The fall of man, or the corruption of nature, proued by the light of our naturall reason Which being the first ground and occasion of our Christian faith and religion, may likewise serue for the first step and degree of the naturall mans conuersion. First preached in a sermon, since enlarged, reduced to the forme of a treatise, and dedicated to the Queenes most excellent Maiestie. By Godfrey Goodman ...
when all these attributes of God, may turne to my terror and torture? But when I consider the mercie of God, 〈 … 〉, •here is that transient propertie of God, whereby all the rest of his attributes are imparted to the creatures:
when all these attributes of God, may turn to my terror and torture? But when I Consider the mercy of God, 〈 … 〉, •here is that Transient property of God, whereby all the rest of his attributes Are imparted to the creatures:
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and when I consider this streame of mercie, not to be inclosed within the narrow passage of a few tribes, not to be appropriated or monopolized to the sonnes of Iacob; but to ouerflow the bankes, to breake downe the partition wall, together with the vaile of the Temple,
and when I Consider this stream of mercy, not to be enclosed within the narrow passage of a few tribes, not to be appropriated or monopolized to the Sons of Iacob; but to overflow the banks, to break down the partition wall, together with the veil of the Temple,
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wherein those great Magi, those Princes and Kings being publike persons, representing the whole bodie and state of the Gentiles, presented themselues, and were accepted of Christ;
wherein those great Magi, those Princes and Kings being public Persons, representing the Whole body and state of the Gentiles, presented themselves, and were accepted of christ;
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me thinkes I see the Angels descending and renuing their songs, v••ng the same notes and dittie to vs, which they did to the sheepheards, Natus est vobis saluato•; A Sauiour is borne vnto you, a generall peace is proclaimed on earth,
me thinks I see the Angels descending and renewing their songs, v••ng the same notes and ditty to us, which they did to the shepherds, Born est vobis saluato•; A Saviour is born unto you, a general peace is proclaimed on earth,
neither can I containe my selfe, but my ioy must burst into songs, Hosanna, Hosanna to the sonne of Dauid, blessed be he•, that co••s in the name of the Lord;
neither can I contain my self, but my joy must burst into songs, Hosanna, Hosanna to the son of David, blessed be he•, that co••s in the name of the Lord;
and am suddenly stroken with great feare and confusion, as indeed this world, subsisting betweene Heauen and Hell, partakes the nature of both; the extreames, and allaies;
and am suddenly stroken with great Fear and confusion, as indeed this world, subsisting between Heaven and Hell, partakes the nature of both; the extremes, and alleys;
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But when I consider, that nothing is of such difficultie, as to induce faith, and to perswade man, beyond the course and streame of his owne nature, to beleeue the mysteries of religion;
But when I Consider, that nothing is of such difficulty, as to induce faith, and to persuade man, beyond the course and stream of his own nature, to believe the Mysteres of Religion;
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and certaine it is, that in euery sinn•, there is a mixture of infidelitie, auersio à De•, and of Idolatrie, 〈 ◊ 〉 ad cr•aturus, the greater the sin, the more is the infidelitie:
and certain it is, that in every sinn•, there is a mixture of infidelity, Aversion à De•, and of Idolatry, 〈 ◊ 〉 ad cr•aturus, the greater the since, the more is the infidelity:
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for would ye count him an Infidell or Idolater, that offers vp but two graines of incense to an Idol? •nd will ye suppose him to be lesse, who offers and spends his whole life,
for would you count him an Infidel or Idolater, that offers up but two grains of incense to an Idol? •nd will you suppose him to be less, who offers and spends his Whole life,
and consecrates himselfe to the worship, seruice, and the immoderate vse of the creatures, without any thought or reference to the Creator? Considering again the nature and efficacie of faith:
and consecrates himself to the worship, service, and the immoderate use of the creatures, without any Thought or Referente to the Creator? Considering again the nature and efficacy of faith:
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and therefore while others labour in repairing the walles, some in erecting and couering the roofe, some in beautifying and adorning the Temple, giue me leaue to search the foundation, which though it ••and vpon a Rocke, Christ Iesus being the head corner stone of the building, against whom neither storme nor tempest, no not the powers of hell can preuaile;
and Therefore while Others labour in repairing the walls, Some in erecting and covering the roof, Some in beautifying and adorning the Temple, give me leave to search the Foundation, which though it ••and upon a Rock, christ Iesus being the head corner stone of the building, against whom neither storm nor tempest, no not the Powers of hell can prevail;
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yet if I shall in some sort discouer the strength of this building, we our selues may better secure our selues in the certaintie and infallibilitie of our faith;
yet if I shall in Some sort discover the strength of this building, we our selves may better secure our selves in the certainty and infallibility of our faith;
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Especially for the honour of our progenitors, to iustifie the proceedings of those great Magi, together with the iust motiues and grounds of their happie conuersion, I wil follow their steps, runne the same course,
Especially for the honour of our progenitors, to justify the proceedings of those great Magi, together with the just motives and grounds of their happy conversion, I will follow their steps, run the same course,
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and yet we may expect some further reuelation of the mysteries of Christs kingdome, when wee our selues shall be more capable thereof, which shall be in the state of happinesse and glorie.
and yet we may expect Some further Revelation of the Mysteres of Christ Kingdom, when we our selves shall be more capable thereof, which shall be in the state of happiness and glory.
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If I could vse many quotations of Fathers, Councels, Canons, Schoolemen, or humane learning, I would forbeare to doe it, these shall serue to polish and beautifie the Temple:
If I could use many quotations of Father's, Counsels, Canonas, Schoolmen, or humane learning, I would forbear to do it, these shall serve to polish and beautify the Temple:
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so they do mutually and reciprocally performe this dutie to each other, especially the Metaphisicks, which as a superintendent takes no particular charge, but visits her whole prouince; confirmes the principles of Arts;
so they do mutually and reciprocally perform this duty to each other, especially the Metaphysics, which as a superintendent Takes no particular charge, but visits her Whole province; confirms the principles of Arts;
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Since man, according to his condition, is naturally lead by sense, for want of a better guide, I will take vpon me to conduct him, from sensible obiects by the light of his owne reason, to the knowledge of things spirituall:
Since man, according to his condition, is naturally led by sense, for want of a better guide, I will take upon me to conduct him, from sensible objects by the Light of his own reason, to the knowledge of things spiritual:
But how shall I (that am a naturall man) presume to approch, vnlesse I be guided by Gods spirit? Now the meanes to obtaine this spirit is inuocation and prayer:
But how shall I (that am a natural man) presume to approach, unless I be guided by God's Spirit? Now the means to obtain this Spirit is invocation and prayer:
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Prayer, which is a naturall sacrifice, taught vs by a naturall instinct, and serues as a preparatiue to grace, nature supporting grace, tending and directed to grace:
Prayer, which is a natural sacrifice, taught us by a natural instinct, and serves as a preparative to grace, nature supporting grace, tending and directed to grace:
Blessed Lord God, &c. IT hath been a long obiection of many wordlings and Atheists, who conforming themselues to the loose condition of these times, seeke by all possible meanes to weaken the grounds and foundations of our Christian faith;
Blessed Lord God, etc. IT hath been a long objection of many worldlings and Atheists, who conforming themselves to the lose condition of these times, seek by all possible means to weaken the grounds and foundations of our Christian faith;
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that whereas by nature we haue some inward instinct, some inbred principles and seedes of knowledge, frō whence the reasonable and discoursiue soule drawes her certaine conclusions,
that whereas by nature we have Some inward instinct, Some inbred principles and seeds of knowledge, from whence the reasonable and discursive soul draws her certain conclusions,
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as if man could conspire against himselfe, or that the testimonie of the whole world could preuaile against the cabinet-counsel and knowledge of his own soule;
as if man could conspire against himself, or that the testimony of the Whole world could prevail against the Cabinet-counsel and knowledge of his own soul;
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To whom shal a man giue credit and trust, if the inward light of his owne soule shall serue as a meanes to delude him? vse the best motiues and perswasions,
To whom shall a man give credit and trust, if the inward Light of his own soul shall serve as a means to delude him? use the best motives and persuasions,
yet still the Schoole holds, that Iudicium vltimum practici intellectus determinat voluntatem: Man, according to the measure of his own knowledge, giues his assent or dissent;
yet still the School holds, that Iudicium vltimum practici Intellectus determinate voluntatem: Man, according to the measure of his own knowledge, gives his assent or dissent;
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If this their accusation and complaint were iust, if 〈 ◊ 〉 grounds of faith could not together subsist with the g••unds of reason, but that there were an opposition and contrarietie betweene both, howsoeuer I could not altogether excuse them;
If this their accusation and complaint were just, if 〈 ◊ 〉 grounds of faith could not together subsist with the g••unds of reason, but that there were an opposition and contrariety between both, howsoever I could not altogether excuse them;
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how shall the vessell say vnto the Potter, why madest thou mee thus? yet certainly their case would seeme much more fauourable, to the eares of an indifferent man;
how shall the vessel say unto the Potter, why Madest thou me thus? yet Certainly their case would seem much more favourable, to the ears of an indifferent man;
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for flesh and blood cannot preuaile against the naturall inclination of flesh and blood: nothing can struggle or striue against nature, the current and streame is so violent:
for Flesh and blood cannot prevail against the natural inclination of Flesh and blood: nothing can struggle or strive against nature, the current and stream is so violent:
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now as is the will of man inclined to our actions, so is our vnderstandings disposed to our faith, both of them defectiue, and neither of them opposite;
now as is the will of man inclined to our actions, so is our understandings disposed to our faith, both of them defective, and neither of them opposite;
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Thus by the grace of God it shall well appeare, that reason, and mans naturall vnderstanding, are so farre from ouerthrowing the principles of Christian religion,
Thus by the grace of God it shall well appear, that reason, and men natural understanding, Are so Far from overthrowing the principles of Christian Religion,
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Now leauen it was excluded from the sacrifices, Leuit. 2. And in the seuenth of Leuit, it was commanded, that the sacrifices should bee laid and offered vp vpon leauened bread:
Now leaven it was excluded from the Sacrifices, Levites 2. And in the Seventh of Levit, it was commanded, that the Sacrifices should be laid and offered up upon leavened bred:
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I can doe no lesse then sometimes vse the phrase of Scripture, considering my profession, my habite, bred & brought vp in the Schooles of the Prophets;
I can do no less then sometime use the phrase of Scripture, considering my profession, my habit, bred & brought up in the Schools of the prophets;
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Haue patience, and forbeare mee a while, and I doe heere promise, that if my whole and entire speech shall bee duly examined, the burthen and waight of my arguments shall onely relie vpon naturall reason.
Have patience, and forbear me a while, and I do Here promise, that if my Whole and entire speech shall be duly examined, the burden and weight of my Arguments shall only rely upon natural reason.
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Thirdly, that nature being thus defectiue, there is some higher stare and condition, whereunto being once admitted, wee may bee directed to happinesse.
Thirdly, that nature being thus defective, there is Some higher stare and condition, whereunto being once admitted, we may be directed to happiness.
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Secondly, how man shall satisfie the curiosity of his owne minde, notwithstanding his owne ignorance, in the humble submission of his owne soule, together with a sufficient warrant for our faith, and security.
Secondly, how man shall satisfy the curiosity of his own mind, notwithstanding his own ignorance, in the humble submission of his own soul, together with a sufficient warrant for our faith, and security.
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for it is not vnknowne vnto you, that God ▪ by vertue of his promise, to preserue and continew the same excellent order, which was first instituted in the creation, hath tied himselfe to impart some things vnto the creatures,
for it is not unknown unto you, that God ▪ by virtue of his promise, to preserve and continue the same excellent order, which was First instituted in the creation, hath tied himself to impart Some things unto the creatures,
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so of reasonable creatures, some haue onely an instinct of nature, a reasonable and discoursiue •oule, wherein the principles of humane knowledge are ingrafted:
so of reasonable creatures, Some have only an instinct of nature, a reasonable and discursive •oule, wherein the principles of humane knowledge Are ingrafted:
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Now conceiue man onely consisting of nature, without hope of happines, or any further direction of grace (such as were the morall Heathen, the vncircumcised Gentiles) which stare and condition euery man claimes, by vertue of his first birth;
Now conceive man only consisting of nature, without hope of happiness, or any further direction of grace (such as were the moral Heathen, the uncircumcised Gentiles) which stare and condition every man claims, by virtue of his First birth;
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that grace should be distinguished from nature, I wil not here insist vpon the proofe: for by Gods helpe it shall easily appeare, by the sequell of my speech.
that grace should be distinguished from nature, I will not Here insist upon the proof: for by God's help it shall Easily appear, by the sequel of my speech.
