But there is a time when I must vilifie it, when it magnifies it selfe.
There is a Time when I may magnify it; to do God glory. But there is a time when I must vilify it, when it Magnifies it self.
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The wise man cryes then to it, Quid superbis terra & cinis? why art thou proud, thou Dust and Ashes? The lownesse of our mould must humble the highnesse of our minde.
The wise man cries then to it, Quid superbis terra & Cinis? why art thou proud, thou Dust and Ashes? The lowness of our mould must humble the highness of our mind.
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God put in mans name a marke of his materialls: what is Adam but Earth? Homo ab humo.
God put in men name a mark of his materials: what is Adam but Earth? Homo ab humo.
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Me thinkes I heare one answer, the Preacher doth us wrong. Adam indeede was earth, God made his body of it; but his onely.
Me thinks I hear one answer, the Preacher does us wrong. Adam indeed was earth, God made his body of it; but his only.
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All other issue from the wombs of women spring from the loynes of men, so are flesh and blood, not Dust. Proud clay-clod, wilt thou teach Gods Spirit to speake? and whom makest thou thy selfe? art thou better then Abraham? Hee cryed to God, Pulvis & cinis ego, hee was but Dust and Ashes.
All other issue from the wombs of women spring from the loins of men, so Are Flesh and blood, not Dust. Proud clay-clod, wilt thou teach God's Spirit to speak? and whom Makest thou thy self? art thou better then Abraham? He cried to God, Pulvis & Cinis ego, he was but Dust and Ashes.
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He was? We are, we are all, David saith. The mightiest Monarch is of no better mould.
He was? We Are, we Are all, David Says. The Mightiest Monarch is of no better mould.
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The Cynick sayd it to Alexanders selfe, that Kings are Gods on earth; but they are but Gods of earth.
The Cynic said it to Alexanders self, that Kings Are God's on earth; but they Are but God's of earth.
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The goodliest man, but NONLATINALPHABET, neat and trim clay, Epictet. An earthen vessell may bee gilt, yet is earth still.
The Goodliest man, but, neat and trim clay, Epictetus. an earthen vessel may be gilded, yet is earth still.
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Saint Paul calls us earthen vessels; but China dishes painted and gilt, but clay. Man is but NONLATINALPHABET and NONLATINALPHABET, spirit and Dust, saith the Philosopher. Not Adam onely;
Saint Paul calls us earthen vessels; but China Dishes painted and gilded, but clay. Man is but and, Spirit and Dust, Says the Philosopher. Not Adam only;
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All men are, Siraks sonne saith. Yea because Adam was, therefore wee too, we all Originaliter. Say not so:
All men Are, Siraks son Says. Yea Because Adam was, Therefore we too, we all Originaliter. Say not so:
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yet Finaliter. The Preacher wrongs us not, to call us Dust. Bee flesh and blood our beginning:
yet Finaliter. The Preacher wrongs us not, to call us Dust. be Flesh and blood our beginning:
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Dust is our end, and the end sometimes denominates things.
Dust is our end, and the end sometime denominates things.
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Sayd not Anaxagoras, snow was blacke? Thinke you he was so madde to call white black? No,
Said not Anaxagoras, snow was black? Think you he was so mad to call white black? No,
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but hee considered the colour of the water, when it resolved; he meant snow melted. Mans body is indeed, blood, flesh and bone. The Genesis is so; but the Analysis is earth.
but he considered the colour of the water, when it resolved; he meant snow melted. men body is indeed, blood, Flesh and bone. The Genesis is so; but the Analysis is earth.
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A Corpse kept above ground many yeares, or in drye mould in grave, touch it, you shall finde it powder, meere dust.
A Corpse kept above ground many Years, or in dry mould in grave, touch it, you shall find it powder, mere dust.
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Let a Poet (with your favour) expound a Preacher once, NONLATINALPHABET, saith Phocylides, bodyes resolved are ashes all.
Let a Poet (with your favour) expound a Preacher once,, Says Phocylides, bodies resolved Are Ashes all.
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To end this, bee Salomons word here Dust, eyther as the first mans substance, or as all mens end;
To end this, be Solomon's word Here Dust, either as the First men substance, or as all men's end;
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wee are both vile and fraile. Make wee but that use of it; and I leave it.
we Are both vile and frail. Make we but that use of it; and I leave it.
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Verbum sapienti; I goe on, And Dust returne. Termes have returnes; so hath mans life. For thats a terme, terminus vitae, the terme of life, an usuall terme.Verbum sapienti; I go on, And Dust return. Terms have returns; so hath men life. For thats a term, terminus vitae, the term of life, an usual term.
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Man hath two returnes, Repentance one; the other is Death. Returne, returne, saith the Prophet, i. turne from your sinnes.
Man hath two returns, Repentance one; the other is Death. Return, return, Says the Prophet, i. turn from your Sins.
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[ That returne is proper to the righteous. ] Returne yee sonnes of men; thats meant of death, [ and is generall to all ] Salomon meanes that here.
[ That return is proper to the righteous. ] Return ye Sons of men; thats meant of death, [ and is general to all ] Solomon means that Here.
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Obitus is Reditus, Death is meere Returne. That Returne is here twice; first of the Body, then of the Spirit.Obitus is Reditus, Death is mere Return. That Return is Here twice; First of the Body, then of the Spirit.
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The former was almost NONLATINALPHABET, confest of all men, a sensible truth; needs no dispute, tis obvious to the eye, to every eye.
The former was almost, confessed of all men, a sensible truth; needs no dispute, this obvious to the eye, to every eye.
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For the former, mans life is a pilgrimage, old Iacobs terme, Davids too. Saint Paul calls us, Saint Peter too, NONLATINALPHABET, traveillours.
For the former, men life is a pilgrimage, old Iacobs term, Davids too. Saint Paul calls us, Saint Peter too,, traveillours.
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The grave is our home, the bodyes home. The verse next before but one calls it our house.
The grave is our home, the bodies home. The verse next before but one calls it our house.
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The vulgar Latin I like not, domus aeternitatis, our everlasting home. It is not so: that denyes the resurrection.
The Vulgar Latin I like not, domus aeternitatis, our everlasting home. It is not so: that Denies the resurrection.
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The English is better, our long home. The travelour at the end of his journey returnes home.
The English is better, our long home. The travelour At the end of his journey returns home.
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The body first sprung from the earth, and the soule first issued from the Lord, both meete in man,
The body First sprung from the earth, and the soul First issued from the Lord, both meet in man,
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and live lovingly together all the dayes of mans pilgrimage. That ended, each returnes to his first founder. Life is but a Loane; God lent it us; It must be repaid.
and live lovingly together all the days of men pilgrimage. That ended, each returns to his First founder. Life is but a Loan; God lent it us; It must be repaid.
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Debemur morti, we are owne to dye. The terme next following hath affinitie with this; take wee that to it.Debemur morti, we Are own to die. The term next following hath affinity with this; take we that to it.
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Whether must the Dust returne? to the earth, as it was. Dust it was, and to Dust it must goe; Ashes to Ashes.
Whither must the Dust return? to the earth, as it was. Dust it was, and to Dust it must go; Ashes to Ashes.
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Man is Microcosmus, a little world. The worlds motion is circular, ab eodem puncto ad idem, from Dust to Earth.
Man is Microcosm, a little world. The world's motion is circular, ab Eodem puncto ad idem, from Dust to Earth.
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Man is NONLATINALPHABET from the earth, saith David, and to earth hee must returne.
Man is from the earth, Says David, and to earth he must return.
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It seemed to Nicodemus an absurditie, that an old man should goe againe into his mothers wombe,
It seemed to Nicodemus an absurdity, that an old man should go again into his mother's womb,
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and it was so in his sense.
and it was so in his sense.
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It is not so in Salomons. It is an old man he here speakes of, a decrepite aged man.
It is not so in Solomon's. It is an old man he Here speaks of, a decrepit aged man.
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He saith, he must goe into his mothers wombe againe.
He Says, he must go into his mother's womb again.
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He must, all must, old and young when God cryes, Revertimini. The earth is the mother of us all, Sirac. From her we came,
He must, all must, old and young when God cries, Return. The earth is the mother of us all, Sirach. From her we Come,
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and shee lookes for us againe. God hath appointed her that bore us, to bury us; her wombe must entombe us.
and she looks for us again. God hath appointed her that boar us, to bury us; her womb must entomb us.
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To the earth, as it was? Is not Salomon deceived? All goe not to the grave: some perish in the Aire; Fire consumes some.
To the earth, as it was? Is not Solomon deceived? All go not to the grave: Some perish in the Air; Fire consumes Some.
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Fishes, Fowles, wilde Beasts doe devoure many.
Fishes, Fowls, wild Beasts do devour many.
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The Dogges did Iezabel, Beares 42. boyes in Bethel. All these for all this returne unto the earth.
The Dogs did Jezebel, Bears 42. boys in Bethel. All these for all this return unto the earth.
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Or bee such excepted, the Preacher meanes utplurimum, most bodies doe. Yea where Scripture saith, All;
Or be such excepted, the Preacher means utplurimum, most bodies do. Yea where Scripture Says, All;
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yet even there sometimes are some excepted. Had it beene added here;
yet even there sometime Are Some excepted. Had it been added Here;
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yet must wee have excepted Enoch and Elias; they went up alive to heaven, are both there NONLATINALPHABET, in their bodies, saith Saint Basil. Of Dusts Returning, enough; come wee to the Spirits.
yet must we have excepted Enoch and Elias; they went up alive to heaven, Are both there, in their bodies, Says Saint Basil. Of Dusts Returning, enough; come we to the Spirits.
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) Mans soule hath his Returne, as well as his body. They were in life (as it were) wedded together. Death divorceth them.
) men soul hath his Return, as well as his body. They were in life (as it were) wedded together. Death divorceth them.
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The body the soules Iayle, Tullies terme, Carcer Animae; death delivers it. Man gives up his Ghost, yeelds his spirit;
The body the Souls Jail, Yields term, Carcer Spirits; death delivers it. Man gives up his Ghost, yields his Spirit;
dt n1 dt ng1 n1, npg1 vvb, fw-la fw-la; n1 vvz pn31. n1 vvz a-acp po31 n1, vvz po31 n1;
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its free from him, and it goes. But the going is returning, Dust and the spirit Returne both.
its free from him, and it Goes. But the going is returning, Dust and the Spirit Return both.
pn31|vbz j p-acp pno31, cc pn31 vvz. p-acp dt n-vvg vbz vvg, n1 cc dt n1 vvb d.
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The Atheist denyes that, and the Sadducee. They hold the soule perisheth, mans soule like the beasts.
The Atheist Denies that, and the Sadducee. They hold the soul Perishes, men soul like the beasts.
dt n1 vvz d, cc dt np1. pns32 vvb dt n1 vvz, ng1 n1 av-j dt n2.
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For they differ not, a mans soule from a swines, one mad hereticke sayd, Manes. One Pope once doubted of the soules immortalitie, Pope Iohn 22. Indeed tis not exprest in any Christian Creede:
For they differ not, a men soul from a Swine, one mad heretic said, Manes. One Pope once doubted of the Souls immortality, Pope John 22. Indeed this not expressed in any Christian Creed:
p-acp pns32 vvb xx, dt ng1 n1 p-acp dt ng1, crd j n1 vvd, fw-la. crd n1 a-acp vvd pp-f dt ng1 n1, n1 np1 crd np1 pn31|vbz xx vvn p-acp d njp n1:
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but it is implyed in all; almost in every Article.
but it is employed in all; almost in every Article.
cc-acp pn31 vbz vvn p-acp d; av p-acp d n1.
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Christ ascended not, rose not, dyed not, was not borne, nor conceived, if mens soules perish like beasts.
christ ascended not, rose not, died not, was not born, nor conceived, if men's Souls perish like beasts.
np1 vvd xx, vvd xx, vvd xx, vbds xx vvn, ccx vvd, cs ng2 n2 vvb av-j n2.
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For why was Christ incarnate, but for the soules salvation? Theres no Saints, no Resurrection, no life everlasting, if soules perish.
For why was christ incarnate, but for the Souls salvation? Theres no Saints, no Resurrection, no life everlasting, if Souls perish.
p-acp q-crq vbds np1 j, cc-acp p-acp dt ng1 n1? pc-acp|vbz dx n2, dx n1, dx n1 j, cs n2 vvb.
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An opinion which gives leave to all kind of licentiousnesse.
an opinion which gives leave to all kind of licentiousness.
dt n1 r-crq vvz n1 p-acp d n1 pp-f n1.
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What will a wicked man not dare doe in his life, that thinkes he shall not suffer for it after death? If the spirit expire; cancell the Creede: rase all religion;
What will a wicked man not Dare doe in his life, that thinks he shall not suffer for it After death? If the Spirit expire; cancel the Creed: raze all Religion;
q-crq vmb dt j n1 xx vvb n1 p-acp po31 n1, cst vvz pns31 vmb xx vvi p-acp pn31 p-acp n1? cs dt n1 vvb; vvi dt n1: vvb d n1;
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for Animae causa omnis religio est, Augustine. This conceit is meere Heathenisme.
for Spirits causa omnis Religio est, Augustine. This conceit is mere Heathenism.
p-acp fw-la fw-la fw-la fw-la fw-la, np1. d n1 vbz j n1.
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But there is another among Christians, that the soule indeede dies not, but it sleepes, sleepes till the resurrection.
But there is Another among Christians, that the soul indeed die not, but it sleeps, sleeps till the resurrection.
p-acp pc-acp vbz j-jn p-acp np1, cst dt n1 av vvz xx, cc-acp pn31 vvz, vvz p-acp dt n1.
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The heresie termed by Divines NONLATINALPHABET, antiently held in Arabia, and revived lately by some Anabaptists. Calvin hath written a large and learned tract against these dreamers. The deceased soule sleepes not:
The heresy termed by Divines, anciently held in Arabia, and revived lately by Some Anabaptists. calvin hath written a large and learned tract against these dreamers. The deceased soul sleeps not:
dt n1 vvd p-acp n2-jn, av-j vvn p-acp np1, cc vvn av-j p-acp d np1. np1 vhz vvn dt j cc j n1 p-acp d n2. dt j-vvn n1 vvz xx:
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but eyther suffers paines in hell, which will not let it sleepe, or sings in heaven a continuall Hallelujah, which requires waking too. It Returnes.
but either suffers pains in hell, which will not let it sleep, or sings in heaven a continual Hallelujah, which requires waking too. It Returns.
cc-acp d vvz n2 p-acp n1, r-crq vmb xx vvi pn31 vvi, cc vvz p-acp n1 dt j np1, r-crq vvz vvg av. pn31 vvz.
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But what if Scripture say nay? The wise man saith, the spirit returnes not, exit spiritus, & non revertitur, Sap. 16. If we answer, thats Apocrypha, David sath it too, Psal. 78. wrested Scriptures both, they meane not this Returning.
But what if Scripture say nay? The wise man Says, the Spirit returns not, exit spiritus, & non revertitur, Sap. 16. If we answer, thats Apocrypha, David Sath it too, Psalm 78. wrested Scriptures both, they mean not this Returning.
cc-acp q-crq cs np1 vvb uh? dt j n1 vvz, dt n1 n2 xx, fw-la fw-la, cc fw-la fw-la, np1 crd cs pns12 vvb, d|vbz fw-la, np1 vhz pn31 av, np1 crd j-vvn n2 av-d, pns32 vvb xx d vvg.
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The wise man meanes, that the soule departed returnes not to the body, that a dead man revives not.
The wise man means, that the soul departed returns not to the body, that a dead man revives not.
dt j n1 vvz, cst dt n1 vvd n2 xx p-acp dt n1, cst dt j n1 vvz xx.
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And David meanes mans breath, not his soule. His breath from mouth or nostrils once gone forth, comes not backe againe;
And David means men breath, not his soul. His breath from Mouth or nostrils once gone forth, comes not back again;
np1 np1 n2 ng1 n1, xx po31 n1. po31 n1 p-acp n1 cc n2 a-acp vvn av, vvz xx av av;
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It runnes out into the ayre, and there vanisheth. Goe wee on to the next terme;
It runs out into the air, and there Vanishes. Go we on to the next term;
pn31 vvz av p-acp dt n1, cc a-acp vvz. vvb pns12 p-acp p-acp dt ord n1;
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the spirit Returnes, but whether? To God? The body and soule in life were individu's, unseparable companions, went alwayes together.
the Spirit Returns, but whither? To God? The body and soul in life were individu's, unseparable Sodales, went always together.
dt n1 vvz, cc-acp q-crq? p-acp np1? dt n1 cc n1 p-acp n1 vbdr ng1, j n2, vvd av av.
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Why not also in Death? A question not worth answer. Two friends will walke all day together,
Why not also in Death? A question not worth answer. Two Friends will walk all day together,
q-crq xx av p-acp n1? dt n1 xx j n1. crd n2 vmb vvi d n1 av,
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but at night will returne each to his owne home. The soules home is heaven, the righteous soules;
but At night will return each to his own home. The Souls home is heaven, the righteous Souls;
cc-acp p-acp n1 vmb vvi d p-acp po31 d n1-an. dt n2 av-an vbz n1, dt j n2;
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the bodyes is the grave, the earth.
the bodies is the grave, the earth.
dt n2 vbz dt n1, dt n1.
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But saith not the Psalmist, that the spirit returnes to the earth too? Psal. 146. spiritus exit, & revertitur ad terram suam, speakes (to appearance) punctually.
But Says not the Psalmist, that the Spirit returns to the earth too? Psalm 146. spiritus exit, & revertitur ad terram suam, speaks (to appearance) punctually.
p-acp vvz xx dt n1, cst dt n1 n2 p-acp dt n1 av? np1 crd fw-la fw-la, cc fw-la fw-la fw-la fw-la, vvz (p-acp n1) av-j.
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Ad terram, & ad terram suam, to the earth, to his owne earth; hee both saith, it returnes to it, and also, tis his home.Ad terram, & ad terram suam, to the earth, to his own earth; he both Says, it returns to it, and also, this his home.
fw-la fw-la, cc fw-la fw-la fw-la, p-acp dt n1, p-acp po31 d n1; pns31 d vvz, pn31 n2 p-acp pn31, cc av, pn31|vbz po31 n1-an.
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To a rash reader it may seeme so: but waigh the words well, and they meane no such matter.
To a rash reader it may seem so: but weigh the words well, and they mean no such matter.
p-acp dt j n1 pn31 vmb vvi av: cc-acp vvb dt n2 av, cc pns32 vvb dx d n1.
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It is indeede in the vulgar, egredietur & revertetur. But both words are not meant of the same subject:
It is indeed in the Vulgar, egredietur & revertetur. But both words Are not meant of the same Subject:
pn31 vbz av p-acp dt j, fw-la cc fw-la. p-acp d n2 vbr xx vvn pp-f dt d n-jn:
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both verbes have not the same nominative case.
both verbs have not the same nominative case.
d n2 vhb xx dt d j n1.
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Tis the spirit, that goeth forth, but tis the dead man, the corpse, that returnes to his earth.
This the Spirit, that Goes forth, but this the dead man, the corpse, that returns to his earth.
pn31|vbz dt n1, cst vvz av, cc-acp pn31|vbz dt j n1, dt n1, cst n2 p-acp po31 n1.
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Tis obscure in the Latin, but plaine in the originall;
This Obscure in the Latin, but plain in the original;
pn31|vbz j p-acp dt njp, cc-acp av-j p-acp dt n-jn;
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so plaine, that no scholler can mistake it, and the English is indifferent plaine, He returneth; not, It returneth not.
so plain, that no scholar can mistake it, and the English is indifferent plain, He returns; not, It returns not.
av j, cst dx n1 vmb vvi pn31, cc dt jp vbz j n1, pns31 vvz; xx, pn31 vvz xx.
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It, the spirit, but He, the man, the dead man, thats the body. The spirit returnes to God;
It, the Spirit, but He, the man, the dead man, thats the body. The Spirit returns to God;
pn31, dt n1, cc-acp pns31, dt n1, dt j n1, d|vbz dt n1. dt n1 n2 p-acp np1;
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hee meanes the just mans spirit. For the wicked mans goes to Abaddon, to Gehenna. The Preacher addes not that: twas odious.
he means the just men Spirit. For the wicked men Goes to Abaddon, to Gehenna. The Preacher adds not that: it odious.
pns31 vvz dt j ng1 n1. p-acp dt j ng1 vvz p-acp np1, p-acp np1. dt n1 vvz xx cst: pn31|vbds j.
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Or say, he meanes the sinners soule also: It returnes too to God, to receive sentence.
Or say, he means the Sinners soul also: It returns too to God, to receive sentence.
cc vvb, pns31 vvz dt ng1 n1 av: pn31 n2 av p-acp np1, pc-acp vvi n1.
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Haply Angels, one or moe, bring it before God, and he bids, tradite tortoribus, goe and deliver it to the tormentours. Some Iewish writers conceive so.
Haply Angels, one or more, bring it before God, and he bids, tradite tortoribus, go and deliver it to the tormentors. some Jewish writers conceive so.
av n2, crd cc av-dc, vvb pn31 p-acp np1, cc pns31 vvz, fw-la fw-la, vvb cc vvi pn31 p-acp dt n2. d jp n2 vvb av.
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O the riches, the exceeding riches of Gods grace, that calls the soule of a miserable sinner up unto himselfe:
O the riches, the exceeding riches of God's grace, that calls the soul of a miserable sinner up unto himself:
sy dt n2, dt j-vvg n2 pp-f npg1 n1, cst vvz dt n1 pp-f dt j n1 a-acp p-acp px31:
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Loved it so, while man lived, that he dwelt with it on earth, while it had a house there;
Loved it so, while man lived, that he dwelled with it on earth, while it had a house there;
vvd pn31 av, cs n1 vvd, cst pns31 vvd p-acp pn31 p-acp n1, cs pn31 vhd dt n1 a-acp;
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dislog'd thence, assumes it to himselfe into heaven, to dwell with him! God, and a just mans soule will ever cohabite.
disloged thence, assumes it to himself into heaven, to dwell with him! God, and a just men soul will ever cohabit.
vvn av, vvz pn31 pc-acp px31 p-acp n1, pc-acp vvi p-acp pno31! np1, cc dt j ng1 n1 vmb av vvi.
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Ruth •old Naomi, nought should part them, but death. But not deaths selfe shall part the soule and God.Ruth •old Naomi, nought should part them, but death. But not death's self shall part the soul and God.
n1 vvb np1, pix vmd vvi pno32, cc-acp n1. cc-acp xx n2 n1 vmb vvi dt n1 cc n1.
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That which parts all things, shall not them. They indeede are Individu's.
That which parts all things, shall not them. They indeed Are Individu's.
d r-crq vvz d n2, vmb xx pno32. pns32 av vbr n2.
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14032
Theres a great Philosopher cryes, non credo, to this, Pythagoras, a man of such authority, that the bare, ipse dixit was enough to prove any thing.
Theres a great Philosopher cries, non credo, to this, Pythagoras, a man of such Authority, that the bore, ipse dixit was enough to prove any thing.
pc-acp|vbz dt j n1 n2, fw-fr fw-la, p-acp d, np1, dt n1 pp-f d n1, cst dt j, fw-la fw-la vbds av-d pc-acp vvi d n1.
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He taught a NONLATINALPHABET transmigration of soules. That the spirit departing returnes not unto God, but goes into some other body;
He taught a transmigration of Souls. That the Spirit departing returns not unto God, but Goes into Some other body;
pns31 vvd dt n1 pp-f n2. cst dt n1 vvg n2 xx p-acp np1, cc-acp vvz p-acp d j-jn n1;
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Lactantius calls him a doting old man, and Epiphanius his conceipt, NONLATINALPHABET, a Mountebanks Gull. Great Alexanders soule was in Iulian the Apostata. Empedocles sayd, he had beene NONLATINALPHABET, a boy, a girle, a shrub, a foule, and a fish.Lactantius calls him a doting old man, and Epiphanius his conceit,, a Mountebanks Gull. Great Alexanders soul was in Iulian the Apostata. Empedoc said, he had been, a boy, a girl, a shrub, a foul, and a Fish.
np1 vvz pno31 dt j-vvg j n1, cc np1 po31 n1,, dt n2 n1 j npg1 n1 vbds p-acp np1 dt fw-la. npg1 vvd, pns31 vhd vbn, dt n1, dt n1, dt n1, dt j, cc dt n1.
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Some Iewish writers say, that a righteous mans soule hath three devolutions, a wicked mans immediately goes into a Beast,
some Jewish writers say, that a righteous men soul hath three devolutions, a wicked men immediately Goes into a Beast,
d jp n2 vvb, cst dt j ng1 n1 vhz crd n2, dt j n2 av-j vvz p-acp dt n1,
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and at last becomes a devill. Adams soule was afterward in David, and againe in Christ.
and At last becomes a Devil. Adams soul was afterwards in David, and again in christ.
cc p-acp ord vvz dt n1. npg1 n1 vbds av p-acp np1, cc av p-acp np1.
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That they finde in Adams name, in their Cabalisticall subtiltie. A. means Adam, D. David, M. Messias.
That they find in Adams name, in their Cabalistical subtlety. A. means Adam, D. David, M. Messias.
cst pns32 vvb p-acp npg1 n1, p-acp po32 j n1. np1 vvz np1, np1 np1, n1 np1.
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14039
This Pythagorian Gull, as one Philosopher founded it, so another hath confounded it.
This Pythagorean Gull, as one Philosopher founded it, so Another hath confounded it.
d njp n1, c-acp crd n1 vvd pn31, av j-jn vhz vvn pn31.
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Seneca, as wise a man as ere Pythagoras was, sayd, Sursum vocant illam Initia sua, the soules beginning calls it up to God;Senecca, as wise a man as ere Pythagoras was, said, Sursum Vocant Illam Initia sua, the Souls beginning calls it up to God;
np1, p-acp j dt n1 c-acp c-acp npg1 vbds, vvd, fw-la fw-la fw-la fw-la fw-la, dt ng1 n1 vvz pn31 a-acp p-acp np1;
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and thats the last thing in my Text, to God that gave it. The lover of soules, Gods Epithet, Sap. 11. ult. is here the giver of soules.
and thats the last thing in my Text, to God that gave it. The lover of Souls, God's Epithet, Sap. 11. ult. is Here the giver of Souls.
cc d|vbz dt ord n1 p-acp po11 n1, p-acp np1 cst vvd pn31. dt n1 pp-f n2, ng1 n1, np1 crd n1. vbz av dt n1 pp-f n2.
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What a noble creature is man? wholy Gods workemanship.
What a noble creature is man? wholly God's workmanship.
q-crq dt j n1 vbz n1? av-jn ng1 n1.
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14043
David saith, Minorasti, thou hast lessened him, paulo minorasti, a little lessend him below the Angels. David Says, Minorasti, thou hast lessened him, Paul minorasti, a little lessend him below the Angels.
np1 vvz, fw-la, pns21 vh2 vvn pno31, fw-la fw-la, dt j vvn pno31 p-acp dt n2.
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14044
May not I say, Majorasti, thou hast graced him, multò majorasti, much graced him above the Angels.
May not I say, Majorasti, thou hast graced him, multò majorasti, much graced him above the Angels.
vmb xx pns11 vvi, fw-la, pns21 vh2 vvn pno31, fw-la fw-la, d vvn pno31 p-acp dt n2.
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14045
God made them but with his word, but Adam with his hands. Yea which I ghesse more gracefull, Adams soule with his breath.
God made them but with his word, but Adam with his hands. Yea which I guess more graceful, Adams soul with his breath.
np1 vvd pno32 p-acp p-acp po31 n1, cc-acp np1 p-acp po31 n2. uh r-crq pns11 vvb av-dc j, npg1 n1 p-acp po31 n1.
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14046
When Christ bad his Disciples, Receive the holy Ghost, hee layd not his hands on them, but breathed on them.
When christ bade his Disciples, Receive the holy Ghost, he laid not his hands on them, but breathed on them.
c-crq np1 vvd po31 n2, vvb dt j n1, pns31 vvd xx po31 n2 p-acp pno32, cc-acp vvd p-acp pno32.
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Mans body was Manus Dei, his soule Afflatus Dei, Tertul. Gods hand framed Adams body; his breath inspired his soule.
men body was Manus Dei, his soul Afflatus Dei, Tertulian God's hand framed Adams body; his breath inspired his soul.
ng1 n1 vbds np1 fw-la, po31 n1 fw-la fw-la, np1 npg1 n1 vvn npg1 n1; po31 n1 vvn po31 n1.
(72) sermon (DIV1)
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14048
Saint Austin seconds Tertullian, calls the soule, Flatum Dei, Gods breath the soules first generation, was Gods immediate inspiration, saith a Bishop, sometime of this Church.
Saint Austin seconds Tertullian, calls the soul, Flatum Dei, God's breath the Souls First generation, was God's immediate inspiration, Says a Bishop, sometime of this Church.
n1 np1 vvz np1, vvz dt n1, fw-la fw-la, n2 vvi dt n2 ord n1, vbds npg1 j n1, vvz dt n1, av pp-f d n1.
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Caelestis origo, Virgil could say, it comes from heaven. Mans spirit, Gods gift. Would you thinke the Preacher had opposers in this point? Hee hath many.Caelestis origo, Virgil could say, it comes from heaven. men Spirit, God's gift. Would you think the Preacher had opposers in this point? He hath many.
fw-la fw-la, np1 vmd vvi, pn31 vvz p-acp n1. ng1 n1, ng1 n1. vmd pn22 vvi dt n1 vhd n2 p-acp d n1? pns31 vhz av-d.
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14050
If Heathens onely, twere no marvaile; they consult Reason, not Faith, Nature, not Scripture.
If heathens only, it no marvel; they consult Reason, not Faith, Nature, not Scripture.
cs n2-jn av-j, pn31|vbdr dx n1; pns32 vvb n1, xx n1, n1, xx n1.
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But Christians crosse it too, say, mans soule is ex traduce, by propagation, like the body;
But Christians cross it too, say, men soul is ex traduce, by propagation, like the body;
p-acp np1 vvi pn31 av, vvb, ng1 n1 vbz fw-la vvi, p-acp n1, av-j dt n1;
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14052
comes from the parents, not from God; bred from them, not given by him; not Created, but Begotten. A prophane and grosse assertion;
comes from the Parents, not from God; bred from them, not given by him; not Created, but Begotten. A profane and gross assertion;
vvz p-acp dt n2, xx p-acp np1; vvn p-acp pno32, xx vvn p-acp pno31; xx vvn, cc-acp vvn. dt j cc j n1;
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14053
yet hath many maintainers, mighty too, the greater part (Saint Hierome saith) of the Latin Fathers.
yet hath many maintainers, mighty too, the greater part (Saint Jerome Says) of the Latin Father's.
av vhz d n2, j av, dt jc n1 (n1 np1 vvz) pp-f dt jp n2.
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14054
Aquinas for all that saith, it is flat heresie.Aquinas for all that Says, it is flat heresy.
np1 p-acp d cst vvz, pn31 vbz j n1.
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The Catholick Tenet is, that when the body is fully fashioned in the womb, then God puts the soule in it.
The Catholic Tenet is, that when the body is Fully fashioned in the womb, then God puts the soul in it.
dt njp n1 vbz, cst c-crq dt n1 vbz av-j vvn p-acp dt n1, cs np1 vvz dt n1 p-acp pn31.
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Not that all soules were created together at the first, as Origen held. But God then makes them, when hee gives them, Creando infundit, & infundendo creat, makes, and gives them at once.
Not that all Souls were created together At the First, as Origen held. But God then makes them, when he gives them, Creating infundit, & infundendo create, makes, and gives them At once.
xx cst d n2 vbdr vvn av p-acp dt ord, c-acp n1 vvn. p-acp np1 av vvz pno32, c-crq pns31 vvz pno32, np1 n1, cc fw-la vvi, vvz, cc vvz pno32 p-acp a-acp.
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The opposite opinion is both base and absurd.
The opposite opinion is both base and absurd.
dt j-jn n1 vbz d j cc j.
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Base, that such a substance as mans soule, so divine and angelicall, should be bred ex spermate. Debase the body, to abate mans pride, as much as you please.
Base, that such a substance as men soul, so divine and angelical, should be bred ex spermate. Debase the body, to abate men pride, as much as you please.
j, cst d dt n1 c-acp ng1 n1, av j-jn cc j, vmd vbi vvn fw-la n1. vvi dt n1, pc-acp vvi ng1 n1, c-acp d c-acp pn22 vvb.
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Be it sperma foetidum, as Saint Bernard termes it. But disgrace not the spirit, the noblest, next the Angels, of all creatures.
Be it sperma foetidum, as Saint Bernard terms it. But disgrace not the Spirit, the Noblest, next the Angels, of all creatures.
vbb pn31 fw-la fw-la, p-acp n1 np1 vvz pn31. p-acp n1 xx dt n1, dt js, ord dt n2, pp-f d n2.
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Absurd, that a corruptible body should be able to beget an incorruptible spirit. Or if you will reply, tis the soule begets the soule, thats as absurd. Spirits beget not one another:
Absurd, that a corruptible body should be able to beget an incorruptible Spirit. Or if you will reply, this the soul begets the soul, thats as absurd. Spirits beget not one Another:
j, cst dt j n1 vmd vbi j pc-acp vvi dt j n1. cc cs pn22 vmb vvi, pn31|vbz dt n1 vvz dt n1, d|vbz p-acp j. ng1 vvb xx pi j-jn:
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not onely not Angels, but not soules neither.
not only not Angels, but not Souls neither.
xx j xx np1, cc-acp xx n2 av-d.
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It agrees not (saith Saint Ambrose ) with soules, ut vel generent, vel generentur, eyther to beget, or to be begotten.
It agrees not (Says Faint Ambrose) with Souls, ut vel generent, vel generentur, either to beget, or to be begotten.
pn31 vvz xx (vvz j np1) p-acp n2, fw-la fw-la fw-la, fw-la fw-la, av-d pc-acp vvi, cc pc-acp vbi vvn.
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Will you say they doe, or may haply, and that the childs soule comes from the parents? Then either from the mans alone,
Will you say they do, or may haply, and that the child's soul comes from the Parents? Then either from the men alone,
n1 pn22 vvb pns32 vdb, cc vmb av, cc cst dt ng1 n1 vvz p-acp dt n2? av av-d p-acp dt ng1 j,
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or from the womans, or from both. If from the mans; whence then was Christs, who had no father? If from the woman;
or from the woman's, or from both. If from the men; whence then was Christ, who had no father? If from the woman;
cc p-acp dt ng1, cc p-acp d. cs p-acp dt ng1; c-crq av vbds npg1, r-crq vhd dx n1? cs p-acp dt n1;
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whence then was Eves, who had no mother? If from both; then are there Twinnes:
whence then was Eves, who had no mother? If from both; then Are there Twins:
c-crq av vbds np2, r-crq vhd dx n1? cs p-acp d; av vbr pc-acp n2:
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for each soule must have his issue. Againe, if my parents give me my soule from theirs:
for each soul must have his issue. Again, if my Parents give me my soul from theirs:
c-acp d n1 vmb vhi po31 n1. av, cs po11 n2 vvb pno11 po11 n1 p-acp png32:
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eyther they give mee their whole soules, and so have none themselves; or they give me but part;
either they give me their Whole Souls, and so have none themselves; or they give me but part;
av-d pns32 vvb pno11 po32 j-jn n2, cc av vhb pix px32; cc pns32 vvb pno11 p-acp n1;
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and then the soule is Secabile, a grosse absurditie. Spirits having no quantitie, admit no partition.
and then the soul is Secabile, a gross absurdity. Spirits having no quantity, admit no partition.
cc av dt n1 vbz fw-la, dt j n1. n2 vhg dx n1, vvb dx n1.
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I love not to be long upon one point; I am forced to be in this.
I love not to be long upon one point; I am forced to be in this.
pns11 vvb xx pc-acp vbi j p-acp crd n1; pns11 vbm vvn pc-acp vbi p-acp d.
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For the Reasons on the adverse part would not be slighted. I will cite but one or two of the most waightie. One threatens our salvation.
For the Reasons on the adverse part would not be slighted. I will Cite but one or two of the most weighty. One threatens our salvation.
p-acp dt n2 p-acp dt j n1 vmd xx vbi vvn. pns11 vmb vvi p-acp crd cc crd pp-f dt av-ds j. pi vvz po12 n1.
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Woe bee to our soules, saith one, if Christ tooke not his soule, his humane spirit,
Woe be to our Souls, Says one, if christ took not his soul, his humane Spirit,
n1 vbb p-acp po12 n2, vvz pi, cs np1 vvd xx po31 n1, po31 j n1,
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as well as his body, from the Virgin.
as well as his body, from the Virgae.
c-acp av c-acp po31 n1, p-acp dt n1.
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For Nazianzen saith, NONLATINALPHABET, whatsoever of our nature Christ assumed not from our nature, that he hath not heald, he meanes not saved, not redeemed.
For Nazianzen Says,, whatsoever of our nature christ assumed not from our nature, that he hath not healed, he means not saved, not redeemed.
p-acp np1 vvz,, r-crq pp-f po12 n1 np1 vvn xx p-acp po12 n1, cst pns31 vhz xx vvn, pns31 vvz xx vvn, xx vvn.
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But this man will make Nazianzen, meane more in English, then he saith in Greeke. He saith, what Christ assumed not;
But this man will make Nazianzen, mean more in English, then he Says in Greek. He Says, what christ assumed not;
p-acp d n1 vmb vvi np1, vvb av-dc p-acp jp, cs pns31 vvz p-acp jp. pns31 vvz, r-crq np1 vvn xx;
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not what hee assumed not from our nature; hee addes that. Christ assumed a soule; but not by propagation from his mother, but by creation from his Father.
not what he assumed not from our nature; he adds that. christ assumed a soul; but not by propagation from his mother, but by creation from his Father.
xx r-crq pns31 vvn xx p-acp po12 n1; pns31 vvz d. np1 vvn dt n1; cc-acp xx p-acp n1 p-acp po31 n1, cc-acp p-acp n1 p-acp po31 n1.
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Nec absurdum est, ut qui primo homini animam creavit, crearet et sibi. Nec absurdum est, ut qui primo Homini animam Created, crearet et sibi.
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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Aug. Ep. 99. S. Austin feared not that woe, sayd, Libentius responderim, he would rather answer, Christs soule came, Non de Adam, quam de Adam, not from Adam, then from him:Aug. Epistle 99. S. Austin feared not that woe, said, Libentius responderim, he would rather answer, Christ soul Come, Non de Adam, quam de Adam, not from Adam, then from him:
np1 np1 crd np1 np1 vvd xx d n1, vvd, np1 n1, pns31 vmd av-c vvi, npg1 n1 vvd, fw-fr fw-fr np1, fw-la fw-fr np1, xx p-acp np1, av p-acp pno31:
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that is, not from his Mother, but from God. And lest you may reply, that Christ might by prerogative have his soule from heaven, though wee have not:
that is, not from his Mother, but from God. And lest you may reply, that christ might by prerogative have his soul from heaven, though we have not:
cst vbz, xx p-acp po31 n1, cc-acp p-acp np1. cc cs pn22 vmb vvi, cst np1 vmd p-acp n1 vhb po31 n1 p-acp n1, cs pns12 vhb xx:
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he saith of Levi too, nec Levi, nec Christus, neither Christ, nor Levi were in Abrahams loynes, secundum Animam, in respect of the soule.
he Says of Levi too, nec Levi, nec Christus, neither christ, nor Levi were in Abrahams loins, secundum Animam, in respect of the soul.
pns31 vvz pp-f np1 av, fw-la np1, fw-la fw-la, dx np1, ccx np1 vbdr p-acp npg1 n2, fw-la fw-la, p-acp n1 pp-f dt n1.
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If not Levi, then no man. Levi had no prerogative.
If not Levi, then no man. Levi had no prerogative.
cs xx np1, av dx n1. np1 vhd dx n1.
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Another reason waightier then this indeede (the former waighed but in words) is the propgation of originall sinne.
another reason Weightier then this indeed (the former weighed but in words) is the propgation of original sin.
j-jn n1 jc cs d av (dt j vvn p-acp p-acp n2) vbz dt n1 pp-f j-jn n1.
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Which how can it descend from Adam to his sonnes, unlesse as all mens bodyes come from his, all mens soules doe so too? Since that originall sinne is as well in soule,
Which how can it descend from Adam to his Sons, unless as all men's bodies come from his, all men's Souls do so too? Since that original sin is as well in soul,
r-crq q-crq vmb pn31 vvi p-acp np1 p-acp po31 n2, cs p-acp d ng2 n2 vvb p-acp png31, d ng2 n2 vdb av av? p-acp d j-jn n1 vbz a-acp av p-acp n1,
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as body, yea in soule most.
as body, yea in soul most.
c-acp n1, uh p-acp n1 av-ds.
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For if God doe give the soule, as my Text saith, if he create it new,
For if God do give the soul, as my Text Says, if he create it new,
p-acp cs np1 vdb vvi dt n1, c-acp po11 n1 vvz, cs pns31 vvb pn31 j,
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and put it in the body, and yet it be tainted with sinne, when it is borne:
and put it in the body, and yet it be tainted with sin, when it is born:
cc vvd pn31 p-acp dt n1, cc av pn31 vbb vvn p-acp n1, c-crq pn31 vbz vvn:
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eyther God made it so, and is then author of sinne, which is blasphemie;
either God made it so, and is then author of sin, which is blasphemy;
d np1 vvd pn31 av, cc vbz av n1 pp-f n1, r-crq vbz n1;
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or it selfe sinned in the wombe; (which to say, is absurd, for it could not, it had no use of reason) or the body, being it selfe conceived in sinne, infects the soule; which is more absurd.
or it self sinned in the womb; (which to say, is absurd, for it could not, it had no use of reason) or the body, being it self conceived in sin, infects the soul; which is more absurd.
cc pn31 n1 vvn p-acp dt n1; (r-crq pc-acp vvi, vbz j, c-acp pn31 vmd xx, pn31 vhd dx n1 pp-f n1) cc dt n1, vbg pn31 n1 vvn p-acp n1, vvz dt n1; r-crq vbz av-dc j.