for otherwise, in time, the one would deuoure and extinguish the other: but considering that there is onely one fountaine, from whence whole nature proceeds;
for otherwise, in time, the one would devour and extinguish the other: but considering that there is only one fountain, from whence Whole nature proceeds;
but why should not the whole body, being greater in quantity, indued with that actiue and soueraigne quality of heate, rather endeauour and striue to regaine this one corrupted member,
but why should not the Whole body, being greater in quantity, endued with that active and sovereign quality of heat, rather endeavour and strive to regain this one corrupted member,
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why should not the whole City rather, being perfect and sound, recall this one infected member? One beast tainted with the murren, destroyes the whole flocke;
why should not the Whole city rather, being perfect and found, Recall this one infected member? One beast tainted with the murren, Destroys the Whole flock;
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but to be accounted as a partiall step-dame, wholly tending and enclining to corruption. Thirdly, to descend more particularly to the seuerall parts of nature;
but to be accounted as a partial stepdame, wholly tending and inclining to corruption. Thirdly, to descend more particularly to the several parts of nature;
the heauens, and the earth, seeme to conspire the one against the other: for the greatest part of the yeere) these inferiour bodies seeme to be frozen,
the heavens, and the earth, seem to conspire the one against the other: for the greatest part of the year) these inferior bodies seem to be frozen,
and the Autumne alwaies molested with a 〈 ◊ 〉 Westerne winde, which scattereth the 〈 ◊ 〉 before they are ripened? it should seeme, that in the beginning God did square and proportion the heauens for the earth, vsing his rule, leauell, and compasse;
and the Autumn always molested with a 〈 ◊ 〉 Western wind, which Scattereth the 〈 ◊ 〉 before they Are ripened? it should seem, that in the beginning God did square and proportion the heavens for the earth, using his Rule, level, and compass;
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Whence •omes the diuersitie, the stormes, and the tempests, the famine, the pestilence, and the like? can Magistrates and Rulers conspire to ouerthrow the State? can Princes commit a treasonable act? or is there opposition,
Whence •omes the diversity, the storms, and the tempests, the famine, the pestilence, and the like? can Magistrates and Rulers conspire to overthrow the State? can Princes commit a treasonable act? or is there opposition,
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Discors elementorum concordia: is it possible that a well ordered, and a well gouerned state, should onely be vpheld and maintained with banding and factions? this seemes to detract from the prouidence;
Discourse Elements Concord: is it possible that a well ordered, and a well governed state, should only be upheld and maintained with banding and factions? this seems to detract from the providence;
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as in their nature, so in their actions, and qualities; neither can it stand with wisedome or iustice, that creatures should thus trespasse vpon creatures,
as in their nature, so in their actions, and qualities; neither can it stand with Wisdom or Justice, that creatures should thus trespass upon creatures,
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man (I say) breaking his owne bounds, being nexus & naturae vinculum, it must necessarily follow, that all the rest of the creatures, which were bound and knit together in man, should likewise be inordinate, & ouerflow their owne banks:
man (I say) breaking his own bounds, being nexus & naturae vinculum, it must necessarily follow, that all the rest of the creatures, which were bound and knit together in man, should likewise be inordinate, & overflow their own banks:
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But in the meane time, how stands the Deity affected to this alteration and change? Metit vbi non semina•it ▪ hee had neither part nor portion in mans sinne;
But in the mean time, how Stands the Deity affected to this alteration and change? Metit vbi non semina•it ▪ he had neither part nor portion in men sin;
Now God like a cunning States-man, so fortifies each partie and faction, and in a iust ballance weighes out their strength, that being equally matched, the combate is so doubtfull,
Now God like a cunning Statesman, so fortifies each party and faction, and in a just balance weighs out their strength, that being equally matched, the combat is so doubtful,
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I will not here accuse, I will not arraigne, I will not condemne nature (with the Paracelsian) for gathering together the cast-away-seedes of the creatures;
I will not Here accuse, I will not arraign, I will not condemn nature (with the Paracelsian) for gathering together the cast-away-seedes of the creatures;
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they are markes of corruption, more imperfect then the elements, worse then corruption it selfe, being indeed the fruites of corruption, notwithstanding their sense, their motion, diuersity of parts and glorious appearance,
they Are marks of corruption, more imperfect then the elements, Worse then corruption it self, being indeed the fruits of corruption, notwithstanding their sense, their motion, diversity of parts and glorious appearance,
but being defectiue, and not able to produce couragious Lions, braue Vnico••es, fierce Tigers, stout Elephants, shee makes it her taske and imployment to be the mother,
but being defective, and not able to produce courageous Lions, brave Vnico••es, fierce Tigers, stout Elephants, she makes it her task and employment to be the mother,
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Secondly, speaking of things compound, giue mee leaue to compound my argument of two reasons, not onely in imperfect creatures, but likewise in the most perfect.
Secondly, speaking of things compound, give me leave to compound my argument of two Reasons, not only in imperfect creatures, but likewise in the most perfect.
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You shall obserue a strange imperfection, the wonder of reason, the astonishment of Philosophie; behold, behold, the cruell and bloodie Antipathie of creatures;
You shall observe a strange imperfection, the wonder of reason, the astonishment of Philosophy; behold, behold, the cruel and bloody Antipathy of creatures;
did they there striue for preeminencie, and fall to banding and factions? seemes it not a great disparagement to the gouernement of nature, that whereas all creatures were ordained onely for mans vse,
did they there strive for Preeminence, and fallen to banding and factions? seems it not a great disparagement to the government of nature, that whereas all creatures were ordained only for men use,
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yet some of them should play the tyrants amongst themselues, and feed onely vpon blood; and like common Pyrates and robbers, seaze vpon booties and preyes.
yet Some of them should play the Tyrants among themselves, and feed only upon blood; and like Common Pirates and robbers, seize upon booties and preys.
av d pp-f pno32 vmd vvi dt n2 p-acp px32, cc vvi av-j p-acp n1; cc av-j j n2 cc n2, vvb p-acp n2 cc vvz.
and therefore should quietly, and patiently together, beare the same yoake, without any molestation or annoyance, of hornes, hoofes, tuskes, or clawes:
and Therefore should quietly, and patiently together, bear the same yoke, without any molestation or annoyance, of horns, hoofes, tusks, or claws:
cc av vmd av-jn, cc av-j av, vvb dt d n1, p-acp d n1 cc n1, pp-f n2, n2, n2, cc n2:
but I feare that this conceited sympathie, cōsists rather in mans apprehension, as being a supposed contrary qualitie to antipathie, without any true ground in nature or reason: this is my priuate opinion;
but I Fear that this conceited Sympathy, consists rather in men apprehension, as being a supposed contrary quality to antipathy, without any true ground in nature or reason: this is my private opinion;
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or if you please, it shall be a stage, or Theater, where you shall see diuersitie of fashions, the changes and variety of fortunes, feares and iealousies in loue,
or if you please, it shall be a stage, or Theater, where you shall see diversity of fashions, the changes and variety of fortune's, fears and jealousy's in love,
cc cs pn22 vvb, pn31 vmb vbi dt n1, cc n1, c-crq pn22 vmb vvi n1 pp-f n2, dt n2 cc n1 pp-f n2, n2 cc ng1 p-acp n1,
thinke not your labour lost, for I will leade you from sport, vnto sport; such cruell & mercilesse sport, as is from the Beare-Garden, to the Cocke-pit;
think not your labour lost, for I will lead you from sport, unto sport; such cruel & merciless sport, as is from the Beare-Garden, to the Cockpit;
vvb xx po22 n1 vvn, c-acp pns11 vmb vvi pn22 p-acp n1, p-acp n1; d j cc j n1, c-acp vbz p-acp dt n1, p-acp dt n1;
how hardly can States-men be reconciled, who h•uing once drawne out the sword, cast the sheath into the riuer? Shall I tell you the reason, God is charity and peace, set a brea•h betweene God and man, then farwell charity and peace;
how hardly can Statesmen be reconciled, who h•uing once drawn out the sword, cast the sheath into the river? Shall I tell you the reason, God is charity and peace, Set a brea•h between God and man, then farewell charity and peace;
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as in man in regard of his offence, so in the creatures, for mans punishment and vengeance, it stood with the diuine iustice to set his owne enemies at enmitie within themselues:
as in man in regard of his offence, so in the creatures, for men punishment and vengeance, it stood with the divine Justice to Set his own enemies At enmity within themselves:
euery part according to his owne kinde, should be ranked in his seuerall order, and euery one in particular should principally and chiefly intend the perfection and preseruation of the whole, as appeares by daily experience:
every part according to his own kind, should be ranked in his several order, and every one in particular should principally and chiefly intend the perfection and preservation of the Whole, as appears by daily experience:
d n1 vvg p-acp po31 d n1, vmd vbi vvn p-acp po31 j n1, cc d pi p-acp j vmd av-j cc av-jn vvi dt n1 cc n1 pp-f dt j-jn, c-acp vvz p-acp j n1:
Are there not monsters in nature, either defectiue or superabounding in parts, or differing from the ordinarie kinde? The Philosophers (who fight most in natures defence to iustifie her actions) say indeede, that monsters doe much detract from the perfection of that particular nature,
are there not monsters in nature, either defective or superabounding in parts, or differing from the ordinary kind? The Philosophers (who fight most in nature's defence to justify her actions) say indeed, that monsters do much detract from the perfection of that particular nature,
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It should seeme that nature can no way set foorth her owne beautie, but she must bring vgly, deformed, mis-shapen monsters vpon the stage of this world, that so other creatures base in themselues,
It should seem that nature can no Way Set forth her own beauty, but she must bring ugly, deformed, misshapen monsters upon the stage of this world, that so other creatures base in themselves,
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Monsters are rare, and seldom appeare to vs, though Affrica be a fruitfull mother of monsters, I will therefore come to the seuerall kindes in nature of the two sexes.
Monsters Are rare, and seldom appear to us, though Africa be a fruitful mother of monsters, I will Therefore come to the several Kinds in nature of the two sexes.
n2 vbr j, cc av vvi p-acp pno12, cs np1 vbb dt j n1 pp-f n2, pns11 vmb av vvi p-acp dt j n2 p-acp n1 pp-f dt crd n2.
You shall hardly discerne any tokens or signes of ioy, solus homo est risibilis; but for sorrow and griefe, you shall finde very many and pregnant testimonies.
You shall hardly discern any tokens or Signs of joy, solus homo est risibilis; but for sorrow and grief, you shall find very many and pregnant testimonies.
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And obserue, how apt they are to complaine, in so much that the very breathing, inspiratio & exspiratio, seemes to my eares to haue the sound and note of a groane.
And observe, how apt they Are to complain, in so much that the very breathing, inspiratio & exspiratio, seems to my ears to have the found and note of a groan.
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but if once insnared, estote columbae, then let the sighes of a contrite heart, the teares of a sorrowfull soule, together with the flood of Iordane, wash thy vncleannes, thy filth and leprosie of sinne.
but if once Ensnared, estote columbae, then let the sighs of a contrite heart, the tears of a sorrowful soul, together with the flood of Iordane, wash thy uncleanness, thy filth and leprosy of sin.
If the actions as fruites, betoken corruption, then I will further proceed and search out the roote of this corruption, which I finde to be in nature her selfe:
If the actions as fruits, betoken corruption, then I will further proceed and search out the root of this corruption, which I find to be in nature her self:
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as if corruption did belong to the perfection, in this corrupted state of the creature; or that nature were enuious, and would not afford the one without the other.
as if corruption did belong to the perfection, in this corrupted state of the creature; or that nature were envious, and would not afford the one without the other.
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for my reasons are grounded vpon nature, supposing the state wherein she consists, and not in reference to any higher condition, wherein she might haue been, first ordained by God:
for my Reasons Are grounded upon nature, supposing the state wherein she consists, and not in Referente to any higher condition, wherein she might have been, First ordained by God:
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but nature is to bee taught and instructed by her handmaid, to receiue her last and finall perfection from her vassall and slaue, that ill-fauoured ape, mistrisse Arte, forsooth, the learned gossip, which doth all things by imitation, taking her grounds and principles of action from nature;
but nature is to be taught and instructed by her handmaid, to receive her last and final perfection from her vassal and slave, that ill-favoured ape, mistress Art, forsooth, the learned gossip, which does all things by imitation, taking her grounds and principles of actium from nature;
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yet with her vaine-glory and ostentation, shee hath greatly wronged and prouock't nature, in so much that if nature were not wholly cast downe and deiected, rather then she would endure the intolerable boasting and bragging of Mountebankes, shee would attempt the vttermost of her power.
yet with her vainglory and ostentation, she hath greatly wronged and provoked nature, in so much that if nature were not wholly cast down and dejected, rather then she would endure the intolerable boasting and bragging of Mountebanks, she would attempt the uttermost of her power.
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thirdly, considering how the heauens stand affected to the earth; fourthly, how elements amongst themselues; fifthly, how mixt creatures one to another;
Thirdly, considering how the heavens stand affected to the earth; fourthly, how elements among themselves; fifthly, how mixed creatures one to Another;
man alone of all other creatures, in regard of the freedome of his will, and the choyce of his owne actions, being onely capable of the transgression, the rest of the creatures are wholly excluded from the offence;
man alone of all other creatures, in regard of the freedom of his will, and the choice of his own actions, being only capable of the Transgression, the rest of the creatures Are wholly excluded from the offence;
for I should greatly wrong my selfe, if I should loose so much time, as to take a generall suruey of nature, to wander in the desarts and caues of the creatures, to search out their imperfections;
for I should greatly wrong my self, if I should lose so much time, as to take a general survey of nature, to wander in the deserts and caves of the creatures, to search out their imperfections;
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first, for such things which seeme to bee proper and peculiar to man, in regard of his constitution, whereof all nature cannot furnish vs with the like example and president;
First, for such things which seem to be proper and peculiar to man, in regard of his constitution, whereof all nature cannot furnish us with the like Exampl and president;
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whereby it shall appeare, that our misery is far greater then theirs, contrary to the first intent and institution of nature, wherein she gaue vs a greater dignitie,
whereby it shall appear, that our misery is Far greater then theirs, contrary to the First intent and Institution of nature, wherein she gave us a greater dignity,
Speaking of mans co•stitution, it must be supposed, that he consists of seuerall and different parts, which appeares by his composition, and dissolution;
Speaking of men co•stitution, it must be supposed, that he consists of several and different parts, which appears by his composition, and dissolution;
but shall haue a state constant and stable, homogeneall, euery way like vnto it selfe. If then man be compounded, then assuredly nature requires the fewest principles;
but shall have a state constant and stable, homogeneal, every Way like unto it self. If then man be compounded, then assuredly nature requires the fewest principles;
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if any man doubt of it, I could wish that his pasport were made, that with the whip and the scourge, he might bee conueyed to Golgotha, where he should finde sculles of all sizes.
if any man doubt of it, I could wish that his passport were made, that with the whip and the scourge, he might be conveyed to Golgotha, where he should find skulls of all sizes.
then certainly spirituall, as not consisting of any earthly matter, which well appeares by the quicke apprehension, the strange and admirable operations, conceiuing things immateriall, able to abstract things from their owne nature, vnderstanding the grosse and earthly substance in a spirituall manner;
then Certainly spiritual, as not consisting of any earthly matter, which well appears by the quick apprehension, the strange and admirable operations, conceiving things immaterial, able to abstract things from their own nature, understanding the gross and earthly substance in a spiritual manner;
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and gouernment of her owne actions, not violently carried by an instinct of nature, but hauing a free-will in her owne choyce and election, which vndoubtedly argues a higher descent, a greater petegree and linage then these base elements can afford her,
and government of her own actions, not violently carried by an instinct of nature, but having a freewill in her own choice and election, which undoubtedly argues a higher descent, a greater pedigree and lineage then these base elements can afford her,
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That there should bee spirituall substances in generall, let vs first flie aboue the conuexitie of the heauens, where elements, and elementarie bodies cannot ascend.
That there should be spiritual substances in general, let us First fly above the convexity of the heavens, where elements, and elementary bodies cannot ascend.
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some materiall, some spirituall, &c. as likewise by the various and strange motion of the heauens, which being simple bodies, should haue one simple motion;
Some material, Some spiritual, etc. as likewise by the various and strange motion of the heavens, which being simple bodies, should have one simple motion;
d n-jn, d j, av c-acp av p-acp dt j cc j n1 pp-f dt n2, r-crq vbg j n2, vmd vhi crd j n1;
and yet their motion being not simple, not for the preseruation of themselues, and that in their owne proper places, where euery other creature hath rest, peace,
and yet their motion being not simple, not for the preservation of themselves, and that in their own proper places, where every other creature hath rest, peace,
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and contentment, doe hence vndoubtedly conclude, that the heauens are moued by intelligences, and in token hereof, there are influences, qualities not materiall, the operation whereof cannot bee preuented by application of any other elementarie or contrary qualitie:
and contentment, do hence undoubtedly conclude, that the heavens Are moved by intelligences, and in token hereof, there Are influences, qualities not material, the operation whereof cannot be prevented by application of any other elementary or contrary quality:
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and the motion it selfe is so strange and so wonderfull, that the minde of man being an intelligent spirit, notwithstanding our studies, our circles, excentric, concentric, epicicle,
and the motion it self is so strange and so wonderful, that the mind of man being an intelligent Spirit, notwithstanding our studies, our Circles, eccentric, concentric, epicycle,
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Are there not motes, which cannot be discerned but in the Sunne-beames? and in euery dumbe creature, is not the forme spirituall, as being the more noble part of the creature,
are there not motes, which cannot be discerned but in the Sunbeams? and in every dumb creature, is not the Form spiritual, as being the more noble part of the creature,
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though hidden and concealed, hauing both wombe and tombe in the matter, and therefore being impotent of her selfe, wants a naturall instinct for her guide and direction? If this forme were not spirituall,
though hidden and concealed, having both womb and tomb in the matter, and Therefore being impotent of her self, Wants a natural instinct for her guide and direction? If this Form were not spiritual,
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then what penetration of bodies should be admitted? how slowly should the actions proceed, considering little wormes, which in themselues and in their whole bodies are scarse sensible? What should we thinke of their forme, they haue varietie of senses, of motion, they haue varietie of parts, of members, of limbes,
then what penetration of bodies should be admitted? how slowly should the actions proceed, considering little worms, which in themselves and in their Whole bodies Are scarce sensible? What should we think of their Form, they have variety of Senses, of motion, they have variety of parts, of members, of limbs,
as on the contrary, quantitie is therefore extended and seemes to be grosse and terrestriall, because it proceeds from the matter, and i• applied for dimēsions:
as on the contrary, quantity is Therefore extended and seems to be gross and terrestrial, Because it proceeds from the matter, and i• applied for dimensions:
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but most especially for mans soule which is reasonable, were it not freed and exempted from any elementarie composition, it could neuer iudge aright of all bodies;
but most especially for men soul which is reasonable, were it not freed and exempted from any elementary composition, it could never judge aright of all bodies;
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but according to her temperature, thereafter should follow her censure, thereafter her appetite and inclination, so that the freedome of mans will should suffer violence.
but according to her temperature, thereafter should follow her censure, thereafter her appetite and inclination, so that the freedom of men will should suffer violence.
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If then you will suppose in man, a true iudgement of things, and a free libertie in his choice, you must conceiue the soule as a spirit, which is the ground and foundation of both, whereby hauing onely the diuine concourse and assistance, she is not carried with any naturall instinct,
If then you will suppose in man, a true judgement of things, and a free liberty in his choice, you must conceive the soul as a Spirit, which is the ground and Foundation of both, whereby having only the divine concourse and assistance, she is not carried with any natural instinct,
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If this soule bee spirituall, then certainly immortall, as being exempted & freed from the opposition and contrarietie of elementarie qualities, whichis the only motiue and inducement to corruption:
If this soul be spiritual, then Certainly immortal, as being exempted & freed from the opposition and contrariety of elementary qualities, Whichis the only motive and inducement to corruption:
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she comprehends and vnderstands things immortall, some of them being bare and dumbe instruments ordained only for her vse and seruice, suppose the Sunne, the Moone, and the Starres:
she comprehends and understands things immortal, Some of them being bore and dumb Instruments ordained only for her use and service, suppose the Sun, the Moon, and the Stars:
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The desires of the soule are infinite, shee intends nothing so much as eternitie: this is naturally ingrafted in all of vs, and nature cannot faile in her ends.
The Desires of the soul Are infinite, she intends nothing so much as eternity: this is naturally ingrafted in all of us, and nature cannot fail in her ends.
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sometimes his minde, either in dreames, or in the strong apprehension of his owne thoughts, seemes to presage euill, and this euill vndoubtedly followes.
sometime his mind, either in dreams, or in the strong apprehension of his own thoughts, seems to presage evil, and this evil undoubtedly follows.
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Consider againe the many visions and apparitions, which from age to age haue bin discouered among the dead, whereof the best authors, the most learned and iudicious make mention.
Consider again the many visions and apparitions, which from age to age have been discovered among the dead, whereof the best Authors, the most learned and judicious make mention.
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The course and order of the whole vniuerse requires as much in effect: For as the power of God hath alreadie appeared in the creation; his wisedome in the disposing;
The course and order of the Whole universe requires as much in Effect: For as the power of God hath already appeared in the creation; his Wisdom in the disposing;
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his prouidence in the preseruing of nature, and so for the rest of his attributes, &c. so there must be a time when the iustice of God shall reueale it selfe:
his providence in the preserving of nature, and so for the rest of his attributes, etc. so there must be a time when the Justice of God shall reveal it self:
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only man hath a discoursiue reason, whereby he may consult of his owne actions; and being once resolued, he hath a free will for his owne choice and election,
only man hath a discursive reason, whereby he may consult of his own actions; and being once resolved, he hath a free will for his own choice and election,
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and according to the sins or deserts, according to the measure and extent of Gods mercie or iustice, shall be a subiect capable of punishment or glorie.
and according to the Sins or deserts, according to the measure and extent of God's mercy or Justice, shall be a Subject capable of punishment or glory.
cc vvg p-acp dt n2 cc n2, vvg p-acp dt n1 cc n1 pp-f npg1 n1 cc n1, vmb vbi dt n-jn j pp-f n1 cc n1.
Hauing spoken of the seuerall parts of his constitution, now at length wee haue agreed vpon man, wee haue laid hold on him, and apprehended the partie:
Having spoken of the several parts of his constitution, now At length we have agreed upon man, we have laid hold on him, and apprehended the party:
as if she were no part of man, but did inhabit in Tents, and in Tabernacles in the wildernesse, alwaies remouing and changing her dwelling, hauing no certaine mansion house to containe her.
as if she were no part of man, but did inhabit in Tents, and in Tabernacles in the Wilderness, always removing and changing her Dwelling, having no certain mansion house to contain her.
but the flesh with the spirit, corruptible with incorruptible, mortall with immortall, liue together vnder one roofe, they are the household seruants of one man,
but the Flesh with the Spirit, corruptible with incorruptible, Mortal with immortal, live together under one roof, they Are the household Servants of one man,
Me thinkes I call to minde the practise of the tyrant, who was wont to couple the liuing bodies of men, to the dead carkasses of others, impar coningium, that, being not able to quicken and reuiue each other, they might together corrupt and consu•e. Here is the like tyrannie:
Me thinks I call to mind the practice of the tyrant, who was wont to couple the living bodies of men, to the dead carcases of Others, impar coningium, that, being not able to quicken and revive each other, they might together corrupt and consu•e. Here is the like tyranny:
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for it is strange and wonderfull (much against the ordinarie course of nature) either how such seuerall and different parts should be linckt together, to make vp one subiect, visible, corruptible, earthly, according to the fl•sh;
for it is strange and wonderful (much against the ordinary course of nature) either how such several and different parts should be linked together, to make up one Subject, visible, corruptible, earthly, according to the fl•sh;
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or being once knit together, and a league of amitie, consisting in a mutual sympathie betweene both, concluded, what should at length cause the dissolution?
or being once knit together, and a league of amity, consisting in a mutual Sympathy between both, concluded, what should At length cause the dissolution?
that for want of the more ignoble and base part (the vse of the bodie) the soule should not be able to exercise her faculties, either of growth and nourishment, or of sense and motion;
that for want of the more ignoble and base part (the use of the body) the soul should not be able to exercise her faculties, either of growth and nourishment, or of sense and motion;
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but like a comfortlesse widow should be strictly tied to her thirds, only the intellectuall part, being her owne proper dowrie, hauing gotten no surplusage to her estate, by vertue of her mariage.
but like a comfortless widow should be strictly tied to her thirds, only the intellectual part, being her own proper dowry, having got no surplusage to her estate, by virtue of her marriage.
If it seemes some kinde of disparagement, that the immortall soule should bee contracted in mariage to the mortall flesh (for mariage should alwai•• suppose an equalitie);
If it seems Some kind of disparagement, that the immortal soul should be contracted in marriage to the Mortal Flesh (for marriage should alwai•• suppose an equality);
after her first approch and infusion, for many moneths the soule is kept prisoner in the wombe, a place noysome for sent, vncleane for situation, a dungeon for darknesse.
After her First approach and infusion, for many months the soul is kept prisoner in the womb, a place noisome for sent, unclean for situation, a dungeon for darkness.
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see how he crouches with his head on his knees like a tumbler, wallowing in his owne excrements, feeding vpon the impurest blood, breathing thorough the most vncleane passages;
see how he Crouches with his head on his knees like a tumbler, wallowing in his own excrements, feeding upon the impurest blood, breathing through the most unclean passages;
then why should not some difference, and some addition bee made betweene reason and sense? Man consists of a liuer for his nourishment, of an heart for his vitall spirits, of a braine for his sense:
then why should not Some difference, and Some addition be made between reason and sense? Man consists of a liver for his nourishment, of an heart for his vital spirits, of a brain for his sense:
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but man being depriued of that grace, might iustly claime and challenge (according to the excellencie of his own condition) something in nature, some super a bounding parts in his bodie, to betoken the dignitie of his reasonable soule, aboue the state of the sensatiue.
but man being deprived of that grace, might justly claim and challenge (according to the excellency of his own condition) something in nature, Some super a bounding parts in his body, to betoken the dignity of his reasonable soul, above the state of the sensatiue.
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and for the inward senses, which are the proper and neerest instruments of the vnderstanding, he that shall well consider the strange and wonderfull operation of the creatures in their owne kinde,
and for the inward Senses, which Are the proper and nearest Instruments of the understanding, he that shall well Consider the strange and wonderful operation of the creatures in their own kind,
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Suppose there were such disparitie in the state and condition of both, and that the dull flesh could not giue any sufficient entertainment to so royall a spouse;
Suppose there were such disparity in the state and condition of both, and that the dull Flesh could not give any sufficient entertainment to so royal a spouse;
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Can a kingdome diuided in it selfe proceed from nature, which intends an vniforme order and course in the creatures? I grant there may be contrarietie of qualities in one and the same subiect, consisting of contrarie elements,
Can a Kingdom divided in it self proceed from nature, which intends an uniform order and course in the creatures? I grant there may be contrariety of qualities in one and the same Subject, consisting of contrary elements,
God, requiting mans disobedience, to shew the high wisedome of his gouernment, & the proportion of his iustice, sets the parts of man at enmitie with themselues, which before did together conspire against their God and creator.
God, requiting men disobedience, to show the high Wisdom of his government, & the proportion of his Justice, sets the parts of man At enmity with themselves, which before did together conspire against their God and creator.
Is it not yet resolued who should beare rule? or must it consist of alterations, changes and turnes? or doe they seeke to preuent each other? Capiat qui capere potest, quod nullius est hominis, id iure sit occupant•s, as if they did both striue for the empire, which as yet were not intailed to any certaine familie or tribe.