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For a spirituall substance cannot take taint from a corporall. This led those learned Fathers into this errour, that the soule comes from the seede.
For a spiritual substance cannot take taint from a corporal. This led those learned Father's into this error, that the soul comes from the seed.
p-acp dt j n1 vmbx vvi n1 p-acp dt j. np1 vvd d j n2 p-acp d n1, cst dt n1 vvz p-acp dt n1.
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They conceived not the conveiance of originall sinne, but so. The scruple a long time stumbled Saint Austin to:
They conceived not the conveyance of original sin, but so. The scruple a long time stumbled Saint Austin to:
pns32 vvd xx dt n1 pp-f j-jn n1, cc-acp av. dt n1 dt j n1 vvd n1 np1 pc-acp:
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hee knew not how else to answer the Pelagians. Now what say wee to this argument, this knot? How doth God give the spirit, create the soule;
he knew not how Else to answer the Pelagians. Now what say we to this argument, this knot? How does God give the Spirit, create the soul;
pns31 vvd xx c-crq av pc-acp vvi dt n2. av q-crq vvb pns12 p-acp d n1, d n1? q-crq vdz np1 vvi dt n1, vvb dt n1;
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and yet it bee borne with originall sinne?
and yet it be born with original sin?
cc av pn31 vbi vvn p-acp j-jn n1?
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There are two things considerable in originall sinne, Adams disobedience imputed unto us, then in his loines,
There Are two things considerable in original sin, Adams disobedience imputed unto us, then in his loins,
pc-acp vbr crd n2 j p-acp j-jn n1, npg1 n1 vvn p-acp pno12, av p-acp po31 n2,
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and the corruption of our nature, inclinable to evill, the paine of Adams disobedience. When we say the soule by conjunction with the body is defiled with sinne;
and the corruption of our nature, inclinable to evil, the pain of Adams disobedience. When we say the soul by conjunction with the body is defiled with sin;
cc dt n1 pp-f po12 n1, j p-acp j-jn, dt n1 pp-f npg1 n1. c-crq pns12 vvb dt n1 p-acp n1 p-acp dt n1 vbz vvn p-acp n1;
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wee meane not that the body workes upon the soule, and so infects it, as Pitch will defile with the very touch.
we mean not that the body works upon the soul, and so infects it, as Pitch will defile with the very touch.
pns12 vvb xx d dt n1 vvz p-acp dt n1, cc av vvz pn31, c-acp n1 vmb vvi p-acp dt j n1.
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But that at the same instant, at which God gives the spirit, puts it in the body, Adams disobedience is then imputed to the whole person;
But that At the same instant, At which God gives the Spirit, puts it in the body, Adams disobedience is then imputed to the Whole person;
p-acp cst p-acp dt d n-jn, p-acp r-crq np1 vvz dt n1, vvz pn31 p-acp dt n1, npg1 n1 vbz av vvn p-acp dt j-jn n1;
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and so by consequent, corruption of nature, and inclination unto evill, the paine of Adams sinne, by Gods just appointment followes.
and so by consequent, corruption of nature, and inclination unto evil, the pain of Adams sin, by God's just appointment follows.
cc av p-acp j, n1 pp-f n1, cc n1 p-acp j-jn, dt n1 pp-f npg1 n1, p-acp npg1 j n1 vvz.
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For that sentence of Gods, morte morieris, thou shalt surely dye, was given on us in Adam, as well as upon him.
For that sentence of God's, morte Morieris, thou shalt surely die, was given on us in Adam, as well as upon him.
p-acp d n1 pp-f n2, fw-la fw-la, pns21 vm2 av-j vvi, vbds vvn p-acp pno12 p-acp np1, c-acp av c-acp p-acp pno31.
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For the sinne of Adam was not meerely personall:
For the sin of Adam was not merely personal:
p-acp dt n1 pp-f np1 vbds xx av-j j:
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he sinned not as one private man, one Individuum, but as the corpse of all mankind.
he sinned not as one private man, one Individuum, but as the corpse of all mankind.
pns31 vvd xx p-acp crd j n1, crd fw-la, p-acp p-acp dt n1 pp-f d n1.
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There were in uno universi: his sinne was the guilt, non tam personae quam naturae, not his sinne onely,
There were in Uno universi: his sin was the guilt, non tam personae quam naturae, not his sin only,
pc-acp vbdr p-acp fw-la fw-la: po31 n1 vbds dt n1, fw-fr fw-la fw-la fw-la fw-la, xx po31 n1 av-j,
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but all his posterities, the sinne of all his seede for ever after him, NONLATINALPHABET, Naz. my forefathers fall was mine.
but all his Posterities, the sin of all his seed for ever After him,, Nazareth my Forefathers fallen was mine.
cc-acp d po31 n2, dt n1 pp-f d po31 n1 c-acp av p-acp pno31,, np1 po11 ng1 n1 vbds png11.
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But one reason more, theres no Scripture against propagation of soules. There is beside my Text, divers in the Psalms, & in the Prophets.
But one reason more, theres no Scripture against propagation of Souls. There is beside my Text, diverse in the Psalms, & in the prophets.
p-acp crd n1 av-dc, pc-acp|vbz dx n1 p-acp n1 pp-f n2. pc-acp vbz p-acp po11 n1, j p-acp dt n2, cc p-acp dt n2.
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I have no time to cite them.
I have no time to Cite them.
pns11 vhb dx n1 pc-acp vvi pno32.
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To end the point, Heathens may checke Christians, Poets and Philosophers subscribe to Salomon, not some but all.
To end the point, heathens may check Christians, Poets and Philosophers subscribe to Solomon, not Some but all.
p-acp n1 dt n1, n2-jn vmb vvi np1, n2 cc n2 vvb p-acp np1, xx d p-acp d.
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To the Latin Fathers I oppose the Greeke; they all assent to Salomon too. Yea and Latin Fathers many, Saint Hierome, Ambrose, Lactantius, Prosper, and Arnobius, of the antient; but of the latter, all. Moderne Divines most.
To the Latin Father's I oppose the Greek; they all assent to Solomon too. Yea and Latin Father's many, Saint Jerome, Ambrose, Lactantius, Prosper, and Arnobius, of the ancient; but of the latter, all. Modern Divines most.
p-acp dt jp n2 pns11 vvb dt jp; pns32 d vvi p-acp np1 av. uh cc jp n2 d, n1 np1, np1, np1, vvb, cc np1, pp-f dt j; cc-acp pp-f dt d, d. j n2-jn av-ds.
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I pray your pardon, I have tired you with a craggy question, Questio obligatissima, Saint Austins terme, a perplex argument I determine it, God gives the soule, mans soule, he is the father of spirits, Saint Pauls terme:
I pray your pardon, I have tired you with a craggy question, Question obligatissima, Saint Austins term, a perplex argument I determine it, God gives the soul, men soul, he is the father of spirits, Saint Paul's term:
pns11 vvb po22 n1, pns11 vhb vvn pn22 p-acp dt j n1, np1 fw-la, n1 npg1 vvb, dt j n1 pns11 vvb pn31, np1 vvz dt n1, ng1 n1, pns31 vbz dt n1 pp-f n2, n1 npg1 vvb:
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gives all things Saint Paul saith too, but mans soule NONLATINALPHABET, makes it, creates it. That he did all things once;
gives all things Saint Paul Says too, but men soul, makes it, creates it. That he did all things once;
vvz d n2 n1 np1 vvz av, cc-acp ng1 n1, vvz pn31, vvz pn31. cst pns31 vdd d n2 a-acp;
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but mens spirits still, quotidie fabricat, that he daily creates them, is (saith S. Hierom) dogma ecclesiasticum.
but men's spirits still, quotidie fabricat, that he daily creates them, is (Says S. Hieronymus) dogma Ecclesiasticum.
cc-acp ng2 n2 av, fw-la fw-la, cst pns31 av-j vvz pno32, vbz (vvz np1 np1) n1 n1.
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To conclude, what if now after all this sayd on the Preachers side, the Preachers selfe be his owne adversary.
To conclude, what if now After all this said on the Preachers side, the Preachers self be his own adversary.
pc-acp vvi, r-crq cs av p-acp d d vvd p-acp dt n2 n1, dt n2 n1 vbi po31 d n1.
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He seemes, cap. 3. at 21. ver. and the 19. to supplant himselfe, both touching the Spirits Maker,
He seems, cap. 3. At 21. ver. and the 19. to supplant himself, both touching the Spirits Maker,
pns31 vvz, n1. crd p-acp crd fw-la. cc dt crd pc-acp vvi px31, d vvg dt ng1 n1,
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and the returne of it to God.
and the return of it to God.
cc dt n1 pp-f pn31 p-acp np1.
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In the one, he confesseth, he knowes not, he, nor any, whether the spirit of man ascend or descend. There he doubts.
In the one, he Confesses, he knows not, he, nor any, whither the Spirit of man ascend or descend. There he doubts.
p-acp dt crd, pns31 vvz, pns31 vvz xx, pns31, ccx d, cs dt n1 pp-f n1 vvi cc vvi. a-acp pns31 vvz.
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But in the other he saith flatly, categorically, peremptorily, that there is Idem spiritus, the same spirit of beast and man, the one no better then the other.
But in the other he Says flatly, categorically, peremptorily, that there is Idem spiritus, the same Spirit of beast and man, the one no better then the other.
p-acp p-acp dt n-jn pns31 vvz av-j, av-j, av-j, cst pc-acp vbz fw-la fw-la, dt d n1 pp-f n1 cc n1, dt crd dx jc cs dt n-jn.
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But for the first, Quis scit. Who knowes? saith he; thats an Hyperbole, no man knowes, i. very few.
But for the First, Quis scit. Who knows? Says he; thats an Hyperbole, no man knows, i. very few.
p-acp p-acp dt ord, fw-la fw-la. r-crq vvz? vvz pns31; d|vbz dt n1, dx n1 vvz, sy. av d.
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But this voyce in this place meanes onely man. It saith, All Flesh; the note is universall: but universalls have their bounds.
But this voice in this place means only man. It Says, All Flesh; the note is universal: but universals have their bounds.
p-acp d n1 p-acp d n1 vvz av-j n1. pn31 vvz, d n1; dt n1 vbz j: cc-acp n2 vhb po32 n2.
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Sense and Reason hardly discerne the things concerne the soule. They crave deepe understanding. And for the second, he meanes mans vitall soule; his vegetative soule;
Sense and Reason hardly discern the things concern the soul. They crave deep understanding. And for the second, he means men vital soul; his vegetative soul;
n1 cc n1 av vvi dt n2 vvb dt n1. pns32 vvb j-jn n1. cc p-acp dt ord, pns31 vvz ng1 j n1; po31 j n1;
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whose powers are but sense, motion, and generation, the brute creature hath that, tis the same in man and beast.
whose Powers Are but sense, motion, and generation, the brutus creature hath that, this the same in man and beast.
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But the rationall spirit is proper to man onely: and Salomon meanes that here. That God gave, and that returnes to God, Cui cum filio, &c.
But the rational Spirit is proper to man only: and Solomon means that Here. That God gave, and that returns to God, Cui cum filio, etc.
p-acp dt j n1 vbz j p-acp n1 av-j: cc np1 n2 cst av. cst np1 vvd, cc d n2 p-acp np1, fw-la fw-la fw-la, av
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A FVNERALL SERMON, PREACHED ON ESAIAH. The third Sermon. ESAIAH 40. 6. All Flesh in Grasse
A FUNERAL SERMON, PREACHED ON ISAIAH. The third Sermon. ISAIAH 40. 6. All Flesh in Grass
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THat Flesh is Grasse, that All flesh is as Grasse, is no great point of Divinitie.
THat Flesh is Grass, that All Flesh is as Grass, is no great point of Divinity.
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An Humanist, an Heathen may discourse this Argument. Would you like a Preacher should take it to his Text: Why not? Tis Scripture.
an Humanist, an Heathen may discourse this Argument. Would you like a Preacher should take it to his Text: Why not? This Scripture.
dt np1, dt j-jn vmb vvi d n1. vmd pn22 vvi dt n1 vmd vvi pn31 p-acp po31 n1: q-crq xx? pn31|vbz n1.
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And lest you thinke the Scripture may have haply some sayings, not so fit for Texts:
And lest you think the Scripture may have haply Some sayings, not so fit for Texts:
cc cs pn22 vvb dt n1 vmb vhi av d n2-vvg, xx av j p-acp n2:
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God commends this to the Preacher, commends it for a Text, Esay 40 6. A voice bids, Crie. The Prophet askes, What? The voyce answers, and tis Gods;
God commends this to the Preacher, commends it for a Text, Isaiah 40 6. A voice bids, Cry. The Prophet asks, What? The voice answers, and this God's;
np1 vvz d p-acp dt n1, vvz pn31 p-acp dt n1, np1 crd crd dt n1 vvz, vvb. dt n1 vvz, q-crq? dt n1 vvz, cc pn31|vbz n2;
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that, All flesh is Grasse. The Corpse before us saith as much; but saith it softly, we heare not it. God therefore bids the Preacher crie it.
that, All Flesh is Grass. The Corpse before us Says as much; but Says it softly, we hear not it. God Therefore bids the Preacher cry it.
cst, d n1 vbz n1. dt n1 p-acp pno12 vvz p-acp d; cc-acp vvz pn31 av-j, pns12 vvb xx pn31. np1 av vvz dt n1 vvb pn31.
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The Corpse cries it to the Eye; thats but one sense. God cries it also to the Eare;
The Corpse cries it to the Eye; thats but one sense. God cries it also to the Ear;
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to force us to attend, hee addes Oracle to Spectacle, that we may both heare and see at once the frailty, the vanitie, the mortalitie of man. The Proposition is Comparative;
to force us to attend, he adds Oracle to Spectacle, that we may both hear and see At once the frailty, the vanity, the mortality of man. The Proposition is Comparative;
pc-acp vvi pno12 pc-acp vvi, pns31 vvz n1 p-acp n1, cst pns12 vmb av-d vvi cc vvi p-acp a-acp dt n1, dt n1, dt n1 pp-f n1. dt n1 vbz j;
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the things compar'd are Flesh and Grasse. The Note that should unite them, is exprest in the next clause,
the things compared Are Flesh and Grass. The Note that should unite them, is expressed in the next clause,
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but supprest in this, the note of Comparison.
but suppressed in this, the note of Comparison.
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Paul hath subjected all creatures unto vanitie, Rom. 8. 20. So did the Preacher before him, All things, sub sole, under the Sunne. Paul hath subjected all creatures unto vanity, Rom. 8. 20. So did the Preacher before him, All things, sub sole, under the Sun.
np1 vhz vvn d n2 p-acp n1, np1 crd crd av vdd dt n1 p-acp pno31, d n2, fw-la j, p-acp dt n1.
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Yea Sunne, and all, and somethings superiour than the Sunne, as the Firmament and Starres, Transibunt, saith our Saviour; heaven is not excepted; all have their mortalitie.
Yea Sun, and all, and somethings superior than the Sun, as the Firmament and Stars, Transibunt, Says our Saviour; heaven is not excepted; all have their mortality.
uh n1, cc d, cc vvz j-jn cs dt n1, c-acp dt n1 cc n2, fw-la, vvz po12 n1; n1 vbz xx vvn; d vhb po32 n1.
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But the voyce commands me not to crie so much. Quae supra nos, nihil ad nos.
But the voice commands me not to cry so much. Quae supra nos, nihil ad nos.
p-acp dt n1 vvz pno11 xx pc-acp vvi av av-d. fw-la fw-la fw-la, fw-la fw-la fw-la.
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It bids but crie, All Flesh. That terme may be mistaken too: it may meane more, than here it doth.
It bids but cry, All Flesh. That term may be mistaken too: it may mean more, than Here it does.
pn31 vvz p-acp n1, d n1. cst n1 vmb vbi vvn av: pn31 vmb vvi av-dc, cs av pn31 vdz.
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Wee must confine it to the voyces sense. There is a Flesh of Beasts, and there is a Flesh of Foules;
we must confine it to the voices sense. There is a Flesh of Beasts, and there is a Flesh of Fowls;
pns12 vmb vvi pn31 p-acp dt n2 n1. pc-acp vbz dt n1 pp-f n2, cc pc-acp vbz dt n1 pp-f n2;
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and Fishes also have their Flesh: Paul •aith it, though it needes no Text, a thing of sense.
and Fish also have their Flesh: Paul •aith it, though it needs no Text, a thing of sense.
cc n2 av vhb po32 n1: np1 n1 pn31, cs pn31 vvz dx n1, dt n1 pp-f n1.
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The voyce here meanes not these. Tis true of these, of all these; they are subject too to vanitie.
The voice Here means not these. This true of these, of all these; they Are Subject too to vanity.
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here All flesh, there All people. And Saint Peter glosses it so too, 1 Pet. 1. 24. The Subject then of this mortalitie is Man: Man onely, but man wholie; none excepted, all.
Here All Flesh, there All people. And Saint Peter Glosses it so too, 1 Pet. 1. 24. The Subject then of this mortality is Man: Man only, but man wholly; none excepted, all.
av d n1, a-acp d n1. cc n1 np1 n2 pn31 av av, crd np1 crd crd dt j-jn av pp-f d n1 vbz n1: n1 av-j, cc-acp n1 av-jn; pix vvn, d.
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All Flesh, that is, all men;All Flesh, that is, all men;
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is Grasse, that is, as Grasse: three words, no moe in the Originall, Omnis caro foenum; all three considerable severally. The subject must be first;is Grass, that is, as Grass: three words, no more in the Original, Omnis Caro Faenum; all three considerable severally. The Subject must be First;
vbz n1, cst vbz, p-acp n1: crd n2, av-dx dc p-acp dt j-jn, fw-la fw-la fw-la; d crd j av-j. dt n-jn vmb vbi ord;
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for the Note is but a waiter. And the Trope would not be balkt, but that it is so frequent:
for the Note is but a waiter. And the Trope would not be balked, but that it is so frequent:
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and yet it is more remarkeable here; wee shall note it afterward. Man is meant here by Flesh. Man Gods immediat workemanship:
and yet it is more remarkable Here; we shall note it afterwards. Man is meant Here by Flesh. Man God's immediate workmanship:
cc av pn31 vbz av-dc j av; pns12 vmb vvi pn31 av. n1 vbz vvn av p-acp n1. n1 npg1 j n1:
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the Plants, the Fish, the Beasts, the Earth and Waters brought forth them. Yea all the other creatures, God but said, Let them be. But man God made himselfe;
the Plants, the Fish, the Beasts, the Earth and Waters brought forth them. Yea all the other creatures, God but said, Let them be. But man God made himself;
dt n2, dt n1, dt n2, dt n1 cc n2 vvn av pno32. uh d dt j-jn n2, np1 cc-acp vvd, vvb pno32 vbi. p-acp n1 np1 vvd px31;
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Thy hands (saith David) fashioned me. Gods Workes all good: but man the grace and glory of them all; the perfection of the Creation.Thy hands (Says David) fashioned me. God's Works all good: but man the grace and glory of them all; the perfection of the Creation.
po21 n2 (vvz np1) vvd pno11. n2 vvz d j: cc-acp n1 dt n1 cc n1 pp-f pno32 d; dt n1 pp-f dt n1.
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Is so excellent a creature, destinate to death? Hee for whom they all were made, the end of all the creatures, must he end like other creatures? He whom God held worthy, to put all things under his feet, doth he match him with the Grasse, under the Beasts feet? Man, whom David makes little lower than the Angels, Christ equall to the Angels;
Is so excellent a creature, destinate to death? He for whom they all were made, the end of all the creatures, must he end like other creatures? He whom God held worthy, to put all things under his feet, does he match him with the Grass, under the Beasts feet? Man, whom David makes little lower than the Angels, christ equal to the Angels;
vbz av j dt n1, j p-acp n1? pns31 p-acp ro-crq pns32 d vbdr vvn, dt vvb pp-f d dt n2, vmb pns31 vvi av-j j-jn n2? pns31 r-crq np1 vvd j, pc-acp vvi d n2 p-acp po31 n2, vdz pns31 vvi pno31 p-acp dt n1, p-acp dt n2 n2? n1, r-crq np1 vvz j av-jc cs dt n2, np1 j-jn p-acp dt n2;
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the Grasse lower than the Beasts, is it equall unto him? Of whom Gods Sonne saith, Sunt sicut Angeli, men are as the Angels;
the Grass lower than the Beasts, is it equal unto him? Of whom God's Son Says, Sunt sicut Angeli, men Are as the Angels;
dt n1 av-jc cs dt n2, vbz pn31 j-jn p-acp pno31? pp-f r-crq n2 n1 vvz, fw-la fw-la fw-la, n2 vbr p-acp dt n2;
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of him doth Gods selfe say, Caro sicut foe•um, Man is as the Grasse? Man the worthiest of Gods Workes;
of him does God's self say, Caro sicut foe•um, Man is as the Grass? Man the Worthiest of God's Works;
pp-f pno31 vdz ng1 n1 vvb, fw-la fw-la fw-la, n1 vbz p-acp dt n1? n1 dt js pp-f n2 vvz;
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not better onely than Sparrowes, and then Sheepe in Christs comparison in the tenth and twelfth of Matthew, but then all Gods other creatures;
not better only than Sparrows, and then Sheep in Christ comparison in the tenth and twelfth of Matthew, but then all God's other creatures;
xx j av-j cs n2, cc av n1 p-acp npg1 n1 p-acp dt ord cc ord pp-f np1, p-acp av d n2 j-jn n2;
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for he is Lord of All, Vniversitatis Dominus, Tert. and in that, above the Angells: for God gave them but Ministerium, they are ministring spirits;
for he is Lord of All, Vniversitatis Dominus, Tert and in that, above the Angels: for God gave them but Ministerium, they Are ministering spirits;
c-acp pns31 vbz n1 pp-f d, fw-la fw-la, np1 cc p-acp cst, p-acp dt n2: c-acp np1 vvd pno32 p-acp fw-la, pns32 vbr j-vvg n2;
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but he gave man Magisterium, Lordship over all: Gods NONLATINALPHABET, as Philo calls him, Gods Vice-roy of the world: himselfe a little world;
but he gave man Magisterium, Lordship over all: God's, as Philo calls him, God's Viceroy of the world: himself a little world;
p-acp pns31 vvd n1 fw-la, n1 p-acp d: n2, c-acp np1 vvz pno31, ng1 n1 pp-f dt n1: px31 dt j n1;
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NONLATINALPHABET, a little heaven, tis Philoes too, a little God, NONLATINALPHABET, a mortall God, saith Trismegist; higher I cannot goe;
, a little heaven, this Philoes too, a little God,, a Mortal God, Says Trismegistus; higher I cannot go;
, dt j n1, pn31|vbz npg1 av, dt j np1,, dt j-jn np1, vvz np1; jc pns11 vmbx vvi;
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NONLATINALPHABET, Oppian. nothing more high, then he, this creature to be Foenum, sicut foenum, to be as the Grasse? NONLATINALPHABET, Gods Image, saith the Poet in Lactantius, (What needes a Poet? Scripture saith it) Man Gods resemblance to the Grasse? Man, NONLATINALPHABET, thats Philoes too, a plant from heaven, to a plant on earth? Tis much, that what God said of him, said in scorne, Behold man is become like one of us;
, Oppian. nothing more high, then he, this creature to be Faenum, sicut Faenum, to be as the Grass?, God's Image, Says the Poet in Lactantius, (What needs a Poet? Scripture Says it) Man God's resemblance to the Grass? Man,, thats Philoes too, a plant from heaven, to a plant on earth? This much, that what God said of him, said in scorn, Behold man is become like one of us;
, jp. pi2 av-dc j, cs pns31, d n1 pc-acp vbi vvi, fw-la fw-la, pc-acp vbi p-acp dt n1?, ng1 n1, vvz dt n1 p-acp np1, (r-crq vvz dt n1? np1 vvz pn31) n1 npg1 n1 p-acp dt n1? n1,, d|vbz npg1 av, dt n1 p-acp n1, p-acp dt n1 p-acp n1? pn31|vbz av-d, cst r-crq np1 vvd pp-f pno31, vvd p-acp n1, vvb n1 vbz vvn av-j crd pp-f pno12;
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the Beasts should say of him, say in earnest, Behold, man is become like one of us;
the Beasts should say of him, say in earnest, Behold, man is become like one of us;
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Comparatus est jumentis, Psal 49. hee is compared unto the beasts that perish. But the disparagement is greater, that the plants much baser creatures should say of him,Compared est jumentis, Psalm 49. he is compared unto the beasts that perish. But the disparagement is greater, that the plants much baser creatures should say of him,
np1 fw-la fw-la, np1 crd pns31 vbz vvn p-acp dt n2 cst vvb. p-acp dt n1 vbz jc, cst dt n2 av-d jc n2 vmd vvi pp-f pno31,
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Behold, man is become like one of us;
Behold, man is become like one of us;
vvb, n1 vbz vvn av-j crd pp-f pno12;
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Scut foenum, dies hominis, mans dayes are like the Grasse, man made by God, who lives for ever;Scut Faenum, dies hominis, men days Are like the Grass, man made by God, who lives for ever;
n1 fw-la, fw-la fw-la, ng1 n2 vbr av-j dt n1, n1 vvn p-acp np1, r-crq vvz p-acp av;
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wrought of earth, which stands for ever;
wrought of earth, which Stands for ever;
vvn pp-f n1, r-crq vvz p-acp av;
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quickned by a soule, which never dies, and created for Gods glory, which never never ends;
quickened by a soul, which never die, and created for God's glory, which never never ends;
vvn p-acp dt n1, r-crq av-x vvz, cc vvn p-acp npg1 n1, r-crq av-x av vvz;
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Can of causes so firme, so continuing as these, come an effect so weake, so withering as Grasse?
Can of Causes so firm, so Continuing as these, come an Effect so weak, so withering as Grass?
vmb pp-f n2 av j, av vvg p-acp d, vvb dt n1 av j, av vvg p-acp n1?
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Now note, I pray you, the terme here in my Text. Tis not for nothing, that God speakes in Trope.
Now note, I pray you, the term Here in my Text. This not for nothing, that God speaks in Trope.
av vvi, pns11 vvb pn22, dt n1 av p-acp po11 np1 pn31|vbz xx p-acp pix, cst np1 vvz p-acp n1.
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He could have said, all men, as easily as all fl•sh. But bidding the Prophet to proclaime mans mortalitie, he would stile him by a terme, which should imply the reason.
He could have said, all men, as Easily as all fl•sh. But bidding the Prophet to proclaim men mortality, he would style him by a term, which should imply the reason.
pns31 vmd vhi vvn, d n2, c-acp av-j c-acp d vvi. p-acp vvg dt n1 pc-acp vvi ng1 n1, pns31 vmd n1 pno31 p-acp dt n1, r-crq vmd vvi dt n1.
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A man consists of soule, as well as Flesh; and the soule sometimes is put for man.
A man consists of soul, as well as Flesh; and the soul sometime is put for man.
dt n1 vvz pp-f n1, c-acp av c-acp n1; cc dt n1 av vbz vvn p-acp n1.
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Da mihi animas, said the King of Sodome unto Abraham, give mee the soules, i. the men.Dam mihi animas, said the King of Sodom unto Abraham, give me the Souls, i. the men.
n1 fw-la fw-la, vvd dt n1 pp-f np1 p-acp np1, vvb pno11 dt n2, uh. dt n2.
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Not mans phrase onely, but Gods too, Anima quae peccat, the soule that sinnes shall die, that is, the man.
Not men phrase only, but God's too, Anima Quae peccat, the soul that Sins shall die, that is, the man.
xx ng1 n1 av-j, cc-acp n2 av, fw-la fw-la fw-la, dt n1 cst n2 vmb vvi, cst vbz, dt n1.
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But here hee calls man flesh, purposedly; his frailtie comes from it: the soule is immortall;
But Here he calls man Flesh, purposedly; his frailty comes from it: the soul is immortal;
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tis the Flesh makes man obnoxious to mortalitie. You will say, sinne makes him; so it doth; but in the flesh: Spirits die not.
this the Flesh makes man obnoxious to mortality. You will say, sin makes him; so it does; but in the Flesh: Spirits die not.
pn31|vbz dt n1 vvz n1 j p-acp n1. pn22 vmb vvi, n1 vvz pno31; av pn31 vdz; cc-acp p-acp dt n1: n2 vvb xx.
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Mans soule, which God breathed in them, was it not NONLATINALPHABET a spirit of life? True as well subjectivè, as effectivè. But the body disadvantaged by his materialls, the flesh being made of mould, might suffer death:
men soul, which God breathed in them, was it not a Spirit of life? True as well subjectivè, as effectivè. But the body disadvantaged by his materials, the Flesh being made of mould, might suffer death:
ng1 n1, r-crq np1 vvd p-acp pno32, vbds pn31 xx dt n1 pp-f n1? j c-acp av fw-la, p-acp fw-la. p-acp dt n1 vvn p-acp po31 n2-jn, dt n1 vbg vvn pp-f n1, vmd vvi n1:
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and so did, and so it doth. Man made of it must needs be mortall. For what is man? Iobs question.
and so did, and so it does. Man made of it must needs be Mortal. For what is man? Jobs question.
cc av vdd, cc av pn31 vdz. n1 vvd pp-f pn31 vmb av vbi j-jn. p-acp r-crq vbz n1? n2 vvb.
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Is he a sea, a Whale? His strength is it stone, or his substance is it stelle? Our hearts indeede are hautie,Is he a sea, a Whale? His strength is it stone, or his substance is it stelle? Our hearts indeed Are haughty,
vbz pns31 dt n1, dt n1? po31 n1 vbz pn31 n1, cc po31 n1 vbz pn31 n1? po12 n2 av vbr j,
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and our spirits strong, like the Amorite in the Prophet, High as the Cedar, sturdie as the Oake;
and our spirits strong, like the Amorite in the Prophet, High as the Cedar, sturdy as the Oak;
cc po12 n2 j, av-j dt n1 p-acp dt n1, j c-acp dt n1, j c-acp dt n1;
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every one as the sonne of a King.
every one as the son of a King.
d pi p-acp dt n1 pp-f dt n1.
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But as the Lacedemonian said of the Nightingale, hearing her so shrill, and seeing her so small, Vox est praetereà nihil, she was nothing but a voice:
But as the Lacedaemonian said of the Nightingale, hearing her so shrill, and seeing her so small, Vox est praetereà nihil, she was nothing but a voice:
cc-acp c-acp dt jp vvd pp-f dt n1, vvg pno31 av j, cc vvg pno31 av j, fw-la fw-la fw-la fw-la, pns31 vbds pix cc-acp dt n1:
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so may I say of man, Cor est, pratereà nihil, he is nothing but a heart.
so may I say of man, Cor est, pratereà nihil, he is nothing but a heart.
av vmb pns11 vvb pp-f n1, fw-la fw-la, fw-fr fw-la, pns31 vbz pix p-acp dt n1.
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In the strength of it, he strouts him like a Gyant, swells, boasts, frets, threatens like a pett•e King, makes stirres and garboiles in the world, builds, hoards, aspires like a demi-god, plaies the worlds young master.
In the strength of it, he strouts him like a Giant, Swells, boasts, frets, threatens like a pett•e King, makes stirs and garboils in the world, builds, hoards, aspires like a demigod, plays the world's young master.
p-acp dt n1 pp-f pn31, pns31 n2 pno31 av-j dt n1, vvz, vvz, n2, vvz av-j dt j n1, vvz n2 cc n2 p-acp dt n1, vvz, vvz, vvz av-j dt n1, vvz dt ng1 j n1.
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Not Iobs Leviathan and Behemoth put together make such a dinne and doe among the creatures But as God said of the Egyptian horses,
Not Jobs Leviathan and behemoth put together make such a din and do among the creatures But as God said of the Egyptian Horses,
xx n2 np1 cc np1 vvd av vvi d dt n1 cc vdb p-acp dt n2 cc-acp p-acp np1 vvd pp-f dt jp n2,
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so I may say of men, are they not flesh? That subjects him to mortalitie;
so I may say of men, Are they not Flesh? That subject's him to mortality;
av pns11 vmb vvi pp-f n2, vbr pns32 xx n1? cst n2-jn pno31 p-acp n1;
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that makes him call Corruption, Father, and the Wormes, his Sisters and kinswomen. To end this, Humanitie, and Mortalitie are individually linkt.that makes him call Corruption, Father, and the Worms, his Sisters and kinswomen. To end this, Humanity, and Mortality Are individually linked.
cst vvz pno31 vvi n1, n1, cc dt n2, po31 n2 cc n2. pc-acp vvi d, n1, cc n1 vbr av-jn vvn.
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Can a man not re•ember the name of his Father? Or say, haply he doe, can he forget his owne? My Fathers name was Adam, & homo sum, as Mitio said, I my selfe amman.
Can a man not re•ember the name of his Father? Or say, haply he do, can he forget his own? My Father's name was Adam, & homo sum, as Misdo said, I my self amman.
vmb dt n1 xx vvi dt n1 pp-f po31 n1? cc vvb, av pns31 vdb, vmb pns31 vvi po31 d? po11 ng1 n1 vbds np1, cc fw-la fw-la, p-acp np1 vvd, pns11 po11 n1 n1.
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Both words are from the earth. From it we are come, to it we shall goe.
Both words Are from the earth. From it we Are come, to it we shall go.
av-d n2 vbr p-acp dt n1. p-acp pn31 pns12 vbr vvn, p-acp pn31 pns12 vmb vvi.
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I may forget my name as soone as my mortalitie. The Note hath waited long; come wee to it.
I may forget my name as soon as my mortality. The Note hath waited long; come we to it.
pns11 vmb vvi po11 vvb c-acp av c-acp po11 n1. dt n1 vhz vvn av-j; vvb pns12 p-acp pn31.
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All Flesh is Grasse, that is, every man is mortall. Tis an idle Theme, you will thinke, and needelesse to presse the generalitie of death.All Flesh is Grass, that is, every man is Mortal. This an idle Theme, you will think, and needless to press the generality of death.
d n1 vbz n1, cst vbz, d n1 vbz j-jn. pn31|vbz dt j n1, pn22 vmb vvi, cc j pc-acp vvi dt n1 pp-f n1.
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But the voyce hath put it too in the crie; and I may not smoother it.
But the voice hath put it too in the cry; and I may not smoother it.
p-acp dt n1 vhz vvn pn31 av p-acp dt n1; cc pns11 vmb xx jc pn31.
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Man but thinkes he is a King, but plaies Rex only, he is none, none lightly. But death is one indeede.
Man but thinks he is a King, but plays Rex only, he is none, none lightly. But death is one indeed.
n1 p-acp vvz pns31 vbz dt n1, cc-acp n2 np1 av-j, pns31 vbz pix, pix av-j. p-acp n1 vbz pi av.
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Not a King only, but an Emperour, a right Pambasilcus, Catholike King more truely, than ever was King of Spaine, an universall King.
Not a King only, but an Emperor, a right Pambasilcus, Catholic King more truly, than ever was King of Spain, an universal King.
xx dt n1 av-j, cc-acp dt n1, dt j-jn np1, jp n1 av-dc av-j, cs av vbds n1 pp-f np1, dt j n1.
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All Cesars his subjects, an Oecumenicall King, Terrorum Rex, Iob hath it;
All Caesars his subject's, an Ecumenical King, Terrors Rex, Job hath it;
av-d npg1 po31 n2-jn, dt j n1, np1 np1, np1 vhz pn31;
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he might have said, Terrarum Rex; death is a Prince paramont, the supreme Monarch over all mankind on earth.
he might have said, Terrarum Rex; death is a Prince Paramount, the supreme Monarch over all mankind on earth.
pns31 vmd vhi vvn, fw-la fw-la; n1 vbz dt n1 fw-fr, dt j n1 p-acp d n1 p-acp n1.
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Sexe, Age, Condition, are dispenst with, in some cases. Death favours none. For Sexe; I have heard some say, that women have no soules;
Sex, Age, Condition, Are dispensed with, in Some cases. Death favours none. For Sex; I have herd Some say, that women have no Souls;
n1, n1, n1, vbr vvn p-acp, p-acp d n2. n1 vvz pix. p-acp n1; pns11 vhb vvn d vvb, cst n2 vhb dx n2;
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but none, they have no bodies. Flesh they are, Eve was.
but none, they have no bodies. Flesh they Are, Eve was.
cc-acp pix, pns32 vhb dx n2. n1 pns32 vbr, n1 vbds.
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Adam said it, of whose flesh shee was, Caro de carne mea, the womans flesh of mans,Adam said it, of whose Flesh she was, Caro de Carnem mea, the woman's Flesh of men,
np1 vvd pn31, pp-f rg-crq n1 pns31 vbds, fw-la fw-fr j fw-la, dt ng1 n1 pp-f n2,
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and so grasse, as well as he. [ Nay; and of the two, the woman was grasse first, mortall before the man;
and so grass, as well as he. [ Nay; and of the two, the woman was grass First, Mortal before the man;
cc av n1, c-acp av c-acp pns31. [ uh-x; cc pp-f dt crd, dt n1 vbds n1 ord, j-jn p-acp dt n1;
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for she fell first, ] If sexe have any priviledge; tis the mans.
for she fell First, ] If sex have any privilege; this the men.
c-acp pns31 vvd ord, ] cs n1 vhb d n1; pn31|vbz dt ng1.
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There are two exempts of men, Enoch and Elias, that died not, not one of women;
There Are two exempts of men, Enoch and Elias, that died not, not one of women;
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no not of Christs owne mother. Some say, she sinned not; none, she died not: And they say, she was taken up in heaven bodily;
no not of Christ own mother. some say, she sinned not; none, she died not: And they say, she was taken up in heaven bodily;
uh-dx xx pp-f npg1 d n1. d vvb, pns31 vvd xx; pix, pns31 vvd xx: cc pns32 vvb, pns31 vbds vvn a-acp p-acp n1 j;
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but they grant, she died first, if they did not; we would prove it. For age, the budde is blasted as soone as the blown rose;
but they grant, she died First, if they did not; we would prove it. For age, the bud is blasted as soon as the blown rose;
cc-acp pns32 vvb, pns31 vvd ord, cs pns32 vdd xx; pns12 vmd vvi pn31. p-acp n1, dt n1 vbz vvn a-acp av c-acp dt j-vvn n1;
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and the Lambe comes to the shambles, as well as the growne sheepe.
and the Lamb comes to the shambles, as well as the grown sheep.
cc dt n1 vvz p-acp dt n2, c-acp av c-acp dt vvn n1.
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Seneca saith elegantly, Non citamur ex censu, death lookes not in Church Book, or Checker Rolles, to see mens yeares, and so to summon them. The Cradle protects not; Infants die in it. Nay the wombe protects not; many die in it.Senecca Says elegantly, Non citamur ex censu, death looks not in Church Book, or Checker Rolls, to see men's Years, and so to summon them. The Cradle protects not; Infants die in it. Nay the womb protects not; many die in it.
np1 vvz av-j, fw-fr fw-la fw-la fw-la, n1 vvz xx p-acp n1 n1, cc n1 n2, pc-acp vvi ng2 n2, cc av pc-acp vvi pno32. dt n1 vvz xx; n2 vvb p-acp pn31. uh-x dt n1 vvz xx; d vvb p-acp pn31.
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My sonne, or my daughter, Post me mori debet, ante me potest, they must die after me, they may before me.
My son, or my daughter, Post me Mori debet, ante me potest, they must die After me, they may before me.
po11 n1, cc po11 n1, vvb pno11 fw-la fw-la, fw-la pno11 fw-la, pns32 vmb vvi p-acp pno11, pns32 vmb p-acp pno11.
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The child but a spanne long is borne to buriall; and the Iewes say in their Proverbe, In Golgotha are sculles of all cises.
The child but a span long is born to burial; and the Iewes say in their Proverb, In Golgotha Are skulls of all cises.
dt n1 p-acp dt n1 av-j vbz vvn p-acp n1; cc dt np2 vvb p-acp po32 n1, p-acp np1 vbr n2 pp-f d n2.
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For condition, death puts no difference betweene mens states, respects no persons, takes no gifts. Indeede the Grave, like the Horseleeches daughters, cries Da, Give, give:
For condition, death puts no difference between men's states, respects no Persons, Takes no Gifts. Indeed the Grave, like the Horseleeches daughters, cries Dam, Give, give:
p-acp n1, n1 vvz dx n1 p-acp ng2 n2, n2 dx n2, vvz dx n2. av dt j, av-j dt n2 n2, vvz n1, vvb, vvb:
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But whats the gift? My Text names it, it is Flesh. The Greekes hence call the Grave, Sarcophagon, a flesh eater.
But whats the gift? My Text names it, it is Flesh. The Greeks hence call the Grave, Sarcophagon, a Flesh eater.
cc-acp q-crq|vbz dt n1? po11 n1 vvz pn31, pn31 vbz n1. dt njp2 av vvb dt j, np1, dt n1 n1.
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Not the flesh of Fowles or Beasts: it is a Canniball, it eates mans flesh. And mans flesh without difference; death is no distinguisher.
Not the Flesh of Fowls or Beasts: it is a Cannibal, it eats men Flesh. And men Flesh without difference; death is no distinguisher.
xx dt n1 pp-f n2 cc n2: pn31 vbz dt n1, pn31 vvz ng1 n1. cc ng1 n1 p-acp n1; n1 vbz dx n1.
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The Bagger died, Christ saith in the Parable, NONLATINALPHABET, but the rich man died too. The rich, the mightie, the honourable man, none comes amisse to death.
The Bagger died, christ Says in the Parable,, but the rich man died too. The rich, the mighty, the honourable man, none comes amiss to death.
dt np1 vvd, np1 vvz p-acp dt n1,, cc-acp dt j n1 vvd av. dt j, dt j, dt j n1, pix vvz av p-acp n1.
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Magnus & parvus illic, saith Iob, the grave receives them all. Sarcophagus is Pamphagus, it eates, devoures all flesh.Magnus & Small illic, Says Job, the grave receives them all. Sarcophagus is Pamphagus, it eats, devours all Flesh.
fw-la cc fw-la fw-la, vvz np1, dt n1 vvz pno32 d. np1 vbz np1, pn31 vvz, vvz d n1.
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Even Kings and Counsellers, Iob saith, it takes them too. Princes are Gods, God saith it, Dixi, Dii est is; they are gods on earth;
Even Kings and Counsellers, Job Says, it Takes them too. Princes Are God's, God Says it, i have said, Gods est is; they Are God's on earth;
j n2 cc n2, np1 vvz, pn31 vvz pno32 av. ng1 vbr n2, np1 vvz pn31, np1, fw-la fw-la vbz; pns32 vbr n2 p-acp n1;
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but they are gods of earth, as the Cynicke said to Alexander. The mightiest, though he be greater NONLATINALPHABET, in authoritie, is no better than his brethren, NONLATINALPHABET in his substance;
but they Are God's of earth, as the Cynic said to Alexander. The Mightiest, though he be greater, in Authority, is no better than his brothers, in his substance;
cc-acp pns32 vbr n2 pp-f n1, c-acp dt n1 vvd p-acp np1. dt js, cs pns31 vbb jc, p-acp n1, vbz dx jc cs po31 n2, p-acp po31 n1;
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flesh as well as they, and so grasse as well as they. Foole or wiseman, learned or ignorant, bond or free, none free from death.
Flesh as well as they, and so grass as well as they. Fool or Wiseman, learned or ignorant, bound or free, none free from death.
n1 c-acp av c-acp pns32, cc av n1 c-acp av c-acp pns32. n1 cc n1, j cc j, n1 cc j, pix j p-acp n1.
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To end this second point, saith the Apostle, Mors intravit, death but entred only into the world? It did more and Paul saith it, Rom. 5. 12. not NONLATINALPHABET onely,
To end this second point, Says the Apostle, Mors intravit, death but entered only into the world? It did more and Paul Says it, Rom. 5. 12. not only,
pc-acp vvi d ord n1, vvz dt n1, fw-la fw-la, n1 cc-acp vvd av-j p-acp dt n1? pn31 vdd dc cc np1 vvz pn31, np1 crd crd xx av-j,
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but NONLATINALPHABET too, it hath gone thorow it;
but too, it hath gone thorough it;
cc-acp av, pn31 vhz vvn p-acp pn31;
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not ( Invasit ) onely, set upon the borders and outward skirts of it, but ( pervasit ) too, hath peirst into the inland, into the heart of it. Heathens are rich in this; but we neede them not.
not (Invasit) only, Set upon the borders and outward skirts of it, but (pervasit) too, hath peirst into the inland, into the heart of it. heathens Are rich in this; but we need them not.
xx (fw-la) av-j, vvn p-acp dt n2 cc j n2 pp-f pn31, cc-acp (fw-la) av, vhz vvn p-acp dt n1, p-acp dt n1 pp-f pn31. n2-jn vbr j p-acp d; cc-acp pns12 vvb pno32 xx.
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Death like a Deluge hath overflowed all flesh. It passes Noahs floud: Eight persons scaped it, death not one.
Death like a Deluge hath overflowed all Flesh. It passes Noahs flood: Eight Persons escaped it, death not one.
n1 av-j dt n1 vhz vvd d n1. pn31 vvz npg1 n1: crd n2 vvd pn31, n1 xx crd.
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Like sinne, it seased on all. Nay, it hath past sinne too. Paul saith, All men have sinned; but one hath not. One scap't;
Like sin, it seized on all. Nay, it hath passed sin too. Paul Says, All men have sinned; but one hath not. One scaped;
j n1, pn31 vvd p-acp d. uh, pn31 vhz vvn n1 av. np1 vvz, d n2 vhb vvn; p-acp crd vhz xx. pi vvd;
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David saith, No not one. But one hath, and one neere to David, even his sonne.David Says, No not one. But one hath, and one near to David, even his son.
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One hath scap't sinne, Christ hath; but death not one;
One hath scaped sin, christ hath; but death not one;
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not Gods one, Dei unicus, Gods beloved one. God hath exempted him from sinne, but not excepted him from death.
not God's one, Dei Unicus, God's Beloved one. God hath exempted him from sin, but not excepted him from death.
xx n2 crd, fw-la fw-la, n2 vvn crd. np1 vhz vvn pno31 p-acp n1, p-acp xx vvn pno31 p-acp n1.
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Onely Christ died, Quia voluit, because it pleased him so:
Only christ died, Quia voluit, Because it pleased him so:
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Every one else, Quia debuit, because he ought (doe so.) Death is a debt, owne by us all.
Every one Else, Quia Debt, Because he ought (doe so.) Death is a debt, own by us all.
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NONLATINALPHABET, saith the Poet, wee all are owne to death.
, Says the Poet, we all Are own to death.
, vvz dt n1, pns12 d vbr d p-acp n1.
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For we all are dust, and dust (saith the Preacher) must returne to that it was.
For we all Are dust, and dust (Says the Preacher) must return to that it was.
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And there is no way to it, but death; called therefore by Iosua, via omnis terrae, the way of all earth. It was our wombe; it must be our Tombe;
And there is no Way to it, but death; called Therefore by Iosua, via omnis terrae, the Way of all earth. It was our womb; it must be our Tomb;
cc pc-acp vbz dx n1 p-acp pn31, p-acp n1; vvn av p-acp np1, fw-la fw-la fw-la, dt n1 pp-f d n1. pn31 vbds po12 n1; pn31 vmb vbi po12 n1;
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It bore us, and must burie us. It must us all, all flesh.
It boar us, and must bury us. It must us all, all Flesh.
pn31 vvd pno12, cc vmb vvi pno12. pn31 vmb pno12 d, d n1.
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Be it flesh of Iew or Grecian, Infidell, or Christian, Priest or people, holy or prophane, Caesar or Lazar, be it whose flesh soever, finis est cinis, ashes is our end. Enough of the Note; a right Criers note; they lightly beginne so.
Be it Flesh of Iew or Grecian, Infidel, or Christian, Priest or people, holy or profane, Caesar or Lazar, be it whose Flesh soever, finis est Cinis, Ashes is our end. Enough of the Note; a right Criers note; they lightly begin so.
vbb pn31 n1 pp-f np1 cc jp, n1, cc np1, n1 cc n1, j cc j, np1 cc n1, vbb pn31 q-crq n1 av, fw-la fw-la fw-la, n2 vbz po12 n1. av-d pp-f dt n1; dt j-jn n2 vvb; pns32 av-j vvi av.
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The Predicate remaines, the thing to which, Flesh is compared, tis Grasse. Mans life is likened to many things in Scripture;
The Predicate remains, the thing to which, Flesh is compared, this Grass. men life is likened to many things in Scripture;
dt j vvz, dt n1 p-acp r-crq, n1 vbz vvn, pn31|vbz n1. ng1 n1 vbz vvn p-acp d n2 p-acp n1;
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to none more fitly, than to Grasse; and therefore to it often.
to none more fitly, than to Grass; and Therefore to it often.
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Other things haply fit it but in one point, some one point onely, this in many.
Other things haply fit it but in one point, Some one point only, this in many.
av-jn n2 av j pn31 p-acp p-acp crd n1, d crd n1 av-j, d p-acp d.
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For the false delights of it, tis likened to a Dreame; for the shortnesse, to a Tabernacle; for the swiftnesse, to a Cloud, to a Weavers shuttle, to a Post, to a Ship, an Eagle.
For the false delights of it, this likened to a Dream; for the shortness, to a Tabernacle; for the swiftness, to a Cloud, to a Weavers shuttle, to a Post, to a Ship, an Eagl.
p-acp dt j n2 pp-f pn31, pn31|vbz vvn p-acp dt vvb; p-acp dt n1, p-acp dt n1; p-acp dt n1, p-acp dt n1, p-acp dt n2 n1, p-acp dt n1, p-acp dt n1, dt n1.
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But mans whole state is figured in the Grasse, Quis, Qualis, Vnde, Quo, his Breed, his Growth, his Chances, and his End; Grasse represents them all.
But men Whole state is figured in the Grass, Quis, Qualis, Vnde, Quo, his Breed, his Growth, his Chances, and his End; Grass represents them all.
p-acp ng1 j-jn n1 vbz vvn p-acp dt n1, fw-la, fw-la, fw-la, fw-la, po31 n1, po31 n1, po31 n2, cc po31 vvb; n1 vvz pno32 d.
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From out the earth springs it; out of the same came he. Man is NONLATINALPHABET from the earth, faith David and Moses NONLATINALPHABET from the ground; alls one. Rise he nere so high;
From out the earth springs it; out of the same Come he. Man is from the earth, faith David and Moses from the ground; alls one. Rise he never so high;
p-acp av dt n1 vvz pn31; av pp-f dt d vvd pns31. n1 vbz p-acp dt n1, n1 np1 cc np1 p-acp dt n1; d|vbz pi. n1 pns31 av-x av j;
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Iob saith, His foundation is in the dust. For Growth, the holy Ghost in Scripture, as it likens man to Grasse;Job Says, His Foundation is in the dust. For Growth, the holy Ghost in Scripture, as it likens man to Grass;
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so flourishing man to the greene Grasse. And Saint Peter compares as bare Flesh, to bare Grasse:
so flourishing man to the green Grass. And Saint Peter compares as bore Flesh, to bore Grass:
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so the glory of man to the flower of grasse.
so the glory of man to the flower of grass.
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The Lord of his great mercy, by his holy Spirit, humble our hearts, with the remembrance of our frailtie;
The Lord of his great mercy, by his holy Spirit, humble our hearts, with the remembrance of our frailty;
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For Chance and End, the Grasse, haply the beast croppeth it, or the Worme wasteth it, the Drouth starveth it; the Haile smiteth it; or the Winde blasteth it.
For Chance and End, the Grass, haply the beast croppeth it, or the Worm wastes it, the Drouth starves it; the Hail smites it; or the Wind blasteth it.
p-acp n1 cc vvb, dt n1, av dt n1 vvz pn31, cc dt n1 vvz pn31, dt n1 vvz pn31; dt n1 vvz pn31; cc dt n1 vvz pn31.
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Or, if it last out his full time; yet the Sithe at last cutteth it downe.
Or, if it last out his full time; yet the Sith At last cutteth it down.
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So is mans life at every creatures mercy. Fire, Water, Sicknesse, Theefe, Poyson, Famin, Sword. And though hee scape all casualties to the utmost of mans age; yet then comes a mower.
So is men life At every creatures mercy. Fire, Water, Sickness, Thief, Poison, Famine, Sword. And though he escape all casualties to the utmost of men age; yet then comes a mower.
np1 vbz ng1 n1 p-acp d n2 n1. n1, n1, n1, n1, n1, n1, n1. cc cs pns31 vvb d n2 p-acp dt j pp-f ng1 n1; av av vvz dt n1.
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Why should Death be pictured with a Sithe, if man were not as Grasse? Man live he long is as Grasse, gramen prati, Medow grasse;
Why should Death be pictured with a Sith, if man were not as Grass? Man live he long is as Grass, gramen prati, Meadow grass;
q-crq vmd n1 vbi vvn p-acp dt a-acp, cs n1 vbdr xx p-acp n1? n1 vvb pns31 av-j vbz p-acp n1, fw-la fw-la, n1 n1;
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or die hee soone, yet gramen tecti, the Grasse on the house top, which antè arescit, quàm maturescit, withereth, saith the Prophet, Even before it be growne up.
or die he soon, yet gramen tecti, the Grass on the house top, which antè arescit, quàm maturescit, withereth, Says the Prophet, Even before it be grown up.
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But the Point, the Scripture mēanes mainely here, is the frailtie of man onely;
But the Point, the Scripture menanes mainly Here, is the frailty of man only;
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the comparison of Grasse is used but to show that: that as the Grasse, so man, in the morning groweth and flourisheth, saith the Psalmist, in the evening is cut downe, and withereth.
the comparison of Grass is used but to show that: that as the Grass, so man, in the morning grows and flourishes, Says the Psalmist, in the evening is Cut down, and withereth.
dt n1 pp-f n1 vbz vvn p-acp pc-acp vvi cst: cst p-acp dt n1, av n1, p-acp dt n1 vvz cc vvz, vvz dt n1, p-acp dt n1 vbz vvn a-acp, cc vvz.
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Mans life is like a leafe; Iob saith, a faded leafe, and his substance, as the drie stubble; NONLATINALPHABET,
men life is like a leaf; Job Says, a faded leaf, and his substance, as the dry stubble;,
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but a sparkle, Chrysost. soone extinct. So tender, so fickle, so tickle a thing; that a poore raison stone, a crumme, a flie, a haire can stop the breath.
but a sparkle, Chrysostom soon extinct. So tender, so fickle, so tickle a thing; that a poor raison stone, a crumb, a fly, a hair can stop the breath.
cc-acp dt n1, np1 av j. av j, av j, av vvb dt n1; cst dt j fw-fr n1, dt n1, dt n1, dt n1 vmb vvi dt n1.
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To conclude, God graces man, to call him Grasse; farre weaker, farre more momentanie things would have served to have compared him to.
To conclude, God graces man, to call him Grass; Far Weaker, Far more momentary things would have served to have compared him to.
pc-acp vvi, np1 ng1 n1, pc-acp vvi pno31 n1; av-j jc, av-j av-dc j n2 vmd vhi vvn pc-acp vhi vvn pno31 p-acp.
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He that likened him to a vapour, tis Saint Iames, thought him more fraile than Grasse. But the Proverbe passes him; NONLATINALPHABET, man is but a bubble.
He that likened him to a vapour, this Saint James, Thought him more frail than Grass. But the Proverb passes him;, man is but a bubble.
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Saint Basil passeth it, NONLATINALPHABET, man is nothing.
Saint Basil passes it,, man is nothing.
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Esay saith little lesse, Quasi nihilum, but as nothing, NONLATINALPHABET Nay hee saith somewhat more, verse 17. of this Chapter. Wee are NONLATINALPHABET lesse than nothing. Man is as nothing;Isaiah Says little less, Quasi nihilum, but as nothing, Nay he Says somewhat more, verse 17. of this Chapter. we Are less than nothing. Man is as nothing;
np1 vvz av-j av-dc, fw-la fw-la, p-acp c-acp pix, uh-x pns31 vvz av av-dc, n1 crd pp-f d n1. pns12 vbr av-dc cs pix. n1 vbz a-acp pix;
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for Fumus est, he is but a vapour, Saint Iames said so. Yea he is plaine nothing, Fumi umbra, but a vapours shadow, Aeschilus calls him so.
for Fumes est, he is but a vapour, Saint James said so. Yea he is plain nothing, Fumi umbra, but a vapours shadow, Aeschylus calls him so.
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Nay he is lesse than nothing; he is but umbrae somnium, but the dreame of a shadow; Pindarus calls him so.
Nay he is less than nothing; he is but umbrae Somnium, but the dream of a shadow; Pindarus calls him so.
uh-x pns31 vbz av-dc cs pix; pns31 vbz p-acp fw-la fw-la, p-acp dt n1 pp-f dt n1; np1 vvz pno31 av.
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So the Psalmist is not satisfied in calling him vanitie: he thinkes that too much for him.
So the Psalmist is not satisfied in calling him vanity: he thinks that too much for him.
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He saith, he is lighter than vanity it selfe. And who can descend lower? Lesse than lesse than nothing, I think nothing is.
He Says, he is lighter than vanity it self. And who can descend lower? Less than less than nothing, I think nothing is.
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Davids Epiphonema shall conclude my Text as a parallell to it, to every word of it, Psal. 39. 11. Certainely, every man is vanitie. Davids Epiphonema shall conclude my Text as a parallel to it, to every word of it, Psalm 39. 11. Certainly, every man is vanity.
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pardon our sinnes, the onely cause of it; cloath us with Christs Righteousnesse, the onely ease of it;
pardon our Sins, the only cause of it; cloth us with Christ Righteousness, the only ease of it;
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and hasten his Sonnes comming, the finall end of it;
and hasten his Sons coming, the final end of it;
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to which three sacred persons of the blessed Godhead, be all honour and glory, praise and thanksgiving, &c. Blessed are the dead, that die in the Lord, they shall rise to immortalitie.
to which three sacred Persons of the blessed Godhead, be all honour and glory, praise and thanksgiving, etc. Blessed Are the dead, that die in the Lord, they shall rise to immortality.
p-acp r-crq crd j n2 pp-f dt j-vvn n1, vbb d n1 cc n1, n1 cc n1, av j-vvn vbr dt j, cst vvb p-acp dt n1, pns32 vmb vvi p-acp n1.
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A FVNERALL SERMON, PREACHED ON S. MATTHEVV. The fourth Sermon. MATTH. 25. 46. And These shall goe into everlasting Paine.
A FUNERAL SERMON, PREACHED ON S. MATTHEVV. The fourth Sermon. MATTHEW. 25. 46. And These shall go into everlasting Pain.
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THeres a NONLATINALPHABET an end of all men, Salomon saith. Whats that? Death, he meanes there. It is;
THeres a an end of all men, Solomon Says. Whats that? Death, he means there. It is;
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but not their utmost, their last end. I shewed you the last Funerall, Paul hath a NONLATINALPHABET, something that followeth death.
but not their utmost, their last end. I showed you the last Funeral, Paul hath a, something that follows death.
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Whats that? It is Iudgement: and of that I treated then. But there is yet a plus ultra, something that followes it. Whats that? Tis execution. Thats my Theme now.
Whats that? It is Judgement: and of that I treated then. But there is yet a plus ultra, something that follows it. Whats that? This execution. Thats my Theme now.
q-crq|vbz d? pn31 vbz n1: cc pp-f d pns11 vvd av. p-acp pc-acp vbz av dt fw-fr fw-la, pi cst vvz pn31. q-crq|vbz d? pn31|vbz n1. d|vbz po11 n1 av.
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Sentence went before at the 41. verse, Discedite, Depart; executed here. Three termes, the doomed persons, These. Their Remove from the Iudge, they Goe away. The Paine, to Torment, Torment eternall. Of each briefly. First for all joyntly.
Sentence went before At the 41. verse, Discedite, Depart; executed Here. Three terms, the doomed Persons, These. Their Remove from the Judge, they Go away. The Pain, to Torment, Torment Eternal. Of each briefly. First for all jointly.
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The wise man bids but Remember the end, Eccles. 7. ult. He seemes to meane but death there onely.
The wise man bids but remember the end, Eccles. 7. ult. He seems to mean but death there only.
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But the word plurall both in the Greeke and Latin, NONLATINALPHABET, Novissima, reckoning heaven for one.
But the word plural both in the Greek and Latin,, Novissima, reckoning heaven for one.
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But Saint Bernard but three, Death, Iudgement and Hell. Our Funerall Theme is thē first mostly.
But Saint Bernard but three, Death, Judgement and Hell. Our Funeral Theme is them First mostly.
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Tis fittest then to preach of death. But the Epicure will take advantage at that argument;
This Fittest then to preach of death. But the Epicure will take advantage At that argument;
pn31|vbz js av pc-acp vvi pp-f n1. p-acp dt n1 vmb vvi n1 p-acp d n1;
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cry NONLATINALPHABET, Let us eate and drinke, for to morrow wee shall dye.
cry, Let us eat and drink, for to morrow we shall die.
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Paul therefore puts to, a post hoc; statutum est, It is appointed, that men doe dye once. But thats not all;Paul Therefore puts to, a post hoc; Statutum est, It is appointed, that men do die once. But thats not all;
np1 av vvz p-acp, dt vvb fw-la; fw-la fw-la, pn31 vbz vvn, cst n2 vdb vvi a-acp. cc-acp d|vbz xx d;
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read on, and after that Iudgement. The sensuall man, though loath, yet because hee needs must, is contented to dye.
read on, and After that Judgement. The sensual man, though loath, yet Because he needs must, is contented to die.
vvb a-acp, cc p-acp d n1. dt j n1, cs j, av c-acp pns31 vvz vmb, vbz vvn pc-acp vvi.
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But Iudgement is but a swore subject, pleaseth no sinner. Death was Timendum, we feare it;
But Judgement is but a swore Subject, Pleases no sinner. Death was Timendum, we Fear it;
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Iudgement is Tremendum, Saint Gregories terme, wee quake at it.
Judgement is Tremendum, Saint Gregories term, we quake At it.
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Felix himselfe a Iudge, trembled when Paul preacht of Iudgement. Yea and by Salomons leave, death is not all mens end, will Lucian say, by Gods leave haply too, hee saith Gen. 6. universae carnis, the end of all flesh.Felix himself a Judge, trembled when Paul preached of Judgement. Yea and by Solomon's leave, death is not all men's end, will Lucian say, by God's leave haply too, he Says Gen. 6. Universae carnis, the end of all Flesh.
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Enoch was but translated, did not dye. Elias went up in body into heaven, NONLATINALPHABET, saith Saint Basil, with his flesh.Enoch was but translated, did not die. Elias went up in body into heaven,, Says Saint Basil, with his Flesh.
np1 vbds p-acp vvn, vdd xx vvi. np1 vvd a-acp p-acp n1 p-acp n1,, vvz n1 np1, p-acp po31 n1.
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Saint Paul saith plainly, Wee shall not dye all, 1 Cor. 15. 51. But appeare before Gods judgement seat wee shall all, Rom. 14. some scape mans judgement, none shall Gods.
Saint Paul Says plainly, we shall not die all, 1 Cor. 15. 51. But appear before God's judgement seat we shall all, Rom. 14. Some escape men judgement, none shall God's
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Yet some strong heart hath some hope for all this. Say the sinne bee sentenced, judgement past.
Yet Some strong heart hath Some hope for all this. Say the sin be sentenced, judgement past.
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How many condemned persons, doomd to dye, have obtained pardon, and have lived? The repreev'd prisoner oft escapes.
How many condemned Persons, doomed to die, have obtained pardon, and have lived? The reprieved prisoner oft escapes.
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But my Text hath instant execution? Christ repreeves none, hath no sooner sentenced, convicted sinners;
But my Text hath instant execution? christ repreeves none, hath no sooner sentenced, convicted Sinners;
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but legions of executioners, the devills runne on them, hale them ( obtorto collo ) immediatly to hell. This is no plausible theme.
but legions of executioners, the Devils run on them, hale them (obtorto Cologne) immediately to hell. This is no plausible theme.
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Their feet are beautifull (Paul saith) that preach peace, you will haply wish my tongue were silenced, that come to preach judgement and execution.
Their feet Are beautiful (Paul Says) that preach peace, you will haply wish my tongue were silenced, that come to preach judgement and execution.
po32 n2 vbr j (np1 vvz) d vvb n1, pn22 vmb av vvi po11 n1 vbdr vvn, cst vvb pc-acp vvi n1 cc n1.
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But is the Preachers office, to please, or to edifie? enough in generality.
But is the Preachers office, to please, or to edify? enough in generality.
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Take we now the termes apart, the subject first, These. Who These? Tis but a relative, referres us to some terme before.
Take we now the terms apart, the Subject First, These. Who These? This but a relative, refers us to Some term before.
vvb pns12 av dt n2 av, dt j-jn ord, d. q-crq d? pn31|vbz p-acp dt j, vvz pno12 p-acp d n1 a-acp.
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See the 41. verse, Those on the left hand of the Iudge.
See the 41. verse, Those on the left hand of the Judge.
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Thats but a relative too to the 33. there they are cald Goates. That terme is obscure yet.
Thats but a relative too to the 33. there they Are called Goats. That term is Obscure yet.
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All expositours understand by it, the wicked and ungodly.
All expositors understand by it, the wicked and ungodly.
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[ Goe no further for proofe, then to the words following, But the righteous into life eternall.
[ Go no further for proof, then to the words following, But the righteous into life Eternal.
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] NONLATINALPHABET, by Goates (saith Oecumenius ) are meant sinners. Saint Austin saith it too. These shall goe into paines;
], by Goats (Says Oecumenius) Are meant Sinners. Saint Austin Says it too. These shall go into pains;
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the Sonne of David saith it here. His Father sayd it before, Psal. 9. 17. be turned into hell.
the Son of David Says it Here. His Father said it before, Psalm 9. 17. be turned into hell.
dt n1 pp-f np1 vvz pn31 av. po31 n1 vvd pn31 a-acp, np1 crd crd vbb vvn p-acp n1.
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Thats (as Saint Luke saith of Iudas, Act. 1. 25.) NONLATINALPHABET, their proper and due place.
Thats (as Saint Lycia Says of Iudas, Act. 1. 25.), their proper and due place.
d|vbz (c-acp n1 av vvz pp-f np1, n1 crd crd), po32 j cc j-jn n1.
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It should seemē by the 42. and 43. verses, that all sinners are not meant, but onely the mercilesse, that feed not, that cloath not, that harbour not the poore.
It should seem by the 42. and 43. Verses, that all Sinners Are not meant, but only the merciless, that feed not, that cloth not, that harbour not the poor.
pn31 vmd vvb p-acp dt crd cc crd n2, cst d n2 vbr xx vvn, cc-acp av-j dt j, cst vvb xx, cst n1 xx, cst vvb xx dt j.
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It pleased our Saviour to give instance but in them. But all sorts of sinners shall receive the same sentence, all impenitent sinners.
It pleased our Saviour to give instance but in them. But all sorts of Sinners shall receive the same sentence, all impenitent Sinners.
pn31 vvd po12 n1 pc-acp vvi n1 cc-acp p-acp pno32. p-acp d n2 pp-f n2 vmb vvi dt d n1, d j n2.
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The Righteous in the next clause, that are adjudged to life, were sinners too sometimes. But God had given them grace to repent.
The Righteous in the next clause, that Are adjudged to life, were Sinners too sometime. But God had given them grace to Repent.
dt j p-acp dt ord n1, cst vbr vvn p-acp n1, vbdr n2 av av. p-acp np1 vhd vvn pno32 n1 pc-acp vvi.
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The gracelesse are meant here that repēnt not; they onely, but they all.
The graceless Are meant Here that repennt not; they only, but they all.
dt j vbr vvn av d n1 xx; pns32 av-j, cc-acp pns32 d.
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Not onely the non-releevers of the poorē, but also the nonobservers of the Law, in whatsoever kind.
Not only the non-releevers of the poorē, but also the nonobservers of the Law, in whatsoever kind.
xx av-j dt j pp-f dt fw-la, cc-acp av dt n2 pp-f dt n1, p-acp r-crq n1.
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The leacher, the idolater, the extortioner, the theefe, the drunkard, the blasphemer; Saint Paul hath a longe Catalogue;
The Lecher, the idolater, the extortioner, the thief, the drunkard, the blasphemer; Saint Paul hath a long Catalogue;
dt n1, dt n1, dt n1, dt n1, dt n1, dt n1; n1 np1 vhz dt j n1;
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the lot of them all is in the Lake of fire. The argument is strong, à Minore, in this forme.
the lot of them all is in the Lake of fire. The argument is strong, à Lesser, in this Form.
dt n1 pp-f pno32 av-d vbz p-acp dt n1 pp-f n1. dt n1 vbz j, fw-fr np1, p-acp d n1.
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If the omitters of good offices shall not escape paine; then the committers of evill shall be punished much more.
If the omitters of good Offices shall not escape pain; then the committers of evil shall be punished much more.
cs dt n2 pp-f j n2 vmb xx vvi n1; av dt n2 pp-f j-jn vmb vbb vvn av-d dc.
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Cain that slew his brother, Cham that dishonoured his Father, Esau that sold his birth-right, Iudas that betrayed Christ, Iulian that renounced him, these haply shall lead, have the NONLATINALPHABET the deepest roome in Hell.Cain that slew his brother, Cham that dishonoured his Father, Esau that sold his birthright, Iudas that betrayed christ, Iulian that renounced him, these haply shall led, have the the Deepest room in Hell.
np1 cst vvd po31 n1, n1 cst vvd po31 n1, np1 cst vvd po31 n1, np1 cst vvd np1, np1 cst vvd pno31, d av vmb vvi, vhb dt dt js-jn n1 p-acp n1.
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But there shall also follow punee sinners too.
But there shall also follow punee Sinners too.
p-acp a-acp vmb av vvi n1 n2 av.
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As in God the Fathers kingdome, so in the devils too, are many mansions, roome enough for all reprobates,
As in God the Father's Kingdom, so in the Devils too, Are many mansions, room enough for all Reprobates,
p-acp p-acp np1 dt ng1 n1, av p-acp dt n2 av, vbr d n2, n1 av-d p-acp d n2-jn,
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for them all, but for them onely. Life, life everlasting is prepared for the righteous; but eternall paine for these.
for them all, but for them only. Life, life everlasting is prepared for the righteous; but Eternal pain for these.
p-acp pno32 d, cc-acp p-acp pno32 av-j. n1, n1 j vbz vvn p-acp dt j; cc-acp j n1 p-acp d.
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These have denyed God, defied Religion, persecuted Christ, robd Widdowes and Orphans, corrupted others, defiled themselves;
These have denied God, defied Religion, persecuted christ, robbed Widow's and Orphans, corrupted Others, defiled themselves;
np1 vhb vvn np1, vvd n1, vvn np1, vvd ng1 cc n2, j-vvn n2-jn, vvd px32;
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have served Sathan here, shall burne with Sathan there.
have served Sathan Here, shall burn with Sathan there.
vhb vvn np1 av, vmb vvi p-acp np1 a-acp.
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Salomon askes, Cui vae? to whom is woe? The Prophet answers, vae genti peccatrici, Esa. 1. 4. Woe to sinners. Solomon asks, Cui vae? to whom is woe? The Prophet answers, vae genti peccatrici, Isaiah 1. 4. Woe to Sinners.
np1 vvz, fw-la fw-la? p-acp ro-crq vbz n1? dt n1 vvz, fw-la fw-la fw-la, np1 crd crd n1 p-acp n2.
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Vae impio, Esay 3. 11. Woe be to the wicked. Vae Desertoribus, Esay 30. 1. Woe to the Rebellious. Vae Impio, Isaiah 3. 11. Woe be to the wicked. Vae Desertoribus, Isaiah 30. 1. Woe to the Rebellious.
fw-la fw-la, np1 crd crd n1 vbb p-acp dt j. fw-la fw-la, np1 crd crd n1 p-acp dt j.
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Another answers, Vae to the covetours of evill, Woe to the builder by blood; Woe to him that makes his neighbour drunke.
another answers, Vae to the covetours of evil, Woe to the builder by blood; Woe to him that makes his neighbour drunk.
j-jn n2, fw-la p-acp dt n2 pp-f n-jn, n1 p-acp dt n1 p-acp n1; n1 p-acp pno31 cst vvz po31 n1 vvn.
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Osee and Ieremie shall end this, Vaeistis, Woe to These. And so I leave the persons executed,Hosea and Ieremie shall end this, Vaeistis, Woe to These. And so I leave the Persons executed,
np1 cc np1 vmb vvi d, np1, n1 p-acp d. cc av pns11 vvb dt n2 vvn,
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and come to the act of execution, they shall goe, NONLATINALPHABET.
and come to the act of execution, they shall go,.
cc vvb p-acp dt n1 pp-f n1, pns32 vmb vvi,.
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The breefe of both Christs sentences is, Ite, Venite; come, to the righteous, go•, to the wicked.
The brief of both Christ sentences is, Item, Venite; come, to the righteous, go•, to the wicked.
dt j pp-f d npg1 n2 vbz, n1, fw-la; vvb, p-acp dt j, n1, p-acp dt j.
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In this act of execution are two termes; the one more close, A quo, coucht in the preposition, NONLATINALPHABET, not simply to Goe;
In this act of execution Are two terms; the one more close, A quo, couched in the preposition,, not simply to Go;
p-acp d n1 pp-f n1 vbr crd n2; dt pi av-dc j, dt fw-la, vvd p-acp dt n1,, xx av-j pc-acp vvi;
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Ite hath no hurt in it.Item hath no hurt in it.
n1 vhz dx n1 p-acp pn31.
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But it is Abibunt, they shall goe From. From whence? or From whom? From the place of Iudgement. Thats no harme neither:
But it is Abibunt, they shall go From. From whence? or From whom? From the place of Judgement. Thats no harm neither:
p-acp pn31 vbz fw-la, pns32 vmb vvi p-acp. p-acp q-crq? cc p-acp qo-crq? p-acp dt n1 pp-f n1. d|vbz dx n1 av-dx:
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Those that are quit at our Sessions, doe that. Yea at Christs Assises too, the righteous goe from the barre.
Those that Are quit At our Sessions, do that. Yea At Christ Assizes too, the righteous go from the bar.
d cst vbr vvn p-acp po12 n2, vdb d. uh p-acp npg1 n2 av, dt j vvi p-acp dt n1.
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But from whom must these goe? Thats supprest here, but exprest in the 41. verse, discedite à Me, they must goe from Christ.
But from whom must these go? Thats suppressed Here, but expressed in the 41. verse, discedite à Me, they must go from christ.
p-acp p-acp ro-crq vmb d vvi? d|vbz vvn av, cc-acp vvn p-acp dt crd n1, fw-la fw-fr pno11, pns32 vmb vvi p-acp np1.
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The execution hath two vehs; this is the first, and worst, farre worse then the second,
The execution hath two vehs; this is the First, and worst, Far Worse then the second,
dt n1 vhz crd n2; d vbz dt ord, cc js, av-j av-jc cs dt ord,
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then the Terminus ad quem. Thats fearefull, to paine, eternall paine. This passeth it, to goe from Christ. The righteous goe too; but with him into heaven.
then the Terminus ad Whom. Thats fearful, to pain, Eternal pain. This passes it, to go from christ. The righteous go too; but with him into heaven.
cs dt np1 fw-la fw-la. d|vbz j, p-acp n1, j n1. np1 vvz pn31, pc-acp vvi p-acp np1. dt j vvi av; cc-acp p-acp pno31 p-acp n1.
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These are commanded away, must goe from him into hell. Into hell? thats not so much.
These Are commanded away, must go from him into hell. Into hell? thats not so much.
d vbr vvn av, vmb vvi p-acp pno31 p-acp n1. p-acp n1? d|vbz xx av av-d.
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It were happinesse to goe to hell with him. No joy to the righteous to goe without him into Heaven. Heaven is hell without Christ; hell with him is Heaven.
It were happiness to go to hell with him. No joy to the righteous to go without him into Heaven. Heaven is hell without christ; hell with him is Heaven.
pn31 vbdr n1 pc-acp vvi p-acp n1 p-acp pno31. dx n1 p-acp dt j pc-acp vvi p-acp pno31 p-acp n1. n1 vbz n1 p-acp np1; n1 p-acp pn31 vbz n1.
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The blessednesse of the Saints lies not so much in the place, as in the company;
The blessedness of the Saints lies not so much in the place, as in the company;
dt n1 pp-f dt n2 vvz xx av av-d p-acp dt n1, c-acp p-acp dt n1;
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not onely the society of Angels, but the presence of Gods selfe, the fruition of Christ, the beholding the incomparable beauty of Gods countenance.
not only the society of Angels, but the presence of God's self, the fruition of christ, the beholding the incomparable beauty of God's countenance.
xx av-j dt n1 pp-f n2, cc-acp dt n1 pp-f npg1 n1, dt n1 pp-f np1, dt vvg dt j n1 pp-f npg1 n1.
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The privation whereof is the extremity of misery, exceeds the paines, the matchlesse, the endlesse paines of hell;
The privation whereof is the extremity of misery, exceeds the pains, the matchless, the endless pains of hell;
dt n1 c-crq vbz dt n1 pp-f n1, vvz dt n2, dt j, dt j n2 pp-f n1;
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passes Mille gehennas; 1000. hells, saith Saint Chrysostome. The Poena damni is worse then Poena sensus; more ease in sense of Torment, then in losse of Christ.
passes Mille gehennas; 1000. Hells, Says Saint Chrysostom. The Poena damn is Worse then Poena sensus; more ease in sense of Torment, then in loss of christ.
vvz np1 n2; crd n2, vvz n1 np1. dt fw-la fw-la vbz jc cs fw-la fw-la; dc n1 p-acp n1 pp-f n1, av p-acp n1 pp-f np1.
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In coelum jusseris ibit? Bid me goe to hell; I will to be with Christ.In coelum jusseris ibit? Bid me go to hell; I will to be with christ.
p-acp fw-la fw-la fw-la? vvb pno11 vvi p-acp n1; pns11 vmb pc-acp vbi p-acp np1.
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As the scribe saith in the Gospel, sequar te, quocun { que } ieris, I will follow Christ, whethersoever he goeth.
As the scribe Says in the Gospel, sequar te, quocun { que } ieris, I will follow christ, whithersoever he Goes.
p-acp dt n1 vvz p-acp dt n1, fw-la fw-la, fw-fr { fw-fr } fw-la, pns11 vmb vvi np1, av pns31 vvz.
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Vnder his wings, the shaddow of his wings, no flames can scorch me, no worme gnaw me, no feend touch me.
Under his wings, the shadow of his wings, no flames can scorch me, no worm gnaw me, no fiend touch me.
p-acp po31 n2, dt n1 pp-f po31 n2, dx n2 vmb vvi pno11, dx n1 vvb pno11, dx n1 vvb pno11.
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The Queene of Sheba held it happinesse to stand before Salomon, to heare his wisedome.
The Queen of Sheba held it happiness to stand before Solomon, to hear his Wisdom.
dt n1 pp-f np1 vvd pn31 n1 pc-acp vvi p-acp np1, pc-acp vvi po31 n1.
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What to stand before God, to see his glory? A bigail thought it honour to be but Davids handmaid, but to wash his servants feete.
What to stand before God, to see his glory? A bigail Thought it honour to be but Davids handmaid, but to wash his Servants feet.
q-crq pc-acp vvi p-acp np1, pc-acp vvi po31 n1? dt j vvd pn31 n1 pc-acp vbi p-acp npg1 n1, p-acp pc-acp vvi po31 n2 n2.
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What to waite on God, and to behold his face? Christs selfe calls them blessed, that shall see God, Matth. 5. 8. Thats indeede (as the schoole termes it) visio beatifica, a sight that makes true blessednesse.
What to wait on God, and to behold his face? Christ self calls them blessed, that shall see God, Matthew 5. 8. Thats indeed (as the school terms it) visio Beatifica, a sighed that makes true blessedness.
q-crq pc-acp vvi p-acp np1, cc pc-acp vvi po31 n1? npg1 n1 vvz pno32 vvn, cst vmb vvi np1, np1 crd crd d|vbz av (c-acp dt n1 vvz pn31) fw-la fw-la, dt n1 cst vvz j n1.
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There bee many Beatitudes, Divines reckon eight. The most blessed of them all is to see God.
There be many Beatitudes, Divines reckon eight. The most blessed of them all is to see God.
pc-acp vbi d n2, vvz vvb crd. dt av-ds j-vvn pp-f pno32 av-d vbz pc-acp vvi np1.
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The society of the Saints, Martyrs, Apostles, Patriarks, Gloriosum hoc, this is great glory, saith Saint Augustine. But to be present with God, to behold him, thats NONLATINALPHABET, a waight of glory, NONLATINALPHABET (as Paul speakes) an excellent, a most excellent, a farre most excellent eternall waight of glory.
The society of the Saints, Martyrs, Apostles, Patriarchs, Gloriosum hoc, this is great glory, Says Saint Augustine. But to be present with God, to behold him, thats, a weight of glory, (as Paul speaks) an excellent, a most excellent, a Far most excellent Eternal weight of glory.
dt n1 pp-f dt n2, n2, n2, n2, np1 fw-la, d vbz j n1, vvz n1 np1. p-acp pc-acp vbi j p-acp np1, pc-acp vvi pno31, d|vbz, dt n1 pp-f n1, (c-acp np1 vvz) dt j, dt av-ds j, dt av-j av-ds j j n1 pp-f n1.
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To see God, not in specie, (the Patriarkes saw him so, saw him in resemblance) but infacie, face to face;
To see God, not in specie, (the Patriarchs saw him so, saw him in resemblance) but infancy, face to face;
pc-acp vvi np1, xx p-acp fw-la, (dt n2 vvd pno31 av, vvd pno31 p-acp n1) p-acp n1, n1 p-acp n1;
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we shall see him so, Paul saith. Not as it pleased him to appeare to mans weak sense;
we shall see him so, Paul Says. Not as it pleased him to appear to men weak sense;
pns12 vmb vvi pno31 av, np1 vvz. xx c-acp pn31 vvd pno31 pc-acp vvi p-acp ng1 j n1;
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but as he is indeede. Not as now in speculo, in a glasse, but in seipso, in himselfe.
but as he is indeed. Not as now in speculo, in a glass, but in Seipso, in himself.
cc-acp c-acp pns31 vbz av. xx c-acp av p-acp fw-la, p-acp dt n1, cc-acp p-acp fw-la, p-acp px31.
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The Fathers power, the Sonnes wisedome, the Spirits goodnesse, the incomparable beauty, the unutterable majestie, the unconceiveable glory of the whole Trinity.
The Father's power, the Sons Wisdom, the Spirits Goodness, the incomparable beauty, the unutterable majesty, the unconceivable glory of the Whole Trinity.
dt ng1 n1, dt ng1 n1, dt ng1 n1, dt j n1, dt j n1, dt j n1 pp-f dt j-jn np1.
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From this shall these, these in my Text be driven and depart. For to see God, is sanctorum praemium, Augustine, a Reward, a Prerogative proper to the Saints.
From this shall these, these in my Text be driven and depart. For to see God, is sanctorum Premium, Augustine, a Reward, a Prerogative proper to the Saints.
p-acp d vmb d, d p-acp po11 n1 vbi vvn cc vvb. p-acp pc-acp vvi np1, vbz fw-la fw-la, np1, dt n1, dt n1 j p-acp dt n2.
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Saint Paul is not content to say, they shall be punisht, 2 Thes. 1. 8, 9. punisht with flaming fire and eternall perdition, the terminus ad quem, but addes the Aquo too, from the presence of the Lord,
Saint Paul is not content to say, they shall be punished, 2 Thebes 1. 8, 9. punished with flaming fire and Eternal perdition, the terminus ad Whom, but adds the Aquo too, from the presence of the Lord,
n1 np1 vbz xx j pc-acp vvi, pns32 vmb vbi vvn, crd np1 crd crd, crd vvn p-acp j-vvg n1 cc j n1, dt fw-la fw-la fw-la, p-acp vvz dt np1 av, p-acp dt n1 pp-f dt n1,
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and from the glory of his power. and from the glory of his power.
cc p-acp dt n1 pp-f po31 n1.