Is it not yet resolved who should bear Rule? or must it consist of alterations, changes and turns? or do they seek to prevent each other? Capita qui capere potest, quod Nullius est hominis, id iure sit occupant•s, as if they did both strive for the empire, which as yet were not intailed to any certain family or tribe.
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why should she not correct their errors, mistakings, and defects? why should not the reasonable soule intermeddle with the concoctions, nourishment and growth of the bodie? If any thing lies heauie on the stomacke,
why should she not correct their errors, mistakings, and defects? why should not the reasonable soul intermeddle with the concoctions, nourishment and growth of the body? If any thing lies heavy on the stomach,
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so why should not the reasonable soule haue power to remoue it? Seemes it not a great disorder in nature, that in the bodie of man there should bee two subordinate soules;
so why should not the reasonable soul have power to remove it? Seems it not a great disorder in nature, that in the body of man there should be two subordinate Souls;
could not all things be more easily performed by one and the same faculty, as in al other creatures? Then should there be no greater difficultie to cleanse the vncleane blood, to purge the grosse melancholie,
could not all things be more Easily performed by one and the same faculty, as in all other creatures? Then should there be no greater difficulty to cleanse the unclean blood, to purge the gross melancholy,
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Wherefore serue fibres, muscles or tendons for receiuing, retaining, or expulsion of foode, if the soule hath no power to apply them? The perfectiō of nature (especially) consists within her most secret pauilions:
Wherefore serve fibres, muscles or tendons for receiving, retaining, or expulsion of food, if the soul hath no power to apply them? The perfection of nature (especially) consists within her most secret pavilions:
shall the soule bee able to moue the thigh, the legge, the arme, the whole body? and yet the least scruple of poyson lying in the ventricle, shall she not be able to disgorge and expell it? In other creatures (I confesse) there is an ordinarie course of nature,
shall the soul be able to move the thigh, the leg, the arm, the Whole body? and yet the least scruple of poison lying in the ventricle, shall she not be able to disgorge and expel it? In other creatures (I confess) there is an ordinary course of nature,
Againe, whatsoeuer is proper to the body, as forme, figure, the vse and disposition of the inward parts, notwithstanding that the soule first squared out the body,
Again, whatsoever is proper to the body, as Form, figure, the use and disposition of the inward parts, notwithstanding that the soul First squared out the body,
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yet it is not vnknowne to Philosophie, that there is an extasis of the soule, wherein she is carried in a trance, wholly and only intending the intellectuall functions,
yet it is not unknown to Philosophy, that there is an extasis of the soul, wherein she is carried in a trance, wholly and only intending the intellectual functions,
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whereas in all other creatures you shall instantly discerne, in the first moment of their birth, actions proper and peculiar to their state and condition.
whereas in all other creatures you shall instantly discern, in the First moment of their birth, actions proper and peculiar to their state and condition.
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once within the compasse of a naturall day, in the time of our rest and our sleepe, where is there any appearance of a reasonable soule? There is nourishment (I confesse);
once within the compass of a natural day, in the time of our rest and our sleep, where is there any appearance of a reasonable soul? There is nourishment (I confess);
Lest I should be thought a theefe or a coward, thus to steale vpon man, in the time of his sleepe, to stop his winde, to strangle and choke him in his naked bed, that he should not be able to speake for himselfe,
Lest I should be Thought a thief or a coward, thus to steal upon man, in the time of his sleep, to stop his wind, to strangle and choke him in his naked Bed, that he should not be able to speak for himself,
others with melancholie deepe impressions, frame vnto themselues fancies of all kindes: some with night watchings and studies, hastening to bee wise, lost their owne wits:
Others with melancholy deep impressions, frame unto themselves fancies of all Kinds: Some with night watchings and studies, hastening to be wise, lost their own wits:
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how are they tormented, tied to the stakes, whipt with cords, dieted with hunger, tempered with coldnes? The irons enter into their flesh, they are vsed in the nature of wild beasts;
how Are they tormented, tied to the stakes, whipped with cords, dieted with hunger, tempered with coldness? The irons enter into their Flesh, they Are used in the nature of wild beasts;
but their greatest miserie is, that they haue no feeling of their owne miserie. Thinke not this punishment to be casuall and accidentall to man, for these are Lunatickes;
but their greatest misery is, that they have no feeling of their own misery. Think not this punishment to be casual and accidental to man, for these Are Lunatics;
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for if you can teach them to aske meate in their hunger, drinke in their thirst, to complain of coldnesse when it pincheth them, here is the height and top of their learning;
for if you can teach them to ask meat in their hunger, drink in their thirst, to complain of coldness when it pincheth them, Here is the height and top of their learning;
no other sensible creature, either in his birth, or his sleepe, or in his madnesse, much lesse in the whole course of his life, did euer appeare without sense:
no other sensible creature, either in his birth, or his sleep, or in his madness, much less in the Whole course of his life, did ever appear without sense:
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who euer saw a quick plant without sappe in the roote? But in token, that the first sinne of man was the curiositie of knowledge, (for the penaltie of this sinne) God hath reserued in his owne power, the free disposing of mans reason;
who ever saw a quick plant without sap in the root? But in token, that the First sin of man was the curiosity of knowledge, (for the penalty of this sin) God hath reserved in his own power, the free disposing of men reason;
and yet in the meane time, how is she perplexed and tormented with ignorance, possessed with an immoderate thirst of knowledge, with a curiositie of knowledge? And on the other side, what great difficultie and labour appeares in the purchase of wisedome? It is gotten by long experience,
and yet in the mean time, how is she perplexed and tormented with ignorance, possessed with an immoderate thirst of knowledge, with a curiosity of knowledge? And on the other side, what great difficulty and labour appears in the purchase of Wisdom? It is got by long experience,
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and here wisedome seemes like a motheaten garment, which hath been heretofore of some value, but now, for want of rep•iring or trimming, serues for no further vse or imployment.
and Here Wisdom seems like a motheaten garment, which hath been heretofore of Some valve, but now, for want of rep•iring or trimming, serves for no further use or employment.
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what greater obstacle or hindrance can be, then is the burthen and weight of the body? our mindes distracted with senses, the senses not rightly informing;
what greater obstacle or hindrance can be, then is the burden and weight of the body? our minds distracted with Senses, the Senses not rightly informing;
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for we doe not receiue the things themselues, but the species or images of things, which being presented to our vnderstanding, most commonly wee iudge according to our passions.
for we do not receive the things themselves, but the species or Images of things, which being presented to our understanding, most commonly we judge according to our passion.
for the senses are onely imployed in particulars, which doe not belong to the court or cognizance of the vnderstanding, which onely conceaues the generals;
for the Senses Are only employed in particulars, which do not belong to the court or cognizance of the understanding, which only conceives the generals;
You will say, that although the vnderstanding bee inforced to make his owne obiects, yet is it donne with the greatest facilitie, and ease, a naturall action.
You will say, that although the understanding be enforced to make his own objects, yet is it done with the greatest facility, and ease, a natural actium.
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Wherfore serue all the rules of Logicke? why should we striue so much for a right method? were it not that the difficulty consists in the discouery of the truth.
Wherefore serve all the rules of Logic? why should we strive so much for a right method? were it not that the difficulty consists in the discovery of the truth.
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From whence ariseth all the diuersities of mens opinions, when as reason is the same in all men? We doe not differ about coulors, we do not differ about sensible obiects:
From whence arises all the diversities of men's opinions, when as reason is the same in all men? We do not differ about colours, we do not differ about sensible objects:
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for if the truth lay open and naked, all men would easily assent vnto it. Me thinks it should stand with right reason, that as sense hath sensible obiects;
for if the truth lay open and naked, all men would Easily assent unto it. Me thinks it should stand with right reason, that as sense hath sensible objects;
strange it is to obserue the intestine warre, which man wageth with himselfe, possessed with contrary iudgements, insomuch that he proues a stranger to himselfe, not knowing the resolution of his owne minde.
strange it is to observe the intestine war, which man wageth with himself, possessed with contrary Judgments, insomuch that he Proves a stranger to himself, not knowing the resolution of his own mind.
And thus breaking forth into contrary wils, not knowing how himselfe stands affected, sometimes hee will, sometimes he will not one and the same action;
And thus breaking forth into contrary wills, not knowing how himself Stands affected, sometime he will, sometime he will not one and the same actium;
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The wisdom of man is foolishnes, and serues onely to giue him occasion to see his owne ignorance, hoc vnum scio, me nihil scire, this only I know, that I know nothing.
The Wisdom of man is foolishness, and serves only to give him occasion to see his own ignorance, hoc One scio, me nihil Scire, this only I know, that I know nothing.
I will therefore make my complaint against nature, she is corrupted, and hauing no true contentment in her selfe, she will not confesse her owne basenesse,
I will Therefore make my complaint against nature, she is corrupted, and having no true contentment in her self, she will not confess her own baseness,
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For nature that first brought vs together, and made vs importunate sutors, to haue the creatures in a plentiful measure, hath on the other side, very cunningly set such a difference and disparity betweene both, that we shall neuer obtaine our request.
For nature that First brought us together, and made us importunate Suitors, to have the creatures in a plentiful measure, hath on the other side, very cunningly Set such a difference and disparity between both, that we shall never obtain our request.
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As for example, man desires wealth by his labour and industrie, together with Gods blessing; wealth is purchased and gained, this wealth is laid vp in the purse, the chest,
As for Exampl, man Desires wealth by his labour and industry, together with God's blessing; wealth is purchased and gained, this wealth is laid up in the purse, the chest,
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A good wit neuer agrees with a good memorie, I speake not in regard of the multiplicitie of inuentions, which thereby might seeme to ouerpresse the memorie,
A good wit never agrees with a good memory, I speak not in regard of the Multiplicity of Inventions, which thereby might seem to overpress the memory,
He that is naturally addicted to Mathematicall Engines and lines, shall neuer be able to comprehend, within the circles of his sphere, the notions and abstractions of the Metaphysicks.
He that is naturally addicted to Mathematical Engines and lines, shall never be able to comprehend, within the Circles of his sphere, the notions and abstractions of the Metaphysics.
If learning be not fitted to thy capacitie, suppose thy weake braine should be imployed in the Metaphysicks, it will make thee a learned foole, beyond thy selfe.
If learning be not fitted to thy capacity, suppose thy weak brain should be employed in the Metaphysics, it will make thee a learned fool, beyond thy self.
If still they proceede, then much reading or plodding duls the vnderstanding; night-watchings and candle light, distemper the body, and dazle the minde.
If still they proceed, then much reading or plodding duls the understanding; night-watchings and candle Light, distemper the body, and dazzle the mind.
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Before I can descend, from the inuisible faculties of the soule, to the apparant actions of the body, I will first speake of the neighbourhood and soci•tie betweene both,
Before I can descend, from the invisible faculties of the soul, to the apparent actions of the body, I will First speak of the neighbourhood and soci•tie between both,
whether the perfections of bodie and minde were euer ma•ched together in one person. You shall obserue then, that nature hath set a great difference betweene them:
whither the perfections of body and mind were ever ma•ched together in one person. You shall observe then, that nature hath Set a great difference between them:
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then complement with his pale and darke skinne, with a cloude in his forehead, hollow eyes, churlish lookes, harsh language, hoggish ges•ure, frowning, fretting, and fuming.
then compliment with his pale and dark skin, with a cloud in his forehead, hollow eyes, churlish looks, harsh language, hoggish ges•ure, frowning, fretting, and fuming.
As if nature had r•pented her selfe, and to abate the insolencie of ma•, should clothe this rich iewell with some base 〈 ◊ 〉, that being not so comely in their outward 〈 ◊ 〉, •hey are enforced to conceale their owne inward worth:
As if nature had r•pented her self, and to abate the insolency of ma•, should cloth this rich jewel with Some base 〈 ◊ 〉, that being not so comely in their outward 〈 ◊ 〉, •hey Are Enforced to conceal their own inward worth:
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and if they be bold and aduenterous, then natu•e will giue vs a caution, caue quos natura notauit; and the inf•mie of their personage sildome procures loue, especially among the multitude.
and if they be bold and adventurous, then natu•e will give us a caution, cave quos Nature notauit; and the inf•mie of their personage seldom procures love, especially among the multitude.
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yet fleame and melancholy, whereof his temper especially consists, what Rhumes, Catarres, and diseases doe they cause in his body? How do they breake out into issues and gowtes ▪ and seeme to hasten old age? Odi puerum praecoci ingenio; I hate a childe of a forward wit;
yet flame and melancholy, whereof his temper especially consists, what Rheums, Cataracts, and diseases do they cause in his body? How do they break out into issues and goutes ▪ and seem to hasten old age? Odin puerum praecoci ingenio; I hate a child of a forward wit;
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What is it, or who is it, that thou canst loue in nature, on whō thou might'st settle thy affection? If faire and beautifull to fight, Phisiognomie will tell thee that thou seest the whole man, thou canst expect no further vse or imployment of his seruice:
What is it, or who is it, that thou Canst love in nature, on whom thou Mightest settle thy affection? If fair and beautiful to fight, Physiognomy will tell thee that thou See the Whole man, thou Canst expect no further use or employment of his service:
Whatsoeuer nature desires to be concealed, hidden, and dares not attempt it in the presence of others, certainly she will neuer stand to iustifie the action,
Whatsoever nature Desires to be concealed, hidden, and dares not attempt it in the presence of Others, Certainly she will never stand to justify the actium,
as eating, drinking, sleeping, yawning, &c. I will not speake of the most vncleane and secret parts, some things may bee conceiued, which may not be spoken.
as eating, drinking, sleeping, yawning, etc. I will not speak of the most unclean and secret parts, Some things may be conceived, which may not be spoken.