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To be shut out of the Quire, but of the Saints and Angels, so they might be with Christ, they should be happy.
To be shut out of the Choir, but of the Saints and Angels, so they might be with christ, they should be happy.
pc-acp vbi vvn av pp-f dt n1, p-acp pp-f dt n2 cc n2, av pns32 vmd vbi p-acp np1, pns32 vmd vbi j.
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Hee were unus instar omnium. But he drives them from his presence, Matth. 7. 23. Depart from me, ye workers of iniquity.
He were Unus instar omnium. But he drives them from his presence, Matthew 7. 23. Depart from me, you workers of iniquity.
pns31 vbdr fw-la n1 fw-la. p-acp pns31 vvz pno32 p-acp po31 n1, np1 crd crd vvb p-acp pno11, pn22 n2 pp-f n1.
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The height of all unhappines, the privation of Gods presence;
The height of all unhappiness, the privation of God's presence;
dt n1 pp-f d n1, dt n1 pp-f npg1 n1;
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cald so (S. Aug. saith) even by Plotinus, an heathen Philosopher, infelicissimum, the extremity of all misery.
called so (S. Aug. Says) even by Plotinus, an heathen Philosopher, infelicissimum, the extremity of all misery.
vvn av (n1 np1 vvz) av p-acp np1, dt j-jn n1, fw-la, dt n1 pp-f d n1.
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The other Terminus is Ad quem. you have heard, Vnde, whence they goe, heare now Quo, whether, into paine everlasting. First what paine meanes he? It should seeme to be light, by the long lasting; Dolor si longus, levis.
The other Terminus is Ad Whom. you have herd, Vnde, whence they go, hear now Quo, whither, into pain everlasting. First what pain means he? It should seem to be Light, by the long lasting; Dolour si longus, levis.
dt j-jn np1 vbz fw-la fw-la. pn22 vhb vvn, fw-la, c-crq pns32 vvi, vvb av fw-la, c-crq, p-acp n1 j. ord q-crq n1 vvz pns31? pn31 vmd vvi pc-acp vbi j, p-acp dt j j-vvg; n1 zz n2, fw-la.
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That rule holds not in hell.
That Rule holds not in hell.
cst n1 vvz xx p-acp n1.
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Among Origens errours Ierome notes this for one, that the paines of the devill and the damned are but the conscience of sinne.
Among Origens errors Jerome notes this for one, that the pains of the Devil and the damned Are but the conscience of sin.
p-acp np1 n2 np1 vvz d p-acp crd, cst dt n2 pp-f dt n1 cc dt n-vvn vbr p-acp dt n1 pp-f n1.
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But what is it? Looke againe at the 41. verse, tis Fire. Paine hath magis & minus, some much sharper then other. Fire is worst.
But what is it? Look again At the 41. verse, this Fire. Pain hath magis & minus, Some much sharper then other. Fire is worst.
p-acp r-crq vbz pn31? n1 av p-acp dt crd n1, pn31|vbz n1. n1 vhz n2 cc fw-la, d d jc cs j-jn. n1 vbz js.
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Tooth-ach, stone, cholicke, womens paines, are all grievous, all extreame. And yet for the first three, the heart of a man will not lightly shrinke;
Toothache, stone, Colic, women's pains, Are all grievous, all extreme. And yet for the First three, the heart of a man will not lightly shrink;
n1, n1, j, ng2 n2, vbr d j, d j-jn. cc av p-acp dt ord crd, dt n1 pp-f dt n1 vmb xx av-j vvi;
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and the fourth, though it force the woman to cry out in the weakenesse of her sex;
and the fourth, though it force the woman to cry out in the weakness of her sex;
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yet shee beares it with some patience.
yet she bears it with Some patience.
av pns31 vvz pn31 p-acp d n1.
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But the strongest courage of the stoutest man, will faile at the feeling of a little fire.
But the Strongest courage of the Stoutest man, will fail At the feeling of a little fire.
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If foote, or finger, any part bee but held in it nere so small a while:
If foot, or finger, any part be but held in it never so small a while:
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the exquisite anguish will wrest strong cries from him, and force him to fare like a man beside himselfe.
the exquisite anguish will wrest strong cries from him, and force him to fare like a man beside himself.
dt j n1 vmb vvi j n2 p-acp pno31, cc vvi pno31 pc-acp vvi av-j dt n1 p-acp px31.
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In all those paines and other, there are some Intervalla; the patient hath some rest. Like agues, they have fits come and goe, give often breathing and release.
In all those pains and other, there Are Some Intervalla; the patient hath Some rest. Like Fevers, they have fits come and go, give often breathing and release.
p-acp d d n2 cc j-jn, pc-acp vbr d np1; dt n1 vhz d n1. j n2, pns32 vhb n2 vvn cc vvi, vvb av vvg cc n1.
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There is some pitty with the paine. But Fire (we say in proverbe) hath no mercy.
There is Some pity with the pain. But Fire (we say in proverb) hath not mercy.
pc-acp vbz d n1 p-acp dt n1. p-acp n1 (pns12 vvb p-acp n1) vhz xx n1.
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This mercilesse torment must the sinner goe unto, from the presence of the Iudge. A sad sentence, but the judgement just.
This merciless torment must the sinner go unto, from the presence of the Judge. A sad sentence, but the judgement just.
d j n1 vmb dt n1 vvb p-acp, p-acp dt n1 pp-f dt n1. dt j n1, cc-acp dt n1 av.
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Hee had no pitty on poore soules in earth; It will have no pitty on his soule in hell.
He had no pity on poor Souls in earth; It will have no pity on his soul in hell.
pns31 vhd dx n1 p-acp j n2 p-acp n1; pn31 vmb vhi dx n1 p-acp po31 n1 p-acp n1.
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Nay the wise man bidding him, Miserere animae tuae, O pitty thine owne soule, would not doe that Misereri sui, pitty himselfe here, he shall cry to the Tormentors, Miserere mei; they will not there.
Nay the wise man bidding him, miserere Spirits tuae, Oh pity thine own soul, would not do that Misereri sui, pity himself Here, he shall cry to the Tormentors, miserere mei; they will not there.
uh-x dt j n1 vvg pno31, fw-la fw-la fw-la, uh vvb po21 d n1, vmd xx vdi d fw-la fw-la, vvb px31 av, pns31 vmb vvi p-acp dt n2, fw-la fw-la; pns32 vmb xx a-acp.
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Some so lighten the paine, say, tis but Fire in metaphor. That I cannot stand to argue.
some so lighten the pain, say, this but Fire in metaphor. That I cannot stand to argue.
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But they shall finde it no figure, that shall feele it.
But they shall find it no figure, that shall feel it.
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Nay is it but Fire? is it not a worse thing? Christ calls it Fire;
Nay is it but Fire? is it not a Worse thing? christ calls it Fire;
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wee must rest in his terme. But not ordinary Fire.
we must rest in his term. But not ordinary Fire.
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I thinke, the hottest, fiercest fire on earth, compared unto it, is but as a flame painted on a wall.
I think, the hottest, Fiercest fire on earth, compared unto it, is but as a flame painted on a wall.
pns11 vvb, dt js, js n1 p-acp n1, vvn p-acp pn31, vbz cc-acp c-acp dt n1 vvn p-acp dt n1.
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[ Our Fire hath light, that hath not. Clemens calls it NONLATINALPHABET, it shines not; it Calidus, but not Lucidus, Saint Basil is NONLATINALPHABET but not NONLATINALPHABET, burnes, but is blacke;
[ Our Fire hath Light, that hath not. Clemens calls it, it shines not; it Calidus, but not Lucidus, Saint Basil is but not, burns, but is black;
[ po12 n1 vhz n1, cst vhz xx. np1 vvz pn31, pn31 vvz xx; pn31 np1, cc-acp xx np1, n1 np1 vbz cc-acp xx, vvz, cc-acp vbz j-jn;
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there is utter darkenesse for all it.
there is utter darkness for all it.
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] The torture so intollerable, exquisitely great, that the damned sinner shall gnaw his tongue for greefe,
] The torture so intolerable, exquisitely great, that the damned sinner shall gnaw his tongue for grief,
] dt n1 av j, av-j j, cst dt j-vvn n1 vmb vvi po31 n1 p-acp n1,
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and blaspheme God himselfe in his unsufferable anguish. [ Fire, but NONLATINALPHABET, not materiall, Damasc. but such as God knowes onely. ]
and Blaspheme God himself in his unsufferable anguish. [ Fire, but, not material, Damascus but such as God knows only. ]
cc vvi np1 px31 p-acp po31 j n1. [ np1, cc-acp, xx j-jn, np1 p-acp d c-acp np1 vvz av-j. ]
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This is not all, the kind of paine, what must bee endured. Said I, the execution had two vehs? It hath three;
This is not all, the kind of pain, what must be endured. Said I, the execution had two vehs? It hath three;
d vbz xx d, dt n1 pp-f n1, q-crq vmb vbi vvn. j-vvn pns11, dt n1 vhd crd n2? pn31 vhz crd;
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heare a third worse then the second. The paine is endlesse.
hear a third Worse then the second. The pain is endless.
vvb dt ord av-jc cs dt ord. dt n1 vbz j.
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The quandum worse then the quid; everlasting Fire. Never was paine heard of, but had end.
The quandum Worse then the quid; everlasting Fire. Never was pain herd of, but had end.
dt n1 av-jc cs dt fw-la; j n1. av-x vbds n1 vvn pp-f, cc-acp vhd n1.
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Long lasting torments Tyrants have devised: but death in spight of them hath ended them. The sinners doome is paine eternall.
Long lasting torments Tyrants have devised: but death in spite of them hath ended them. The Sinners doom is pain Eternal.
j j-vvg n2 n2 vhb vvn: cc-acp n1 p-acp n1 pp-f pno32 vhz vvn pno32. dt ng1 n1 vbz n1 j.
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Theres a worme, a prison, chaines, darkenesse, and fire, all NONLATINALPHABET, all everlasting. Kill the worme they cannot:
Theres a worm, a prison, chains, darkness, and fire, all, all everlasting. Kill the worm they cannot:
pc-acp|vbz dt n1, dt n1, n2, n1, cc n1, d, d j. vvb dt n1 pns32 vmbx:
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Christ saith, it dies not. Breake Iayle much lesse;
christ Says, it die not. Break Jail much less;
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the Gates are Iron, the barres brasse, Acheron is NONLATINALPHABET, the heathen Poets sayd, no getting out of hell.
the Gates Are Iron, the bars brass, Acheron is, the heathen Poets said, no getting out of hell.
dt n2 vbr n1, dt n2 n1, np1 vbz, dt j-jn n2 vvd, dx n-vvg av pp-f n1.
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The chaines everlasting, Saint Iude saith. The darkenesse NONLATINALPHABET, Philoes terme, endlesse too; and the Fire unquenchable, Christ saith here; Iohn Baptist sayd it before.
The chains everlasting, Saint Iude Says. The darkness, Philoes term, endless too; and the Fire unquenchable, christ Says Here; John Baptist said it before.
dt n2 j, n1 np1 vvz. dt n1, npg1 vvb, j av; cc dt n1 j, np1 vvz av; np1 np1 vvd pn31 a-acp.
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Paul calls it in grosse, NONLATINALPHABET, Perdition everlasting. Bernard, perpetuumvae, everlasting woe. First, how so? The schoole disputes it, I will not. Christ hath sayd it; thats enough. What hee sayes, I beleeve.Paul calls it in gross,, Perdition everlasting. Bernard, perpetuumvae, everlasting woe. First, how so? The school disputes it, I will not. christ hath said it; thats enough. What he Says, I believe.
np1 vvz pn31 p-acp j,, n1 j. np1, fw-la, j n1. ord, c-crq av? dt n1 vvz pn31, pns11 vmb xx. np1 vhz vvn pn31; d|vbz d. r-crq pns31 vvz, pns11 vvb.
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Fire indeede ends with the object, devours it, and goes out. But Fiers object in hell shall have no end.
Fire indeed ends with the Object, devours it, and Goes out. But Fierce Object in hell shall have no end.
n1 av vvz p-acp dt n1, vvz pn31, cc vvz av. p-acp j n1 p-acp n1 vmb vhi dx n1.
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Soules and bodyes shall burne, but not waste.
Souls and bodies shall burn, but not waste.
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Did not the bush so on mount Sinai? burnt, but consumed not? The fewell of hellfire, sinners soules and bodies, by Gods supernaturall provision shall not consume.
Did not the bush so on mount Sinai? burned, but consumed not? The fuel of hellfire, Sinners Souls and bodies, by God's supernatural provision shall not consume.
vdd xx dt n1 av p-acp n1 np1? vvd, cc-acp vvd xx? dt n1 pp-f n1, n2 n2 cc n2, p-acp npg1 j n1 vmb xx vvi.
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How can the flames then still fed, go out? Secondly, why so? Is that Gods mercy;
How can the flames then still fed, go out? Secondly, why so? Is that God's mercy;
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will leud Lucian say, to award perpetuall paine to temporarie sinne? Nay, is that Gods justice, that the censure shall exceede the sinne? Summum jus, (we say) is Injuria, the rigour of the Law is wrong, to punish the delinquent to the utmost extremity.
will lewd Lucian say, to award perpetual pain to temporary sin? Nay, is that God's Justice, that the censure shall exceed the sin? Summum jus, (we say) is Injuria, the rigour of the Law is wrong, to Punish the delinquent to the utmost extremity.
vmb j np1 vvb, pc-acp vvi j n1 p-acp j n1? uh-x, vbz d ng1 n1, cst dt n1 vmb vvi dt n1? fw-la fw-la, (pns12 vvb) vbz np1, dt n1 pp-f dt n1 vbz j-jn, pc-acp vvi dt n-jn p-acp dt j n1.
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This is more, the paine to passe the crime. Peace Atheist; God for all this is not unjust. Tax not his mercy neither. Time of mercy is past;
This is more, the pain to pass the crime. Peace Atheist; God for all this is not unjust. Tax not his mercy neither. Time of mercy is past;
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God proffered that in this world, and twas despised. Christ is now come to judge. NONLATINALPHABET (Saint Iames saith) is NONLATINALPHABET, judgement is mercilesse, the last judgement.
God proffered that in this world, and it despised. christ is now come to judge. (Saint James Says) is, judgement is merciless, the last judgement.
np1 vvd cst p-acp d n1, cc pn31|vbds vvn. np1 vbz av vvn pc-acp vvi. (n1 np1 vvz) vbz, n1 vbz j, dt ord n1.
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Gods judgements here are mixt with mercy: looke for none there, but meere justice. And yet there is;
God's Judgments Here Are mixed with mercy: look for none there, but mere Justice. And yet there is;
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Christ even there too is mercifull; the sinners Paine is short of his desert. Wickednesse is worthy worse punishment, then the damned shall suffer even in hell. Say it be not; say Gods mercy end there; yet chaleng not his justice.
christ even there too is merciful; the Sinners Pain is short of his desert. Wickedness is worthy Worse punishment, then the damned shall suffer even in hell. Say it be not; say God's mercy end there; yet challenge not his Justice.
np1 av a-acp av vbz j; dt ng1 n1 vbz j pp-f po31 n1. n1 vbz j av-jc n1, cs dt j-vvn vmb vvi av p-acp n1. vvb pn31 vbb xx; vvb npg1 n1 vvb a-acp; av vvb xx po31 n1.
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Tis no wrong to the sinner, that his paine is everlasting, a never dying worme, and fire unquenchable.
This no wrong to the sinner, that his pain is everlasting, a never dying worm, and fire unquenchable.
pn31|vbz dx n-jn p-acp dt n1, cst po31 n1 vbz j, dt av-x j-vvg n1, cc n1 j.
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For it is for never-dying sinne, and lust unquenchable. Mans sinne had his Aeternum, as well as Gods Fire.
For it is for never-dying sin, and lust unquenchable. men sin had his Aeternum, as well as God's Fire.
p-acp pn31 vbz p-acp j n1, cc n1 j. ng1 n1 vhd po31 fw-la, c-acp av c-acp ng1 n1.
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Had the sinner lived world without end, his sinne too would have lasted world without end.
Had the sinner lived world without end, his sin too would have lasted world without end.
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Nay though he dyed, sinne dyed not with him: he sinnes still even in hell; hates God, blasphemes him, curses, despaires.
Nay though he died, sin died not with him: he Sins still even in hell; hates God, blasphemes him, curses, despairs.
uh-x cs pns31 vvd, n1 vvd xx p-acp pno31: pns31 n2 av av p-acp n1; vvz np1, n2 pno31, n2, n2.
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Malice, envy, all sinnes perpetrable there, worse and greater in hell, then they were here. God is not unjust, if he punish eternally, those that trespasse eternally.
Malice, envy, all Sins perpetrable there, Worse and greater in hell, then they were Here. God is not unjust, if he Punish eternally, those that trespass eternally.
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Poets show, Heathens held this, hell paines eternall. — Sedet aeternum que sedebit Infelix Thescus. Nay, say sin ended in earth, or were not eternall;
Poets show, heathens held this, hell pains Eternal. — Sedet aeternum que sedebit Infelix Thescus. Nay, say since ended in earth, or were not Eternal;
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yet may paine be endlesse, and God just. For sinne trespasses God, who is infinite; and therefore m•rits a paine infinite.
yet may pain be endless, and God just. For sin Trespasses God, who is infinite; and Therefore m•rits a pain infinite.
av vmb n1 vbi j, cc np1 av. p-acp n1 n2 np1, r-crq vbz j; cc av vvz dt n1 j.
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To end this, tis strange, what Heathens beleeved, Christians should question. Origen one of the Fathers did, held hell paines are not eternall;
To end this, this strange, what heathens believed, Christians should question. Origen one of the Father's did, held hell pains Are not Eternal;
pc-acp vvi d, pn31|vbz j, r-crq n2-jn vvn, np1 vmd vvi. np1 crd pp-f dt n2 vdd, vvd n1 n2 vbr xx j;
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all there, not men onely, devils too shall at length be enlarged.all there, not men only, Devils too shall At length be enlarged.
d a-acp, xx n2 av-j, n2 av vmb p-acp n1 vbi vvn.
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If he did, I say with Photius, he was NONLATINALPHABET, but he was also NONLATINALPHABET, he wrote much, but he erred much. Haply he is wronged;
If he did, I say with Photius, he was, but he was also, he wrote much, but he erred much. Haply he is wronged;
cs pns31 vdd, pns11 vvb p-acp np1, pns31 vbds, cc-acp pns31 vbds av, pns31 vvd av-d, cc-acp pns31 vvd av-d. av pns31 vbz vvn;
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some hereticks might corrupt his writings.
Some Heretics might corrupt his writings.
d n2 vmd vvi po31 n2-vvg.
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For I finde him say expressely, not once, nor twice, that hell torments have no end.
For I find him say expressly, not once, nor twice, that hell torments have no end.
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Indeed the Priscillianists sayd, they have; grant them Aeterna, because Scriptures say so; but yet prove, they end.
Indeed the Priscillianists said, they have; grant them Aeterna, Because Scriptures say so; but yet prove, they end.
np1 dt n2 vvd, pns32 vhb; vvb pno32 fw-la, c-acp n2 vvb av; cc-acp av vvi, pns32 vvb.
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Will you heare how wisely? Because eternitie is not perpetuity, as the Greeke NONLATINALPHABET, meanes,
Will you hear how wisely? Because eternity is not perpetuity, as the Greek, means,
n1 pn22 vvi c-crq av-j? p-acp n1 vbz xx n1, c-acp dt jp, n2,
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unlesse unto Aeternum there be also added, & in seculum seculi. This I reade in S. Austin. They are not worth the answering: instance against them is infinite.
unless unto Aeternum there be also added, & in seculum Seculi. This I read in S. Austin. They Are not worth the answering: instance against them is infinite.
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Indeede Aeternitas is sometime but diuturnitas, NONLATINALPHABET meanes not alwayes everlasting. But that it doth here, appeares by the parallel. Hell fire is cald unquenchable.
Indeed Aeternitas is sometime but diuturnitas, means not always everlasting. But that it does Here, appears by the parallel. Hell fire is called unquenchable.
av fw-la vbz av p-acp fw-la, vvz xx av j. p-acp cst pn31 vdz av, vvz p-acp dt n1. n1 n1 vbz vvn j.
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Will they say, Inextinguibilis needs to have added too, In seculum seculi, or else it will goe out? Christ saith flatly, Hell Fire never goeth out.
Will they say, Inextinguibilis needs to have added too, In seculum Seculi, or Else it will go out? christ Says flatly, Hell Fire never Goes out.
n1 pns32 vvb, np1 av pc-acp vhi vvn av, p-acp fw-la fw-la, cc av pn31 vmb vvi av? np1 vvz av-j, n1 n1 av-x vvz av.
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To conclude, as the promise of the Gospell is eternall life, so the Law threatens everlasting death.
To conclude, as the promise of the Gospel is Eternal life, so the Law threatens everlasting death.
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If it be false, Quod minatus est, that God threatens, then tis false too, Quod policitus est, that he promises, saith Saint Gregory. If Supplicia reproborum shall have end,
If it be false, Quod minatus est, that God threatens, then this false too, Quod policitus est, that he promises, Says Saint Gregory. If Supplicia reproborum shall have end,
cs pn31 vbb j, fw-la fw-la fw-la, cst np1 vvz, av pn31|vbz j av, fw-la fw-la fw-la, cst pns31 vvz, vvz n1 np1. cs fw-la fw-la vmb vhi n1,
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then Gaudia Beatorum shall end also.
then Gaudia Beatorum shall end also.
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But what if examples confute us? Tis sayd, Pope Gregory rid Trajan out of hell;
But what if Examples confute us? This said, Pope Gregory rid Trajan out of hell;
p-acp q-crq cs n2 vvi pno12? pn31|vbz vvn, n1 np1 vvn np1 av pp-f n1;
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Tecla, Falconilla, Perpetua, her brother, Saint Dunstan, King Edwin, Fr. Xavier too a Pagans daughter. Foure examples, one as true as another; shamelesse lyes all. Yeeld them true.Tecla, Falconilla, Perpetua, her brother, Saint Dunstan, King Edwin, Fr. Xavier too a Pagans daughter. Foure Examples, one as true as Another; shameless lies all. Yield them true.
np1, np1, fw-la, po31 n1, n1 np1, n1 np1, np1 np1 av dt ng1-jn n1. crd n2, pi p-acp j c-acp j-jn; j vvz d. vvi pno32 j.
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Though God release some in this world: after judgement he will not.
Though God release Some in this world: After judgement he will not.
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Then will be ex inferno nulla redemptio. I wonder none of the Patriarkes, none of the holy Prophets ever did the like, men as gratious with God,
Then will be ex inferno nulla redemptio. I wonder none of the Patriarchs, none of the holy prophets ever did the like, men as gracious with God,
av vmb vbi fw-la fw-la fw-la fw-la. pns11 vvb pix pp-f dt n2, pix pp-f dt j n2 av vdd dt av-j, n2 p-acp j p-acp np1,
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as Xavier, S. Dunstan, or Pope Gregory. Only I forget, the Pope may pleade prerogative, to let when he lists, any soule out of hell.
as Xavier, S. Dunstan, or Pope Gregory. Only I forget, the Pope may plead prerogative, to let when he lists, any soul out of hell.
c-acp np1, np1 np1, cc n1 np1. j pns11 vvb, dt n1 vmb vvi n1, pc-acp vvi c-crq pns31 vvz, d n1 av pp-f n1.
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Hath he not the keyes of it? But there will be no Pope after the day of judgement. I end;
Hath he not the keys of it? But there will be no Pope After the day of judgement. I end;
vhz pns31 xx dt n2 pp-f pn31? p-acp a-acp vmb vbi dx n1 p-acp dt n1 pp-f n1. pns11 vvb;
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These, i. sinners shall goe, abibunt, goe from Christ, whose presence is true happinesse; goe into Fire, torment which cannot, and yet must be indured;These, i. Sinners shall go, abibunt, go from christ, whose presence is true happiness; go into Fire, torment which cannot, and yet must be endured;
d, uh. n2 vmb vvi, fw-la, vvb p-acp np1, rg-crq n1 vbz j n1; vvb p-acp n1, vvb r-crq vmbx, cc av vmb vbi vvn;
(74) sermon (DIV1)
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into Fire everlasting; and who can dwell (saith Esay) in everlasting burning? from that paine everlasting, the Lord deliver us, Cui, &c.
into Fire everlasting; and who can dwell (Says Isaiah) in everlasting burning? from that pain everlasting, the Lord deliver us, Cui, etc.
p-acp n1 j; cc r-crq vmb vvi (vvz np1) p-acp j j-vvg? p-acp d n1 j, dt n1 vvb pno12, fw-la, av
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A FVNERALL SERMON, PREACHED ON THE HEBREWES. The fifth Sermon. HEB. 9. 27. Et post hoc, Iudicium. But after this, the Iudgement.
A FUNERAL SERMON, PREACHED ON THE HEBREWS. The fifth Sermon. HEBREW. 9. 27. Et post hoc, Iudicium. But After this, the Judgement.
dt n1 n1, vvn p-acp dt njpg2. dt ord n1. n1. crd crd fw-la fw-la fw-la, fw-la. cc-acp p-acp d, dt n1.
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VVEe make our Funerall Sermons mostly of Death; It is a fit Argument. And our Corpses are not Mutes, meere Mutes;
We make our Funeral Sermons mostly of Death; It is a fit Argument. And our Corpses Are not Mutes, mere Mutes;
pns12 vvb po12 n1 n2 j pp-f n1; pn31 vbz dt j n1. cc po12 n2 vbr xx n2-jn, j n2-jn;
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They too in their Dialect bidde us see our end. But not our last, our utmost end.
They too in their Dialect bid us see our end. But not our last, our utmost end.
pns32 av p-acp po32 n1 vvd pno12 vvi po12 n1. cc-acp xx po12 n1, po12 j n1.
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Theres a NONLATINALPHABET, Saint Paul saith, something, that followes death;
Theres a, Saint Paul Says, something, that follows death;
pc-acp|vbz dt, n1 np1 vvz, pi, cst vvz n1;
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It is Iudgement. Be that (if you please) my Position at this time, Heb. 9. 27. Paul saith, It is appointed unto men to die once;
It is Judgement. Be that (if you please) my Position At this time, Hebrew 9. 27. Paul Says, It is appointed unto men to die once;
pn31 vbz n1. vbb d (cs pn22 vvb) po11 n1 p-acp d n1, np1 crd crd np1 vvz, pn31 vbz vvn p-acp n2 pc-acp vvi a-acp;
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Et post hoc, Iudicium, And after that, Iudgement. Et post hoc, Iudicium, And After that, Judgement.
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The Translation to make sense, in the Geneva Bibles, inserts a word, in smaller Characters, After (commeth) Iudgement. That small insertion helpes you to undersTand, Me to divide my Text;
The translation to make sense, in the Geneva Bibles, inserts a word, in smaller Characters, After (comes) Judgement. That small insertion helps you to undersTand, Me to divide my Text;
dt n1 pc-acp vvi n1, p-acp dt np1 np1, vvz dt n1, p-acp jc n2, p-acp (vvz) n1. cst j n1 vvz pn22 pc-acp vvi, pno11 pc-acp vvi po11 n1;
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The thing that Comes, and the Time of the that comming. Not at what houre; Angels know not that; but in what Order;
The thing that Comes, and the Time of the that coming. Not At what hour; Angels know not that; but in what Order;
dt n1 cst vvz, cc dt n1 pp-f dt cst vvg. xx p-acp r-crq n1; n2 vvb xx d; cc-acp p-acp q-crq n1;
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After death. First of the Order; Order so craves. Mans judgement goes before, and death followes, if the crime be capitall. Sentence goes ever before Execution.After death. First of the Order; Order so craves. men judgement Goes before, and death follows, if the crime be capital. Sentence Goes ever before Execution.
p-acp n1. ord pp-f dt n1; vvb av vvz. ng1 n1 vvz a-acp, cc n1 vvz, cs dt n1 vbb j. n1 vvz av p-acp n1.
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No Magistrate first hangs, burnes, or beheads, and then sits downe to judge; playes hysteron, proteron. Christ is in Pilats Hall, before he goes to Golgotha; arraigned first, and then Crucified.
No Magistrate First hangs, burns, or beheads, and then sits down to judge; plays hysteron, proteron. christ is in Pilats Hall, before he Goes to Golgotha; arraigned First, and then crucified.
dx n1 ord vvz, vvz, cc vvz, cc av vvz a-acp pc-acp vvi; vvz fw-gr, fw-gr. np1 vbz p-acp n2 n1, c-acp pns31 vvz p-acp np1; vvn ord, cc av vvn.
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Iudex before Carnifex, Triall before Death. Gods Iudgement is not so, the latter Iudgement. Man must first die; and then comes it. Death goes before; Iudgement is NONLATINALPHABET, after death. Heathens knew not this;Judge before Carnifex, Trial before Death. God's Judgement is not so, the latter Judgement. Man must First die; and then comes it. Death Goes before; Judgement is, After death. heathens knew not this;
np1 p-acp np1, n1 p-acp n1. npg1 n1 vbz xx av, dt d n1. n1 vmb ord vvi; cc av vvz pn31. n1 vvz a-acp; n1 vbz, p-acp n1. n2-jn vvd xx d;
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they stretch mans life, but Sepulchro tenus, to the Grave onely, saith Theodoret: Especially the most of them, Epicures and Atheists.
they stretch men life, but Sepulchro tenus, to the Grave only, Says Theodoret: Especially the most of them, Epicureans and Atheists.
pns32 vvb ng1 n1, cc-acp np1 fw-la, p-acp dt j j, vvz np1: av-j dt av-ds pp-f pno32, n2 cc n2.
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Death (they say) is, Vltima linea rerum, the last line of all things. It is not.
Death (they say) is, Ultima linea rerum, the last line of all things. It is not.
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It is of things, of living things, All, saving men. The beast dies, theres his end.
It is of things, of living things, All, Saving men. The beast die, theres his end.
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Fish, Foule, every brute creature end with death. Man doth not, ends not, when he dies.
Fish, Foul, every brutus creature end with death. Man does not, ends not, when he die.
n1, j, d n1 n1 n1 p-acp n1. n1 vdz xx, vvz xx, c-crq pns31 vvz.
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Theres a Plus ultra, something beyond death. Surely besides Heathens, others have made death mans end, utmost end.
Theres a Plus ultra, something beyond death. Surely beside heathens, Others have made death men end, utmost end.
pc-acp|vbz dt fw-fr fw-la, pi p-acp n1. av-j p-acp n2-jn, n2-jn vhb vvn n1 vvz n1, j n1.
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Sadducees did, a sect of Iewes. Seneca did, whom I hold not an Heathen, a meere Heathen; but halfe a Christian.Sadducees did, a sect of Iewes. Senecca did, whom I hold not an Heathen, a mere Heathen; but half a Christian.
np2 vdd, dt n1 pp-f np2. np1 vdd, r-crq pns11 vvb xx dt j-jn, dt j j-jn; cc-acp av-jn dt np1.
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Hee said, Post mortem nihil est, theres nothing after death.
He said, Post mortem nihil est, theres nothing After death.
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Simon and Cerdo did, Manes and Marcion; All these, Heretickes, not Heathens. One Bishop did, Synesius, Bishop of Ptolemais, held all points of Christian Religion, saving that, stucke at the Resurrection. Yet not just as Heathens did, that death determined All;Simon and Cerdo did, Manes and Marcion; All these, Heretics, not heathens. One Bishop did, Synesius, Bishop of Ptolemais, held all points of Christian Religion, Saving that, stuck At the Resurrection. Yet not just as heathens did, that death determined All;
np1 cc vvb vdd, n2 cc np1; d d, n2, xx n2-jn. crd n1 vdd, np1, n1 pp-f np1, vvd d n2 pp-f njp n1, vvg cst, vvd p-acp dt n1. av xx j c-acp n2-jn vdd, cst n1 vvd d;
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but mens bodies onely, not their soules, granted them immortall.
but men's bodies only, not their Souls, granted them immortal.
cc-acp ng2 n2 av-j, xx po32 n2, vvd pno32 j.
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Said I but one Bishop? Ecce autem alterum, a Bishop of Rome did too, did just as Heathens did;
Said I but one Bishop? Ecce autem alterum, a Bishop of Room did too, did just as heathens did;
j-vvn pns11 p-acp crd n1? fw-la fw-la fw-la, dt n1 pp-f vvb vdd av, vdd av c-acp n2-jn vdd;
(75) sermon (DIV1)
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made death end all things, soules and all. Pope Iohn 23. did. Not hee alone; Pope Paul the third did too, if storie may be beleeved.
made death end all things, Souls and all. Pope John 23. did. Not he alone; Pope Paul the third did too, if story may be believed.
j n1 vvi d n2, n2 cc d. np1 np1 crd vdd. xx pns31 j; n1 np1 dt ord vdd av, cs n1 vmb vbi vvn.
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14427
Indeede Scripture (to seeming) saith as much, the Preacher doth, Eccles. 7. 4. calls death NONLATINALPHABET all mens end.
Indeed Scripture (to seeming) Says as much, the Preacher does, Eccles. 7. 4. calls death all men's end.
av n1 (p-acp j-vvg) vvz p-acp d, dt n1 vdz, np1 crd crd n2 n1 d ng2 n1.
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Gods selfe doth, Gen. 6. Vniversae carnis, end of all Flesh. It is NONLATINALPHABET the end of all men in this world.
God's self does, Gen. 6. Universae carnis, end of all Flesh. It is the end of all men in this world.
npg1 n1 vdz, np1 crd np1 fw-la, n1 pp-f d n1. pn31 vbz dt n1 pp-f d n2 p-acp d n1.
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The last thing befalls man here is death. But there is•t a NONLATINALPHABET an after-world. When life ends, it beginnes.
The last thing befalls man Here is death. But there is•t a an after-world. When life ends, it begins.
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The soules estate till Christs second comming; the day of judgement;
The Souls estate till Christ second coming; the day of judgement;
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and the joint-condition of soule and body both, after that day, are three lines more after our death;
and the joint-condition of soul and body both, After that day, Are three lines more After our death;
cc dt n1 pp-f n1 cc n1 av-d, c-acp cst n1, vbr crd n2 av-dc p-acp po12 n1;
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death is not the last, and therefore Divines reckon Quatuor novissima, foure latter ends; and the wise man bids, remember them, Memorare novissima, Eccles. 7. ult.
death is not the last, and Therefore Divines reckon Quatuor novissima, foure latter ends; and the wise man bids, Remember them, Memorare novissima, Eccles. 7. ult.
n1 vbz xx dt ord, cc av vvz vvi vvb fw-la, crd d n2; cc dt j n1 vvz, vvb pno32, fw-la fw-la, np1 crd n1.
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It is in the English, but, remember the end.
It is in the English, but, Remember the end.
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14434
But it is Plurall in the Greek and Latin both, NONLATINALPHABET, Novissima, death and judement, heaven and hell. The Angell cites three of them, Apoc. 9. 12. One woe is past; but behold two other woes come after;
But it is Plural in the Greek and Latin both,, Novissima, death and judgement, heaven and hell. The Angel cites three of them, Apocalypse 9. 12. One woe is past; but behold two other woes come After;
p-acp pn31 vbz j p-acp dt jp cc jp av-d,, fw-la, n1 cc n1, n1 cc n1. dt n1 vvz crd pp-f pno32, np1 crd crd crd n1 vbz j; cc-acp vvb crd j-jn n2 vvb a-acp;
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theres the NONLATINALPHABET in my text, Iudgement and damnation follow death.
theres the in my text, Judgement and damnation follow death.
pc-acp|vbz dt p-acp po11 n1, n1 cc n1 vvb n1.
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They thinke not so, that say, (tis twise in Scripture) Edamus, bibamus, Let us eate and drinke for to morrow we shall die. To morrow ends not all. It may our life; perhaps to day.
They think not so, that say, (this twice in Scripture) Edamus, bibamus, Let us eat and drink for to morrow we shall die. To morrow ends not all. It may our life; perhaps to day.
pns32 vvb xx av, cst vvb, (pn31|vbz av p-acp n1) np1, fw-la, vvb pno12 vvi cc vvi p-acp p-acp n1 pns12 vmb vvi. p-acp n1 vvz xx d. pn31 vmb po12 n1; av p-acp n1.
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But theres more behind, a thousand times more after, then before.
But theres more behind, a thousand times more After, then before.
p-acp pc-acp|vbz dc a-acp, dt crd n2 av-dc a-acp, av a-acp.
(75) sermon (DIV1)
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My life, live I an hundred, nine hundred yeeres, as some have done, is nothing to the world to come;
My life, live I an hundred, nine hundred Years, as Some have done, is nothing to the world to come;
po11 n1, vvb pns11 dt crd, crd crd n2, c-acp d vhb vdn, vbz pix p-acp dt n1 pc-acp vvi;
(75) sermon (DIV1)
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but as a day, an houre unto eternitie. Death is an end, but an end that hath an end.
but as a day, an hour unto eternity. Death is an end, but an end that hath an end.
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We shall live againe at the Resurrection, NONLATINALPHABET is not NONLATINALPHABET. But the world to come is a world without end.
We shall live again At the Resurrection, is not. But the world to come is a world without end.
pns12 vmb vvi av p-acp dt n1, vbz xx. p-acp dt n1 pc-acp vvi vbz dt n1 p-acp n1.
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14441
The Preacher and the Prophet, Salomon I meane, and Ieremie, the one termes death Somnum seculi; the other the grave, Domum seculi; which haply you will English,
The Preacher and the Prophet, Solomon I mean, and Ieremie, the one terms death Somnum Seculi; the other the grave, Domum Seculi; which haply you will English,
dt n1 cc dt n1, np1 pns11 vvb, cc np1, dt crd n2 n1 fw-la fw-la; dt j-jn dt n1, fw-la fw-la; r-crq av pn22 vmb np1,
(75) sermon (DIV1)
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an eternall sleepe, an everlasting home. But then you force the words both Hebrew, Greeke, and Latin, further than you need.
an Eternal sleep, an everlasting home. But then you force the words both Hebrew, Greek, and Latin, further than you need.
dt j n1, dt j av-an. p-acp cs pn22 vvb dt n2 d njp, jp, cc jp, jc cs pn22 vvb.
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NONLATINALPHABET NONLATINALPHABET, and seculum signifie indeede eternitie, but not alwayes, NONLATINALPHABET, saith Theodoret. They all sometimes meane but a certaine space, ofttimes.
, and seculum signify indeed eternity, but not always,, Says Theodoret They all sometime mean but a certain Molle, ofttimes.
, cc fw-la vvb av n1, cc-acp xx av,, vvz np1 pns32 d av j p-acp dt j n1, av.
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The rigid Grammarian must not urge the Etymon, NONLATINALPHABET, thats, NONLATINALPHABET, ever enduring. Vse is the Iudge of words, not the Etymologie.
The rigid Grammarian must not urge the Etymon,, thats,, ever enduring. Use is the Judge of words, not the Etymology.
dt j n1 vmb xx vvi dt np1,, d|vbz,, av vvg. vvb vbz dt n1 pp-f n2, xx dt n1.
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14445
And therefore your Bibles, the last English Translation calls the grave, a long home, not an everlasting.
And Therefore your Bibles, the last English translation calls the grave, a long home, not an everlasting.
cc av po22 np1, dt ord jp n1 vvz dt n1, dt j av-an, xx dt j.
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You must expound it so, or denie the Resurrection. So is death NONLATINALPHABET, a long sleepe, saith Saint Chrysostome, long, but not eternall.
You must expound it so, or deny the Resurrection. So is death, a long sleep, Says Saint Chrysostom, long, but not Eternal.
pn22 vmb vvi pn31 av, cc vvi dt n1. np1 vbz n1, dt j n1, vvz n1 np1, av-j, cc-acp xx j.
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Theres an Evigilatio, a waking out of that sleepe, Dan. 12. 2. Then comes this NONLATINALPHABET, •auls post hoc in my Text, Gods day of generall Iudgement.
Theres an Evigilatio, a waking out of that sleep, Dan. 12. 2. Then comes this, •auls post hoc in my Text, God's day of general Judgement.
pc-acp|vbz dt fw-la, dt n-vvg av pp-f d n1, np1 crd crd av vvz d, n2 n1 fw-la p-acp po11 n1, ng1 n1 pp-f j n1.
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Death is not eternall, death on earth, the first death; the second indeed is, thats NONLATINALPHABET, as the Comicke speaks, a death immortall.
Death is not Eternal, death on earth, the First death; the second indeed is, thats, as the Comic speaks, a death immortal.
n1 vbz xx j, n1 p-acp n1, dt ord n1; dt ord av vbz, d|vbz, c-acp dt j vvz, dt n1 j.
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Poets, all Heathens reckon the first so.
Poets, all heathens reckon the First so.
ng1, d n2-jn vvb dt ord av.
(75) sermon (DIV1)
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Hell, whether Heathens held all soules descended, is (saith the Tragicke) Invius retrò lacus, no Regresse thence;
Hell, whither heathens held all Souls descended, is (Says the Tragic) Invius retrò Lacus, no Regress thence;
n1, cs n2-jn vvd d n2 vvn, vbz (vvz dt j) np1 fw-la fw-la, dx n1 av;
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Acheron is NONLATINALPHABET, no Egresse out of hell. That a dead man should NONLATINALPHABET, live againe, you must pardon Heathens that.Acheron is, no Egress out of hell. That a dead man should, live again, you must pardon heathens that.
np1 vbz, dx n1 av pp-f n1. cst dt j n1 vmd, vvb av, pn22 vmb vvi n2-jn cst.
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They thinke the dead Nusquam esse, ne esse quidem, that we quite cease to be; that we shall be being dead, as we were before we lived, have no existence.
They think the dead Nusquam esse, ne esse quidem, that we quite cease to be; that we shall be being dead, as we were before we lived, have no existence.
pns32 vvb dt j fw-la fw-la, fw-la fw-la fw-la, cst pns12 av vvb pc-acp vbi; cst pns12 vmb vbi n1 j, c-acp pns12 vbdr c-acp pns12 vvd, vhb dx n1.
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This made the swinish Epicures crie, NONLATINALPHABET, Let us eate and drinke for to morrow we shall die.
This made the swinish Epicureans cry,, Let us eat and drink for to morrow we shall die.
np1 vvd dt j n2 vvb,, vvb pno12 vvi cc vvi p-acp p-acp n1 pns12 vmb vvi.
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Thou brutish bellygod, dost thou with to morrowes death, defend to dayes drunkennesse. Learne better Logicke of Divinitie.
Thou brutish bellygod, dost thou with to morrows death, defend to days Drunkenness. Learn better Logic of Divinity.
pns21 j n1, vd2 pns21 p-acp p-acp ng1 n1, vvb p-acp ng1 n1. vvb jc n1 pp-f n1.
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Religion on that Argument will conclude the quite contrary. To morrow thou maist die; therefore to day be sober.
Religion on that Argument will conclude the quite contrary. To morrow thou Mayest die; Therefore to day be Sobrium.
n1 p-acp d n1 vmb vvi dt av j-jn. p-acp n1 pns21 vm2 vvi; av p-acp n1 vbb j.
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They made their Enthymeme upon the supposition of no other world, but this. Say, Saint Pauls NONLATINALPHABET, be not yee deceived, will not perswade; they scorne Scripture. Let them heare Heathens;
They made their Enthymeme upon the supposition of no other world, but this. Say, Saint Paul's, be not ye deceived, will not persuade; they scorn Scripture. Let them hear heathens;
pns32 vvd po32 np1 p-acp dt n1 pp-f dx j-jn n1, cc-acp d. n1, n1 npg1, vbb xx pn22 vvn, vmb xx vvi; pns32 vvb n1. vvb pno32 vvi n2-jn;
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Plato teaches that, NONLATINALPHABET, they shall pay for it in hell. Theres a NONLATINALPHABET and a NONLATINALPHABET both. Hell is for sinne as well as after it.Plato Teaches that,, they shall pay for it in hell. Theres a and a both. Hell is for sin as well as After it.
np1 vvz cst,, pns32 vmb vvi p-acp pn31 p-acp n1. pc-acp|vbz dt cc dt av-d. n1 vbz p-acp n1 c-acp av c-acp p-acp pn31.
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To end this, death discharges all debts, cancells all bonds, frees all censures, ends all suites, quits all accusations.
To end this, death discharges all debts, cancels all bonds, frees all censures, ends all suits, quits all accusations.
pc-acp vvi d, n1 vvz d n2, vvz d n2, vvz d n2, vvz d n2, vvz d n2.
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Thats but in matters betweene man and man.
Thats but in matters between man and man.
d|vbz p-acp p-acp n2 p-acp n1 cc n1.
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But if man be Gods debtor, as we all are, unlesse Christ have payed for us; death is but Gods Arrest:
But if man be God's debtor, as we all Are, unless christ have paid for us; death is but God's Arrest:
p-acp cs n1 vbb npg1 n1, c-acp pns12 d vbr, cs np1 vhb vvn p-acp pno12; n1 vbz p-acp ng1 n1:
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his Declaration, his whole prosecution, and execution too, follow long after, all at the day of Iudgement.
his Declaration, his Whole prosecution, and execution too, follow long After, all At the day of Judgement.
png31 n1, po31 j-jn n1, cc n1 av, vvb av-j a-acp, d p-acp dt n1 pp-f n1.
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Onely a part of the paine the soule suffers in the Interim; but all NONLATINALPHABET, after death.
Only a part of the pain the soul suffers in the Interim; but all, After death.
j dt n1 pp-f dt n1 dt n1 vvz p-acp dt n1; p-acp d, p-acp n1.
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You see, Quod sit, that somewhat followes death; see Quid sit, What it is, Paul saith, Iudgement, thats deaths Post hoc, his after-comer.
You see, Quod sit, that somewhat follows death; see Quid sit, What it is, Paul Says, Judgement, thats death's Post hoc, his after-comer.
pn22 vvb, fw-la fw-la, cst av vvz n1; vvb fw-la fw-la, r-crq pn31 vbz, np1 vvz, n1, d|vbz ng1 vvb fw-la, po31 n1.
(75) sermon (DIV1)
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But whats that? Christs summons of the dead, dead and living both, All of both, to receive sentence ( All ) according to their workes.
But whats that? Christ summons of the dead, dead and living both, All of both, to receive sentence (All) according to their works.
cc-acp q-crq|vbz d? npg1 n1 pp-f dt j, j cc j-vvg av-d, d pp-f d, pc-acp vvi n1 (d) vvg p-acp po32 n2.
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That heresie was condemned in a solemne Synod twelve hundred yeares agoe. I say, God ordained death for sinne;
That heresy was condemned in a solemn Synod twelve hundred Years ago. I say, God ordained death for sin;
cst n1 vbds vvn p-acp dt j n1 crd crd n2 av. pns11 vvb, np1 vvd n1 p-acp n1;
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All this, Atheists denie, Sadducees too, Heathens too All, in this manner. Christians some, a great summe, as seemes by our lives.
All this, Atheists deny, Sadducees too, heathens too All, in this manner. Christians Some, a great sum, as seems by our lives.
av-d d, n2 vvb, np2 av, n2-jn av av-d, p-acp d n1. np1 d, dt j n1, c-acp vvz p-acp po12 n2.
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The Sadducees saying was NONLATINALPHABET there is neither Iudgement nor Iudge. That men denie it, tis no marvell.
The Sadducees saying was there is neither Judgement nor Judge. That men deny it, this no marvel.
dt np2 vvg vbds pc-acp vbz dx n1 ccx n1. d n2 vvb pn31, pn31|vbz dx n1.
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For Saint Iohn calls it a Mysterie, Apoc. 10. 7. And S. Paul saith the Resurrection was not beleeved, was NONLATINALPHABET incredible, Act. 26. Then this too;
For Saint John calls it a Mystery, Apocalypse 10. 7. And S. Paul Says the Resurrection was not believed, was incredible, Act. 26. Then this too;
p-acp n1 np1 vvz pn31 dt n1, np1 crd crd cc np1 np1 vvz dt n1 vbds xx vvn, vbds j, n1 crd cs d av;
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for it is the end of that. The dead rise therefore to be judged. Tis called even by Christs selfe, Resurrectio Iudicii, Iohn 5. 29. To satisfie the Sadducee, the Pagan, or the Atheist, I seeke not.
for it is the end of that. The dead rise Therefore to be judged. This called even by Christ self, Resurrection Judges, John 5. 29. To satisfy the Sadducee, the Pagan, or the Atheist, I seek not.
p-acp pn31 vbz dt n1 pp-f d. dt j vvi av pc-acp vbi vvn. pn31|vbz vvn av p-acp npg1 n1, np1 np1, np1 crd crd pc-acp vvi dt np1, dt j-jn, cc dt n1, pns11 vvb xx.
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Ridemur, saith Tert. they laugh at us, Dechachinnamur, laugh a loud at us, urging this Article.Ridemur, Says Tert they laugh At us, Dechachinnamur, laugh a loud At us, urging this Article.
fw-la, vvz np1 pns32 vvb p-acp pno12, fw-la, vvb dt j p-acp pno12, vvg d n1.
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I leave Heathens to heathen Oracles; the Sybills long before Christ prophesied of Iudgement. I but pray to perswade you, to whom I preach.
I leave heathens to heathen Oracles; the Sybills long before christ prophesied of Judgement. I but pray to persuade you, to whom I preach.
pns11 vvb n2-jn p-acp j-jn n2; dt n2 av-j p-acp np1 vvd pp-f n1. pns11 cc-acp vvb pc-acp vvi pn22, p-acp ro-crq pns11 vvb.
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I therefore say to you, as Paul did to Agrippa, doe you beleeve Scripture? I know you doe.
I Therefore say to you, as Paul did to Agrippa, do you believe Scripture? I know you do.
pns11 av vvb p-acp pn22, c-acp np1 vdd p-acp np1, vdb pn22 vvi n1? pns11 vvb pn22 vdb.
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The Doctrine of Iudgement is there both plaine and plentifull. Christ often mentions it in Saint Matthew: Some Prophets too;
The Doctrine of Judgement is there both plain and plentiful. christ often mentions it in Saint Matthew: some prophets too;
dt n1 pp-f n1 vbz a-acp d j cc j. np1 av n2 pn31 p-acp n1 np1: d n2 av;
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All the Apostles in their Epistles. Take but one for a taste. Appeare before Gods Iudgement seate, wee Shall, Rom. 14. theres the Certaintie.
All the Apostles in their Epistles. Take but one for a taste. Appear before God's Judgement seat, we Shall, Rom. 14. theres the Certainty.
d dt n2 p-acp po32 n2. vvb p-acp pi p-acp dt n1. vvb a-acp npg1 n1 n1, pns12 vmb, np1 crd pc-acp|vbz dt n1.
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We must, 2 Cor. 5. theres the Necessitie. And All is in both; we shall all, wee must all; theres the Generalitie.
We must, 2 Cor. 5. theres the Necessity. And All is in both; we shall all, we must all; theres the Generality.
pns12 vmb, crd np1 crd pc-acp|vbz dt n1. cc d vbz p-acp av-d; pns12 vmb av-d, pns12 vmb d; pc-acp|vbz dt n1.
(75) sermon (DIV1)
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First for the last, the Generalitie, Antichrists Iudgement seate summons all; exempts not Kings, not Emperours.
First for the last, the Generality, Antichrists Judgement seat summons all; exempts not Kings, not emperors.
ord p-acp dt ord, dt n1, np2 n1 n1 vvz d; vvz xx n2, xx n2.
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Himselfe must appeare here, before Christs Iudgement seat.
Himself must appear Here, before Christ Judgement seat.
px31 vmb vvi av, p-acp npg1 n1 n1.
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All shall? What if some Scriptures have the flat contradiction, say, some shall not? Sinners shall not, David saith, Psal. 1. 5. Non resurgent in Iudicio. Then not some.All shall? What if Some Scriptures have the flat contradiction, say, Some shall not? Sinners shall not, David Says, Psalm 1. 5. Non resurgent in Judicio. Then not Some.
d vmb? q-crq cs d n2 vhb dt j n1, vvb, d vmb xx? n2 vmb xx, np1 vvz, np1 crd crd np1 fw-la p-acp np1. av xx d.
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Beleevers shall not, Davids sonne saith, Ioh. 5. 24. Non venit in Iudicium. Then not any.
Believers shall not, Davids son Says, John 5. 24. Non venit in Iudicium. Then not any.
n2 vmb xx, np1 n1 vvz, np1 crd crd np1 fw-la p-acp fw-la. av xx d.
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Put them together, they spell flat Contrarietie; thats more than Contradiction.
Put them together, they spell flat Contrariety; thats more than Contradiction.
vvb pno32 av, pns32 vvi j n1; d|vbz dc cs n1.
(75) sermon (DIV1)
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14480
Davids phrase dazled Lactantius, a learned Father, but not skilled in the Hebrew, made him write, sinners shall not rise.Davids phrase dazzled Lactantius, a learned Father, but not skilled in the Hebrew, made him write, Sinners shall not rise.
npg1 vvb vvn np1, dt j n1, cc-acp xx vvn p-acp dt njp, vvd pno31 vvi, n2 vmb xx vvi.
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For Latine Fathers read it so, Non Resurgent, a bad Translation.
For Latin Father's read it so, Non Resurgent, a bad translation.
p-acp jp n2 vvb pn31 av, fw-fr fw-la, dt j n1.
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14482
The Originall word hath more senses than one, signifies to stand, as well as to arise. Septuagints indeed turne it, NONLATINALPHABET. They were Iewes;
The Original word hath more Senses than one, signifies to stand, as well as to arise. Septuagints indeed turn it,. They were Iewes;
dt j-jn n1 vhz dc n2 cs pi, vvz pc-acp vvi, c-acp av c-acp pc-acp vvi. vvz av vvi pn31,. pns32 vbdr npg1;
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and many Iewes held an heresie, that sinners soules die with their bodies.
and many Iewes held an heresy, that Sinners Souls die with their bodies.
cc d np2 vvn dt n1, cst n2 n2 vvb p-acp po32 n2.
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tis sinnes wages Saint Paul saith. When God told Adam, if he eate of the forbidden fruit, he should dye;
this Sins wages Saint Paul Says. When God told Adam, if he eat of the forbidden fruit, he should die;
pn31|vbz n2 n2 n1 np1 vvz. c-crq np1 vvd np1, cs pns31 vvb pp-f dt j-vvn n1, pns31 vmd vvi;
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R. Kimchi saith plainely, in locum. They might have left the Preposition out, have translated it, NONLATINALPHABET, David meant it so.R. Kimchi Says plainly, in locum. They might have left the Preposition out, have translated it,, David meant it so.
np1 np1 vvz av-j, p-acp fw-la. pns32 vmd vhi vvn dt n1 av, vhb vvn pn31,, np1 vvd pn31 av.
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Sinners shall not stare in Iudicio. Thats all one, you will say. It is not. Stare in Iudicio, Thats all one, you will say. It is not.
Sinners shall not stare in Judicio. Thats all one, you will say. It is not. Stare in Judicio, Thats all one, you will say. It is not.
n2 vmb xx vvi p-acp np1. d|vbz d pi, pn22 vmb vvi. pn31 vbz xx. vvb p-acp np1, d|vbz d pi, pn22 vmb vvi. pn31 vbz xx.
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Stare in Iudicio, is to be quit in triall, to be found upright. Sinners shall not so;Stare in Judicio, is to be quit in trial, to be found upright. Sinners shall not so;
vvb p-acp np1, vbz pc-acp vbi vvn p-acp n1, pc-acp vbi vvn av-j. n2 vmb xx av;
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they shall Cadere in Iudicio, not Stand, but Fall. i. be found guiltie.
they shall Cadere in Judicio, not Stand, but Fallen. i. be found guilty.
pns32 vmb np1 p-acp np1, xx vvi, cc-acp vvb. sy. vbb vvn j.
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For the other place, Iohn 5. 24. In all your English bookes, even the last Translation too, it is, The beleever shall not come into condemnation. Which I marvell at.
For the other place, John 5. 24. In all your English books, even the last translation too, it is, The believer shall not come into condemnation. Which I marvel At.
p-acp dt j-jn n1, np1 crd crd p-acp d po22 jp n2, av dt ord n1 av, pn31 vbz, dt n1 vmb xx vvi p-acp n1. r-crq pns11 vvb p-acp.
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Thats to Expound, not to Translate. The Originall is NONLATINALPHABET, thats Iudgement, not Damnation:
Thats to Expound, not to Translate. The Original is, thats Judgement, not Damnation:
d|vbz pc-acp vvi, xx p-acp vvb. dt j-jn vbz, d|vbz n1, xx n1:
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and words are to be turned, not as they meane in Trope, but as they signifie. Christ indeede meant in Trope NONLATINALPHABET.
and words Are to be turned, not as they mean in Trope, but as they signify. christ indeed meant in Trope.
cc n2 vbr pc-acp vbi vvn, xx c-acp pns32 vvb p-acp n1, cc-acp c-acp pns32 vvb. np1 av vvd p-acp n1.
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14491
So Saint Augustine. Vtique Iudicium pro Damnatione posuit, the Genus for the Species; the faithfull shall not come into Damnation.
So Saint Augustine. Vtique Iudicium Pro Damnation He placed, the Genus for the Species; the faithful shall not come into Damnation.
av n1 np1. np1 fw-la fw-la n1 n1, dt fw-la p-acp dt n2; dt j vmb xx vvi p-acp n1.
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But the proper sense is Iudgement; and the Remists read it so. Iob is objected too;
But the proper sense is Judgement; and the Remists read it so. Job is objected too;
p-acp dt j n1 vbz n1; cc dt n2 vvb pn31 av. np1 vbz vvn av;
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he saith of good and bad, neither once asleepe, i. once dead, shall ri•e, shall ever wake againe, Chap. 14. 12. But take all; and tis answered:
he Says of good and bad, neither once asleep, i. once dead, shall ri•e, shall ever wake again, Chap. 14. 12. But take all; and this answered:
pns31 vvz pp-f j cc j, av-d a-acp j, sy. a-acp j, vmb vvi, vmb av vvi av, np1 crd crd cc-acp vvb d; cc pn31|vbz vvn:
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Till the heavens shall be no more. The heavens shall faile at the day of Iudgement. Then Iobs Donec is done; they shall wake then.
Till the heavens shall be no more. The heavens shall fail At the day of Judgement. Then Jobs Donec is done; they shall wake then.
c-acp dt n2 vmb vbi dx av-dc. dt n2 vmb vvi p-acp dt n1 pp-f n1. cs n2 fw-la vbz vdn; pns32 vmb vvi av.
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But Saint Augustine saith plainely, that Iewes, Pagans, and Heretickes shall not come there. Thats in a Sermon De Sanctis, haply none of his.
But Saint Augustine Says plainly, that Iewes, Pagans, and Heretics shall not come there. Thats in a Sermon De Sanctis, haply none of his.
p-acp n1 np1 vvz av-j, d np2, n2-jn, cc n2 vmb xx vvi a-acp. d|vbz p-acp dt n1 fw-fr fw-la, av pix pp-f png31.
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[ The reason there savours not of S. Augustine, because such (Christ saith) are judged already.
[ The reason there savours not of S. Augustine, Because such (christ Says) Are judged already.
[ dt n1 a-acp vvz xx pp-f n1 np1, c-acp d (np1 vvz) vbr vvn av.
(75) sermon (DIV1)
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So are all sinners, NONLATINALPHABET, judged and condemned by their owne consciences. ] Let Solomon a wise King, and a just Iudge determine it;
So Are all Sinners,, judged and condemned by their own Consciences. ] Let Solomon a wise King, and a just Judge determine it;
av vbr d n2,, vvn cc vvn p-acp po32 d n2. ] vvb np1 dt j n1, cc dt j n1 vvb pn31;
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Iustum & Impium God (saith he) shall judge, both the just and wicked man, Eccles. 3. 17. To end this.Iustum & Impious God (Says he) shall judge, both the just and wicked man, Eccles. 3. 17. To end this.
fw-la cc fw-la np1 (vvz pns31) vmb vvi, d dt j cc j n1, np1 crd crd p-acp n1 d.
(75) sermon (DIV1)
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Some scape mans Iudgement, none shall Gods. Gods too some escape here; none shall there. Romanists say, Christs Resurrection harrowed hell: Limbus Patrum was then emptied.
some escape men Judgement, none shall God's God's too Some escape Here; none shall there. Romanists say, Christ Resurrection harrowed hell: Limbus Patrum was then emptied.
d vvb ng1 n1, pix vmb n2 ng1 av d n1 av; pix vmb a-acp. np1 vvb, npg1 n1 vvd n1: np1 fw-la vbds av vvn.
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Surely Christs comming to judgement shall harrow it, Hell and Heaven too for a little time.
Surely Christ coming to judgement shall harrow it, Hell and Heaven too for a little time.
np1 npg1 vvg p-acp n1 vmb n1 pn31, n1 cc n1 av p-acp dt j n1.
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Not a devill, or a damned ghost shall be left in hell, not an Angell or a Saint in heaven. All shall assemble before Christ.
Not a Devil, or a damned ghost shall be left in hell, not an Angel or a Saint in heaven. All shall assemble before christ.
xx dt n1, cc dt j-vvn n1 vmb vbi vvn p-acp n1, xx dt n1 cc dt n1 p-acp n1. av-d vmb vvi p-acp np1.
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Some doubt whether Angels shall bee judged. Yet shall they waite on the Iudge at least, all of them;
some doubt whither Angels shall be judged. Yet shall they wait on the Judge At least, all of them;
d n1 cs n2 vmb vbi vvn. av vmb pns32 vvi p-acp dt n1 p-acp ds, d pp-f pno32;
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the Iudges selfe saith it, Matthew 25. 31. All the holy Angels.
the Judges self Says it, Matthew 25. 31. All the holy Angels.
dt ng1 n1 vvz pn31, np1 crd crd av-d dt j n2.
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Next for the necessity, Paul sayd Oportet. Both Oportet on Gods part, he must bee proved just, will have the world to witnesse it, the whole world assembled together at one time, to see Gods reward is according to mans workes.
Next for the necessity, Paul said Oportet. Both Oportet on God's part, he must be proved just, will have the world to witness it, the Whole world assembled together At one time, to see God's reward is according to men works.
ord p-acp dt n1, np1 vvd fw-la. d fw-la p-acp npg1 n1, pns31 vmb vbi vvn av, vmb vhi dt n1 pc-acp vvi pn31, dt j-jn n1 vvn av p-acp crd n1, pc-acp vvi npg1 n1 vbz vvg p-acp ng1 n2.
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Paul calls it the day of the declaration of Gods NONLATINALPHABET, Rom. 2. 5. of the manifestation of the justice of Gods judgement. Paul calls it the day of the declaration of God's, Rom. 2. 5. of the manifestation of the Justice of God's judgement.
np1 vvz pn31 dt n1 pp-f dt n1 pp-f npg1, np1 crd crd pp-f dt n1 pp-f dt n1 pp-f npg1 n1.
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14506
Thats Gods maine end in it, & opertet on mans part, he must appeare, whom God summons.
Thats God's main end in it, & Opertet on men part, he must appear, whom God summons.
d|vbz npg1 n1 n1 p-acp pn31, cc fw-la p-acp ng1 n1, pns31 vmb vvi, ro-crq np1 vvz.
(75) sermon (DIV1)
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Wilt thou not come? God will bring thee, saith the Preacher, Eccles. 11. 9. will make the come, the originall word is. Nay, God shall not neede; the devill will.
Wilt thou not come? God will bring thee, Says the Preacher, Eccles. 11. 9. will make the come, the original word is. Nay, God shall not need; the Devil will.
vm2 pns21 xx vvi? np1 vmb vvi pno21, vvz dt n1, np1 crd crd vmb vvi dt vvb, dt j-jn n1 vbz. uh-x, np1 vmb xx vvi; dt n1 vmb.
(75) sermon (DIV1)
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Hee must bring his jayle before the Iudge: and they must goe, whom the devill drives.
He must bring his jail before the Judge: and they must go, whom the Devil drives.
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Gods unchangeable decree doth necessitate it too.
God's unchangeable Decree does necessitate it too.
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And for the Certaintie, who will question a Creed Article? Christ, Prophets, Apostles have (as you heard) avoucht it.
And for the Certainty, who will question a Creed Article? christ, prophets, Apostles have (as you herd) avouched it.
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Nay, theres one saw it, though a thing to come, yet hath seene it already, seene it already, seene it NONLATINALPHABET, by Revelation, S. Iohn did, Apoc. 20. 12. Yet as in things of nature, nothing is so sure,
Nay, theres one saw it, though a thing to come, yet hath seen it already, seen it already, seen it, by Revelation, S. John did, Apocalypse 20. 12. Yet as in things of nature, nothing is so sure,
uh-x, pc-acp|vbz pi vvd pn31, cs dt n1 pc-acp vvi, av vhz vvn pn31 av, vvn pn31 av, vvn pn31, p-acp n1, n1 np1 vdd, np1 crd crd av c-acp p-acp n2 pp-f n1, pix vbz av j,
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but some sceptick will question it, some deny it quite; as who doubts, snow is white, yet one Philosopher sayd, twas blacke:
but Some sceptic will question it, Some deny it quite; as who doubts, snow is white, yet one Philosopher said, it black:
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so in things of faith, even points of greatest certainty have found opposers. Heathen denied, all, the resurrection, Christians some too;
so in things of faith, even points of greatest certainty have found opposers. Heathen denied, all, the resurrection, Christians Some too;
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how say some among you, saith Saint Paul to the Corinthians, sayd flatly, non est, there is none.
how say Some among you, Says Saint Paul to the Corinthians, said flatly, non est, there is none.
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You heard one Non est before; heres another. But all granted a judgement. None deny it, save Sadducees and Atheists.
You herd one Non est before; heres Another. But all granted a judgement. None deny it, save Sadducees and Atheists.
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But Gentiles meant not Pauls judgement here, a generall judgement at the worlds end. Theirs was a particular of every soule presently after death.
But Gentiles meant not Paul's judgement Here, a general judgement At the world's end. Theirs was a particular of every soul presently After death.
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They held all soules descended into hell, and were instantly examined by three Iudges there, and doomed, as they deserved, some to torments, some the joyes. Theirs was post hoc too; but it was immediatly: Ours attends Christs comming.
They held all Souls descended into hell, and were instantly examined by three Judges there, and doomed, as they deserved, Some to torments, Some the Joys. Theirs was post hoc too; but it was immediately: Ours attends Christ coming.
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Thats indeede quickly, but not presently. Pardon Heathens that: you heard of some Christians that were more heathenish. To end this;
Thats indeed quickly, but not presently. Pardon heathens that: you herd of Some Christians that were more Heathenish. To end this;
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for the two Non ests before, Damascen hath two Erits, NONLATINALPHABET, Certainely (saith he) there shall be a judgement.
for the two Non ests before, Damascene hath two Erits,, Certainly (Says he) there shall be a judgement.
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There shall be, is that all? The sonne of Belial will beare that. God saith, it shall be; tells not, when.
There shall be, is that all? The son of Belial will bear that. God Says, it shall be; tells not, when.
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Time to come hath great latitude.
Time to come hath great latitude.
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The world hath seene 5000. yeares already, may 5000. more, many five thousands more, if Platoes Magnus Annus hold, 48000. yeares,
The world hath seen 5000. Years already, may 5000. more, many five thousands more, if plato's Magnus Annus hold, 48000. Years,
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and continue not things still in the state God first created them? Iudgement shall be, you say:
and continue not things still in the state God First created them? Judgement shall be, you say:
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but before the worlds last day, it shall not bee. That day will never come, nor such a summe of yeares ever expire.
but before the world's last day, it shall not be. That day will never come, nor such a sum of Years ever expire.
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Thus sensualitie begulls it selfe with giddie arguments, profane and false. Yeeld them true; Say the world last so long, and that Christ come not till then.
Thus sensuality begulls it self with giddy Arguments, profane and false. Yield them true; Say the world last so long, and that christ come not till then.
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Yet particular judgement followes death instantly. The soule must suffer torment all the time, untill Christ come.
Yet particular judgement follows death instantly. The soul must suffer torment all the time, until christ come.
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Nay death is cald Christs comming too, one kind of comming.
Nay death is called Christ coming too, one kind of coming.
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Ad te venitur, cum vita finitur, Augustine, Christ comes to thee, when thou departest, judges thy soule then.Ad te venitur, cum vita finitur, Augustine, christ comes to thee, when thou departest, judges thy soul then.
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The day indeede of the worlds generall doome shall adde unto thy paines: because thy body shall then suffer too.
The day indeed of the world's general doom shall add unto thy pains: Because thy body shall then suffer too.
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But thy anguish in the interim shall be so extreme, that hadst thou a tongue, thou shouldst gnaw it in thy torment,
But thy anguish in the interim shall be so extreme, that Hadst thou a tongue, thou Shouldst gnaw it in thy torment,
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and blaspheme God himselfe through thy unsufferable paines.
and Blaspheme God himself through thy unsufferable pains.
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But Gods suppressing of the certaine time, proves not, it will be long, ere Christ will come;
But God's suppressing of the certain time, Proves not, it will be long, ere christ will come;
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bids us expect him rather every day. A bond to pay a debt naming no day, may bee sued when I will.
bids us expect him rather every day. A bound to pay a debt naming no day, may be sued when I will.
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Christ saying hee will come, and not expressing when, may meane as well to morrow, as 5000. winters hence.
christ saying he will come, and not expressing when, may mean as well to morrow, as 5000. winter's hence.
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My Text, Post hoc, judicium, and after that, judgment, hath haply no verbe purposedly; lest the libertine might take advantage at the tense.
My Text, Post hoc, judicium, and After that, judgement, hath haply no verb purposedly; lest the libertine might take advantage At the tense.
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But the spirit hath richly provided for this scruple: and though the definite day of Christs comming bee not added;
But the Spirit hath richly provided for this scruple: and though the definite day of Christ coming bee not added;
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yet that hee will come speedily, Scripture is expresse, many Scriptures. Christs selfe saith, I come quickly, saith it three times in one Chapter;
yet that he will come speedily, Scripture is express, many Scriptures. Christ self Says, I come quickly, Says it three times in one Chapter;
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twice with a note of demonstration, behold I come, and behold I come; once with a terme of protestation;
twice with a note of demonstration, behold I come, and behold I come; once with a term of protestation;
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verily I come quickly. Damnation sleepes not, saith Saint Peter. The Lord is neere, prope est, Paul saith.verily I come quickly. Damnation sleeps not, Says Saint Peter. The Lord is near, Prope est, Paul Says.
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Praeforibus, saith Saint Iames, even at the dore. The Prophet doubles it. It is neare, it is neare, Soph. 1. 7. rests not so; addes it hasts exceedingly;Praeforibus, Says Saint James, even At the door. The Prophet doubles it. It is near, it is near, Soph. 1. 7. rests not so; adds it hasts exceedingly;
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it showes, what dead he meanes, that dye in Christ. First of the proposition, Blessed are the dead. Thats a Paradox in Philosophie, a flat flasehood in Divinitie. For the former;
it shows, what dead he means, that die in christ. First of the proposition, Blessed Are the dead. Thats a Paradox in Philosophy, a flat flasehood in Divinity. For the former;
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makes Christs Citò superlative, valdè citò. So is Saint Austin too, superlative, saith judgement is in Proximo. Cyprian exceeds him, with a grand Hyperbole, Christ is supra caput, so neare, that looke but up, you shall see him over your head.
makes Christ Citò superlative, valdè citò. So is Saint Austin too, superlative, Says judgement is in Proximo. Cyprian exceeds him, with a grand Hyperbole, christ is supra caput, so near, that look but up, you shall see him over your head.
vvz npg1 uh j, fw-la fw-la. av vbz n1 np1 av, j, vvz n1 vbz p-acp np1. np1 vvz pno31, p-acp dt j n1, np1 vbz fw-la fw-la, av av-j, cst vvb cc-acp a-acp, pn22 vmb vvi pno31 p-acp po22 n1.
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The Fathers foureteene, fifteene hundred yeares agoe thought it would bee in their dayes. Tertullian cald his time, Clausulum seculi, the worlds full point.
The Father's foureteene, fifteene hundred Years ago Thought it would be in their days. Tertullian called his time, Clausulum Seculi, the world's full point.
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Saint Iohn long before him cryed, Hora novissima, then was the last houre.
Saint John long before him cried, Hora novissima, then was the last hour.
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Then how neare is it now, so many ages after? Surely, the more time is past, the lesser is behinde;
Then how near is it now, so many ages After? Surely, the more time is past, the lesser is behind;
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and the longer Christ hath stayed, the sooner hee will come.
and the longer christ hath stayed, the sooner he will come.
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The signes of his comming, foretold by himselfe, not to bee already past, wee are not sure;
The Signs of his coming, foretold by himself, not to be already past, we Are not sure;
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saving those, which must goe immediatly before it. And who knowes whether this present day shall have any night;
Saving those, which must go immediately before it. And who knows whither this present day shall have any night;
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or wee, who to day morning arose from our sleepe, shall ever sleepe againe: but even before wee part from this place, may heare the last trumpe sound;
or we, who to day morning arose from our sleep, shall ever sleep again: but even before we part from this place, may hear the last trump found;
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and the voyce of an Archangell crying in the clouds, Surgite mortui, venite adjudicium, Arise you that be dead, and come unto judgement.
and the voice of an Archangel crying in the Clouds, Surgite Deads, venite adjudicium, Arise you that be dead, and come unto judgement.
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Saint Paul shall shut up all, Heb. 10. 37. It is but Adhuc paululum, a double diminutive, a little little while to it,
Saint Paul shall shut up all, Hebrew 10. 37. It is but Adhoc Paululum, a double diminutive, a little little while to it,
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and Christs word is remarkeable in the last of the Apocalypse, not NONLATINALPHABET, I will come, but NONLATINALPHABET, I doe come, as if hee were now comming.
and Christ word is remarkable in the last of the Apocalypse, not, I will come, but, I do come, as if he were now coming.
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Behold I come quickly. Even so Lord Iesus, come quickly. His comming not speedy onely, suddaine too;Behold I come quickly. Even so Lord Iesus, come quickly. His coming not speedy only, sudden too;
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as a Theefe, Paul, Peter, and Christs selfe saith; like Noahs flood, while men were Bibentes & Nubentes, in the depth of their delights;
as a Thief, Paul, Peter, and Christ self Says; like Noahs flood, while men were Bibentes & Nubentes, in the depth of their delights;
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like the lightning, like a womans labour; in a moment, in the twinkling of an eye. A fearefull day: one calls death NONLATINALPHABET;
like the lightning, like a woman's labour; in a moment, in the twinkling of an eye. A fearful day: one calls death;
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the most fearefull of all things, Aristotle doth. This exceeds that: thats but Timendum, we but feare it;
the most fearful of all things, Aristotle does. This exceeds that: thats but Timendum, we but Fear it;
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this is Tremendum, Saint Gregories terme, wee quake at this. Felix himselfe a Iudge, trembled, when Paul preacht of judgement.
this is Tremendum, Saint Gregories term, we quake At this. Felix himself a Judge, trembled, when Paul preached of judgement.
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The very expectation of that judgement is fearefull, Heb. 10. 27. what will it selfe be? Christs selfe, who shall bee then the Iudge, gives it a fearefull name, calls it, jud cium gehennae, the judgement of hell.
The very expectation of that judgement is fearful, Hebrew 10. 27. what will it self be? Christ self, who shall be then the Judge, gives it a fearful name, calls it, jud cium Gehenna, the judgement of hell.
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death to be happinesse, a naturall man will nere beleeve it. Some melancholick malecontent may say it haply; none else.
death to be happiness, a natural man will never believe it. some melancholic malcontent may say it haply; none Else.
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Matth. 23. 33. Tis Horrendum (saith the Apostle) a most fearefull, dreadfull thing to fall into Gods hands Paul calls it, Gods terrour, 2 Cor. 5. 11. Let Iob call death, the King of terrors, Iob 18. 14. Thats in the worlds conceit.Matthew 23. 33. This Horrendum (Says the Apostle) a most fearful, dreadful thing to fallen into God's hands Paul calls it, God's terror, 2 Cor. 5. 11. Let Job call death, the King of terrors, Job 18. 14. Thats in the world's conceit.
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Iudgement is more terrible, men shall not tremble onely, but they shall NONLATINALPHABET, Saint Lukes terme, their hearts shall faile them, lose breath and Ghost, to see the Iudge frowne, the earth burne, hell smoake, and the devills rage.
Judgement is more terrible, men shall not tremble only, but they shall, Saint Lukes term, their hearts shall fail them, loose breath and Ghost, to see the Judge frown, the earth burn, hell smoke, and the Devils rage.
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Iudgement seats are to malefactours fearefull all; Christs more then all, NONLATINALPHABET, saith Chrysost. a fearefull judgement seat.
Judgement seats Are to malefactors fearful all; Christ more then all,, Says Chrysostom a fearful judgement seat.
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Paul saith, the Law was given with burning Fire, darkenesse and tempest. Moses addes more, smoake, thunder, lightning, a trumpets sound exceeding loud;Paul Says, the Law was given with burning Fire, darkness and tempest. Moses adds more, smoke, thunder, lightning, a trumpets found exceeding loud;
np1 vvz, dt n1 vbds vvn p-acp j-vvg n1, n1 cc n1. np1 vvz av-dc, n1, n1, n1, dt n2 vvb vvg av-j;
(75) sermon (DIV1)
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that Moses himselfe was NONLATINALPHABET, shooke and trembled for feare. This day exceeds that farre.
that Moses himself was, shook and trembled for Fear. This day exceeds that Far.
cst np1 px31 vbds, vvd cc vvd p-acp n1. d n1 vvz cst av-j.
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1607
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14563
The Iudge will be more terrible to the transgressours of the Law, then hee was then to the receivers of the Law.
The Judge will be more terrible to the transgressors of the Law, then he was then to the Receivers of the Law.
dt n1 vmb vbi av-dc j p-acp dt n2 pp-f dt n1, cs pns31 vbds av p-acp dt n2 pp-f dt n1.
(75) sermon (DIV1)
1607
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14564
Gods judgements here are fearefull, though but temporall.
God's Judgments Here Are fearful, though but temporal.
npg1 n2 av vbr j, cs p-acp j.
(75) sermon (DIV1)
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14565
Thats cald, eternall judgement, Heb. 6. 2. The doome there, whether of the just to joyes,
Thats called, Eternal judgement, Hebrew 6. 2. The doom there, whither of the just to Joys,
d|vbz vvn, j n1, np1 crd crd dt n1 a-acp, cs pp-f dt j p-acp n2,
(75) sermon (DIV1)
1607
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14566
or the wicked unto paines, is everlasting. Paines unsufferable, but unavoydable; no ease in them, and yet no end of them. Dolor, si longus levis;
or the wicked unto pains, is everlasting. Paines unsufferable, but unavoidable; no ease in them, and yet no end of them. Dolour, si longus levis;
cc dt j p-acp n2, vbz j. np1 j-u, cc-acp j; dx n1 p-acp pno32, cc av dx n1 pp-f pno32. n1, zz n2 fw-la;
(75) sermon (DIV1)
1607
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14567
si gravis brevis, paine is lightly, light if long; short, if great; is a rule, holds not in hell.si gravis brevis, pain is lightly, Light if long; short, if great; is a Rule, holds not in hell.
fw-la fw-la fw-la, n1 vbz av-j, av-j cs j; j, cs j; vbz dt n1, vvz xx p-acp n1.
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14568
Darkenesse, gnashing of teeth, bands that breake not, wormes that dye not, fire that goes not out.
Darkness, gnashing of teeth, bans that break not, worms that die not, fire that Goes not out.
n1, vvg pp-f n2, n2 cst vvb xx, n2 cst vvb xx, n1 cst vvz xx av.
(75) sermon (DIV1)
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14569
Thou shalt houle, but none shall heare; roare but none shall helpe; looke round about, but see no comfort;
Thou shalt houle, but none shall hear; roar but none shall help; look round about, but see no Comfort;
pns21 vm2 vvi, cc-acp pix vmb vvi; vvi p-acp pix vmb vvi; vvb av-j a-acp, cc-acp vvb dx n1;
(75) sermon (DIV1)
1607
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14570
see thy sonne, thy brother, thy friend in the same torment; thou torturd the worse, because by thy corrupting them, they came thither.
see thy son, thy brother, thy friend in the same torment; thou tortured the Worse, Because by thy corrupting them, they Come thither.
vvb po21 n1, po21 n1, po21 n1 p-acp dt d n1; pns21 vvn dt jc, c-acp p-acp po21 j-vvg pno32, pns32 vvd av.
(75) sermon (DIV1)
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14571
Tis fit, wee presse this point, force the beleefe of it.
This fit, we press this point, force the belief of it.
pn31|vbz j, pns12 vvb d n1, vvb dt n1 pp-f pn31.
(75) sermon (DIV1)
1608
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14572
Theres else no living here, no living in this world, if wee thinke, there is no other, and a judgement after death.
Theres Else no living Here, no living in this world, if we think, there is no other, and a judgement After death.
pc-acp|vbz av dx n-vvg av, dx n-vvg p-acp d n1, cs pns12 vvb, pc-acp vbz dx n-jn, cc dt n1 p-acp n1.
(75) sermon (DIV1)
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14573
Which who beleeves not, will make conscience of no sinne.
Which who believes not, will make conscience of no sin.
r-crq r-crq vvz xx, vmb vvi n1 pp-f dx n1.
(75) sermon (DIV1)
1608
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14574
For all Religion is Animae causa, for the soules sake, saith Saint Augustine. If the soule shall not, not be judged, according to the things it hath done in the body;
For all Religion is Spirits causa, for the Souls sake, Says Saint Augustine. If the soul shall not, not be judged, according to the things it hath done in the body;
p-acp d n1 vbz np1 fw-la, p-acp dt ng1 n1, vvz n1 np1. cs dt n1 vmb xx, xx vbi vvn, vvg p-acp dt n2 pn31 vhz vdn p-acp dt n1;
(75) sermon (DIV1)
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14575
what will not a man doe, a wicked man? Edamus, bibamus, Let us eate and drink? Epicures, are sillie Atheists.
what will not a man do, a wicked man? Edamus, bibamus, Let us eat and drink? Epicureans, Are silly Atheists.
q-crq vmb xx dt n1 vdb, dt j n1? np1, fw-la, vvb pno12 vvi cc vvi? n2, vbr j n2.
(75) sermon (DIV1)
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14597
The Prince of Philosophers calls life NONLATINALPHABET, the most excellent of all things. Seneca seconds him, Naturae inventum optimum, the best thing meerely, that nature ere devised.
The Prince of Philosophers calls life, the most excellent of all things. Senecca seconds him, Naturae Inventum optimum, the best thing merely, that nature ere devised.
dt n1 pp-f n2 vvz n1, dt av-ds j pp-f d n2. np1 vvz pno31, fw-la fw-la fw-la, dt js n1 av-j, cst n1 c-acp vvn.
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Will I doe no more? passe my dayes so poorely, my life so idlely? in base belly cheere, in palate pleasure onely? Furemur, adulteremur, I will robbe and ravish; bribe, extort; forsweare and murther; stabbe a King; blow up a Parliament house; burne Dianaes temple; poyson a whole conclave;
Will I do no more? pass my days so poorly, my life so idly? in base belly cheer, in palate pleasure only? Furemur, adulteremur, I will rob and ravish; bribe, extort; forswear and murder; stab a King; blow up a Parliament house; burn Diana's temple; poison a Whole conclave;
n1 pns11 vdb dx dc? vvb po11 n2 av av-j, po11 n1 av av-j? p-acp j n1 n1, p-acp n1 n1 av-j? fw-la, fw-la, pns11 vmb vvi cc vvi; vvb, vvb; vvi cc vvi; vvb dt n1; vvb a-acp dt n1 n1; vvb npg1 n1; n1 dt j-jn n1;
(75) sermon (DIV1)
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14577
set all Rome on fire, and sing Homers verses while it burnes;
Set all Room on fire, and sing Homers Verses while it burns;
vvb d vvb p-acp n1, cc vvi npg1 n2 cs pn31 vvz;
(75) sermon (DIV1)
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14578
NONLATINALPHABET, what care I being dead, if all mankind doe perish, if the whole world end with me? But I am affraid of the Goates in the Gospel,
, what care I being dead, if all mankind do perish, if the Whole world end with me? But I am afraid of the Goats in the Gospel,
, r-crq n1 pns11 vbg j, cs d n1 vdb vvi, cs dt j-jn n1 n1 p-acp pno11? p-acp pns11 vbm j pp-f dt n2 p-acp dt n1,
(75) sermon (DIV1)
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14579
and the left hand of the Iudge, saith Greg. Naz. To conclude, death scares not sinners, judgement doth.
and the left hand of the Judge, Says Greg. Nazareth To conclude, death scares not Sinners, judgement does.
cc dt j n1 pp-f dt n1, vvz np1 np1 pc-acp vvi, n1 n2 xx n2, n1 vdz.