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but rather would prouide a close cabinet, for such necessarie imployments of nature? Is nature ashamed of her most naturall actions? then certainly it betokens a guiltinesse.
but rather would provide a close cabinet, for such necessary employments of nature? Is nature ashamed of her most natural actions? then Certainly it betokens a guiltiness.
But you will ascribe it to the strict and austere profession of Christianitie, which seeming ouer proud and haughtie for mans present estate, disdaines to inhabite the earth, lookes vp to heauen,
But you will ascribe it to the strict and austere profession of Christianity, which seeming over proud and haughty for men present estate, disdains to inhabit the earth, looks up to heaven,
True indeed, of all the sects in the world, Christian religion hath alwaies been most famous and eminent for strictnesse of life, and mortification of flesh;
True indeed, of all the Sects in the world, Christian Religion hath always been most famous and eminent for strictness of life, and mortification of Flesh;
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You will then say, that religion in generall, agrees in this one point, as teaching all men a maidenlike modestie, to forbeare the outragious lusts of the flesh,
You will then say, that Religion in general, agrees in this one point, as teaching all men a maidenlike modesty, to forbear the outrageous Lustiest of the Flesh,
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The infamie of these actions shall better appeare by this one instance. Call foorth the incestuous or adulterous person, I will here checke and correct him.
The infamy of these actions shall better appear by this one instance. Call forth the incestuous or adulterous person, I will Here check and correct him.
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Thou beast, worse then a beast, (for many beasts seeme to obserue the Rites and sanctitie of mariage) seest thou not how thou hast sinned against heauen,
Thou beast, Worse then a beast, (for many beasts seem to observe the Rites and sanctity of marriage) See thou not how thou hast sinned against heaven,
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Why should fearefulnesse so much possesse man? together with a continual expectation, what euill might befall him, were it not, that it proceedes from a guiltinesse of conscience? How often vpon any relation of the least mischance, do we strike our breasts, our thighes, wring our hands, stampe on the earth,
Why should fearfulness so much possess man? together with a continual expectation, what evil might befall him, were it not, that it proceeds from a guiltiness of conscience? How often upon any Relation of the least mischance, do we strike our breasts, our thighs, wring our hands, stamp on the earth,
and then suddenly looke vp to heauen, as if these outward annoyances could not any way concerne vs, were not the roote of this corruption within our selues? And therefore nature seemes to punish the roote, to curse and defie the earth, to acknowledge the guilt, together with the iust and due vengeance of heauen.
and then suddenly look up to heaven, as if these outward annoyances could not any Way concern us, were not the root of this corruption within our selves? And Therefore nature seems to Punish the root, to curse and defy the earth, to acknowledge the guilt, together with the just and due vengeance of heaven.
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If any greater misfortune befalles vs, then we begin to teare the haire, to bite the flesh, to forbeare the societies of men, to refuse the vse of our meate, to neglect our naturall rest, to denie all comfort to our selues,
If any greater misfortune befalls us, then we begin to tear the hair, to bite the Flesh, to forbear the societies of men, to refuse the use of our meat, to neglect our natural rest, to deny all Comfort to our selves,
When suddenly wee lay violent hands vpon our selues, wee desire nothing so much as a perpetuall separation and diuorce, betweene the soule and the flesh;
When suddenly we lay violent hands upon our selves, we desire nothing so much as a perpetual separation and divorce, between the soul and the Flesh;
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but who hath such absolute power in himself, as yt he can promise to himselfe, staiednesse and constancie in his affections? Or is it not a propertie of wise men, that they should alwaies call themselues to accounts,
but who hath such absolute power in himself, as that he can promise to himself, staidness and constancy in his affections? Or is it not a property of wise men, that they should always call themselves to accounts,
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but euen from the complection it selfe, and seeme to be hereditarie to whole mankinde, as other proper diseases are intailed to certaine families and tribes.
but even from the complexion it self, and seem to be hereditary to Whole mankind, as other proper diseases Are intailed to certain families and tribes.
How falles it out, that by an instinct of nature, in all our religious worship and seruice of God, we first begin with the punishment of our selues? Sacrifice (I thinke) is naturall to man, that in liew of our hearts,
How falls it out, that by an instinct of nature, in all our religious worship and service of God, we First begin with the punishment of our selves? Sacrifice (I think) is natural to man, that in lieu of our hearts,
The Heathen at this day vse in their sacrifices, the launcing of their flesh, the spilling of their owne blood, the scourging of their bodies, appearing naked before their Altars.
The Heathen At this day use in their Sacrifices, the lancing of their Flesh, the spilling of their own blood, the scourging of their bodies, appearing naked before their Altars.
The Idolaters of old time, how cruelly they tormented themselues, offering vp together, with the best part of their substance, their owne sonnes and their daughters in a bloody sacrifice? The Iewes,
The Idolaters of old time, how cruelly they tormented themselves, offering up together, with the best part of their substance, their own Sons and their daughters in a bloody sacrifice? The Iewes,
how curious in their washings, putting on their hairecloth and ashes? The Christian in his seruice of God, prepares himselfe with inward mortification and outward ceremonies;
how curious in their washings, putting on their haircloth and Ashes? The Christian in his service of God, prepares himself with inward mortification and outward ceremonies;
If any extraordinary good doe befall vs, we will rather choake it vp with vnthankfulnesse, or attribute it to some secret and hidden cause in nature, sometimes to a meere casualtie and chaunce, rather then we will ascribe it to them;
If any extraordinary good do befall us, we will rather choke it up with unthankfulness, or attribute it to Some secret and hidden cause in nature, sometime to a mere casualty and chance, rather then we will ascribe it to them;
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vpon euery occasion we can say, apage, apage, auoide, auoide, abr••unci• tibi Sathana. Many there are, W••ches & Sorce•ers, which haue entred a league and fellowship with those bad spirits;
upon every occasion we can say, Apage, Apage, avoid, avoid, abr••unci• tibi Satan. Many there Are, W••ches & Sorce•ers, which have entered a league and fellowship with those bad spirits;
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and doe prostrate my body, accusing 〈 … 〉 roote, and the fountaine of my pride and rebellion? Do you yet require some further testimonie of my seruice? Then in the salutation, I kisse my hand,
and do prostrate my body, accusing 〈 … 〉 root, and the fountain of my pride and rebellion? Do you yet require Some further testimony of my service? Then in the salutation, I kiss my hand,
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as it were taking a corporall oath, signifying and assuring you, that whatsoeuer I shall promise you with my lips, I shall be ready to execute and put in practise with my hands, vsing the best meanes that I can to secure you of my seruice;
as it were taking a corporal oath, signifying and assuring you, that whatsoever I shall promise you with my lips, I shall be ready to execute and put in practice with my hands, using the best means that I can to secure you of my service;
Our soule is imprisoned within our flesh, why should she not bee at libertie, for her flight and free passage out of this body, that she might goe and returne at her pleasure,
Our soul is imprisoned within our Flesh, why should she not be At liberty, for her flight and free passage out of this body, that she might go and return At her pleasure,
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but betweene both) which might serue to chaine and vnite in one linck, these different natures together? Or why should this priuiledge be denied man, that in regard of his spirit, he might conuerse with the Angels;
but between both) which might serve to chain and unite in one link, these different nature's together? Or why should this privilege be denied man, that in regard of his Spirit, he might converse with the Angels;
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as in regard of his flesh, he partakes with the beasts? Is he not here abridged and barred of his good companie and societie? Suppose man were dismembred and had lost some of his limbes;
as in regard of his Flesh, he partakes with the beasts? Is he not Here abridged and barred of his good company and society? Suppose man were dismembered and had lost Some of his limbs;
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To come to the materiall actions of his body, all the honest vocations and callings of men, what are they in veritie and truth, but only seruices and slaueries? Euery sea-faring man seemes to be a galley-slaue;
To come to the material actions of his body, all the honest vocations and callings of men, what Are they in verity and truth, but only services and slaveries? Every seafaring man seems to be a Galley slave;
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euery occupation seemes a meere drudgerie, the very beasts themselues doe not suffer the like. What a dangerous and painfull labour it is to worke in repairing of sea-bankes;
every occupation seems a mere drudgery, the very beasts themselves do not suffer the like. What a dangerous and painful labour it is to work in repairing of sea-bankes;
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some are ouerwhelmed with waters, others dye surfetted with cold, the very night must giue no rest to their labours? How many haue miscarried vnder vaults, in working of mines, in digging of coale-pits, casting vp of sand,
Some Are overwhelmed with waters, Others die surfeited with cold, the very night must give no rest to their labours? How many have miscarried under vaults, in working of mines, in digging of coal-pits, casting up of sand,
if some Carpenters and Masons proue old men, yet how many shall you finde not decrepit or troubled with bruses, with aches and sores? How many trades are noysome, vnfit for mans health? I haue knowne a Student in Cambridge, only in the course of his profession, troubled with fiue dangerous diseases at once.
if Some Carpenters and Masons prove old men, yet how many shall you find not decrepit or troubled with bruises, with aches and sores? How many trades Are noisome, unfit for men health? I have known a Student in Cambridge, only in the course of his profession, troubled with fiue dangerous diseases At once.
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How many trades are base and ignoble, not befitting the dignitie of mans condition, as Coblers, Tinkers, Carters, Chimney-sweepers? But hearke, hearke, me thinkes all the Cries of London, doe not so truly informe me, what they sell,
How many trades Are base and ignoble, not befitting the dignity of men condition, as Cobblers, Tinkers, Carters, Chimney-sweepers? But hark, hark, me thinks all the Cries of London, do not so truly inform me, what they fell,
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but calling to minde that I haue proceeded in a legall course, according to the forme of law, I haue impaneld my Iurie consisting of twel•e reasons, I will vse no shifts or delaies,
but calling to mind that I have proceeded in a Legal course, according to the Form of law, I have impaneled my Jury consisting of twel•e Reasons, I will use no shifts or delays,
considering that in the very constitution of man, many things happen, beyond the common course of nature, without president or patterne, such as could not stand with the diuine prouidence, were it not, that they are the particular punishments of mans sinne.
considering that in the very constitution of man, many things happen, beyond the Common course of nature, without president or pattern, such as could not stand with the divine providence, were it not, that they Are the particular punishments of men sin.
As for example: 1. That parts of such different condition, the spirit with the flesh, mortall with immortall, should together subsist. 2. That the soule being coupled, should finde such meane and base entertainment. 3. That notwithstanding the contract, there should be a continuall disagreement & opposition between both. 4. That there should be no manner of subordination or subiectiō, such as were requisite in parts,
As for Exampl: 1. That parts of such different condition, the Spirit with the Flesh, Mortal with immortal, should together subsist. 2. That the soul being coupled, should find such mean and base entertainment. 3. That notwithstanding the contract, there should be a continual disagreement & opposition between both. 4. That there should be no manner of subordination or subjection, such as were requisite in parts,
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but haue actions, priuate and proper to themselues. 6. That the bodie should hinder euery action of the soule, the senses faliely informing and distracting the vnderstanding. 7. The will deluded with showes, vaine hopes, false promises, receiuing no manner of contentment. 8. The body secretly and cunningly co•spires with the faculties of the soule, to set a faction and opposition betweene them. 9. That the comelinesse of parts, the gifts of the body, will not together accompanie the gifts of the minde;
but have actions, private and proper to themselves. 6. That the body should hinder every actium of the soul, the Senses faliely informing and distracting the understanding. 7. The will deluded with shows, vain hope's, false promises, receiving no manner of contentment. 8. The body secretly and cunningly co•spires with the faculties of the soul, to Set a faction and opposition between them. 9. That the comeliness of parts, the Gifts of the body, will not together accompany the Gifts of the mind;
I doe not here intend to dishonour thee, to disparage the great worke of thy creation, to vilifie and abase thy creat•res, to set all things at nought;
I do not Here intend to dishonour thee, to disparage the great work of thy creation, to vilify and abase thy creat•res, to Set all things At nought;
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rather, O Lord, I shall d•eme my selfe the basest worme vpon earth, and al thy creatures good in their owne kinde, according to thine owne approbation.
rather, Oh Lord, I shall d•eme my self the Basest worm upon earth, and all thy creatures good in their own kind, according to thine own approbation.
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Now if all things in man did •auour of mercy, it were a strong presumption, that the same mercie still discouers her selfe, in the continuance, which did first appeare in the creation:
Now if all things in man did •auour of mercy, it were a strong presumption, that the same mercy still discovers her self, in the Continuance, which did First appear in the creation:
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but if otherwise you discerne miseries and afflictions in man, acknowledge the fruits of Gods iustice, iustice, which must necessarily presuppose some offence;
but if otherwise you discern misery's and afflictions in man, acknowledge the fruits of God's Justice, Justice, which must necessarily presuppose Some offence;
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Especially considering, that Gods intent in the creation, was onely according to the nature of goodnesse, ( vt sit communicatina sui ipsius ) to impart his owne being and attributes to the creatures:
Especially considering, that God's intent in the creation, was only according to the nature of Goodness, (vt sit communicatina sui Himself) to impart his own being and attributes to the creatures:
but when I finde sorrowes and griefes in man, I begin to enquire, where is the originall? for in God there is no sorrow, no griefe, no maladies, no afflictions, no diseases, no death:
but when I find sorrows and griefs in man, I begin to inquire, where is the original? for in God there is no sorrow, no grief, no maladies, no afflictions, no diseases, no death:
The good wheate was first sowen, then came the ill husbandman, qui super-seminauit zizania, who did abuse the freedome of his owne will to his owne shame, chusing rather to die, then to liue.