(75) sermon (DIV1)
1608
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14580
Saint Paul calls it deaths Post hoc. So doth Saint Iohn, Apocalypse 6. 8. Deaths follower there is hell.
Saint Paul calls it death's Post hoc. So does Saint John, Apocalypse 6. 8. Death's follower there is hell.
n1 np1 vvz pn31 n2 vvb fw-la. av vdz n1 np1, np1 crd crd ng1 n1 pc-acp vbz n1.
(75) sermon (DIV1)
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14581
Thou hast a follower too, many followers after death; Not thy corpse onely, kinsfolkes and friends; but thy soule thy sinnes.
Thou hast a follower too, many followers After death; Not thy corpse only, kinsfolks and Friends; but thy soul thy Sins.
pns21 vh2 dt n1 av, d n2 p-acp n1; xx po21 n1 av-j, n2 cc n2; cc-acp po21 n1 po21 n2.
(75) sermon (DIV1)
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14582
Our workes (Saint Iohn saith) follow us.
Our works (Saint John Says) follow us.
po12 n2 (n1 np1 vvz) vvb pno12.
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14583
They will then say to thee, Tua sumus opera (tis Saint Bernards conceit) wee are thy workes, thou hast wrought us:
They will then say to thee, Tua sumus opera (this Saint Bernards conceit) we Are thy works, thou hast wrought us:
pns32 vmb av vvi p-acp pno21, fw-la fw-la fw-la (pn31|vbz n1 npg1 n1) pns12 vbr po21 n2, pns21 vh2 vvn pno12:
(75) sermon (DIV1)
1609
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14584
wee will not leave thee, but will bring thee unto judgement. There were two bringers before, God and Sathan; heres a third, Sinne.
we will not leave thee, but will bring thee unto judgement. There were two bringers before, God and Sathan; heres a third, Sin.
pns12 vmb xx vvi pno21, cc-acp vmb vvi pno21 p-acp n1. pc-acp vbdr crd n2 a-acp, np1 cc np1; av|vbz dt ord, n1.
(75) sermon (DIV1)
1609
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14585
God of his mercy rebuke Sathan, and forgive sinne; and then call us unto judgment, Cui, &c.
God of his mercy rebuke Sathan, and forgive sin; and then call us unto judgement, Cui, etc.
np1 pp-f po31 n1 n1 np1, cc vvb n1; cc av vvb pno12 p-acp n1, fw-la, av
(75) sermon (DIV1)
1609
Page 558
14586
A FVNERALL SERMON, PREACHED ON THE APOCALYPSE. The sixth Sermon. APOC. 14. 13. Blessed are the dead, that dye in the Lord.
A FUNERAL SERMON, PREACHED ON THE APOCALYPSE. The sixth Sermon. APOCALYPSE. 14. 13. Blessed Are the dead, that die in the Lord.
dt n1 n1, vvn p-acp dt np1. dt ord n1. np1. crd crd j-vvn vbr dt j, cst vvb p-acp dt n1.
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14587
THe Argument of my Text is the blessednesse of the Saints, avoucht by voyce from heaven, the clause before;
THe Argument of my Text is the blessedness of the Saints, avouched by voice from heaven, the clause before;
dt n1 pp-f po11 n1 vbz dt n1 pp-f dt n2, vvn p-acp n1 p-acp n1, dt n1 a-acp;
(76) sermon (DIV1)
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14588
averred by Gods owne testimonie, the clause next after this;
averred by God's own testimony, the clause next After this;
vvn p-acp n2 d n1, dt n1 ord p-acp d;
(76) sermon (DIV1)
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14589
propounded in my Text, Blessed are the dead, &c. And expounded in the latter part of the verse; their rest, and their reward;
propounded in my Text, Blessed Are the dead, etc. And expounded in the latter part of the verse; their rest, and their reward;
vvn p-acp po11 n1, vvn vbr dt j, av cc vvn p-acp dt d n1 pp-f dt n1; po32 n1, cc po32 n1;
(76) sermon (DIV1)
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14590
they cease from their labours, and their workes follow them. One voyce bad Esay cry, All flesh is grasse. they cease from their labours, and their works follow them. One voice bad Isaiah cry, All Flesh is grass.
pns32 vvb p-acp po32 n2, cc po32 n2 vvi pno32. crd n1 j np1 n1, d n1 vbz n1.
(76) sermon (DIV1)
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14591
That concerned but the body, every mans mortality. I have preacht that heretofore. Heres a voyce bids Saint Iohn write, Blessed are the dead:
That concerned but the body, every men mortality. I have preached that heretofore. Heres a voice bids Saint John write, Blessed Are the dead:
cst vvd p-acp dt n1, d ng1 n1. pns11 vhb vvd cst av. av|vbz dt n1 vvz n1 np1 vvi, vvn vbr dt j:
(76) sermon (DIV1)
1610
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14592
It concernes the soule, the godly mans felicitie. Thats my theme now. Blessed are the dead, which dye, &c. The condition of the righteous after death.
It concerns the soul, the godly men felicity. Thats my theme now. Blessed Are the dead, which die, etc. The condition of the righteous After death.
pn31 vvz dt n1, dt j ng1 n1. d|vbz po11 n1 av. vvn vbr dt j, r-crq vvb, av dt n1 pp-f dt j p-acp n1.
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14593
A proposition, but with an exposition; It had neede; tis not else true. The dead are not all blessed.
A proposition, but with an exposition; It had need; this not Else true. The dead Are not all blessed.
dt n1, cc-acp p-acp dt n1; pn31 vhd n1; pn31|vbz xx av j. dt j vbr xx d vvn.
(76) sermon (DIV1)
1611
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14594
The voyce addes therefore a clause of inhibition, of restraint:
The voice adds Therefore a clause of inhibition, of restraint:
dt n1 vvz av dt n1 pp-f n1, pp-f n1:
(76) sermon (DIV1)
1611
Page 559
14619
Pelagius sayd no, but by the law of nature, that Adam, though hee never had sinned, yet should have dyed.Pelagius said no, but by the law of nature, that Adam, though he never had sinned, yet should have died.
np1 vvd av-dx, cc-acp p-acp dt n1 pp-f n1, cst np1, c-acp pns31 av-x vhd vvn, av vmd vhi vvn.
(76) sermon (DIV1)
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14598
What can bee Melius optimo, better then the best? Yet one exceeds even this superlative, Philo makes more of it, NONLATINALPHABET, good beyond all comparison, hyperbolically good, more then man can conceive.
What can be Better optimo, better then the best? Yet one exceeds even this superlative, Philo makes more of it,, good beyond all comparison, hyperbolically good, more then man can conceive.
q-crq vmb vbi fw-la fw-la, jc cs dt js? av pi vvz av d j, np1 vvz dc pp-f pn31,, j p-acp d n1, av-j j, av-dc cs n1 vmb vvi.
(76) sermon (DIV1)
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14599
Here and there a man in misery may haply wish death; torment may make men cry, NONLATINALPHABET; preferre death before life. Passion never was good Iudge;
Here and there a man in misery may haply wish death; torment may make men cry,; prefer death before life. Passion never was good Judge;
av cc a-acp dt n1 p-acp n1 vmb av vvi n1; n1 vmb vvi n2 vvi,; vvb n1 p-acp n1. n1 av-x vbds j n1;
(76) sermon (DIV1)
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14600
even an holy man in moode will pray to dye, Ionas did, and Elias. Greefe and feare made the one, anger the other.
even an holy man in mood will pray to die, Ionas did, and Elias. Grief and Fear made the one, anger the other.
av dt j n1 p-acp n1 vmb vvi pc-acp vvi, np1 vdd, cc np1. n1 cc n1 vvd dt crd, vvb dt j-jn.
(76) sermon (DIV1)
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14601
Such are weary indeed, not of life, but of crosse: ease but it, and they will be willing to live still.
Such Are weary indeed, not of life, but of cross: ease but it, and they will be willing to live still.
d vbr j av, xx pp-f n1, cc-acp pp-f n1: n1 p-acp pn31, cc pns32 vmb vbi j pc-acp vvi av.
(76) sermon (DIV1)
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14602
Nay, a stout spirit will endure torment too rather then dye. Mecaenas would say, Facito debilem pede, facito debilem manu;
Nay, a stout Spirit will endure torment too rather then die. Mecaenas would say, Facito debilem pede, facito debilem manu;
uh-x, dt j n1 vmb vvi n1 av av-c cs vvi. np1 vmd vvi, fw-la fw-la fw-la, fw-la fw-la fw-la;
(76) sermon (DIV1)
1611
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14603
vita dum superest, bene est, have foote-goute, hand-gout, any paine whatsoever, let me live, and I will beare it.vita dum superest, bene est, have foote-goute, hand-gout, any pain whatsoever, let me live, and I will bear it.
fw-la fw-la fw-la, fw-la fw-la, vhb n1, n1, d n1 r-crq, vvb pno11 vvi, cc pns11 vmb vvi pn31.
(76) sermon (DIV1)
1611
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14604
Onely one or two petty Poets oppose this, hold the dead the happier; I omit them.
Only one or two Petty Poets oppose this, hold the dead the Happier; I omit them.
j crd cc crd j n2 vvb d, vvb dt j dt jc; pns11 vvb pno32.
(76) sermon (DIV1)
1611
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14605
Let Heathens goe, heare Divines, Saint Iohn the Divine here; the Divinitie it selfe, the holy spirit, Blessed are the dead. Then belike theres no hell:
Let heathens go, hear Divines, Saint John the Divine Here; the Divinity it self, the holy Spirit, Blessed Are the dead. Then belike theres no hell:
vvb n2-jn vvi, vvb n2-jn, n1 np1 dt j-jn av; dt n1 pn31 n1, dt j n1, vvn vbr dt j. av av pc-acp|vbz dx n1:
(76) sermon (DIV1)
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14606
or if there be, the worme there gnawes not, and the fire there burnes not.
or if there be, the worm there gnaws not, and the fire there burns not.
cc cs pc-acp vbi, dt n1 a-acp vvz xx, cc dt n1 a-acp vvz xx.
(76) sermon (DIV1)
1612
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14607
And Christ, that sayd, they doe, and that the rich man there was tormented, made us but beleeve so.
And christ, that said, they do, and that the rich man there was tormented, made us but believe so.
cc np1, cst vvd, pns32 vdb, cc cst dt j n1 a-acp vbds vvn, vvd pno12 p-acp vvi av.
(76) sermon (DIV1)
1612
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14608
Or say, it was so then:
Or say, it was so then:
cc vvb, pn31 vbds av av:
(76) sermon (DIV1)
1612
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14609
yet Christs descēnt to hell harrowed hell, not Limbus Patrum onely, as Papists say, but Infantum too, Purgatory too, thē nethermost hell too.
yet Christ descennt to hell harrowed hell, not Limbus Patrum only, as Papists say, but Infantum too, Purgatory too, them nethermost hell too.
av npg1 n1 p-acp n1 vvd n1, xx np1 fw-la av-j, c-acp njp2 vvb, cc-acp np1 av, n1 av, pno32 j n1 av.
(76) sermon (DIV1)
1612
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14610
When the voyce bad Saint Iohn write this, belike all the dead were blessed. For indeede the next word here is A modò, from henceforth;
When the voice bad Saint John write this, belike all the dead were blessed. For indeed the next word Here is A modò, from henceforth;
c-crq dt n1 j n1 np1 vvb d, av d dt j vbdr vvn. p-acp av dt ord n1 av vbz dt fw-la, p-acp av;
(76) sermon (DIV1)
1612
Page 560
14611
then and thenceforth Blessed are the dead. Then is Cain saved, and Saul, and Herod, and Achitophel; Iudas is.
then and thenceforth Blessed Are the dead. Then is Cain saved, and Saul, and Herod, and Ahithophel; Iudas is.
av cc av vvn vbr dt j. av vbz np1 vvn, cc np1, cc np1, cc np1; np1 vbz.
(76) sermon (DIV1)
1612
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14612
Why live we then, many in paine, moe in misery, all in sinne? Why slayes not every man his friend, his selfe? how easily,
Why live we then, many in pain, more in misery, all in sin? Why slays not every man his friend, his self? how Easily,
q-crq vvb pns12 av, d p-acp n1, av-dc p-acp n1, d p-acp n1? q-crq vvz xx d n1 po31 n1, po31 n1? q-crq av-j,
(76) sermon (DIV1)
1612
Page 560
14613
how soone may a man be happy? doe but dye; and thou art instantly; Blessed be the dead.
how soon may a man be happy? do but die; and thou art instantly; Blessed be the dead.
c-crq av vmb dt n1 vbi j? vdb p-acp vvi; cc pns21 vb2r av-jn; vvn vbb dt j.
(76) sermon (DIV1)
1612
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14614
It skills then that this proposition be restrained; it is not universall, but indefinite, true of many, false of moe;
It skills then that this proposition be restrained; it is not universal, but indefinite, true of many, false of more;
pn31 vvz av cst d n1 vbi vvn; pn31 vbz xx j, cc-acp j, j pp-f d, j pp-f dc;
(76) sermon (DIV1)
1613
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14615
true but de quibus datur, of those whom the voyce meanes: It expounds it selfe immediatly, you shall heare anon.
true but de quibus datur, of those whom the voice means: It expounds it self immediately, you shall hear anon.
j p-acp fw-fr fw-la fw-la, pp-f d ro-crq dt n1 vvz: pn31 vvz pn31 n1 av-j, pn22 vmb vvi av.
(76) sermon (DIV1)
1613
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14616
The dead are blessed, but not all.
The dead Are blessed, but not all.
dt j vbr vvn, cc-acp xx d.
(76) sermon (DIV1)
1613
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14617
Put Omnes to it, and tis heresie, a worse heresie, then Origens. He held all should bee saved at last;
Put Omnes to it, and this heresy, a Worse heresy, then Origens. He held all should be saved At last;
vvb fw-la p-acp pn31, cc pn31|vbz n1, dt jc n1, av np1. pns31 vvd d vmd vbi vvn p-acp ord;
(76) sermon (DIV1)
1613
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14618
this saves them now, A modò instantly. There cannot be a conceipt more absurd. Death came by sinne.
this saves them now, A modò instantly. There cannot be a conceit more absurd. Death Come by sin.
d vvz pno32 av, dt fw-la av-jn. pc-acp vmbx vbi dt n1 av-dc j. n1 vvd p-acp n1.
(76) sermon (DIV1)
1613
Page 560
14622
did hee threaten revenge, or promise reward? meant he death for a blessing, or a paine? Saint Paul cals it NONLATINALPHABET, a punishment, Saint Iude too.
did he threaten revenge, or promise reward? meant he death for a blessing, or a pain? Saint Paul calls it, a punishment, Saint Iude too.
vdd pns31 vvi n1, cc vvb n1? vvd pns31 n1 p-acp dt n1, cc dt n1? n1 np1 vvz pn31, dt n1, n1 np1 av.
(76) sermon (DIV1)
1613
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14623
Paine so allyed to sinne, that in the Hebrew tongue, one word signifies both:
Pain so allied to sin, that in the Hebrew tongue, one word signifies both:
n1 av vvn p-acp n1, cst p-acp dt njp n1, crd n1 vvz d:
(76) sermon (DIV1)
1613
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14624
that in Caines speech, the translatour knowes not, whether hee shall English it, My finne is greater, then can be forgiven, or my punishment is greater, then can be borne, NONLATINALPHABET.
that in Caines speech, the translator knows not, whither he shall English it, My fin is greater, then can be forgiven, or my punishment is greater, then can be born,.
cst p-acp np1 n1, dt n1 vvz xx, cs pns31 vmb np1 pn31, po11 n1 vbz jc, av vmb vbi vvn, cc po11 n1 vbz jc, av vmb vbi vvn,.
(76) sermon (DIV1)
1613
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Sin is every where in Scripture threatned with a woe, with judgement, and destruction. Never was man so mad, as to make death happinesse, as it lookt on Sinne. Accidentally it is:
since is every where in Scripture threatened with a woe, with judgement, and destruction. Never was man so mad, as to make death happiness, as it looked on Sin. Accidentally it is:
n1 vbz d c-crq p-acp n1 vvd p-acp dt n1, p-acp n1, cc n1. av-x vbds n1 av j, c-acp pc-acp vvi n1 n1, c-acp pn31 vvd p-acp n1. av-j pn31 vbz:
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Gods grace and wisedome have turned it to a blessing, unto some, to them in the next clause.
God's grace and Wisdom have turned it to a blessing, unto Some, to them in the next clause.
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But simply it is a curse.
But simply it is a curse.
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How can the dead then be blessed, qua mortui? I am too tedious in this terme.
How can the dead then be blessed, qua Deads? I am too tedious in this term.
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The Dead, for sinne descend to hell; Death and it.
The Dead, for sin descend to hell; Death and it.
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Mors & Infernus, I find thrice coupled by Saint Iohn in the Apocalypse, death and hell. There is gnawing of tongues, gnashing of teeth.Mors & Infernus, I find thrice coupled by Saint John in the Apocalypse, death and hell. There is gnawing of tongues, gnashing of teeth.
fw-la cc np1, pns11 vvb av vvn p-acp n1 np1 p-acp dt np1, n1 cc n1. pc-acp vbz vvg pp-f n2, vvg pp-f n2.
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Certainely the dead there are not blessed. Enough, too much of the proposition. Hitherto you haply mervaile what I meane, to take a Text, onely to confute it.
Certainly the dead there Are not blessed. Enough, too much of the proposition. Hitherto you haply marvel what I mean, to take a Text, only to confute it.
av-j dt j pc-acp vbr xx vvn. av-d, av d pp-f dt n1. av pn22 av vvb r-crq pns11 vvb, pc-acp vvi dt n1, av-j pc-acp vvi pn31.
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Proceed we therefore to the Exposition; that interprets this. Blessed are the Dead? What dead? that die in the Lord.
Proceed we Therefore to the Exposition; that interprets this. Blessed Are the Dead? What dead? that die in the Lord.
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The Proposition, because it is not generally true, is cohibited by this clause.
The Proposition, Because it is not generally true, is cohibited by this clause.
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The like is in the 145. Psalme, The Lord is nigh to All, that call on him.
The like is in the 145. Psalm, The Lord is High to All, that call on him.
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Is that true? tis not. Many pray, that are not heard: David therefore addes a cohibitive exposition, To All, that call upon him faithfully.
Is that true? this not. Many pray, that Are not herd: David Therefore adds a cohibitive exposition, To All, that call upon him faithfully.
vbz d j? pn31|vbz xx. av-d vvb, cst vbr xx vvn: np1 av vvz dt j n1, p-acp d, cst vvb p-acp pno31 av-j.
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So doth the restraint here expound the proposition, those that Die in the Lord. But it selfe needs expounding.
So does the restraint Here expound the proposition, those that Die in the Lord. But it self needs expounding.
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The phrase is somewhat darke, and is diversely interpreted, because the preposition is ambiguous.
The phrase is somewhat dark, and is diversely interpreted, Because the preposition is ambiguous.
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They die in the Lord, that either suffer death for Christ, or end their life in firme faith on him;
They die in the Lord, that either suffer death for christ, or end their life in firm faith on him;
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that suffer Martyrdome, or that Die any way in state of Grace.
that suffer Martyrdom, or that Die any Way in state of Grace.
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Ribera a great Iesuite, though he confesse that the common current of expositors runnes with the latter sense,Ribera a great Iesuite, though he confess that the Common current of expositors runs with the latter sense,
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yet is more earnest for the former, that Martyrs be meant specially, that ( In ) is put for ( Propter ) as oft in the old Testament.
yet is more earnest for the former, that Martyrs be meant specially, that (In) is put for (Propter) as oft in the old Testament.
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He cites sundry instances, and some also in the New; In the Lord, i. for the Lord. I grant it may be:
He cites sundry instances, and Some also in the New; In the Lord, i. for the Lord. I grant it may be:
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But that they are Blessed too, that die in Christ, i. in faith on him, and hope of Heaven, it seemes even by the Popish Liturgie;
But that they Are Blessed too, that die in christ, i. in faith on him, and hope of Heaven, it seems even by the Popish Liturgy;
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in which, this Scripture is read for the Epistle in the daily Masse for the dead.
in which, this Scripture is read for the Epistle in the daily Mass for the dead.
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That Ribera, and most Romanists, though not daring to deny the other sense, yet are earnest for this, I mervaile not.
That Ribera, and most Romanists, though not daring to deny the other sense, yet Are earnest for this, I marvel not.
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For that puts out their purgatory fire; the quenching of which, is the starving of Popery.
For that puts out their purgatory fire; the quenching of which, is the starving of Popery.
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For if not Martyrs onely, but all Beleevers die in Christ, and be blessed: then theres none to be purged.
For if not Martyrs only, but all Believers die in christ, and be blessed: then theres none to be purged.
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For to frie in that fire, is no blessednesse.
For to fry in that fire, is no blessedness.
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The Rhemists answer, they are blessed for all that, as being assured to be saved in the end.
The Rhemists answer, they Are blessed for all that, as being assured to be saved in the end.
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But the Spirit here provides against that evasion too, addes A modò, they are instantly delivered from all labours, and receive their reward.
But the Spirit Here provides against that evasion too, adds A modò, they Are instantly Delivered from all labours, and receive their reward.
p-acp dt n1 av vvz p-acp d n1 av, vvz dt fw-la, pns32 vbr av-jn vvn p-acp d n2, cc vvi po32 n1.
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This is not worth so many wordes. First for the former sense; Surely the Martyr is blessed.
This is not worth so many words. First for the former sense; Surely the Martyr is blessed.
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A point so little doubted, that Saint Austin saith, Injuria est, they doe the Martyr wrong, that pray for him.
A point so little doubted, that Saint Austin Says, Injuria est, they do the Martyr wrong, that pray for him.
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For they seeme by that to doubt of his Salvation:
For they seem by that to doubt of his Salvation:
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so sure to them that suffer for Christs sake, that the number of Martyrs under the Romane Emperours is incredible.
so sure to them that suffer for Christ sake, that the number of Martyrs under the Roman emperors is incredible.
av j p-acp pno32 cst vvb p-acp npg1 n1, cst dt n1 pp-f n2 p-acp dt jp n2 vbz j.
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So many, that Saint Ierom saith, 2000. and more are reckoned to every day throughout the yeare, save on the first day onely:
So many, that Saint Jerom Says, 2000. and more Are reckoned to every day throughout the year, save on the First day only:
av d, cst n1 np1 vvz, crd cc n1 vbr vvn p-acp d n1 p-acp dt n1, vvb p-acp dt ord n1 av-j:
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none might die on it, for Ianus sake, first King of Italy. The world calles them unhappy.
none might die on it, for Ianus sake, First King of Italy. The world calls them unhappy.
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Be it so in their sense;
Be it so in their sense;
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but they are feliciter infelices, happy for that unhappinesse, Augustine. The world, who (as Saint Paul saith) was not worthy of them, reckons them madde men and fooles;
but they Are feliciter infelices, happy for that unhappiness, Augustine. The world, who (as Saint Paul Says) was not worthy of them, reckons them mad men and Fools;
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to suffer misery, torture, and death, when they may choose; [ Plura supplicia, quam membra, Cyprian saith.
to suffer misery, torture, and death, when they may choose; [ Plura supplicia, quam membra, Cyprian Says.
pc-acp vvi n1, n1, cc n1, c-crq pns32 vmb vvi; [ fw-la fw-la, fw-la fw-la, np1 vvz.
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] But God rewards their temporall paines with eternall waight of glory. And to lose life so, Christ saith, is to find it.
] But God rewards their temporal pains with Eternal weight of glory. And to loose life so, christ Says, is to find it.
] p-acp np1 vvz po32 j n2 p-acp j n1 pp-f n1. cc pc-acp vvi n1 av, np1 vvz, vbz pc-acp vvi pn31.
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Luther saith, the Persecutor doth vitam transferre, not auferrc, doth but exchange their life, helpe them to a better for a worse, a joyfull life in heaven for a painefull life on earth.Luther Says, the Persecutor does vitam transfer, not auferrc, does but exchange their life, help them to a better for a Worse, a joyful life in heaven for a painful life on earth.
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Pharaohs and Neroes are against their willes the Martyrs benefactors.Pharaohs and Neros Are against their wills the Martyrs benefactors.
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They doe (as Iustin Martyr wrote to the Emperour,) NONLATINALPHABET, Kill him, but not hurt him;
They do (as Justin Martyr wrote to the Emperor,), Kill him, but not hurt him;
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helpe him, and hasten him rather to heaven. They cry, as the People did at Saint Paul, Tolle, tolle, up with him.
help him, and hasten him rather to heaven. They cry, as the People did At Saint Paul, Take, Take, up with him.
vvb pno31, cc vvi pno31 av-c p-acp n1. pns32 vvb, c-acp dt n1 vdd p-acp n1 np1, uh, uh, a-acp p-acp pno31.
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So God does, takes him to heaven.
So God does, Takes him to heaven.
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To end this, Martyrdome is Amarum, but Salubre, Amb. bitter to the body, but workes Salvation to the Soule.
To end this, Martyrdom is Amarum, but Salubre, Ambassadors bitter to the body, but works Salvation to the Soul.
p-acp n1 d, n1 vbz fw-la, p-acp vvb, np1 j p-acp dt n1, cc-acp vvz n1 p-acp dt n1.
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But the Martyr must be sure, that he die Propter Dominum, for the faith, for the truth,
But the Martyr must be sure, that he die Propter Dominum, for the faith, for the truth,
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for the Gospell, in Christs quarrell. Death in a wrong cause is no martyrdome. Papists, saint rebels, and traitors, Campian, Garnet, and others.
for the Gospel, in Christ quarrel. Death in a wrong cause is no martyrdom. Papists, saint rebels, and Traitors, Campian, Garnet, and Others.
p-acp dt n1, p-acp npg1 n1. n1 p-acp dt n-jn n1 vbz dx n1. njp2, n1 n2, cc n2, np1, np1, cc n2-jn.
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They dyed for treason, not for Christ. Suffice this for the former sense; leave it, and heare the latter.
They died for treason, not for christ. Suffice this for the former sense; leave it, and hear the latter.
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Martyrs die in the Lord, but not alone; all the Righteous doe. Both antient and moderne interpret the phrase so.
Martyrs die in the Lord, but not alone; all the Righteous doe. Both ancient and modern interpret the phrase so.
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All holy men, fearers of God, obeyers of his word, Die in the Lord, and are therefore blessed, I may not say,
All holy men, fearers of God, obeyers of his word, Die in the Lord, and Are Therefore blessed, I may not say,
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as much, but as well as the Martyrs. There are degrees of blessednesse. I will preferre the Martyr before some other Saints.
as much, but as well as the Martyrs. There Are Degrees of blessedness. I will prefer the Martyr before Some other Saints.
c-acp d, cc-acp c-acp av c-acp dt n2. pc-acp vbr n2 pp-f n1. pns11 vmb vvi dt n1 p-acp d j-jn n2.
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Haply his glory may be more then theirs, because he suffered more then they, Shame, Losse, Death, Torture, for Christ.
Haply his glory may be more then theirs, Because he suffered more then they, Shame, Loss, Death, Torture, for christ.
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But I doubt not, but some godly man may be more glorified in heaven, then some Martyr.
But I doubt not, but Some godly man may be more glorified in heaven, then Some Martyr.
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I thinke Saint Iohn no lesse blessed, that died in his bed, then many Saints, who have suffred on the Crosse.
I think Saint John no less blessed, that died in his Bed, then many Saints, who have suffered on the Cross.
pns11 vvb n1 np1 av-dx av-dc j-vvn, cst vvd p-acp po31 n1, cs d n2, r-crq vhb vvn p-acp dt n1.
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The righteous all die in Christ in earth, and raigne with him in heaven.
The righteous all die in christ in earth, and Reign with him in heaven.
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Tertullian a learned Father, but not sound, said not well, that Sanguis Martyrum is Clavis Paradisi, as if none but Martyrs came in heaven.Tertullian a learned Father, but not found, said not well, that Sanguis Martyrs is Clavis Paradisi, as if none but Martyrs Come in heaven.
np1 dt j n1, cc-acp xx j, vvd xx av, cst fw-la np1 vbz fw-la fw-la, c-acp cs pix cc-acp n2 vvd p-acp n1.
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For so he meanes, saith, tota clavis, in his phrase, i. sola clavis, martyrdome the onely key to Paradise.
For so he means, Says, tota clavis, in his phrase, i. sola clavis, martyrdom the only key to Paradise.
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All others Soules were sequestred, laid up in Abrahams bosome, till Christs comming. This he wrote in his zeale to Martyrs, himselfe affecting to be one.
All Others Souls were sequestered, laid up in Abrahams bosom, till Christ coming. This he wrote in his zeal to Martyrs, himself affecting to be one.
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I must say of him, as one doth of Origen, he was NONLATINALPHABET, but he was also NONLATINALPHABET, a learned man, but full of errours.
I must say of him, as one does of Origen, he was, but he was also, a learned man, but full of errors.
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But what if I should say, that Righteous men are all Martyrs? I know a martyr in common use of speech, meanes one, that seales his witnesse to the Gospell, with his bloud, suffers death for Christ.
But what if I should say, that Righteous men Are all Martyrs? I know a martyr in Common use of speech, means one, that Seals his witness to the Gospel, with his blood, suffers death for christ.
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Thats a maytyr NONLATINALPHABET, in the highest degree. But the word in ••rammar sense meanes but a witnesse:
Thats a maytyr, in the highest degree. But the word in ••rammar sense means but a witness:
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and so are all the faithfull, witnesses to Christ. Testimonie to his truth is borne by all the godly, by faith and holy life.
and so Are all the faithful, Witnesses to christ. Testimony to his truth is born by all the godly, by faith and holy life.
cc av vbr d dt j, n2 p-acp np1. n1 p-acp po31 n1 vbz vvn p-acp d dt j, p-acp n1 cc j n1.
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Every true Christian is a Martyr. Say I this onely? Learned and ancient Fathers have before me, Saint Cyprian hath,
Every true Christian is a Martyr. Say I this only? Learned and ancient Father's have before me, Saint Cyprian hath,
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and Saint Austin. A godly mans life, Tota Martyrium est, Cypr. Yea Saint Bernard hath; To mortifie the flesh (saith he) is one kinde of martyrdome.
and Saint Austin. A godly men life, Tota Martyrium est, Cyprus Yea Saint Bernard hath; To mortify the Flesh (Says he) is one kind of martyrdom.
cc n1 np1. dt j ng1 n1, np1 fw-la fw-la, np1 uh n1 np1 vhz; p-acp vvi dt n1 (vvz pns31) vbz crd n1 pp-f n1.
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Nay even Tertullian too, calls Confessours of Christ, Martyrs. Theres Martyrium incruentum, as well as Sacrificium: all Martyrdome craves not bloud.
Nay even Tertullian too, calls Confessors of christ, Martyrs. Theres Martyrium Incruentum, as well as Sacrificium: all Martyrdom craves not blood.
uh-x av np1 av, vvz n2 pp-f np1, n2. pc-acp|vbz fw-la fw-la, c-acp av c-acp fw-la: d n1 vvz xx n1.
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I say, not Martyrs onely, in the strict sence, die in the Lord; but everie true beleever: faith incorporates into Christ;
I say, not Martyrs only, in the strict sense, die in the Lord; but every true believer: faith incorporates into christ;
pns11 vvb, xx n2 av-j, p-acp dt j n1, vvb p-acp dt n1; p-acp d j n1: n1 vvz p-acp np1;
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and whosoever is in Christ, dies in Christ. He that lives in the Lord, dies in the Lord.
and whosoever is in christ, die in christ. He that lives in the Lord, die in the Lord.
cc r-crq vbz p-acp np1, vvz p-acp np1. pns31 cst vvz p-acp dt n1, vvz p-acp dt n1.
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Hee that carefully obeyeth Gods Precepts, and faithfully beleeveth his Promises, hee liveth in the Lord.
He that carefully Obeyeth God's Precepts, and faithfully Believeth his Promises, he lives in the Lord.
pns31 cst av-j vvz npg1 n2, cc av-j vvz po31 vvz, pns31 vvz p-acp dt n1.
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And if in this obedience of the Law, and beleefe of the Gospell, the continue to the end;
And if in this Obedience of the Law, and belief of the Gospel, the continue to the end;
cc cs p-acp d n1 pp-f dt n1, cc n1 pp-f dt n1, dt vvb p-acp dt n1;
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14693
though the frailtie of the flesh, the allurements of the world, and the suggestions of the Tempter, may haply make him sometimes fall, fall perhappes foulely:
though the frailty of the Flesh, the allurements of the world, and the suggestions of the Tempter, may haply make him sometime fallen, fallen perhaps foully:
cs dt n1 pp-f dt n1, dt n2 pp-f dt n1, cc dt n2 pp-f dt n1, vmb av vvi pno31 av vvi, vvb av av-j:
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yet if he rise againe by repentance, and at his time of his death, with faith fast fixed on Gods promises in Christ, yeeld up his Spirit into the hands of his Redeemer; he dieth in the Lord;
yet if he rise again by Repentance, and At his time of his death, with faith fast fixed on God's promises in christ, yield up his Spirit into the hands of his Redeemer; he Dieth in the Lord;
av cs pns31 vvb av p-acp n1, cc p-acp po31 n1 pp-f po31 n1, p-acp n1 av-j vvn p-acp npg1 n2 p-acp np1, vvb a-acp po31 n1 p-acp dt n2 pp-f po31 n1; pns31 vvz p-acp dt n1;
(76) sermon (DIV1)
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and blessed is such a one that so dieth in the Lord.
and blessed is such a one that so Dieth in the Lord.
cc j-vvn vbz d dt pi cst av vvz p-acp dt n1.
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And thats the last terme in my Text, though the first word, Blessed. It is the Predicate of the Proposition.
And thats the last term in my Text, though the First word, Blessed. It is the Predicate of the Proposition.
cc d|vbz dt ord n1 p-acp po11 n1, cs dt ord n1, vvn. pn31 vbz dt j pp-f dt n1.
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14697
The Subject of it thus expounded, this remaines. Twas first in place, but last in sense and construction.
The Subject of it thus expounded, this remains. It First in place, but last in sense and construction.
dt j-jn pp-f pn31 av vvn, d vvz. pn31|vbds ord p-acp n1, cc-acp ord p-acp n1 cc n1.
(76) sermon (DIV1)
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14698
I meant, not to omit it, but reserved it, to conclude with: as in feasts, the daintiest things are served in last.
I meant, not to omit it, but reserved it, to conclude with: as in feasts, the daintiest things Are served in last.
pns11 vvd, xx pc-acp vvi pn31, cc-acp vvd pn31, pc-acp vvi p-acp: c-acp p-acp n2, dt js n2 vbr vvn p-acp ord.
(76) sermon (DIV1)
1622
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14699
It is the sweetest word, that the language of men hath, Iesus excepted. The sight of God, heaven, comfort, mercy, salvation, sweet words oll: this containes them all.
It is the Sweetest word, that the language of men hath, Iesus excepted. The sighed of God, heaven, Comfort, mercy, salvation, sweet words oll: this contains them all.
pn31 vbz dt js n1, cst dt n1 pp-f n2 vhz, np1 vvn. dt n1 pp-f np1, n1, n1, n1, n1, j n2 vvi: d vvz pno32 d.
(76) sermon (DIV1)
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Blessed, blessed, saith Christ, eight times together. Blessed they that mourne; for they shall be comforted. Blessed the mercifull; they shall obtaine mercie. Blessed the pure in heart; they shall see God. Blessed the poore in spirit; Blessed, blessed, Says christ, eight times together. Blessed they that mourn; for they shall be comforted. Blessed the merciful; they shall obtain mercy. Blessed the pure in heart; they shall see God. Blessed the poor in Spirit;
vvn, j-vvn, vvz np1, crd n2 av. vvd pns32 d vvi; c-acp pns32 vmb vbi vvn. j-vvn dt j; pns32 vmb vvi n1. j-vvn dt j p-acp n1; pns32 vmb vvi np1. j-vvn dt j p-acp n1;
(76) sermon (DIV1)
1622
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theirs is the kingdome of heaven. theirs is the Kingdom of heaven.
png32 vbz dt n1 pp-f n1.
(76) sermon (DIV1)
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14702
Happinesse, a pleasing word, the thing wisht of all men, the Summum bonum, end and aime of all Heathens.
Happiness, a pleasing word, the thing wished of all men, the Summum bonum, end and aim of all heathens.
n1, dt j-vvg n1, dt n1 vvd pp-f d n2, dt fw-la fw-la, vvb cc vvb pp-f d n2-jn.
(76) sermon (DIV1)
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14703
Blessednesse excells it, a diviner terme, farre sweeter than it. Musicke-sweet to the eare;
Blessedness excels it, a diviner term, Far Sweeten than it. Musicke-sweet to the ear;
n1 vvz pn31, dt jc-jn n1, av-j jc cs pn31. j p-acp dt n1;
(76) sermon (DIV1)
1622
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14704
Melos in aure, as Saint Bernard saith of Iesus; hony-sweet to the mouth, Mel in ore; Iubilum in corde, for want of a better word, he takes that, the delight of it even ravishes the heart.Melos in Aure, as Saint Bernard Says of Iesus; honey-sweet to the Mouth, Mell in over; Iubilum in cord, for want of a better word, he Takes that, the delight of it even ravishes the heart.
np1 p-acp n1, p-acp n1 np1 vvz pp-f np1; j p-acp dt n1, av p-acp n1; fw-la p-acp n1, p-acp n1 pp-f dt jc n1, pns31 vvz cst, dt n1 pp-f pn31 av vvz dt n1.
(76) sermon (DIV1)
1622
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14705
The Object of the Blessed in Gods Booke is manifold. Christs eight Beatitudes in the Gospell, have almost as many severall respects:
The Object of the Blessed in God's Book is manifold. Christ eight Beatitudes in the Gospel, have almost as many several respects:
dt n1 pp-f dt j-vvn p-acp npg1 n1 vbz j. npg1 crd n2 p-acp dt n1, vhb av c-acp d j n2:
(76) sermon (DIV1)
1623
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14706
some blessed for this cause, some for that.
Some blessed for this cause, Some for that.
d vvn p-acp d n1, d c-acp d.
(76) sermon (DIV1)
1623
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14707
The dead here in the Lord, Why, or how are they blessed? Thats a wide and a deepe Ocean;
The dead Here in the Lord, Why, or how Are they blessed? Thats a wide and a deep Ocean;
dt j av p-acp dt n1, uh-crq, cc q-crq vbr pns32 vvn? d|vbz dt j cc dt j-jn n1;
(76) sermon (DIV1)
1623
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14708
the time too short, and mans wit to shallow for this Theme. This Verse shall confine me.
the time too short, and men wit to shallow for this Theme. This Verse shall confine me.
dt n1 av j, cc ng1 n1 p-acp j c-acp d n1. d n1 vmb vvi pno11.
(76) sermon (DIV1)
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14709
It affords two Reasons, why the dead in Christ are blessed, their Rest, and their Reward.
It affords two Reasons, why the dead in christ Are blessed, their Rest, and their Reward.
pn31 vvz crd n2, c-crq dt j p-acp np1 vbr vvn, po32 n1, cc po32 n1.
(76) sermon (DIV1)
1623
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14710
Theres but one little clause betwixt my Text, and them; They rest from their labours, and their Workes follow them.
Theres but one little clause betwixt my Text, and them; They rest from their labours, and their Works follow them.
pc-acp|vbz p-acp crd j n1 p-acp po11 n1, cc pno32; pns32 vvb p-acp po32 n2, cc po32 vvz vvb pno32.
(76) sermon (DIV1)
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14711
A word of each, and I end; I have treated of them amplely here before.
A word of each, and I end; I have treated of them amply Here before.
dt n1 pp-f d, cc pns11 vvb; pns11 vhb vvn pp-f pno32 av-j av a-acp.
(76) sermon (DIV1)
1623
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14712
For the one, the labours of mans life are infinite, by the browes sweat to earne our bread;
For the one, the labours of men life Are infinite, by the brows sweat to earn our bred;
p-acp dt pi, dt n2 pp-f ng1 n1 vbr j, p-acp dt n2 vvb pc-acp vvi po12 n1;
(76) sermon (DIV1)
1624
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14713
the worlds molestations, the lusts inquietations, Satans solicitations. By death he hath a Quietus est from All; no man hath before;
the world's molestations, the Lustiest inquietations, Satan solicitations. By death he hath a Quietus est from All; no man hath before;
dt ng1 n2, dt n2 n2, npg1 n2. p-acp n1 pns31 vhz dt np1 fw-fr p-acp d; dx n1 vhz p-acp;
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14714
not the sonne of man himselfe.
not the son of man himself.
xx dt n1 pp-f n1 px31.
(76) sermon (DIV1)
1624
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14715
He was a foole, God calls him so, that said to his soule, Requiesce, while he lived. Requiems be Funerall Anthems.
He was a fool, God calls him so, that said to his soul, Requiesce, while he lived. Requiems be Funeral Anthems.
pns31 vbds dt n1, np1 vvz pno31 av, cst vvd p-acp po31 n1, vvi, cs pns31 vvd. fw-la vbi n1 n2.
(76) sermon (DIV1)
1624
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Theres a soules rest indeede in Ieremie, and in the Gospell, Matth. 11. 29. Requiem animabus, by godly life, and holy faith.