The good wheat was First sown, then Come the ill husbandman, qui super-seminavit zizania, who did abuse the freedom of his own will to his own shame, choosing rather to die, then to live.
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And here the thistle and cockle first began to appeare, making man, the creature of Gods mercie, the fauourite of those times (as I may so speak), the obiect of Gods iustice, the subiect of Gods punishment. My second ground is this:
And Here the thistle and cockle First began to appear, making man, the creature of God's mercy, the favourite of those times (as I may so speak), the Object of God's Justice, the Subject of God's punishment. My second ground is this:
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in so much that our nature seemes to be ouerprest with their burthen and weight, and that our conditiō should be farre better, not to bee, then to bee:
in so much that our nature seems to be ouerprest with their burden and weight, and that our condition should be Far better, not to be, then to be:
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Now indeede the thought of mans miseries, here in the course of this life, seemed of that moment to the ancient and heathen Philosophers, that it was generally held and concluded among them,
Now indeed the Thought of men misery's, Here in the course of this life, seemed of that moment to the ancient and heathen Philosophers, that it was generally held and concluded among them,
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For the beleeuing man and the true Christian, who (besides the miseries of this life, which he acknowledgeth to be the rod of Gods wrath, for the punishment of sinne) is likewise perplexed with the feare and terror of hell, where that rod shall bee turned to a serpent.
For the believing man and the true Christian, who (beside the misery's of this life, which he acknowledgeth to be the rod of God's wrath, for the punishment of sin) is likewise perplexed with the Fear and terror of hell, where that rod shall be turned to a serpent.
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How many of them haue cursed the day of their birth? How earnestly haue others besought their speedy dissolution? Doth not Christ witnesse of that sonne of perdition, that it were better for him,
How many of them have cursed the day of their birth? How earnestly have Others besought their speedy dissolution? Does not christ witness of that son of perdition, that it were better for him,
while whole troupes and infinite multitudes of reprobates (though neuer so bold and confident of their owne righteousnesse) are daily reiected? And in the elect people of God, what strange agonies and conflicts appeare betweene the flesh and the spirit? Doth not the way to heauen lie by the gates of hell,
while Whole troops and infinite Multitudes of Reprobates (though never so bold and confident of their own righteousness) Are daily rejected? And in the elect people of God, what strange agonies and conflicts appear between the Flesh and the Spirit? Does not the Way to heaven lie by the gates of hell,
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when men with feare and trembling must worke out their owne saluation? If the righteous shall scarce answere one for a thousand, where shall the vngodly and sinner appeare? My third ground is this:
when men with Fear and trembling must work out their own salvation? If the righteous shall scarce answer one for a thousand, where shall the ungodly and sinner appear? My third ground is this:
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As for example, in a house consisting of master and seruants, if plentie, case, and contentment can bee found vnder the roofe of that house, you will conceiue it in the masters person, and not in the seruants:
As for Exampl, in a house consisting of master and Servants, if plenty, case, and contentment can be found under the roof of that house, you will conceive it in the Masters person, and not in the Servants:
p-acp p-acp n1, p-acp dt n1 vvg pp-f n1 cc n2, cs n1, n1, cc n1 vmb vbi vvn p-acp dt n1 pp-f d n1, pn22 vmb vvi pn31 p-acp dt ng1 n1, cc xx p-acp dt n2:
Doe you doubt, whether the creatures were ordained onely for mans vse? I will not conuince you with reason, I could wish that you would forbeare the vse of the creatures;
Do you doubt, whither the creatures were ordained only for men use? I will not convince you with reason, I could wish that you would forbear the use of the creatures;
they haue no more strength or knowl•dge, then is fit for our seruice, and vse: the horse can make choice of his foode, learnes his pace, remembers his way;
they have no more strength or knowl•dge, then is fit for our service, and use: the horse can make choice of his food, learns his pace, remembers his Way;
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Thus briefly in effect, considering that many miseries are incident to man, contrary to the first intent of our creation, which was a worke onely of mercie:
Thus briefly in Effect, considering that many misery's Are incident to man, contrary to the First intent of our creation, which was a work only of mercy:
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considering (I say) how many miseries doe befall man, common to other creatures, man, who is exempted from the ordinary ranke, and condition of other creatures:
considering (I say) how many misery's do befall man, Common to other creatures, man, who is exempted from the ordinary rank, and condition of other creatures:
considering againe, how many punishments are proper and peculiar to man (as if nature were more mercifull to other creatures then vnto man) notwithstanding the high dignitie,
considering again, how many punishments Are proper and peculiar to man (as if nature were more merciful to other creatures then unto man) notwithstanding the high dignity,
vvg av, c-crq d n2 vbr j cc j p-acp n1 (c-acp cs n1 vbdr av-dc j p-acp j-jn n2 av p-acp n1) p-acp dt j n1,
I hope the fall and corruption of man, shall hereby sufficiently appeare, euen to the blindnes and darknes of our naturall reason, without any further reuelation of grace;
I hope the fallen and corruption of man, shall hereby sufficiently appear, even to the blindness and darkness of our natural reason, without any further Revelation of grace;
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These are the three grounds, which seeme rather as seuerall degrees of one and the same foundation, which is laid vp and buried in the tombe of our miseries:
These Are the three grounds, which seem rather as several Degrees of one and the same Foundation, which is laid up and buried in the tomb of our misery's:
d vbr dt crd n2, r-crq vvb av p-acp j n2 pp-f crd cc dt d n1, r-crq vbz vvn a-acp cc vvn p-acp dt n1 pp-f po12 n2:
and therefore I pray' pardon me, if I be not ouer strict and curious in my method, though I speake promiscuously, and confound them together: for miserie betokens confusion.
and Therefore I pray pardon me, if I be not over strict and curious in my method, though I speak promiscuously, and confound them together: for misery betokens confusion.
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A confused stile, and a disturbed method, is fittest to discourse of our miserie, which cannot consist with the right vse of our reason, or vnderstanding.
A confused style, and a disturbed method, is Fittest to discourse of our misery, which cannot consist with the right use of our reason, or understanding.
In stead of an eloquent phrase, or a learned discourse, if I shall vse sighes, teares, sobbes and complaints, thereby to moue your compassion, this would proue the best lecture of miserie.
In stead of an eloquent phrase, or a learned discourse, if I shall use sighs, tears, sobs and complaints, thereby to move your compassion, this would prove the best lecture of misery.
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in stead of the foote and burthen of my speech, at the clause of a sentence, I pray' vse this short eiaculation and prayer, Iesu fili Dauid miserere nostri:
in stead of the foot and burden of my speech, At the clause of a sentence, I pray use this short ejaculation and prayer, Iesu fili David Miserere Our:
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I know no dangerous disease that lurkes in my body, vnlesse you will suppose mine owne nature, which indeed is corrupted, and therefore tends to corruption;
I know no dangerous disease that lurks in my body, unless you will suppose mine own nature, which indeed is corrupted, and Therefore tends to corruption;
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we are outwardly and inwardly euery way assaulted, and sometimes our life is dissolued with a poysonous breath, without any thunder-bolt, or cannon-shot:
we Are outwardly and inwardly every Way assaulted, and sometime our life is dissolved with a poisonous breath, without any thunderbolt, or Cannon shot:
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I doe much wonder, how mans body lasteth so long, were not the same mercie and goodnesse of God in the continuance, which did first appeare in the creation:
I do much wonder, how men body lasteth so long, were not the same mercy and Goodness of God in the Continuance, which did First appear in the creation:
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Whereas all other creatures are no sooner brought foorth, but are likewise apparelled by nature: as she giues them their foode, so likewise she prouides them a liuerie;
Whereas all other creatures Are no sooner brought forth, but Are likewise appareled by nature: as she gives them their food, so likewise she provides them a livery;
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for of himselfe he hath no meanes to preserue himselfe, but would vndoubtedly perish, if the same mercie of God, which first appeared in the wombe, did not stirre vp pitie and compassion in our tender hearted parents, to take the care and charge ouer vs. And thus is man, in his birth impotent,
for of himself he hath no means to preserve himself, but would undoubtedly perish, if the same mercy of God, which First appeared in the womb, did not stir up pity and compassion in our tender hearted Parents, to take the care and charge over us And thus is man, in his birth impotent,
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yet in man, in whom Gods prouidence doth most eminently appeare, sometimes to the wonder and astonishment of the Physitian and Naturalist, God denies his influence, that notwithstanding the application of outward meanes and remedies;
yet in man, in whom God's providence does most eminently appear, sometime to the wonder and astonishment of the physician and Naturalist, God Denies his influence, that notwithstanding the application of outward means and remedies;
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the birds in building their nests, with straw in their bils, water in their wings & earth in their clawes, may serue to teach and instruct vs in our architecture, in the plotforme and contriuing of our houses.
the Birds in building their nests, with straw in their bills, water in their wings & earth in their claws, may serve to teach and instruct us in our architecture, in the plotforme and contriving of our houses.
Many hearbes, many beasts, many trees, are in themselues odoriferous, and yeeld a sweete sauour; for God hath ordained them to be natures sacrifice to himselfe:
Many herbs, many beasts, many trees, Are in themselves odoriferous, and yield a sweet savour; for God hath ordained them to be nature's sacrifice to himself:
d n2, d n2, d n2, vbr p-acp px32 j, cc vvi dt j n1; p-acp np1 vhz vvn pno32 pc-acp vbi ng1 n1 p-acp px31:
Hearke, hearke, the excellent notes of singing birds, what varietie of voyces? how are they fitted to euery passion? The little chirping birds (the Wren,
Hark, hark, the excellent notes of singing Birds, what variety of voices? how Are they fitted to every passion? The little chirping Birds (the Wren,
Sometimes, indeede, these home-bred creatures, through mans ill vsage, either in their excessiue labour, or through their distempered foode or waters, are subiect to surfeits:
Sometime, indeed, these Homebred creatures, through men ill usage, either in their excessive labour, or through their distempered food or waters, Are Subject to Surfeits:
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And sometimes the more impotent man, the more inclined to the sinne; the sinne it selfe not arising from the strong constitution, or the abundance of seede:
And sometime the more impotent man, the more inclined to the sin; the sin it self not arising from the strong constitution, or the abundance of seed:
cc av dt av-dc j n1, dt av-dc vvn p-acp dt n1; dt n1 pn31 n1 xx vvg p-acp dt j n1, cc dt n1 pp-f n1:
but from some outward temptation, or by a strong inward apprehension in the pha•••e. So that seeblenes, which in all other creatures, giues them some respi•e;
but from Some outward temptation, or by a strong inward apprehension in the pha•••e. So that seeblenes, which in all other creatures, gives them Some respi•e;
cc-acp p-acp d j n1, cc p-acp dt j j n1 p-acp dt n1. av d n1, r-crq p-acp d j-jn n2, vvz pno32 d n1;
not onely the flesh is to be tempered and allaied with abstinence, but the minde distracted with worldly thoughts, must conuerse with God and his Angels;
not only the Flesh is to be tempered and allayed with abstinence, but the mind distracted with worldly thoughts, must converse with God and his Angels;
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that so inamoured with their beautie, we might forsake our first loue, the loue of this world, the loue of the flesh, the loue of our selues, Sponsabo tem•h• in et•rnu• delectus 〈 … 〉, & ego illi.
that so enamoured with their beauty, we might forsake our First love, the love of this world, the love of the Flesh, the love of our selves, Sponsabo tem•h• in et•rnu• delectus 〈 … 〉, & ego illi.
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and if their meanes will reach, they feed vpon milch-meates (which indeed is their ordinarie food), doe not calues and lambes do the like? Doth not the Bee feede vpon the sweete honeycombe? Or is there any delicious tree in our gardens, whereof the fowles of the ayre doe not share in the fruite? The Kite preyes vpon Chickens, the Wolfe vpon the tender Lambe, and the Kid; the Foxe vpon poultrie:
and if their means will reach, they feed upon milch-meats (which indeed is their ordinary food), do not calves and Lambs do the like? Does not the Bee feed upon the sweet honeycomb? Or is there any delicious tree in our gardens, whereof the fowls of the air do not share in the fruit? The Kite preys upon Chickens, the Wolf upon the tender Lamb, and the Kid; the Fox upon poultry:
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and I thinke that Purueiours could hardly make better prouision for a Prince his diet. If there were any difference, yet certainly their foode is as agreeable to their nature,
and I think that Purveyors could hardly make better provision for a Prince his diet. If there were any difference, yet Certainly their food is as agreeable to their nature,
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iust at the same time they alwaies betake themselues to their rest, or their sleepe. See here an excellent diet, these are singular meanes to preserue health;
just At the same time they always betake themselves to their rest, or their sleep. See Here an excellent diet, these Are singular means to preserve health;
j p-acp dt d n1 pns32 av vvb px32 p-acp po32 n1, cc po32 n1. n1 av dt j n1, d vbr j n2 pc-acp vvi n1;
nature hauing finished her taske, presently he awakens, then immediatly out of his braue courage, hauing receiued strength from his rest, he begins to insult,
nature having finished her task, presently he awakens, then immediately out of his brave courage, having received strength from his rest, he begins to insult,
Being thus temperate in their diet, and their foode agreeable to their nature, and their nature performing her taske, no marueile if they be lesse subiect 〈 ◊ 〉 distempers, then man;
Being thus temperate in their diet, and their food agreeable to their nature, and their nature performing her task, no marvel if they be less Subject 〈 ◊ 〉 distempers, then man;
vbg av j p-acp po32 n1, cc po32 n1 j p-acp po32 n1, cc po32 n1 vvg po31 n1, av-dx vvb cs pns32 vbb av-dc j-jn 〈 sy 〉 n2, av n1;
distempers, I say, which are the forerunners to diseases (for as yet I will not extend my speech to diseases) from whence ariseth all this distemper of our bodies, especially of ours, more then of all the rest of the creatures? You will say, from the excellencie of our constitution.
distempers, I say, which Are the forerunners to diseases (for as yet I will not extend my speech to diseases) from whence arises all this distemper of our bodies, especially of ours, more then of all the rest of the creatures? You will say, from the excellency of our constitution.
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You will say, that man cannot so well intend the actions of his sense, as they, in regard of his other imployments, being taken vp with the weightier affaires of his reasonable soule.
You will say, that man cannot so well intend the actions of his sense, as they, in regard of his other employments, being taken up with the Weightier affairs of his reasonable soul.
could hee then attaine to the least part of this knowledge? No certainly, the old shepheard (after long obseruation) cannot informe himselfe in this kinde,
could he then attain to the least part of this knowledge? No Certainly, the old shepherd (After long observation) cannot inform himself in this kind,
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it should bee able to resist as the biting frost, so the melting heate, moderata durant; as in factions and parts taking, the safest and surest course is, not to intermeddle with either side,
it should be able to resist as the biting frost, so the melting heat, Moderata durant; as in factions and parts taking, the Safest and Surest course is, not to intermeddle with either side,
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The moderate mixture of gold, giues it the greatest and longest continuance, while other bodies approching neerer the extreames, are either nipt with the frost,
The moderate mixture of gold, gives it the greatest and longest Continuance, while other bodies approaching nearer the extremes, Are either nipped with the frost,
or scorched with the heate, or suddenly dissolued by the application of some contrarie qualitie. I cannot yet bee resolued, from whence come all these distempers more incident to man, then to all other creatures:
or scorched with the heat, or suddenly dissolved by the application of Some contrary quality. I cannot yet be resolved, from whence come all these distempers more incident to man, then to all other creatures:
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Mans foode, clothing, habitation, places of rest, and recreation, seeme to be much better then theirs, being all in mans owne choice, who will vndoubtedly make choice of the best:
men food, clothing, habitation, places of rest, and recreation, seem to be much better then theirs, being all in men own choice, who will undoubtedly make choice of the best:
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in cold, the fire, the lambe-skinne, the warme broths, besides all the helpes of physicke, the studies of many learned men, the practise and experience of all ages, the farre fetched Indian drugges,
in cold, the fire, the lambskin, the warm broths, beside all the helps of physic, the studies of many learned men, the practice and experience of all ages, the Far fetched Indian drug,
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It should seeme wee liue vpon the borders, betweene God and the creatures, and therefore these maladies, by God inflicted on nature, must first seaze and light vpon vs:
It should seem we live upon the borders, between God and the creatures, and Therefore these maladies, by God inflicted on nature, must First seize and Light upon us:
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The many distempers which happen to man, seeme to shorten his age, which indeed carries not the same proportion with the age and life of the creatures. One and twentie yeeres passe, when wee liue vnder the custodie,
The many distempers which happen to man, seem to shorten his age, which indeed carries not the same proportion with the age and life of the creatures. One and twentie Years pass, when we live under the custody,
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And hence it is, that euery man desires to free his lands from wardship, though otherwise they are the eldest sonnes of such men, who are vsually matched very young,
And hence it is, that every man Desires to free his Lands from wardship, though otherwise they Are the eldest Sons of such men, who Are usually matched very young,
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and for all other their workes of nature, their breeding, the soundnes of their bodies, the continuance of their liues, you shall finde a farre greater certaintie in them,
and for all other their works of nature, their breeding, the soundness of their bodies, the Continuance of their lives, you shall find a Far greater certainty in them,
for after the fall and corruption of man, yet still the mercie of God hath appeared in the preseruation of mans life, to assure vs of that immortalitie, which wee should haue enioyed in our integritie;
for After the fallen and corruption of man, yet still the mercy of God hath appeared in the preservation of men life, to assure us of that immortality, which we should have enjoyed in our integrity;
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It stood with the power of God, and with the honour of our creation, that creatures should decline by degrees, hereafter as they were more or lesse distant from that first mould, made by the immediate hands of God, and his owne workmanship.
It stood with the power of God, and with the honour of our creation, that creatures should decline by Degrees, hereafter as they were more or less distant from that First mould, made by the immediate hands of God, and his own workmanship.
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but at the deluge, it should seeme that God appointed a new computation of yeeres for mans age, that hee might be the more terrified from attempting of sinne, by considering the frailtie of his owne life;
but At the deluge, it should seem that God appointed a new computation of Years for men age, that he might be the more terrified from attempting of sin, by considering the frailty of his own life;
and that God might neuer be inforced to punish mans sinne, with the like heauie iudgement of waters, whereby hee might incurre the breach of his promise.
and that God might never be enforced to Punish men sin, with the like heavy judgement of waters, whereby he might incur the breach of his promise.
Considering all the infirmities of mans nature, and the weakenesse which seemes to bee proper and incident to his condition, the life of man is farre shorter,
Considering all the infirmities of men nature, and the weakness which seems to be proper and incident to his condition, the life of man is Far shorter,
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Considering againe the difficultie of many trades, of many professions, which are necessarily required for the vpholding of mans life, the learning whereof takes vp the greatest part of his age;
Considering again the difficulty of many trades, of many professions, which Are necessarily required for the upholding of men life, the learning whereof Takes up the greatest part of his age;
almost twentie yeeres would runne ouer, before I could learne the rudiments of Grammar, and then not thirtie yeeres will suffice to attaine to any perfection of Arts. We can make no addition of our owne, wee can adde no new inuention,
almost twentie Years would run over, before I could Learn the rudiments of Grammar, and then not thirtie Years will suffice to attain to any perfection of Arts. We can make no addition of our own, we can add no new invention,
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that seeing the motion of the heauens (the reuolution whereof cannot bee discerned within lesse then the compasse of mans age) he might worship the power of the Deitie:
that seeing the motion of the heavens (the revolution whereof cannot be discerned within less then the compass of men age) he might worship the power of the Deity:
It would be a disparagement for vs to set vp our seeled houses, if our weakenesse and tendernesse would permit vs to liue in the open ayre, vnder the faire couering of the heauens, bespangled with glorious starres;
It would be a disparagement for us to Set up our seeled houses, if our weakness and tenderness would permit us to live in the open air, under the fair covering of the heavens, bespangled with glorious Stars;
or the hungrie and rauenous cormorant, that still requires more and more foode, to be the happier? Whether would yee preferre him, that hath all the helpes of physicke, being sicke,
or the hungry and ravenous cormorant, that still requires more and more food, to be the Happier? Whither would ye prefer him, that hath all the helps of physic, being sick,
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For the pleasures and sports belonging to bruite beasts, you see that Princes and Nobles take their greatest pastime, in those royall games of Hawking, and Hunting.
For the pleasures and sports belonging to bruit beasts, you see that Princes and Nobles take their greatest pastime, in those royal games of Hawking, and Hunting.
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I would gladly know, whether the Faulcon receiues more delight in the sport, or the Faulconer? the one being an actor in the businesse, it being more agreeable to the nature thereof;
I would gladly know, whither the Falcon receives more delight in the sport, or the Falconer? the one being an actor in the business, it being more agreeable to the nature thereof;
but such as expect other mens attendance, and take vnto themselues the highest titles of dignitie, do notwithstanding make themselues seruants and slaues to their Hawkes.
but such as expect other men's attendance, and take unto themselves the highest titles of dignity, do notwithstanding make themselves Servants and slaves to their Hawks.
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First from the elements themselues, the ouerwhelming inundations of water; the vnresistable violence of fire; the ayre with anoysome and infectious breath bringing a pestilence;
First from the elements themselves, the overwhelming inundations of water; the unresistable violence of fire; the air with anoysome and infectious breath bringing a pestilence;
the outward wrongs and grieuances, which they sustaine from each other; the seruices and slaueries whereunto they are subiect: and lastly their slaughter.
the outward wrongs and grievances, which they sustain from each other; the services and slaveries whereunto they Are Subject: and lastly their slaughter.
dt j n2-jn cc n2, r-crq pns32 vvi p-acp d n-jn; dt n2 cc n2 c-crq pns32 vbr j-jn: cc ord po32 n1.
onely man, who seemes to be better disposed for it, then any other land creature, in regard of his vpright & straight figure (as it were) resembling the forme of a vessel, a broad and spatious breastplate, that so the greater quantitie of water supporting it, might vphold it the better, extended armes and legges, together with the palmes of his hands,
only man, who seems to be better disposed for it, then any other land creature, in regard of his upright & straight figure (as it were) resembling the Form of a vessel, a broad and spacious breastplate, that so the greater quantity of water supporting it, might uphold it the better, extended arms and legs, together with the palms of his hands,
sometimes the losse and consuming of all our substance and goods; sometimes the burning of our owne flesh, neither members nor liues are alwaies secured;
sometime the loss and consuming of all our substance and goods; sometime the burning of our own Flesh, neither members nor lives Are always secured;
av dt n1 cc n-vvg pp-f d po12 n1 cc n2-j; av dt j-vvg pp-f po12 d n1, dx n2 ccx n2 vbr av vvn;
when the plague hath continued within the kingdome for many yeeres. This plague, it doth not arise from the food or any distemper of our bodies, but from the ayre;
when the plague hath continued within the Kingdom for many Years. This plague, it does not arise from the food or any distemper of our bodies, but from the air;
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it is a poyson which workes vpon the vitall spirits, and seeming to neglect other baser and inferiour parts first sets vpon the heart, striking at the roote of life,
it is a poison which works upon the vital spirits, and seeming to neglect other baser and inferior parts First sets upon the heart, striking At the root of life,
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yet in the bare threads the poyson will priuily lurke: the open ayre cannot sufficiently pearce, the fire cannot cleanse, mans prouidence cannot preuent;
yet in the bore threads the poison will privily lurk: the open air cannot sufficiently pierce, the fire cannot cleanse, men providence cannot prevent;
but it findes out some lurking hole, some shelter or couering to hide it selfe, vntill at length it bursts into vengeance, to the wonder and astonishment of nature.
but it finds out Some lurking hold, Some shelter or covering to hide it self, until At length it bursts into vengeance, to the wonder and astonishment of nature.
cc-acp pn31 vvz av d j-vvg n1, d n1 cc vvg pc-acp vvi pn31 n1, c-acp p-acp n1 pn31 vvz p-acp n1, p-acp dt n1 cc n1 pp-f n1.
how many places are there, where Physitians forbid our habitation? the hundreds of Essex, Rumney in Kent, the Fennes of Ely, the Marshes of Lincolne, the Woulds in the North, the Moores in the South, the Downes in the West.
how many places Are there, where Physicians forbid our habitation? the hundreds of Essex, Rumney in Kent, the Fens of Ely, the Marshes of Lincoln, the Woulds in the North, the Moors in the South, the Downs in the West.
yet in regard of commers, their close buildings, the societies of men, for want of fresh ayre, sometimes for the noysome trades, sometimes for the ditches and vaults;
yet in regard of comers, their close buildings, the societies of men, for want of fresh air, sometime for the noisome trades, sometime for the ditches and vaults;
av p-acp n1 pp-f n2, po32 j n2, dt n2 pp-f n2, p-acp n1 pp-f j n1, av p-acp dt j n2, av p-acp dt n2 cc n2;
for hauing been tossed with the waters hauing scorched my wings with the fire, not able long to subsist or to houer in the pestilent aire, I must search for some resting place here vpon earth, our mother earth.
for having been tossed with the waters having scorched my wings with the fire, not able long to subsist or to hover in the pestilent air, I must search for Some resting place Here upon earth, our mother earth.
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some of them cause a dearth amongst vs, when God giues the labours of our hands (the fruits of the earth) to bee deuoured of the Grashopper and Catterpiller,
Some of them cause a dearth among us, when God gives the labours of our hands (the fruits of the earth) to be devoured of the Grasshopper and Caterpillar,
to others (as it appeares in the Ant) God hath giuen a greater forecast & prouidence, to make her prouision in due season out of our plentie, then man hath or can haue, notwithstanding his reasonable soule.
to Others (as it appears in the Ant) God hath given a greater forecast & providence, to make her provision in due season out of our plenty, then man hath or can have, notwithstanding his reasonable soul.