Theres a Souls rest indeed in Ieremie, and in the Gospel, Matthew 11. 29. Requiem Spirits, by godly life, and holy faith.
pc-acp|vbz dt ng1 n1 av p-acp np1, cc p-acp dt n1, np1 crd crd n1 fw-la, p-acp j n1, cc j n1.
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1624
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14717
Thats but peace of conscience, an internall rest.
Thats but peace of conscience, an internal rest.
d|vbz p-acp n1 pp-f n1, dt j n1.
(76) sermon (DIV1)
1624
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14718
But a totall release from all disquie•, even of the body too, a rest from all labours, is not had in this life.
But a total release from all disquie•, even of the body too, a rest from all labours, is not had in this life.
p-acp dt j n1 p-acp d n1, av pp-f dt n1 av, dt n1 p-acp d n2, vbz xx vhd p-acp d n1.
(76) sermon (DIV1)
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14719
For man ( Iob saith) is borne to labours;
For man (Job Says) is born to labours;
p-acp n1 (np1 vvz) vbz vvn p-acp n2;
(76) sermon (DIV1)
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14720
NONLATINALPHABET, wee are (Saint Paul saith) ordained to it, Vita perpetua Crux. Death is the sole and finall discharge from all disturbance.
, we Are (Saint Paul Says) ordained to it, Vita perpetua Crux. Death is the sole and final discharge from all disturbance.
, pns12 vbr (n1 np1 vvz) vvd p-acp pn31, fw-la fw-la fw-la. n1 vbz dt j cc j n1 p-acp d n1.
(76) sermon (DIV1)
1624
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14721
For the other, Workes here by Metonymie meane Reward, as else where often.
For the other, Works Here by Metonymy mean Reward, as Else where often.
p-acp dt n-jn, vvz av p-acp n1 j n1, c-acp av c-crq av.
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It is so glossed plainely in Boaz speach to Ruth, The Lord render thee thy worke, and a reward be given thee.
It is so glossed plainly in Boaz speech to Ruth, The Lord render thee thy work, and a reward be given thee.
pn31 vbz av vvn av-j p-acp np1 n1 p-acp n1, dt n1 vvb pno21 po21 n1, cc dt n1 vbi vvn pno21.
(76) sermon (DIV1)
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For Gods reward is according to mans worke: thats frequent in Scripture. Not that workes merit;
For God's reward is according to men work: thats frequent in Scripture. Not that works merit;
p-acp ng1 n1 vbz vvg p-acp ng1 n1: d|vbz j p-acp n1. xx cst vvz n1;
(76) sermon (DIV1)
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but because they come from faith, which makes Christs merits ours. Their reward is our salvation, i. eternall life and glory.
but Because they come from faith, which makes Christ merits ours. Their reward is our salvation, i. Eternal life and glory.
cc-acp c-acp pns32 vvb p-acp n1, r-crq vvz npg1 n2 png12. po32 n1 vbz po12 n1, sy. j n1 cc n1.
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This shall follow them, that die in Christ.
This shall follow them, that die in christ.
d vmb vvi pno32, cst vvb p-acp np1.
(76) sermon (DIV1)
1625
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14726
Not follow afarre off, which Papists grant, but say, Fire must purge us first, Purgatorie fire.
Not follow afar off, which Papists grant, but say, Fire must purge us First, Purgatory fire.
xx vvb av a-acp, r-crq njp2 vvb, cc-acp vvb, n1 vmb vvi pno12 ord, n1 n1.
(76) sermon (DIV1)
1625
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14727
But the Spirit here saith, A modò, immedialty. Or because they elude that word many wayes;
But the Spirit Here Says, A modò, immedialty. Or Because they elude that word many ways;
p-acp dt n1 av vvz, dt fw-la, n1. cc c-acp pns32 vvb cst n1 d n2;
(76) sermon (DIV1)
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the phrase here meanes better, than it is translated, NONLATINALPHABET, their workes, not follow, but, goe with them.
the phrase Here means better, than it is translated,, their works, not follow, but, go with them.
dt n1 av vvz jc, cs pn31 vbz vvn,, po32 n2, xx vvi, cc-acp, vvb p-acp pno32.
(76) sermon (DIV1)
1625
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14729
The words well weighed sound so.
The words well weighed found so.
dt n2 av vvn n1 av.
(76) sermon (DIV1)
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14730
This is the blessednesse of the godly, when they die, admirably great, remove from restlesse labours unto endlesse joyes, and infallibly sure:
This is the blessedness of the godly, when they die, admirably great, remove from restless labours unto endless Joys, and infallibly sure:
d vbz dt n1 pp-f dt j, c-crq pns32 vvb, av-j j, vvb p-acp j n2 p-acp j n2, cc av-j j:
(76) sermon (DIV1)
1625
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14731
the Spirit saies it, biddes write it, even Gods Spirit, the holy Ghost; Cui cum Patre, &c.
the Spirit Says it, bids write it, even God's Spirit, the holy Ghost; Cui cum Patre, etc.
dt n1 vvz pn31, vvz vvi pn31, av ng1 n1, dt j n1; fw-la fw-la fw-la, av
(76) sermon (DIV1)
1625
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14732
A FVNERALL SERMON, PREACHED ON THE APOCALYPSE. The seventh Sermon. APOC. 14. 13. Blessed are the dead, that dye in the Lord, &c. MY Theme is the happinesse of holy men deceased, assured by the testimony of the holy Ghost, Even so, saith the Spirit;
A FUNERAL SERMON, PREACHED ON THE APOCALYPSE. The seventh Sermon. APOCALYPSE. 14. 13. Blessed Are the dead, that die in the Lord, etc. MY Theme is the happiness of holy men deceased, assured by the testimony of the holy Ghost, Even so, Says the Spirit;
dt n1 n1, vvn p-acp dt np1. dt ord n1. np1. crd crd j-vvn vbr dt j, cst vvb p-acp dt n1, av po11 n1 vbz dt n1 pp-f j n2 vvn, vvn p-acp dt n1 pp-f dt j n1, av-j av, vvz dt n1;
(77) sermon (DIV1)
1625
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14733
and expounded partly, in their relaxation from the miseries of the world, For they rest from their labours;
and expounded partly, in their relaxation from the misery's of the world, For they rest from their labours;
cc vvn av, p-acp po32 n1 p-acp dt n2 pp-f dt n1, c-acp pns32 vvb p-acp po32 n2;
(77) sermon (DIV1)
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14734
and partly in their retribution in heaven, and their workes, &c. Foure severall clauses, and as many severall points.
and partly in their retribution in heaven, and their works, etc. Foure several clauses, and as many several points.
cc av p-acp po32 n1 p-acp n1, cc po32 n2, av crd j n2, cc c-acp d j n2.
(77) sermon (DIV1)
1626
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14735
First, what it is to dye in the Lord. The second, the verdict of the holy Ghost.
First, what it is to die in the Lord. The second, the verdict of the holy Ghost.
ord, r-crq pn31 vbz pc-acp vvi p-acp dt n1. dt ord, dt n1 pp-f dt j n1.
(77) sermon (DIV1)
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14736
The third, the riddance from the wretchednesse of this life. And the last, the fruition of the recompense of our Faith. For the first.
The third, the riddance from the wretchedness of this life. And the last, the fruition of the recompense of our Faith. For the First.
dt ord, dt n1 p-acp dt n1 pp-f d n1. cc dt ord, dt n1 pp-f dt n1 pp-f po12 n1. p-acp dt ord.
(77) sermon (DIV1)
1626
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14737
The quality of the greater part assembled requires, I should be plain: the more intelligent will (I hope) pardon me.
The quality of the greater part assembled requires, I should be plain: the more intelligent will (I hope) pardon me.
dt n1 pp-f dt jc n1 vvn vvz, pns11 vmd vbi j: dt av-dc j vmb (pns11 vvb) vvb pno11.
(77) sermon (DIV1)
1627
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14738
They indeed more specially Dye in the Lord, who are slaine by the Beast spoken of in this Chapter;
They indeed more specially Die in the Lord, who Are slain by the Beast spoken of in this Chapter;
pns32 av av-dc av-j vvi p-acp dt n1, r-crq vbr vvn p-acp dt n1 vvn pp-f p-acp d n1;
(77) sermon (DIV1)
1627
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14739
that suffer death for Christ, and for the Gospell;
that suffer death for christ, and for the Gospel;
cst vvb n1 p-acp np1, cc p-acp dt n1;
(77) sermon (DIV1)
1627
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14740
that persecuted by Antichrist seale up the truth of Gods word and Religion with their blood.
that persecuted by Antichrist seal up the truth of God's word and Religion with their blood.
d vvn p-acp np1 vvi a-acp dt n1 pp-f npg1 n1 cc n1 p-acp po32 n1.
(77) sermon (DIV1)
1627
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14741
The Lord in the first dawning of the world, put enmitie between the Serpent and his Seed,
The Lord in the First dawning of the world, put enmity between the Serpent and his Seed,
dt n1 p-acp dt ord n-vvg pp-f dt n1, vvb n1 p-acp dt n1 cc po31 n1,
(77) sermon (DIV1)
1627
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14742
and the Woman and her Seed. Sathan was the Serpent, and his Seed are the ungodly.
and the Woman and her Seed. Sathan was the Serpent, and his Seed Are the ungodly.
cc dt n1 cc po31 n1. np1 vbds dt n1, cc po31 n1 vbr dt j.
(77) sermon (DIV1)
1627
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14743
The Womans Seed was Christ, and his members, all beleevers. The Dragon and his children have alwayes fought against God and his children:
The Woman's Seed was christ, and his members, all believers. The Dragon and his children have always fought against God and his children:
dt ng1 n1 vbds np1, cc po31 n2, d n2. dt n1 cc po31 n2 vhb av vvn p-acp np1 cc po31 n2:
(77) sermon (DIV1)
1627
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14744
sometime by policie and allurements, as Balak had preferments for Balaam to curse Israrael, and the Scribes 30. silver peeces for Iudas to betray his master:
sometime by policy and allurements, as Balak had preferments for balaam to curse Israrael, and the Scribes 30. silver Pieces for Iudas to betray his master:
av p-acp n1 cc n2, c-acp np1 vhd n2 p-acp np1 pc-acp vvi np1, cc dt n2 crd n1 n2 p-acp np1 pc-acp vvi po31 n1:
(77) sermon (DIV1)
1627
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14745
and sometime by maine force, as the Iewes had scourges for the Apostles backes, Paschur had stockes for Ieremies feete,
and sometime by main force, as the Iewes had scourges for the Apostles backs, Paschur had stocks for Jeremiahs feet,
cc av p-acp j n1, c-acp dt np2 vhd vvz p-acp dt n2 n2, np1 vhd n2 p-acp np1 n2,
(77) sermon (DIV1)
1627
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14746
and Iezabel an Axe for Elias head.
and Jezebel an Axe for Elias head.
cc np1 dt n1 p-acp np1 n1.
(77) sermon (DIV1)
1627
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14747
For Sathan being the Prince of this world Saint Paul saith, the God of the world, he saith too,
For Sathan being the Prince of this world Saint Paul Says, the God of the world, he Says too,
p-acp np1 vbg dt n1 pp-f d n1 n1 np1 vvz, dt n1 pp-f dt n1, pns31 vvz av,
(77) sermon (DIV1)
1628
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14748
and chalenging the gift of all the kingdomes thereof, Luk. 4. 6. cannot abide Gods Church to bee in his dominions:
and challenging the gift of all the kingdoms thereof, Luk. 4. 6. cannot abide God's Church to be in his Dominions:
cc vvg dt n1 pp-f d dt n2 av, np1 crd crd vmbx vvi npg1 n1 pc-acp vbi p-acp po31 n2:
(77) sermon (DIV1)
1628
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14749
but first assaieth by temptations to make it his; and if they faile, then by persecutions to roote it out.
but First assayeth by temptations to make it his; and if they fail, then by persecutions to root it out.
cc-acp ord vvz p-acp n2 pc-acp vvi pn31 po31; cc cs pns32 vvb, av p-acp n2 pc-acp vvi pn31 av.
(77) sermon (DIV1)
1628
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14750
So that there hath beene in all ages continuall warre in the Church, either to pervert or to subvert the Saints on earth, either to make them of the world,
So that there hath been in all ages continual war in the Church, either to pervert or to subvert the Saints on earth, either to make them of the world,
av cst a-acp vhz vbn p-acp d n2 j n1 p-acp dt n1, av-d pc-acp vvi cc pc-acp vvi dt n2 p-acp n1, av-d pc-acp vvi pno32 pp-f dt n1,
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or to thrust them out of the world. Now such as having manfully stood in Gods field against the enemies of his truth,
or to thrust them out of the world. Now such as having manfully stood in God's field against the enemies of his truth,
cc pc-acp vvi pno32 av pp-f dt n1. av d c-acp vhg av-j vvn p-acp ng1 n1 p-acp dt n2 pp-f po31 n1,
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and fought courageously under Christs ensigne in defense of the faith, have at last lost their lives in the quarrell of the Gospel, willingly offering their heads unto the blocke,
and fought courageously under Christ ensign in defence of the faith, have At last lost their lives in the quarrel of the Gospel, willingly offering their Heads unto the block,
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or their hearts unto the sword, yea their whole bodies unto the fires of the persecutour, these are sayd more specially to dye in the Lord, and blessed are these men.
or their hearts unto the sword, yea their Whole bodies unto the fires of the persecutor, these Are said more specially to die in the Lord, and blessed Are these men.
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For their bodies yeelding up the ghost in earth, sendeth up their spirits a sweet smelling Sacrifice into heaven:
For their bodies yielding up the ghost in earth, sends up their spirits a sweet smelling Sacrifice into heaven:
p-acp po32 n2 vvg a-acp dt n1 p-acp n1, vvz a-acp po32 n2 dt j j-vvg n1 p-acp n1:
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where for the momentany lightnesse of their afflictions in this world, shall be given them in the world to come a far most excellent eternall waight of glory.
where for the momentany lightness of their afflictions in this world, shall be given them in the world to come a Far most excellent Eternal weight of glory.
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Here they received doome of death from the Iudge; there they shall receive a crowne of life from God.
Here they received doom of death from the Judge; there they shall receive a crown of life from God.
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For the blood of Martyrs is the key of Paradise, Tert. He meant not soundly, but we may;
For the blood of Martyrs is the key of Paradise, Tert He meant not soundly, but we may;
p-acp dt n1 pp-f n2 vbz dt n1 pp-f n1, np1 pns31 vvd xx av-j, cc-acp pns12 vmb;
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and he that loseth his life for my sake, shall finde it, saith Christ.
and he that loses his life for my sake, shall find it, Says christ.
cc pns31 cst vvz po31 n1 p-acp po11 n1, vmb vvi pn31, vvz np1.
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These most kindly indeed Dye in the Lord. But they also dye in him, that retaine constant faith to the last gaspe of breath.
These most kindly indeed Die in the Lord. But they also die in him, that retain constant faith to the last gasp of breath.
d av-ds av-j av vvb p-acp dt n1. p-acp pns32 av vvi p-acp pno31, cst vvb j n1 p-acp dt ord n1 pp-f n1.
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And therefore S. Cyprian makes two sorts of martyrdome; one the confession of Christ with our blood;
And Therefore S. Cyprian makes two sorts of martyrdom; one the Confessi of christ with our blood;
cc av n1 jp vvz crd n2 pp-f n1; pi dt n1 pp-f np1 p-acp po12 n1;
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the other the profession of his Gospell by good workes.
the other the profession of his Gospel by good works.
dt j-jn dt n1 pp-f po31 n1 p-acp j n2.
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To moderate wrath, to master lust, to represse avarice, to humble pride, pars magna martyrii est, is a great part of martyrdome, Saint August. That wee may bee called Martyrs,
To moderate wrath, to master lust, to repress avarice, to humble pride, pars Magna Martyr est, is a great part of martyrdom, Saint August. That we may be called Martyrs,
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and sayd to dye in the Lord, not onely by bearing witnesse to the Gospell by our death,
and said to die in the Lord, not only by bearing witness to the Gospel by our death,
cc vvd pc-acp vvi p-acp dt n1, xx av-j p-acp vvg n1 p-acp dt n1 p-acp po12 n1,
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but also by subscribing to the Law by our life. For they that live in the Lord, doe also dye in the Lord.
but also by subscribing to the Law by our life. For they that live in the Lord, do also die in the Lord.
cc-acp av p-acp vvg p-acp dt n1 p-acp po12 n1. p-acp pns32 cst vvb p-acp dt n1, vdb av vvi p-acp dt n1.
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Hee that carefully obeyeth Gods precepts, and assuredly beleeveth his promises, he liveth in the Lord.
He that carefully Obeyeth God's Precepts, and assuredly Believeth his promises, he lives in the Lord.
pns31 cst av-j vvz npg1 n2, cc av-vvn vvz po31 n2, pns31 vvz p-acp dt n1.
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And if in this obedience of the Law, and beleefe of the Gospell, hee continue to the end:
And if in this Obedience of the Law, and belief of the Gospel, he continue to the end:
cc cs p-acp d n1 pp-f dt n1, cc n1 pp-f dt n1, pns31 vvb p-acp dt n1:
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Blessed are they (saith Christ) that suffer persecution for righteousnesse sake. For he that loseth his life for the Gospell shall finde it. Blessed Are they (Says christ) that suffer persecution for righteousness sake. For he that loses his life for the Gospel shall find it.
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though the frailtie of the flesh, the allurements of the world, and the suggestions of the tempter may haply sometimes make him fall, fall perhaps foulely:
though the frailty of the Flesh, the allurements of the world, and the suggestions of the tempter may haply sometime make him fallen, fallen perhaps foully:
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yet if he rise againe by repentance, and at the time of his death, with faith fast fixed on Gods promises in Christ, yeeld up his soule into the hands of his Redeemer, hee dieth also in the Lord;
yet if he rise again by Repentance, and At the time of his death, with faith fast fixed on God's promises in christ, yield up his soul into the hands of his Redeemer, he Dieth also in the Lord;
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and blessed is such an one, that so dyeth in the Lord. I leave this first point.
and blessed is such an one, that so Dies in the Lord. I leave this First point.
cc j-vvn vbz d dt pi, cst av vvz p-acp dt n1. pns11 vvb d ord n1.
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The second is the testimony of the holy Ghost, meant here by the Spirit. I might observe two things in it;
The second is the testimony of the holy Ghost, meant Here by the Spirit. I might observe two things in it;
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one, the truth of the witnesse, the other, the difference betweene the verdict of God, and the opinion of the world. But the former I omit;
one, the truth of the witness, the other, the difference between the verdict of God, and the opinion of the world. But the former I omit;
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no man doubts of Gods truth. For the latter;
no man doubts of God's truth. For the latter;
dx n1 n2 pp-f npg1 n1. p-acp dt d;
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Martyrdome, the speciall kind of dying in the Lord, hath lightly three things in it, shame, torture and death, all three enemies to flesh and blood. For shame;
Martyrdom, the special kind of dying in the Lord, hath lightly three things in it, shame, torture and death, all three enemies to Flesh and blood. For shame;
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the malefactour sentenced by the Iudge to suffer open discipline, will be well content, either to fine halfe his worth, to redeeme the same,
the Malefactor sentenced by the Judge to suffer open discipline, will be well content, either to fine half his worth, to Redeem the same,
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or to have his stripes doubled trebled, so it may bee in secret.
or to have his stripes doubled trebled, so it may be in secret.
cc pc-acp vhi po31 n2 vvn vvn, av pn31 vmb vbi p-acp j-jn.
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For torture, the stoutest spirit will shrinke at paine, and the sense of exquisite torment will force the strongest hearted man, to cry out like a woman in her travell.
For torture, the Stoutest Spirit will shrink At pain, and the sense of exquisite torment will force the Strongest hearted man, to cry out like a woman in her travel.
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For death, the Merchant in a tempest, be his fraight never so pretious, will cast it out, to save himselfe.
For death, the Merchant in a tempest, be his fraught never so precious, will cast it out, to save himself.
p-acp n1, dt n1 p-acp dt n1, vbb po31 vvn av av j, vmb vvi pn31 av, pc-acp vvi px31.
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The devill though a lyar, yet in this he sayd truth, that a man will give all that he hath for his life.
The Devil though a liar, yet in this he said truth, that a man will give all that he hath for his life.
dt n1 cs dt n1, av p-acp d pns31 vvd n1, cst dt n1 vmb vvi d cst pns31 vhz p-acp po31 n1.
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Now the Martyr not mooved with any of these respects, refuseth none of these three;
Now the Martyr not moved with any of these respects, Refuseth none of these three;
av dt n1 xx vvn p-acp d pp-f d n2, vvz pix pp-f d crd;
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but willingly yeeldeth himselfe unto death, bee it never so shamefull, be it never so painefull.
but willingly yields himself unto death, be it never so shameful, be it never so painful.
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The Infidell, or Atheist noting his resolution, esteemeth his estate to be wretched and unhappy, and the person himselfe to be out of his wits.
The Infidel, or Atheist noting his resolution, esteems his estate to be wretched and unhappy, and the person himself to be out of his wits.
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The sensuall Epicure, that placeth his happinesse in life, pleasure, & ease, and reckoneth death to bee the mainest evill, especially when ignominie and torment beē joyned with it, judgeth the Martyr a meere mad man.
The sensual Epicure, that places his happiness in life, pleasure, & ease, and Reckoneth death to be the mainest evil, especially when ignominy and torment beam joined with it, Judgeth the Martyr a mere mad man.
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Hee waigheth not the cause, which is Christs quarrell, but looketh onely on the punishment.
He waigheth not the cause, which is Christ quarrel, but looks only on the punishment.
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And indeede, were it not that hee dyed in the defence of Faith, he were of all men the most miserable.
And indeed, were it not that he died in the defence of Faith, he were of all men the most miserable.
cc av, vbdr pn31 xx cst pns31 vvd p-acp dt n1 pp-f n1, pns31 vbdr pp-f d n2 dt av-ds j.
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But the verdict of Gods spirit is much differing from the worlds opinion; and pronounceth them happy, that dye in the Lord.
But the verdict of God's Spirit is much differing from the world's opinion; and pronounceth them happy, that die in the Lord.
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Yea hee shall gaine by his losse. For hee loseth but a temporall life, and that sowred with much sorrow:
Yea he shall gain by his loss. For he loses but a temporal life, and that soured with much sorrow:
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but hee shall finde an eternall life, and that full of all joyes, in the kingdome of heaven.
but he shall find an Eternal life, and that full of all Joys, in the Kingdom of heaven.
cc-acp pns31 vmb vvi dt j n1, cc cst j pp-f d n2, p-acp dt n1 pp-f n1.
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But to come to the second kind of dying in the Lord, which is after the long leading of an holy life, the happy attaining to a godly death.
But to come to the second kind of dying in the Lord, which is After the long leading of an holy life, the happy attaining to a godly death.
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For he that liveth in Gods feare, shall dye in God favour. It is a plaine, but a true proverbe, Qualis vita, finis ita.
For he that lives in God's Fear, shall die in God favour. It is a plain, but a true proverb, Qualis vita, finis ita.
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For as it is sayd of the sinner, who after dissembled repentance falls into relapse of his wickednesse, that the end of that man is worse then the beginning:
For as it is said of the sinner, who After dissembled Repentance falls into relapse of his wickedness, that the end of that man is Worse then the beginning:
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so it is as true of the good Christian, that remembring his Creatour in the dayes of his youth,
so it is as true of the good Christian, that remembering his Creator in the days of his youth,
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and growing up in vertue, and Religion, as he grew in yeares, at length departeth in the faith of his Saviour, that the end of that man is more blessed, then his beginning.
and growing up in virtue, and Religion, as he grew in Years, At length departeth in the faith of his Saviour, that the end of that man is more blessed, then his beginning.
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Now how differs the worlds judgement, and spirits concerning these? doe they better agree here?
Now how differs the world's judgement, and spirits Concerning these? do they better agree Here?
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The profession of Christ and of the Gospell in the primitive Church seemed to the Gentiles a notable sottishnesse,
The profession of christ and of the Gospel in the primitive Church seemed to the Gentiles a notable sottishness,
dt n1 pp-f np1 cc pp-f dt n1 p-acp dt j n1 vvd p-acp dt np1 dt j n1,
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and was therefore persecuted in all places, and Christians accounted the scumme of the earth, in Saint Pauls phrase, the off-scouring of the world.
and was Therefore persecuted in all places, and Christians accounted the scum of the earth, in Saint Paul's phrase, the offscouring of the world.
cc vbds av vvn p-acp d n2, cc np1 vvd dt n1 pp-f dt n1, p-acp n1 npg1 n1, dt j pp-f dt n1.
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Not onely Prophets in the time of the Law, and Apostles, of the Gospell, and now the Preachers of both, were and are esteemed of irreligious Atheists,
Not only prophets in the time of the Law, and Apostles, of the Gospel, and now the Preachers of both, were and Are esteemed of irreligious Atheists,
xx av-j n2 p-acp dt n1 pp-f dt n1, cc n2, pp-f dt n1, cc av dt n2 pp-f d, vbdr cc vbr vvn pp-f j n2,
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and profane Christians, mad men and idiots:
and profane Christians, mad men and Idiots:
cc j np1, j n2 cc n2:
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as Iehu's ruffianly companions sayd of one, wherefore came that mad fellow? and Festus to Paul, thou art beside thy selfe:
as Jehu's ruffianly Sodales said of one, Wherefore Come that mad fellow? and Festus to Paul, thou art beside thy self:
c-acp npg1 j n2 vvn pp-f crd, q-crq vvd d j n1? cc np1 p-acp np1, pns21 vb2r p-acp po21 n1:
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but in every private Christian, the more zealous profession of Religion is counted folly; and to be wise and precise together is thought a thing impossible.
but in every private Christian, the more zealous profession of Religion is counted folly; and to be wise and precise together is Thought a thing impossible.
cc-acp p-acp d j njp, dt av-dc j n1 pp-f n1 vbz vvn n1; cc pc-acp vbi j cc j av vbz vvn dt n1 j.
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Wisedome is put in riches, in honour, in policie, in Princes favours, in providing for the continuance of our names, by leaving our lands to our posteritie,
Wisdom is put in riches, in honour, in policy, in Princes favours, in providing for the Continuance of our names, by leaving our Lands to our posterity,
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and much substance to our children.
and much substance to our children.
cc d n1 p-acp po12 n2.
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Godlinesse is left for the dregs of the people, and for the meane wits of base and simple men.
Godliness is left for the dregs of the people, and for the mean wits of base and simple men.
n1 vbz vvn p-acp dt n2 pp-f dt n1, cc p-acp dt j n2 pp-f j cc j n2.
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And though in our Christian Common wealths, partly for feare of severity of lawes, and partly through the great light of the Gospel, preached so many yeares,
And though in our Christian Common wealths, partly for Fear of severity of laws, and partly through the great Light of the Gospel, preached so many Years,
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and in so many places, there are but few found, that denying God, and defying all Religion, say with the Sadducees, that there is no resurrection:
and in so many places, there Are but few found, that denying God, and defying all Religion, say with the Sadducees, that there is no resurrection:
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the highest Incest too, such as is not among Heathens, a man to have his Fathers wife.
the highest Incest too, such as is not among heathens, a man to have his Father's wife.
dt js n1 av, d c-acp vbz xx p-acp n2-jn, dt n1 pc-acp vhi po31 n2 n1.
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yet the leud lives of the greater part of Christians, bewray our secret opinions: to wit, that Religion is but a meere policie, to keepe men in awe;
yet the lewd lives of the greater part of Christians, bewray our secret opinions: to wit, that Religion is but a mere policy, to keep men in awe;
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and that neither happinesse standeth in living in Gods feare, nor blessednesse consisteth in dying in his faith:
and that neither happiness Stands in living in God's Fear, nor blessedness Consisteth in dying in his faith:
cc cst dx n1 vvz p-acp vvg p-acp ng1 n1, ccx n1 vvz p-acp vvg p-acp po31 n1:
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14808
That the young man is to rejoyce in his youth, and to let his heart bee merry in his greene yeares, to injoy all the pleasures of his eyes,
That the young man is to rejoice in his youth, and to let his heart be merry in his green Years, to enjoy all the pleasures of his eyes,
cst dt j n1 vbz pc-acp vvi p-acp po31 n1, cc pc-acp vvi po31 n1 vbi j p-acp po31 j-jn n2, pc-acp vvi d dt n2 pp-f po31 n2,
(77) sermon (DIV1)
1633
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and to walke in all the lusts of his heart:
and to walk in all the Lustiest of his heart:
cc pc-acp vvi p-acp d dt n2 pp-f po31 n1:
(77) sermon (DIV1)
1633
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and that the old man is to cherish his age, and to take his ease in his gray hayres;
and that the old man is to cherish his age, and to take his ease in his grey hairs;
cc cst dt j n1 vbz pc-acp vvi po31 n1, cc pc-acp vvi po31 n1 p-acp po31 j-jn n2;
(77) sermon (DIV1)
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to injoy the world, while his dayes doe last, and to eate and drinke, for to morrow hee shall dye:
to enjoy the world, while his days do last, and to eat and drink, for to morrow he shall die:
pc-acp vvi dt n1, cs po31 n2 vdb vvi, cc pc-acp vvi cc vvi, c-acp p-acp n1 pns31 vmb vvi:
(77) sermon (DIV1)
1633
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that it is a vanity to serve the Lord, and there is not profit in obeying of his Lawes. Thus saith the world.
that it is a vanity to serve the Lord, and there is not profit in obeying of his Laws. Thus Says the world.
cst pn31 vbz dt n1 pc-acp vvi dt n1, cc pc-acp vbz xx n1 p-acp vvg pp-f po31 n2. av vvz dt n1.
(77) sermon (DIV1)
1633
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Now what saith the spirit? Godlinesse is profitable every way, 1 Tim. 4. hath the promises of both this life,
Now what Says the Spirit? Godliness is profitable every Way, 1 Tim. 4. hath the promises of both this life,
av r-crq vvz dt n1? n1 vbz j d n1, crd np1 crd vhz dt n2 pp-f d d n1,
(77) sermon (DIV1)
1634
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and of the life to come. and of the life to come.
cc pp-f dt n1 pc-acp vvi.
(77) sermon (DIV1)
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Askes the worldling in Iob, what gaine is there got by being godly? The Spirit answers in the Psalme, Verily there is a reward for the righteous.
Asks the worldling in Job, what gain is there god by being godly? The Spirit answers in the Psalm, Verily there is a reward for the righteous.
vvz dt n1 p-acp np1, r-crq n1 vbz a-acp vvn p-acp vbg j? dt n1 vvz p-acp dt n1, av-j a-acp vbz dt n1 p-acp dt j.
(77) sermon (DIV1)
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This point needs pressing more then proofe.
This point needs pressing more then proof.
d n1 av vvg dc cs n1.
(77) sermon (DIV1)
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The fearefull examples of the wicked, when they dye, and their consciences, while yet they live, doe yeeld cleare evidence to the spirits testimony.
The fearful Examples of the wicked, when they die, and their Consciences, while yet they live, do yield clear evidence to the spirits testimony.
dt j n2 pp-f dt j, c-crq pns32 vvb, cc po32 n2, cs av pns32 vvb, vdb vvi j n1 p-acp dt ng1 n1.
(77) sermon (DIV1)
1634
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14818
For the former, the book of Scripturs, and the history of the Church, are as it were two great offices of record, wherein are enrolled infinite instances of this kind.
For the former, the book of Scriptures, and the history of the Church, Are as it were two great Offices of record, wherein Are enrolled infinite instances of this kind.
p-acp dt j, dt n1 pp-f n2, cc dt n1 pp-f dt n1, vbr p-acp pn31 vbdr crd j n2 pp-f n1, q-crq vbr vvn j n2 pp-f d n1.
(77) sermon (DIV1)
1635
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To let Church story passe, because you are better acquainted with the Bible, Herod in the Acts, and Anti•chus in the Maccabees, after their impudent blasphemies against God,
To let Church story pass, Because you Are better acquainted with the bible, Herod in the Acts, and Anti•chus in the Maccabees, After their impudent Blasphemies against God,
p-acp vvb n1 n1 vvi, c-acp pn22 vbr av-jc vvn p-acp dt n1, np1 p-acp dt n2, cc npg1 p-acp dt np2, p-acp po32 j n2 p-acp np1,
(77) sermon (DIV1)
1635
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& their savage slaughters of his Saints, smitten by Gods Angels, and the wrath of the Lord in just vengeance seasing on them, that the wormes issuing from their intrailes,
& their savage slaughters of his Saints, smitten by God's Angels, and the wrath of the Lord in just vengeance seizing on them, that the worms issuing from their entrails,
cc po32 j-jn n2 pp-f po31 n2, vvn p-acp npg1 n2, cc dt n1 pp-f dt n1 p-acp j n1 vvg p-acp pno32, cst dt n2 vvg p-acp po32 n2,
(77) sermon (DIV1)
1635
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and the flesh rotting and falling from their bones, neither souldiers, servants, nor themselves could indure the intollerable stench of their bodyes, are monuments of the miserable end of the wicked.
and the Flesh rotting and falling from their bones, neither Soldiers, Servants, nor themselves could endure the intolerable stench of their bodies, Are monuments of the miserable end of the wicked.
cc dt n1 vvg cc vvg p-acp po32 n2, dx n2, n2, ccx px32 vmd vvi dt j n1 pp-f po32 n2, vbr n2 pp-f dt j n1 pp-f dt j.
(77) sermon (DIV1)
1635
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Iudas his example is more fearefull, who after his betraying unto death the Lord of life, felt the panges of despaire so tormenting his soule,Iudas his Exampl is more fearful, who After his betraying unto death the Lord of life, felt the pangs of despair so tormenting his soul,
np1 po31 n1 vbz av-dc j, r-crq p-acp po31 n-vvg p-acp n1 dt n1 pp-f n1, vvd dt n2 pp-f n1 av vvg po31 n1,
(77) sermon (DIV1)
1635
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and the gnawing worme of conscience so fretting his heart; that not able to abide them, he hung himselfe.
and the gnawing worm of conscience so fretting his heart; that not able to abide them, he hung himself.
cc dt j-vvg n1 pp-f n1 av vvg po31 n1; cst xx j pc-acp vvi pno32, pns31 vvd px31.
(77) sermon (DIV1)
1635
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14824
Nay when he was dead, his body could not hold them; but they so raged within him, that hee burst asunder, and his bowels gushed out.
Nay when he was dead, his body could not hold them; but they so raged within him, that he burst asunder, and his bowels gushed out.
uh-x c-crq pns31 vbds j, po31 n1 vmd xx vvi pno32; cc-acp pns32 av vvd p-acp pno31, cst pns31 vvd av, cc po31 n2 vvd av.
(77) sermon (DIV1)
1635
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14825
Come to the other evidence, their owne conscience.
Come to the other evidence, their own conscience.
np1 p-acp dt j-jn n1, po32 d n1.
(77) sermon (DIV1)
1635
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14826
<4^PAGES^MISSING> yet at least his, as well as Christs. That is often, Grace and Peace from God the Father, and the Lord Iesus Christ.
<4^PAGES^MISSING> yet At least his, as well as Christ. That is often, Grace and Peace from God the Father, and the Lord Iesus christ.
<4^PAGES^MISSING> av p-acp ds png31, c-acp av c-acp npg1. cst vbz av, n1 cc n1 p-acp np1 dt n1, cc dt n1 np1 np1.
(78) sermon (DIV1)
1637
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The Father is the spring of it, and the Sonne is the meanes of it, à Patre, but per Filium. That Grace meanes Mercy and Goodnesse.
The Father is the spring of it, and the Son is the means of it, à Patre, but per Son. That Grace means Mercy and goodness.
dt n1 vbz dt n1 pp-f pn31, cc dt n1 vbz dt n2 pp-f pn31, fw-fr fw-la, p-acp fw-la fw-la. cst n1 vvz n1 cc n1.
(78) sermon (DIV1)
1637
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14828
But Christs Grace here, some will have to meane Christs merits, all the benefits of his Obedience.
But Christ Grace Here, Some will have to mean Christ merits, all the benefits of his obedience.
p-acp npg1 n1 av, d vmb vhi p-acp j npg1 n2, d dt n2 pp-f po31 n1.
(78) sermon (DIV1)
1637
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14829
It is worth the wishing, Mans whole Redemtion. But then heres an other Soloecisme, Order is broke againe, and worse then before.
It is worth the wishing, men Whole Redemption. But then heres an other Solecism, Order is broke again, and Worse then before.
pn31 vbz j dt vvg, ng1 j-jn n1. p-acp av vvz dt j-jn n1, n1 vbz vvn av, cc av-jc cs a-acp.
(78) sermon (DIV1)
1637
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14830
Be Saint Paul pardoned, in that he put Christ first, the Father after him; because in Trinity is no Priority.
Be Faint Paul pardoned, in that he put christ First, the Father After him; Because in Trinity is no Priority.
vbb j np1 vvn, p-acp cst pns31 vvd np1 ord, dt n1 p-acp pno31; c-acp p-acp np1 vbz dx n1.
(78) sermon (DIV1)
1637
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It is all one to the three Persons, who is named first.
It is all one to the three Persons, who is nam First.
pn31 vbz d pi p-acp dt crd n2, r-crq vbz vvn ord.
(78) sermon (DIV1)
1637
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But betweene the Love of God, and the grace of Christ, as we construed it, there is Priority. Gods Love is the Ancienter: Christs grace came after it.
But between the Love of God, and the grace of christ, as we construed it, there is Priority. God's Love is the Ancienter: Christ grace Come After it.
p-acp p-acp dt n1 pp-f np1, cc dt n1 pp-f np1, c-acp pns12 vvn pn31, pc-acp vbz n1. npg1 n1 vbz dt jc: npg1 n1 vvd p-acp pn31.
(78) sermon (DIV1)
1637
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First, the Fathers Love elected us; and then the Sonnes sufferings redeemed us. Saint Paul therefore plainely inverts order here.
First, the Father's Love elected us; and then the Sons sufferings redeemed us. Saint Paul Therefore plainly inverts order Here.
ord, dt ng1 n1 vvn pno12; cc av dt ng1 n2 vvn pno12. n1 np1 av av-j vvz n1 av.
(78) sermon (DIV1)
1637
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14834
For Gods Love is the cause of Christs grace, and should therefore be put first: for the Cause precedes the effect, Scriptures may seeme to oppose one another.
For God's Love is the cause of Christ grace, and should Therefore be put First: for the Cause precedes the Effect, Scriptures may seem to oppose one Another.
p-acp ng1 n1 vbz dt n1 pp-f npg1 n1, cc vmd av vbi vvn ord: c-acp dt n1 vvz dt n1, n2 vmb vvi pc-acp vvi pi j-jn.
(78) sermon (DIV1)
1637
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Saint Paul saith, there was enmity betweene God and us, till Christ had reconciled us. So should Christs grace seeme first.
Saint Paul Says, there was enmity between God and us, till christ had reconciled us. So should Christ grace seem First.
n1 np1 vvz, pc-acp vbds n1 p-acp np1 cc pno12, c-acp np1 vhd vvn pno12. av vmd npg1 n1 vvi ord.
(78) sermon (DIV1)
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Christs selfe saith crosse to that, that God so loved the World, that he gave his onely Sonne;
Christ self Says cross to that, that God so loved the World, that he gave his only Son;
npg1 n1 vvz n1 p-acp d, cst np1 av vvd dt n1, cst pns31 vvd po31 j n1;
(78) sermon (DIV1)
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first Loved, and then Gave. So is Gods Love the former. I finde some expositors, curious in according these two Scriptures.
First Loved, and then Gave. So is God's Love the former. I find Some expositors, curious in according these two Scriptures.
ord vvd, cc av vvd. av vbz npg1 n1 dt j. pns11 vvb d n2, j p-acp vvg d crd n2.
(78) sermon (DIV1)
1638
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But I thinke grace and love to be here but Synonymaes. I wish not to be more acute, then the Apostle.
But I think grace and love to be Here but Synonymaes. I wish not to be more acute, then the Apostle.
p-acp pns11 vvb n1 cc n1 pc-acp vbi av p-acp n2. pns11 vvb xx pc-acp vbi av-dc j, cs dt n1.
(78) sermon (DIV1)
1638
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14839
And as grace sometimes is ascribed unto the Father, so is Love unto the Sonne. To end this, Grace is the gift.
And as grace sometime is ascribed unto the Father, so is Love unto the Son. To end this, Grace is the gift.
cc c-acp n1 av vbz vvn p-acp dt n1, av vbz n1 p-acp dt n1. p-acp n1 d, n1 vbz dt n1.
(78) sermon (DIV1)
1638
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14840
It being but one word, why are so many names heaped on the Giver? The greatnesse of his grace is well worthy of them all. I will not examine them;
It being but one word, why Are so many names heaped on the Giver? The greatness of his grace is well worthy of them all. I will not examine them;
pn31 vbg p-acp crd n1, q-crq vbr av d n2 vvn p-acp dt n1? dt n1 pp-f po31 n1 vbz av j pp-f pno32 d. pns11 vmb xx vvi pno32;
(78) sermon (DIV1)
1638
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you have heard them oft expounded. The second is Gods Love. Say, Grace and Love be one;
you have herd them oft expounded. The second is God's Love. Say, Grace and Love be one;
pn22 vhb vvn pno32 av vvn. dt ord vbz npg1 n1. n1, n1 cc n1 vbb pi;
(78) sermon (DIV1)
1638
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yet Christ and God is not. O Hereticke? would a Papist cry, Christ and God not one? thats Arianisme;
yet christ and God is not. O Heretic? would a Papist cry, christ and God not one? thats Arianism;
av np1 cc np1 vbz xx. sy n1? vmd dt njp n1, np1 cc np1 xx pi? d|vbz np1;
(78) sermon (DIV1)
1639
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14843
Is not Christ, God? He is. yet Christ and God here are not one. For God here meanes the Father, does so often.
Is not christ, God? He is. yet christ and God Here Are not one. For God Here means the Father, does so often.
vbz xx np1, np1? pns31 vbz. av np1 cc np1 av vbr xx crd. p-acp np1 av vvz dt n1, vdz av av.
(78) sermon (DIV1)
1639
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14844
Though in the sacred Trinity, every Person be God, and the Word (God) in Scripture doe mostly meane all Three:
Though in the sacred Trinity, every Person be God, and the Word (God) in Scripture do mostly mean all Three:
cs p-acp dt j np1, d n1 vbb np1, cc dt n1 (np1) p-acp n1 vdb j vvi d crd:
(78) sermon (DIV1)
1639
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yet the terme sometimes singles out one alone.
yet the term sometime singles out one alone.
av dt n1 av vvz av crd j.
(78) sermon (DIV1)
1639
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[ Scelus inauditum, Tully calls it, and incredible.
[ Scelus inauditum, Tully calls it, and incredible.
[ fw-la fw-la, np1 vvz pn31, cc j.
(78) sermon (DIV1)
1649
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Heb. 1. 1. God spake unto the Patriarkes, thats God the Father. 1 Tim 3. God manifested in the flesh; Hebrew 1. 1. God spoke unto the Patriarchs, thats God the Father. 1 Tim 3. God manifested in the Flesh;
np1 crd crd np1 vvd p-acp dt n2, d|vbz uh-np dt n1. crd np1 crd np1 vvd p-acp dt n1;
(78) sermon (DIV1)
1639
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thats God the Sonne, Act. 5. 4. Thou hast lyed unto God; thats to God the Holy Ghost.
thats God the Son, Act. 5. 4. Thou hast lied unto God; thats to God the Holy Ghost.
d|vbz uh-np dt n1, n1 crd crd pns21 vh2 vvn p-acp np1; d|vbz p-acp np1 dt j n1.
(78) sermon (DIV1)
1639
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14848
The word is here not NONLATINALPHABET, not substantiall, but personall, is so often, the Father.
The word is Here not, not substantial, but personal, is so often, the Father.
dt n1 vbz av xx, xx j, cc-acp j, vbz av av, dt n1.
(78) sermon (DIV1)
1639
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To take hint here to treate of the Trinity, of their Personall proprieties, and consubstantiality, were but digression;
To take hint Here to Treat of the Trinity, of their Personal proprieties, and consubstantiality, were but digression;
p-acp vvi n1 av pc-acp vvi pp-f dt np1, pp-f po32 j n2, cc n1, vbdr p-acp n1;
(78) sermon (DIV1)
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or if seasonable, not much profitable, points too darke for many here. Onely Saint Pauls zeale to the Churches generall good would Obiter be observed:
or if seasonable, not much profitable, points too dark for many Here. Only Saint Paul's zeal to the Churches general good would Obiter be observed:
cc cs j, xx d j, vvz av j c-acp d av. j n1 npg1 n1 p-acp dt ng1 n1 j vmd np1 vbb vvn:
(78) sermon (DIV1)
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that whereas in all other his Epistles, saving this, he commends the Churches, unto which he writes, to the Grace of Christ onely;
that whereas in all other his Epistles, Saving this, he commends the Churches, unto which he writes, to the Grace of christ only;
cst cs p-acp d n-jn po31 n2, vvg d, pns31 vvz dt n2, p-acp r-crq pns31 vvz, p-acp dt vvb pp-f np1 av-j;
(78) sermon (DIV1)
1639
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here he conjoynes with Christ, God and the Holy Spirit, all the Persons of the Deity.
Here he conjoins with christ, God and the Holy Spirit, all the Persons of the Deity.
av pns31 vvz p-acp np1, np1 cc dt j n1, d dt n2 pp-f dt n1.
(78) sermon (DIV1)
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They are safe NONLATINALPHABET, thrice safe, that have such Keepers, such, and so many.
They Are safe, thrice safe, that have such Keepers, such, and so many.
pns32 vbr j, av j, cst vhb d n2, d, cc av d.
(78) sermon (DIV1)
1639
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14854
Iacob trusts Iosephs Sonnes to the blessing of an Angell, Gen. 48. A Romanist thinkes a Saint sufficient to preserve him, especially if Christs Mother.Iacob trusts Joseph's Sons to the blessing of an Angel, Gen. 48. A Romanist thinks a Saint sufficient to preserve him, especially if Christ Mother.
np1 vvz np1 n2 p-acp dt n1 pp-f dt n1, np1 crd dt np1 vvz dt n1 j pc-acp vvi pno31, av-j cs npg1 n1.
(78) sermon (DIV1)
1640
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Saint Paul wrote to Romanes, but never taught them that:
Saint Paul wrote to Romans, but never taught them that:
n1 np1 vvd p-acp njp2, p-acp av-x vvd pno32 d:
(78) sermon (DIV1)
1640
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he commended them to Christ, to the grace of the Lord Iesus. So doēs he all the Churches, not to Gods Mother, but to Gods Sonne;
he commended them to christ, to the grace of the Lord Iesus. So doens he all the Churches, not to God's Mother, but to God's Son;
pns31 vvd pno32 p-acp np1, p-acp dt n1 pp-f dt n1 np1. av vvz pns31 d dt n2, xx p-acp npg1 n1, cc-acp p-acp ng1 n1;
(78) sermon (DIV1)
1640
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not to Gods Angell, but to Gods Selfe.
not to God's Angel, but to God's Self.
xx p-acp npg1 n1, cc-acp p-acp ng1 n1.
(78) sermon (DIV1)
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Yea here, not to one Person onely, though that would have sufficed, but joyntly to all three, Father, Sonne, and Holy Ghost.
Yea Here, not to one Person only, though that would have sufficed, but jointly to all three, Father, Son, and Holy Ghost.
uh av, xx p-acp crd n1 av-j, cs cst vmd vhi vvn, cc-acp av-j p-acp d crd, n1, n1, cc j n1.
(78) sermon (DIV1)
1640
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If Christ could say, Father, of those whom thou hast given me, I have not lost one:
If christ could say, Father, of those whom thou hast given me, I have not lost one:
cs np1 vmd vvi, n1, pp-f d ro-crq pns21 vh2 vvn pno11, pns11 vhb xx vvn crd:
(78) sermon (DIV1)
1640
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they are sure to be safe, who be kept by all the Persons.
they Are sure to be safe, who be kept by all the Persons.
pns32 vbr j pc-acp vbi j, r-crq vbb vvn p-acp d dt n2.
(78) sermon (DIV1)
1640
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Indeed by one, as well as by them all, by any one, as well as by all three.
Indeed by one, as well as by them all, by any one, as well as by all three.
np1 p-acp crd, c-acp av c-acp p-acp pno32 d, p-acp d crd, c-acp av c-acp p-acp d crd.
(78) sermon (DIV1)
1640
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But it sounds to sense more sweetly, to foolish flesh and blood, by All, then by one onely.
But it sounds to sense more sweetly, to foolish Flesh and blood, by All, then by one only.
p-acp pn31 vvz p-acp n1 av-dc av-j, p-acp j n1 cc n1, p-acp d, av p-acp crd j.
(78) sermon (DIV1)
1640
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If some weake-witted Christian, that did not conceive the parity of the Persons, hearing Christ call his Father greater then himselfe, Pater major me est, and that the Holy Ghost doth but proceed from them, would wish God the Father to take the charge of him:
If Some weak-witted Christian, that did not conceive the parity of the Persons, hearing christ call his Father greater then himself, Pater Major me est, and that the Holy Ghost does but proceed from them, would wish God the Father to take the charge of him:
cs d j njp, cst vdd xx vvi dt n1 pp-f dt n2, vvg np1 vvi po31 n1 jc cs px31, fw-la j pno11 fw-fr, cc d dt j n1 vdz p-acp vvi p-acp pno32, vmd vvi np1 dt n1 pc-acp vvi dt n1 pp-f pno31:
(78) sermon (DIV1)
1640
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even such a seely Soule Saint Paul doth here satisfie by the Love of God the Father.
even such a silly Soul Saint Paul does Here satisfy by the Love of God the Father.
av d dt j n1 n1 np1 vdz av vvi p-acp dt n1 pp-f np1 dt n1.
(78) sermon (DIV1)
1640
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14865
Now what is that Love? His Grace, his Goodnesse, his Patience, his Mercy. His Grace; for it is free.
Now what is that Love? His Grace, his goodness, his Patience, his Mercy. His Grace; for it is free.
av r-crq vbz d n1? po31 n1, po31 n1, po31 n1, po31 n1. po31 n1; c-acp pn31 vbz j.
(78) sermon (DIV1)
1641
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14866
Thou hast not bought it, nor deserved it. Merit is the idlest opinion in all Popery.
Thou hast not bought it, nor deserved it. Merit is the idlest opinion in all Popery.
pns21 vh2 xx vvn pn31, ccx vvd pn31. n1 vbz dt vv2 n1 p-acp d n1.
(78) sermon (DIV1)
1641
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His Goodnesse, for it is bountifull, NONLATINALPHABET;
His goodness, for it is bountiful,;
po31 n1, c-acp pn31 vbz j,;
(78) sermon (DIV1)
1641
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Saint Pauls terme, exceedes for Amplitude, in all dimensions, bredth, length, depth, and heighth, Ephes. 3. 18. Such,
Saint Paul's term, exceeds for Amplitude, in all dimensions, breadth, length, depth, and height, Ephesians 3. 18. Such,
n1 npg1 vvb, vvz p-acp n1, p-acp d n2, n1, n1, n1, cc n1, np1 crd crd d,
(78) sermon (DIV1)
1641
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as you may cry of it, as Saint Paul does of Gods Wisdome, O Altitudo! His Patience, for he forbeares to punish. His Mercy;
as you may cry of it, as Saint Paul does of God's Wisdom, O Altitudo! His Patience, for he forbears to Punish. His Mercy;
c-acp pn22 vmb vvi pp-f pn31, c-acp n1 np1 vdz pp-f ng1 n1, fw-la fw-la! po31 n1, c-acp pns31 vvz pc-acp vvi. po31 n1;
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for he pardons all our sinnes. Its not that Love, that first elected us, before the world, foreordained us to Salvation;
for he Pardons all our Sins. Its not that Love, that First elected us, before the world, foreordained us to Salvation;
c-acp pns31 vvz d po12 n2. pn31|vbz xx d n1, cst ord vvd pno12, c-acp dt n1, vvn pno12 p-acp n1;
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but a sprigge springing from it; crowning us with all blessings.
but a sprig springing from it; crowning us with all blessings.
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Nor yet that his generall Love, common to the Reprobates, conferring many favours even on them.
Nor yet that his general Love, Common to the Reprobates, conferring many favours even on them.
ccx av cst po31 j n1, j p-acp dt n2-jn, vvg d n2 av p-acp pno32.
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But his especiall kindnesse, in keeping from us nothing that is good, in guiding, in preserving, in blessing and assisting us.
But his especial kindness, in keeping from us nothing that is good, in guiding, in preserving, in blessing and assisting us.
p-acp po31 j n1, p-acp vvg p-acp pno12 pix cst vbz j, p-acp vvg, p-acp vvg, p-acp n1 cc vvg pno12.
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[ There is a Love of God too, not meant here;
[ There is a Love of God too, not meant Here;
[ a-acp vbz dt n1 pp-f np1 av, xx vvn av;
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for the phrase suffers two senses, may meane either actively from God to man, or passively from man to God.
for the phrase suffers two Senses, may mean either actively from God to man, or passively from man to God.
p-acp dt n1 vvz crd n2, vmb vvi d av-j p-acp np1 p-acp n1, cc av-j p-acp n1 p-acp np1.
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Our Love to God, as well as Gods to us, is called the Love of God.
Our Love to God, as well as God's to us, is called the Love of God.
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The Passive sense is not meant here; it were non-sense. ] To end this;
The Passive sense is not meant Here; it were nonsense. ] To end this;
dt j n1 vbz xx vvn av; pn31 vbdr n1. ] pc-acp vvi d;
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the things of God are many, usefull to us too, Gods Power, his Wisdome, his Iustice, and his Truth.
the things of God Are many, useful to us too, God's Power, his Wisdom, his justice, and his Truth.
dt n2 pp-f np1 vbr d, j p-acp pno12 av, npg1 n1, po31 n1, po31 n1, cc po31 n1.
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But as Saint Paul said of our Love, Now abide, Faith, Hope, and Love, these three;
But as Saint Paul said of our Love, Now abide, Faith, Hope, and Love, these three;
p-acp p-acp n1 np1 vvd pp-f po12 vvi, av vvb, n1, vvb, cc n1, d crd;
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but the greatest of these is Love:
but the greatest of these is Love:
cc-acp dt js pp-f d vbz n1:
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so will I say of Gods, the things of God are many, but the sweetest is his Love.
so will I say of God's, the things of God Are many, but the Sweetest is his Love.
av vmb pns11 vvb pp-f n2, dt n2 pp-f np1 vbr d, cc-acp dt js vbz po31 n1.
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So sweete, not unto us onely, but also to himselfe, that he makes it his owne name.
So sweet, not unto us only, but also to himself, that he makes it his own name.
av j, xx p-acp pno12 av-j, cc-acp av p-acp px31, cst pns31 vvz pn31 po31 d n1.
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God is Love, saith the Apostle. Christ said, Ego sum Veritas, but God cries, Ego sum Charitas. God hath many excellencies;God is Love, Says the Apostle. christ said, Ego sum Veritas, but God cries, Ego sum Charitas. God hath many excellencies;
np1 vbz n1, vvz dt n1. np1 vvd, fw-la fw-la fw-la, p-acp np1 vvz, fw-la fw-la fw-la. np1 vhz d n2;
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but they All are in this One. If I call him King, I show his Glory; if Lord, his Power; if Iudge;
but they All Are in this One. If I call him King, I show his Glory; if Lord, his Power; if Judge;
cc-acp pns32 d vbr p-acp d crd. cs pns11 vvb pno31 n1, pns11 vvb po31 n1; cs n1, po31 n1; cs n1;
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his Iustice, saith a Greeke Father.
his justice, Says a Greek Father.
po31 n1, vvz dt jp n1.
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But if I call him Love, NONLATINALPHABET, I call him All. What doth the Lord require of thee (saith Moses ) more then thy Love? What can Saint Paul commend thee to, commend the Church of God unto, more then to Gods Love? Barely to God? thats too generall;
But if I call him Love,, I call him All. What does the Lord require of thee (Says Moses) more then thy Love? What can Saint Paul commend thee to, commend the Church of God unto, more then to God's Love? Barely to God? thats too general;
p-acp cs pns11 vvb pno31 n1,, pns11 vvb pno31 d r-crq vdz dt n1 vvb pp-f pno21 (vvz np1) av-dc cs po21 n1? q-crq vmb n1 np1 vvb pno21 p-acp, vvb dt n1 pp-f np1 p-acp, av-dc cs p-acp ng1 n1? av-j p-acp np1? d|vbz av j;
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we doe so one another, bid but Adieu onely, God be with you.
we do so one Another, bid but Adieu only, God be with you.
pns12 vdb av crd j-jn, vvb p-acp uh-n av-j, np1 vbb p-acp pn22.
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[ Saint Paul did the Elders of Ephesus in the Acts, And now (Brethren) I commend you to God.
[ Saint Paul did the Elders of Ephesus in the Acts, And now (Brothers) I commend you to God.
[ np1 np1 vdd dt n2-jn pp-f np1 p-acp dt n2, cc av (n2) pns11 vvb pn22 p-acp np1.
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Nay, we doe not so much, bid but Farewell onely, name not God.
Nay, we do not so much, bid but Farewell only, name not God.
uh, pns12 vdb xx av av-d, vvb p-acp n1 av-j, vvb xx np1.
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Heathens did that, Valete, NONLATINALPHABET, Saint Paul does that too in this Chapter ver. 11. Fare ye well;
heathens did that, Valete,, Saint Paul does that too in this Chapter ver. 11. Fare you well;
n2-jn vdd d, fw-la,, n1 np1 vdz d av p-acp d n1 fw-la. crd n1 pn22 av;
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wrote to the men of Corinth in their owne phrase; they were but newly wonne from Gentilisme.
wrote to the men of Corinth in their own phrase; they were but newly won from Gentilism.
vvd p-acp dt n2 pp-f np1 p-acp po32 d n1; pns32 vbdr cc-acp av-j vvn p-acp n1.
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But he rested not (you see) in that, concludes in a more Christian forme, with the words of my Text. ] Onely to the Almightie? So is our style too in our letters.
But he rested not (you see) in that, concludes in a more Christian Form, with the words of my Text. ] Only to the Almighty? So is our style too in our letters.
p-acp pns31 vvd xx (pn22 vvb) p-acp d, vvz p-acp dt av-dc njp n1, p-acp dt n2 pp-f po11 np1 ] j p-acp dt j-jn? np1 vbz po12 n1 av p-acp po12 n2.
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That haply meanes somewhat more, insinuates Gods power.
That haply means somewhat more, insinuates God's power.
cst av vvz av av-dc, vvz npg1 n1.
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But Gratius est nomen pietatis, quàm potestatis, Tert. the terme of love, is sweeter than of power.
But Gratius est Nome pietatis, quàm potestatis, Tert the term of love, is Sweeten than of power.
p-acp np1 fw-la fw-la fw-la, fw-la fw-la, np1 dt n1 pp-f n1, vbz jc cs pp-f n1.
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Not sweeter onely, but also of more force to confirme faith. For power is coucht in love;
Not Sweeten only, but also of more force to confirm faith. For power is couched in love;
xx av-jc av-j, cc-acp av pp-f av-dc n1 pc-acp vvi n1. p-acp n1 vbz vvd p-acp n1;
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love is not so in power.
love is not so in power.
n1 vbz xx av p-acp n1.
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Not what God can doe, that he will; but what God will doe, that he can; Domine, si vis, potes, saith the Leper. Gods love, alone is enough to be commended to.
Not what God can do, that he will; but what God will do, that he can; Domine, si vis, potes, Says the Leper. God's love, alone is enough to be commended to.
xx r-crq np1 vmb vdb, cst pns31 n1; p-acp r-crq np1 vmb vdb, cst pns31 vmb; fw-la, fw-la fw-fr, fw-la, vvz dt n1. npg1 n1, av-j vbz d pc-acp vbi vvn p-acp.
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I have beene long in this, long in Gods Love; God hold me ever in it, and you all.
I have been long in this, long in God's Love; God hold me ever in it, and you all.
pns11 vhb vbn j p-acp d, av-j p-acp npg1 n1; np1 vvb pno11 av p-acp pn31, cc pn22 d.
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The third is the Communion of the Holy Ghost.
The third is the Communion of the Holy Ghost.
dt ord vbz dt n1 pp-f dt j n1.
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Hee is God as well as the Father, and the Sonne Saint Paul here calls but one of them so onely.
He is God as well as the Father, and the Son Saint Paul Here calls but one of them so only.
pns31 vbz np1 c-acp av c-acp dt n1, cc dt n1 n1 np1 av vvz p-acp crd pp-f pno32 av av-j.
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Which with some other Scriptures, hath stumbled many Heretickes, hinted them to denie both the other to be God.
Which with Some other Scriptures, hath stumbled many Heretics, hinted them to deny both the other to be God.
r-crq p-acp d j-jn n2, vhz vvn d n2, vvd pno32 pc-acp vvi d dt j-jn pc-acp vbi np1.
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Simplicitie of infidelitie doe cause some Quaeres here; which I will not argue, but touch onely.
Simplicity of infidelity do cause Some Quaeres Here; which I will not argue, but touch only.
n1 pp-f n1 vdb vvi d n2 av; r-crq pns11 vmb xx vvi, cc-acp vvb av-j.
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I would not doe so much, but that they come not often.
I would not do so much, but that they come not often.
pns11 vmd xx vdi av av-d, cc-acp cst pns32 vvb xx av.
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The first is, An sit, Is there such a thing? Some disciples in the Acts, tell Paul, they had not heard of any holy Ghost.
The First is, an fit, Is there such a thing? some Disciples in the Acts, tell Paul, they had not herd of any holy Ghost.
dt ord vbz, dt j, vbz a-acp d dt n1? d n2 p-acp dt n2, vvb np1, pns32 vhd xx vvn pp-f d j n1.
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But thats meant metonymicè, most Expositors say, of the gifts, the extraordinarie gifts of the holy Ghost.
But thats meant metonymicè, most Expositors say, of the Gifts, the extraordinary Gifts of the holy Ghost.
cc-acp d|vbz vvn fw-la, av-ds n2 vvb, pp-f dt n2, dt j n2 pp-f dt j n1.
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The second is Quis, who he is, or rather first, Quid, what it is? For of old, Samosatenus, and Servetus but of late, have held, hee is no substance,
The second is Quis, who he is, or rather First, Quid, what it is? For of old, Samosatene, and Servetus but of late, have held, he is no substance,
dt ord vbz fw-la, r-crq pns31 vbz, cc av-c ord, fw-la, r-crq pn31 vbz? p-acp pp-f j, np1, cc np1 p-acp pp-f av-j, vhb vvn, pns31 vbz dx n1,
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but an Act onely, Gods Energeia, his working power in us.
but an Act only, God's Energeia, his working power in us.
cc-acp dt n1 av-j, npg1 np1, po31 j-vvg n1 p-acp pno12.
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The Angells speech to Marie seemes to sound so, Luke 〈 ◊ 〉. 35. The holy Ghost shall come unto thee,
The Angels speech to Marry seems to found so, Lycia 〈 ◊ 〉. 35. The holy Ghost shall come unto thee,
dt ng1 n1 p-acp uh vvz pc-acp vvi av, av 〈 sy 〉. crd dt j n1 vmb vvi p-acp pno21,
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and the power of the Highest shall overshadow thee. Say, Person;and the power of the Highest shall overshadow thee. Say, Person;
cc dt n1 pp-f dt js vmb vvi pno21. vvb, n1;
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yet a Creature, the blasphemie of Arius and Macedonius. They denied him to be God, called him in scorne NONLATINALPHABET, Naz. an unwritten God;
yet a Creature, the blasphemy of Arius and Macedonius. They denied him to be God, called him in scorn, Nazareth an unwritten God;
av dt n1, dt n1 pp-f np1 cc np1. pns32 vvd pno31 pc-acp vbi np1, vvd pno31 p-acp n1, np1 dt j np1;
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Scripture makes him none, they say, falsely say. Grant him God; yet the same Person with Christ and the Father.
Scripture makes him none, they say, falsely say. Grant him God; yet the same Person with christ and the Father.
n1 vvz pno31 pix, pns32 vvb, av-j vvb. n1 pno31 n1; av dt d n1 p-acp np1 cc dt n1.
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Yeeld him distinct from both, a third Person; yet another God. Some Heretickes held three Gods the Tritheitae.
Yield him distinct from both, a third Person; yet Another God. some Heretics held three God's the Tritheitae.
vvi pno31 j p-acp d, dt ord n1; av j-jn np1. d n2 vvd crd n2 dt fw-la.
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Some jeered and jested Lucian - like; hearing, he proceeded from the Father, called him therefore his sonne, and so Christs brother.
some jeered and jested Lucian - like; hearing, he proceeded from the Father, called him Therefore his son, and so Christ brother.
d vvd cc vvn np1 - zz; vvg, pns31 vvd p-acp dt n1, vvd pno31 av po31 n1, cc av npg1 n1.
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But hearing he proceeded from the Sonne too, they called God his Grandfather.
But hearing he proceeded from the Son too, they called God his Grandfather.
p-acp vvg pns31 vvd p-acp dt n1 av, pns32 vvd np1 po31 n1.
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These are the Arian blasphemies in •thanasius and Epiphanius. Some have profanely made him of feminine sexe, and called him Christs sister.
These Are the Arian Blasphemies in •thanasius and Epiphanius. some have profanely made him of Faemin sex, and called him Christ sister.
d vbr dt np1 n2 p-acp fw-la cc np1. d vhb av-j vvd pno31 pp-f j n1, cc vvd pno31 npg1 n1.
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His title here hath two termes, Holy, and Spirit. Each apart belongs to both the other Persons.
His title Here hath two terms, Holy, and Spirit. Each apart belongs to both the other Persons.
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God is a Spirit, saith Christ; and the Seraphims in Esay crie, Holy, Holy, Holy, one Holy to each Person. But put them both together;God is a Spirit, Says christ; and the Seraphims in Isaiah cry, Holy, Holy, Holy, one Holy to each Person. But put them both together;
np1 vbz dt n1, vvz np1; cc dt np2 p-acp np1 vvb, j, j, j, pi j p-acp d n1. p-acp vvi pno32 d av;
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then they spell the third Person alone by himselfe. Yet are Angells called so too, holy Spirits; and so are Saints.
then they spell the third Person alone by himself. Yet Are Angels called so too, holy Spirits; and so Are Saints.
cs pns32 vvi dt ord n1 av-j p-acp px31. av vbr n2 vvn av av, j n2; cc av vbr n2.
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For what are soules, but Spirits? And what meanes Saints but holy? But the holy Ghost is titled so NONLATINALPHABET, highly with an Article, for distinction, NONLATINALPHABET, the Spirit;
For what Are Souls, but Spirits? And what means Saints but holy? But the holy Ghost is titled so, highly with an Article, for distinction,, the Spirit;
p-acp r-crq vbr n2, cc-acp n2? cc q-crq vvz n2 p-acp j? p-acp dt j n1 vbz vvn av, av-j p-acp dt n1, p-acp n1,, dt n1;
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yea two Articles, NONLATINALPHABET, the Spirit, the holy Spirit.
yea two Articles,, the Spirit, the holy Spirit.
uh crd n2,, dt n1, dt j n1.
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First, why a Spirit? Because he is breathed from the Father, and the Sonne, proceeds from both;
First, why a Spirit? Because he is breathed from the Father, and the Son, proceeds from both;
ord, q-crq dt n1? p-acp pns31 vbz vvn p-acp dt n1, cc dt n1, vvz p-acp d;
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called therefore by Saint Augustine, Spiritus Amborum; the Spirit of them both, Of the one, It is not you that speake, saith Christ, but the Spirit of your Father.
called Therefore by Saint Augustine, Spiritus Amborum; the Spirit of them both, Of the one, It is not you that speak, Says christ, but the Spirit of your Father.
vvn av p-acp n1 np1, fw-la fw-la; dt n1 pp-f pno32 d, pp-f dt crd, pn31 vbz xx pn22 d vvi, vvz np1, p-acp dt n1 pp-f po22 n1.
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Of the other, God sent the Spirit of his Sonne, saith the Apostle. I said, a Spirit, because breathed from God.
Of the other, God sent the Spirit of his Son, Says the Apostle. I said, a Spirit, Because breathed from God.
pp-f dt n-jn, np1 vvd dt n1 pp-f po31 n1, vvz dt n1. pns11 vvd, dt n1, c-acp vvn p-acp np1.
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14924
From the Father, David saith, Psal. 33. Spiritu oris ejus, omnis virtus eorum, the hoast of heaven by the breath of his mouth;
From the Father, David Says, Psalm 33. Spiritu oris His, omnis virtus Their, the host of heaven by the breath of his Mouth;
p-acp dt n1, np1 vvz, np1 crd fw-la fw-la fw-la, fw-la fw-la fw-la, dt n1 pp-f n1 p-acp dt n1 pp-f po31 n1;
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14925
Saint Basil and Cyril say, he meanes the holy Ghost.
Saint Basil and Cyril say, he means the holy Ghost.
n1 np1 cc np1 vvb, pns31 vvz dt j n1.
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14926
From the Sonne, Saint Paul saith, Wohm the Lord Iesus will confound with the breath of his mouth, Oecum.
From the Son, Saint Paul Says, Wohm the Lord Iesus will confound with the breath of his Mouth, Oecum.
p-acp dt n1, n1 np1 vvz, r-crq dt n1 np1 vmb vvi p-acp dt n1 pp-f po31 n1, fw-la.
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and Genadus say, he meanes so too.
and Genadus say, he means so too.
cc np1 vvb, pns31 vvz av av.
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Angells, mens soules, and winds, and some moe things are called spirits, but created spirits all.
Angels, men's Souls, and winds, and Some more things Are called spirits, but created spirits all.
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But this spirit is no creature. The great Councell of Chalcedon defind him to be God.
But this Spirit is no creature. The great Council of Chalcedon defined him to be God.
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Secondly, why Holy? Not Ob sanctitatem Immanentem, the Schooles terme, for holinesse in himselfe;
Secondly, why Holy? Not Ob sanctitatem Immanentem, the Schools term, for holiness in himself;
ord, c-crq j? xx fw-la fw-la fw-la, dt n2 vvb, p-acp n1 p-acp px31;
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the Father and the Sonne, both have that also, but rather Emanantem, the Holinesse, he workes in man.
the Father and the Son, both have that also, but rather Emanantem, the Holiness, he works in man.
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Both doe distinguish him from Sathan, a Spirit too, but Immundus, an uncleane Spirit and unholy, both subjectivè & effectivè, workes all uncleanenesse and unholinesse in man.
Both doe distinguish him from Sathan, a Spirit too, but Impure, an unclean Spirit and unholy, both subjectivè & effectivè, works all uncleanness and unholiness in man.
av-d n1 vvi pno31 p-acp np1, dt n1 av, cc-acp np1, dt j n1 cc j, d vvb cc fw-la, vvz d n1 cc n1 p-acp n1.
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The holy Ghost doth the contrarie:
The holy Ghost does the contrary:
dt j n1 vdz dt n-jn:
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as himselfe is holy, so makes he us so to, called therefore by S. Paul, NONLATINALPHABET, the sanctifying Spirit; for all sanctification is from him.
as himself is holy, so makes he us so to, called Therefore by S. Paul,, the sanctifying Spirit; for all sanctification is from him.
p-acp px31 vbz j, av vvz pns31 pno12 av p-acp, vvd av p-acp n1 np1,, dt j-vvg n1; p-acp d n1 vbz p-acp pno31.
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But what meanes the Communion of the holy Ghost? Thats in my Text the hardest terme.
But what means the Communion of the holy Ghost? Thats in my Text the Hardest term.
cc-acp q-crq vvz dt n1 pp-f dt j n1? d|vbz p-acp po11 n1 dt js n1.
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Christs Grace, the first thing here, and the Love of God, the second, are in estimable mercies,
Christ Grace, the First thing Here, and the Love of God, the second, Are in estimable Mercies,
npg1 vvb, dt ord n1 av, cc dt vvb pp-f np1, dt ord, vbr p-acp j n2,
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even mans heaven on earth, his hight of happinesse here. They give and grant them us;
even men heaven on earth, his hight of happiness Here. They give and grant them us;
av ng1 n1 p-acp n1, po31 n1 pp-f n1 av. pns32 vvb cc vvi pno32 pno12;
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but their seisin and deliverie is by the holy Ghost. The Concession is from them; but he puts us in Possession. They Collate, but he Inducts.
but their seisin and delivery is by the holy Ghost. The Concession is from them; but he puts us in Possession. They Collate, but he Inducts.
cc-acp po32 n1 cc n1 vbz p-acp dt j n1. dt n1 vbz p-acp pno32; cc-acp pns31 vvz pno12 p-acp n1. pns32 vvb, cc-acp pns31 n2.
(78) sermon (DIV1)
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[ Father and Sonne doe dwell in holy men, as well as the Spirit, Christ saith it.
[ Father and Son do dwell in holy men, as well as the Spirit, christ Says it.
[ np1 cc n1 vdb vvi p-acp j n2, c-acp av c-acp dt n1, np1 vvz pn31.
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Why? Because they both worke in the faithfull by the Spirit. ] Their gifts and Graces are conveighed to them by him.
Why? Because they both work in the faithful by the Spirit. ] Their Gifts and Graces Are conveyed to them by him.
q-crq? p-acp pns32 d vvi p-acp dt j p-acp dt n1. ] po32 n2 cc n2 vbr vvd p-acp pno32 p-acp pno31.
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He is Digitus Dei, Gods finger, saith Saint Augustine, his hand, to reach us all Gods blessings.
He is Digitus Dei, God's finger, Says Saint Augustine, his hand, to reach us all God's blessings.
pns31 vbz np1 fw-la, npg1 n1, vvz n1 np1, po31 n1, pc-acp vvi pno12 d ng1 n2.
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Hence have Divines called him Gods NONLATINALPHABET, Gods Vertue and his power.
Hence have Divines called him God's, God's Virtue and his power.
av vhb n2-jn vvd pno31 npg1, ng1 n1 cc po31 n1.
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The enlightening of the Mind, the enclining of the Will, the enkindling of the heart, is all his operation.
The enlightening of the Mind, the inclining of the Will, the enkindling of the heart, is all his operation.
dt n1 pp-f dt n1, dt vvg pp-f dt n1, dt n-vvg pp-f dt n1, vbz d po31 n1.
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The Sonne Reconciles us to his Father offended.
The Son Reconciles us to his Father offended.
dt n1 vvz pno12 p-acp po31 n1 vvn.
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That Reconciliation the Spirit assures to us, and seales unto our soules the pardon of our sinnes.
That Reconciliation the Spirit assures to us, and Seals unto our Souls the pardon of our Sins.
cst n1 dt n1 vvz p-acp pno12, cc vvz p-acp po12 n2 dt n1 pp-f po12 n2.
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All the Churches good, it is from God, from all the Persons joyntly.
All the Churches good, it is from God, from all the Persons jointly.
av-d dt n2 j, pn31 vbz p-acp np1, p-acp d dt n2 av-j.
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But the Communicatio, that is, the Distribution, the dole of it to every man is by the holy Ghost.
But the Communication, that is, the Distribution, the dole of it to every man is by the holy Ghost.
p-acp dt np1, cst vbz, dt n1, dt n1 pp-f pn31 p-acp d n1 vbz p-acp dt j n1.
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This Grace, Love, and Communion, Saint Paul wisheth to the Church, to be with the Corinthians, Vobiscum.
This Grace, Love, and Communion, Saint Paul wishes to the Church, to be with the Corinthians, Vobiscum.
d n1, n1, cc n1, n1 np1 vvz p-acp dt n1, pc-acp vbi p-acp dt njp2, fw-la.
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Will Saint Paul wish Pearles to Swine, holy things to Dogges, NONLATINALPHABET? Gods Loue is a Pearle, Grace an holy thing:
Will Saint Paul wish Pearls to Swine, holy things to Dogs,? God's Love is a Pearl, Grace an holy thing:
vmb n1 np1 vvb n2 p-acp n1, j n2 p-acp n2,? npg1 n1 vbz dt n1, vvb dt j n1:
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and drunken men are Swine, uncleane Persons Dogges.
and drunken men Are Swine, unclean Persons Dogs.
cc j n2 vbr n1, j n2 n2.
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Will he bid Salvere in the front of his Epistles and valere in the foot of it, to Schismatickes and Heretickes.
Will he bid Salvere in the front of his Epistles and Valere in the foot of it, to Schismatics and Heretics.
n1 pns31 vvi np1 p-acp dt n1 pp-f po31 n2 cc fw-la p-acp dt n1 pp-f pn31, p-acp n1 cc n2.
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Tis against S. Iohns rule, Bid not such an one, God speed.
This against S. Iohns Rule, Bid not such an one, God speed.
pn31|vbz p-acp n1 npg1 vvi, vvb xx d dt pi, np1 n1.
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S. Pauls selfe saith more, Haereticum hominem devita, avoid the Hereticke, nay, Devita, take his life from him, by some Papists construction, burne him at a stake.
S. Paul's self Says more, Hereticum hominem Devita, avoid the Heretic, nay, Devita, take his life from him, by Some Papists construction, burn him At a stake.
np1 npg1 n1 vvz av-dc, np1 fw-la fw-la, vvb dt n1, uh-x, fw-la, vvb po31 n1 p-acp pno31, p-acp d njp2 n1, vvb pno31 p-acp dt n1.
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Such were these Corinthians; Schismaticks, I am Pauls, I am Apollos, I am Cephas, I am Christs. Heretickes, grand heretickes; they denied the Resurrection.
Such were these Corinthians; Schismatics, I am Paul's, I am Apollos, I am Cephas, I am Christ. Heretics, grand Heretics; they denied the Resurrection.
d vbdr d np1; n1, pns11 vbm npg1, pns11 vbm npg1, pns11 vbm np1, pns11 vbm npg1. n2, j n2; pns32 vvd dt n1.
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Some of them drunken, and that at the Lords Supper. Fornication there too, Incestuous fornication, thats farre worse:
some of them drunken, and that At the lords Supper. Fornication there too, Incestuous fornication, thats Far Worse:
d pp-f pno32 j, cc cst p-acp dt n2 n1. n1 a-acp av, j n1, d|vbz av-j av-jc:
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] Is Saint Paul so solicitous to salute such with NONLATINALPHABET Grace and Peace? And to commend such to the Love of God, and the Grace of the Lord Iesus? I could muster moe sinnes, enormous sinnes of theirs, 1 Cor. 6. 10.
] Is Saint Paul so solicitous to salute such with Grace and Peace? And to commend such to the Love of God, and the Grace of the Lord Iesus? I could muster more Sins, enormous Sins of theirs, 1 Cor. 6. 10.
] vbz n1 np1 av j pc-acp vvi d p-acp n1 cc n1? cc pc-acp vvi d p-acp dt n1 pp-f np1, cc dt n1 pp-f dt n1 np1? pns11 vmd vvi dc n2, j n2 pp-f png32, vvn np1 crd crd
(78) sermon (DIV1)
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But heare there the Apostles charitable charge, and such (saith hee) were some of you. See how he salves the sore.
But hear there the Apostles charitable charge, and such (Says he) were Some of you. See how he Salves the soar.
p-acp vvi a-acp dt n2 j n1, cc d (vvz pns31) vbdr d pp-f pn22. vvb c-crq pns31 vvz dt j.
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They were but some, not many; and the some, but were, not are. Some sinners in so great a citie, no great wonder.
They were but Some, not many; and the Some, but were, not Are. some Sinners in so great a City, no great wonder.
pns32 vbdr cc-acp d, xx d; cc dt d, cc-acp vbdr, xx vbr. d n2 p-acp av j dt n1, dx j n1.
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Among Christs twelve Disciples was one Iudas; in Noahs Arke but eight persons, one Cham; of but foure in Adams family, one Cain; of but two in Rebecchaes wombe, one Esau. And tis eratis, they were, they had beene such.
Among Christ twelve Disciples was one Iudas; in Noahs Ark but eight Persons, one Cham; of but foure in Adams family, one Cain; of but two in Rebecchaes womb, one Esau And this eratis, they were, they had been such.
p-acp npg1 crd n2 vbds pi np1; p-acp npg1 n1 p-acp crd n2, crd n1; pp-f p-acp crd p-acp npg1 n1, crd np1; pp-f p-acp crd p-acp n2 n1, crd np1 cc d fw-la, pns32 vbdr, pns32 vhd vbn d.
(78) sermon (DIV1)
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Who hath not beene a sinner. — Semel insanivimus omnes. But they were now washed, justified, sanctified.
Who hath not been a sinner. — Semel insanivimus omnes. But they were now washed, justified, sanctified.
r-crq vhz xx vbn dt n1. — fw-la fw-la fw-la. p-acp pns32 vbdr av vvn, vvn, vvn.
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Saint Paul grievously chargeth them, but as graciously dischargeth them; and that at once, accuseth and quitteth them both with one breath.
Saint Paul grievously charges them, but as graciously dischargeth them; and that At once, Accuseth and quitteth them both with one breath.
n1 np1 av-j vvz pno32, cc-acp c-acp av-j vvz pno32; cc cst p-acp a-acp, vvz cc vvz pno32 d p-acp crd n1.
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Say they were such yet still: yet were Saint Pauls wish here warrantable.
Say they were such yet still: yet were Saint Paul's wish Here warrantable.
n1 pns32 vbdr d av av: av vbdr n1 npg1 vvb av j.
(78) sermon (DIV1)
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Christs Grace, Gods Love, and the working of the Spirit, as the faithfull neede them, to confirme them;
Christ Grace, God's Love, and the working of the Spirit, as the faithful need them, to confirm them;
npg1 n1, npg1 n1, cc dt n-vvg pp-f dt n1, c-acp dt j n1 pno32, pc-acp vvi pno32;
(78) sermon (DIV1)
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so the sinnefull want them, to convert them.
so the sinful want them, to convert them.
av dt j vvi pno32, pc-acp vvi pno32.
(78) sermon (DIV1)
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Lastly, tis Vobis omnibus, the blessing, which Saint Paul wisheth them, is unto them all. He excepts not the Schismatickes,
Lastly, this Vobis omnibus, the blessing, which Saint Paul wishes them, is unto them all. He excepts not the Schismatics,
ord, pn31|vbz fw-la fw-la, dt n1, r-crq n1 np1 vvz pno32, vbz p-acp pno32 d. pns31 vvz xx dt n1,
(78) sermon (DIV1)
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though they preferred Peter and Apollos before him: not the Incestuous person, though before he had censured him with excommunication.
though they preferred Peter and Apollos before him: not the Incestuous person, though before he had censured him with excommunication.
cs pns32 vvd np1 cc npg1 p-acp pno31: xx dt j n1, c-acp c-acp pns31 vhd vvn pno31 p-acp n1.
(78) sermon (DIV1)
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They had repented All, and therefore hee commends them All, to the Grace of the Lord Iesus, and to the Love of God,
They had repented All, and Therefore he commends them All, to the Grace of the Lord Iesus, and to the Love of God,
pns32 vhd vvn d, cc av pns31 vvz pno32 d, p-acp dt n1 pp-f dt n1 np1, cc p-acp dt n1 pp-f np1,
(78) sermon (DIV1)
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and to the sweet Communion of the holy Ghost. and to the sweet Communion of the holy Ghost.
cc p-acp dt j n1 pp-f dt j n1.
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And that with an Amen: not saith it onely, signes it too, even from his soule.
And that with an Amen: not Says it only, Signs it too, even from his soul.
cc cst p-acp dt uh-n: xx vvz pn31 av-j, n2 pn31 av, av p-acp po31 n1.
(78) sermon (DIV1)
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Vnto these three sacred Persons of the blessed Deitie, be joyntly ascribed all honour, &c. FINIS.
Unto these three sacred Persons of the blessed Deity, be jointly ascribed all honour, etc. FINIS.
p-acp d crd j n2 pp-f dt j-vvn n1, vbb av-j vvn d n1, av fw-la.
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