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Sometimes the clawes of beasts yeelds nourishment to the stomacke, vntill the stomack againe returne it with great thankfulnes, thorough the liuer, by the veynes, to the parts frō whence it was borrowed:
Sometime the claws of beasts yields nourishment to the stomach, until the stomach again return it with great thankfulness, through the liver, by the Veins, to the parts from whence it was borrowed:
not any moment of his age wherein sicknesses and infirmities doe not watch and attend their opportunitie, arising from the very constitution of his body;
not any moment of his age wherein Sicknesses and infirmities do not watch and attend their opportunity, arising from the very constitution of his body;
xx d n1 pp-f po31 n1 c-crq n2 cc n2 vdb xx vvi cc vvi po32 n1, vvg p-acp dt j n1 pp-f po31 n1;
in his youth, hot agues and plurisies, like burning seas with their ebbings and flowings going and returning according to their fits & their seasons, to the wonder of nature,
in his youth, hight Fevers and Pleurisies, like burning Seas with their ebbings and flowings going and returning according to their fits & their seasons, to the wonder of nature,
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Thus man stands to be baited, while all the diseases, like so many furies, some gnaw at his throte, others th•ust at his liuer, some dart at the kidneys, others aime at the heart;
Thus man Stands to be baited, while all the diseases, like so many furies, Some gnaw At his throat, Others th•ust At his liver, Some dart At the kidneys, Others aim At the heart;
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And therefore giue me leaue (though I offend much against the rules of art) to compare man to man himselfe, the generall state of man, to the picture of that man which stands in the forefront of an Almanack;
And Therefore give me leave (though I offend much against the rules of art) to compare man to man himself, the general state of man, to the picture of that man which Stands in the forefront of an Almanac;
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the Lion strikes at the heart, and the back, while Cancer nips the breast and the stomacke, Sagittarius shootes at the thighes, Capricorne buts at the knees:
the lion strikes At the heart, and the back, while Cancer nips the breast and the stomach, Sagittarius shoots At the thighs, Capricorn buts At the knees:
and this were sufficient) for old age is a continuall sicknesse, and infirmitie; but to death it selfe, consisting of barrennesse, making no difference betweene the fruitfull vine, and the vnprofitable sallow:
and this were sufficient) for old age is a continual sickness, and infirmity; but to death it self, consisting of Barrenness, making no difference between the fruitful vine, and the unprofitable sallow:
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according to the season and time, thereafter they proportion their diet; as is most befitting their nature, you shall finde their habitation and dwelling;
according to the season and time, thereafter they proportion their diet; as is most befitting their nature, you shall find their habitation and Dwelling;
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if sicknesse attach them, they seeke no further helpe, but only their owne naturall instinct; they begin the cure with forbearance and abstinence, that so nature might strengthen her selfe;
if sickness attach them, they seek no further help, but only their own natural instinct; they begin the cure with forbearance and abstinence, that so nature might strengthen her self;
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Is it possible that all these huge and large volumes, farre exceeding mans body in largenesse and weight, should not bee able sufficiently to describe it,
Is it possible that all these huge and large volumes, Far exceeding men body in largeness and weight, should not be able sufficiently to describe it,
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Wherfore, I pray', serues so great varietie? I had thought that it had been to hide and couer the mysteries and secrets of their art, to make it seeme wonderfull and incomprehensible;
Wherefore, I pray, serves so great variety? I had Thought that it had been to hide and cover the Mysteres and secrets of their art, to make it seem wonderful and incomprehensible;
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Philosophie, whose search is deeper in nature, seemes ingeniously to confesse as much, when as in euery creature she placeth certaine hidden and secret qualities, which the reason of man cannot finde out,
Philosophy, whose search is Deeper in nature, seems ingeniously to confess as much, when as in every creature she places certain hidden and secret qualities, which the reason of man cannot find out,
most commonly the medicines are more fearefull then the disease it selfe, I call the sicke patient to witnesse, who hath the triall and experience of both.
most commonly the medicines Are more fearful then the disease it self, I call the sick patient to witness, who hath the trial and experience of both.
a whole pint of bitter potion, pils that cannot be swallowed, noysome distastefull and vnsauourie vomits, the cutting of veines, the launcing of sores, the fearing vp of members, the pulling out of teeth:
a Whole pint of bitter potion, pills that cannot be swallowed, noisome distasteful and unsavoury vomits, the cutting of Veins, the lancing of sores, the fearing up of members, the pulling out of teeth:
In fetching this physicke (these Indian drugs) thousands doe yeerely endanger their liues, through the diuersitie of the Climate, going to a new found world, they goe indeed to another world:
In fetching this physic (these Indian drugs) thousands doe yearly endanger their lives, through the diversity of the Climate, going to a new found world, they go indeed to Another world:
where (as I suppose) that the physicall hearbe of euery countrey is most proper and fit for the inhabitants of that countrey, according to the course of Gods prouidence;
where (as I suppose) that the physical herb of every country is most proper and fit for the inhabitants of that country, according to the course of God's providence;
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There is a great distance in the Climat, and therefore we should not rashly vndertake such a iourney, to ioyne together things so farre separated in nature.
There is a great distance in the Climate, and Therefore we should not rashly undertake such a journey, to join together things so Far separated in nature.
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What a miserable comfort is it to the sicke patient, to heare his Apothecarie, Surgeon, or Empirick very learnedly to discourse in the commendation of health;
What a miserable Comfort is it to the sick patient, to hear his Apothecary, Surgeon, or Empiric very learnedly to discourse in the commendation of health;
how strict they are within the territories of their owne Hiues; how iust they are in putting those statutes in execution, concerning idle persons and vagabonds,
how strict they Are within the territories of their own Hives; how just they Are in putting those statutes in execution, Concerning idle Persons and vagabonds,
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he will easily confesse, that the greatest temporall happinesse of man, which consists in a good gouernment, whereby he is secured of his person and state, is much more eminently discerned amongst beasts, then amongst men.
he will Easily confess, that the greatest temporal happiness of man, which consists in a good government, whereby he is secured of his person and state, is much more eminently discerned among beasts, then among men.
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yet certaine it is, that as in the naturall body of man, the parts neerest the heart are aptest for inflammation, and in the remote parts, nature seemes to exclude and expell all excrements and filth:
yet certain it is, that as in the natural body of man, the parts nearest the heart Are aptest for inflammation, and in the remote parts, nature seems to exclude and expel all excrements and filth:
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and making some counterfeit shew of their owne greatnesse, doe so purloinc and presse vpon the poore commons, that indeed their life seemes to be a thraldome most intollerable:
and making Some counterfeit show of their own greatness, do so purloinc and press upon the poor commons, that indeed their life seems to be a thraldom most intolerable:
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But I may speake it to Gods glorie, and to our owne comfort, there is no nation vnder the Sunne, wherein iustice hath a more free and current passage then heere amongst vs. Our Commons haue their voyces and suffrages in making their owne lawes;
But I may speak it to God's glory, and to our own Comfort, there is no Nation under the Sun, wherein Justice hath a more free and current passage then Here among us Our Commons have their voices and suffrages in making their own laws;
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If wee did but see the daily practice of the Princes in Italy, and elsewhere, wee could not possibly be vnthankfull, to the present gouernment in which we liue, vnder the safe protection of our most gratious Soueraigne King Iames, whose raigne God long continue ouer vs, &c.
If we did but see the daily practice of the Princes in Italy, and elsewhere, we could not possibly be unthankful, to the present government in which we live, under the safe protection of our most gracious Sovereign King James, whose Reign God long continue over us, etc.
if the dumbe creatures seeme to performe any dutie or seruice to man, as man himselfe is not freed from the like or the same seruice, so is he tyed vnto them in a very large measure, to recompence their labours abundantly.
if the dumb creatures seem to perform any duty or service to man, as man himself is not freed from the like or the same service, so is he tied unto them in a very large measure, to recompense their labours abundantly.
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when hee returnes, his lodging or stable roome was first built by mans labour, his food was prepared by the haruest man, hee must haue continuall seruice and attendance by man;
when he returns, his lodging or stable room was First built by men labour, his food was prepared by the harvest man, he must have continual service and attendance by man;
as skinnes, wooll, feathers, and silke from the poore worme, which he fits and prepares for himselfe, not without great labour and industrie, which hee weares rather as a liuerie to betoken the base condition of a seruant,
as skins, wool, Feathers, and silk from the poor worm, which he fits and prepares for himself, not without great labour and industry, which he wears rather as a livery to betoken the base condition of a servant,
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It is not vnknowne to all trauellers, that in other countries there are captiues and slaues, sold in their markets, they beare a certaine price and rate,
It is not unknown to all travellers, that in other countries there Are captives and slaves, sold in their Markets, they bear a certain price and rate,
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and surely hee iustly deserues this punishment to fall vpon his whole kinde, when as the Son of God was bought and sold for a price, who was indeede the price of our redemption.
and surely he justly deserves this punishment to fallen upon his Whole kind, when as the Son of God was bought and sold for a price, who was indeed the price of our redemption.
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To leaue the barbarous nations, and to draw neerer home, it is not long since the tenure of villenage was here abolisht amongst vs (thankes to the Clergie,
To leave the barbarous Nations, and to draw nearer home, it is not long since the tenure of villeinage was Here abolished among us (thanks to the Clergy,
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And whereas it is commanded in the law of Moses, that thou shalt not muzzle the mouth of the oxe that treadeth out the corne, the intent of the law was, that wee should bee mercifull to the dumbe beast, that he should take some profit by his owne labours:
And whereas it is commanded in the law of Moses, that thou shalt not muzzle the Mouth of the ox that treadeth out the corn, the intent of the law was, that we should be merciful to the dumb beast, that he should take Some profit by his own labours:
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and thus how vnequally and vnfitly hath nature disposed of vs? some liue in their wantonnesse and superfluitie, others in their wants and their miserie,
and thus how unequally and unfitly hath nature disposed of us? Some live in their wantonness and superfluity, Others in their Wants and their misery,
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then might it be said vnto man, Adeóne es ferox, quia habes imperium in belluas: Is this the greatest point of your glorie, that you are a shepheard, a swineheard,
then might it be said unto man, Adeóne es ferox, quia habes imperium in belluas: Is this the greatest point of your glory, that you Are a shepherd, a swineherd,
or an heardsman? But I pray' what subiection might this be, when all of them seeme to conspire against man? All against one, here is no proportiō of iustice.
or an herdsman? But I pray what subjection might this be, when all of them seem to conspire against man? All against one, Here is no proportion of Justice.
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Who was euer able to preuēt all dangers frō the creatures? Do not the fowles of the ayre take the first fruites of his crop? Doe not the vermine purloyne his substance at home? the moth abates the pride of his garments, the flye must taste of his best dish.
Who was ever able to prevent all dangers from the creatures? Do not the fowls of the air take the First fruits of his crop? Do not the vermin purloin his substance At home? the moth abates the pride of his garments, the fly must taste of his best dish.
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Me thinkes I see a number of tennants conspiring and laying their purses together, readie to be deposed against the iust priuiledges and customs of their Lord,
Me thinks I see a number of tenants conspiring and laying their purses together, ready to be deposed against the just privileges and customs of their Lord,
But lies it not in the power of the Starre chamber, to preuent all such conspiracies and combinations of the creatures? Cannot the heauens keepe all things in a more vniforme and strict order and gouernment? No certainly,
But lies it not in the power of the Star chamber, to prevent all such conspiracies and combinations of the creatures? Cannot the heavens keep all things in a more uniform and strict order and government? No Certainly,
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and feeding on the carcasses of creatures, cloathed with their skinnes, and their garments, doth together put on their qualities and beastly conditions, in so much that now in the time of darknesse, he walkes disguised in a strange habit;
and feeding on the carcases of creatures, clothed with their skins, and their garments, does together put on their qualities and beastly conditions, in so much that now in the time of darkness, he walks disguised in a strange habit;
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But are men exempted from this perill? are there not as many snares to intrap vs, through the malicious practice of our enemies, either by the high way side,
But Are men exempted from this peril? Are there not as many snares to entrap us, through the malicious practice of our enemies, either by the high Way side,
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when with long lingring and tedious diseases, we should be first wrackt and tormented with most exquisite torments, (for assuredly the torments of tyrants, are not so cruell,
when with long lingering and tedious diseases, we should be First wracked and tormented with most exquisite torments, (for assuredly the torments of Tyrants, Are not so cruel,
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as are the torments of nature, being indeede in the more sensitiue parts) and yet after these torments, at length wee shall not faile to receiue the sentence of execution?
as Are the torments of nature, being indeed in the more sensitive parts) and yet After these torments, At length we shall not fail to receive the sentence of execution?
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In regard of my profession, I would not willingly intermeddle in causes of bloud, rather let all penitent sinners and offenders against law, freely escape by the benefit of their Clergie;
In regard of my profession, I would not willingly intermeddle in Causes of blood, rather let all penitent Sinners and offenders against law, freely escape by the benefit of their Clergy;
I doe therefore call you Sergeants, Bailiffes, Constables, and Iaylers to witnesse, how many prisons are there in this one Citie? what varietie of chaines, of fetters, of bolts? what dungeons and places of torments? what wrackes and strapadoes? what stockes, pillories,
I do Therefore call you Sergeants, Bailiffs, Constables, and Jailers to witness, how many prisons Are there in this one city? what variety of chains, of fetters, of bolts? what dungeons and places of torments? what wracks and strappadoes? what stocks, pillories,
pns11 vdi av vvi pn22 n2, n2, n2, cc n2 pc-acp vvi, c-crq d n2 vbr a-acp p-acp d crd n1? q-crq n1 pp-f n2, pp-f n2, pp-f n2? q-crq n2 cc n2 pp-f n2? q-crq n2 cc n2? q-crq n2, n2,
Wherefore serues your office, or the office of Sheriffes, but onely for the execution of these lawes? Wherefore carries the Magistrate, either sword or faggots before him? it is not to keepe away flyes or gnats,
Wherefore serves your office, or the office of Sheriffs, but only for the execution of these laws? Wherefore carries the Magistrate, either sword or faggots before him? it is not to keep away flies or gnats,
c-crq vvz po22 n1, cc dt n1 pp-f n2, cc-acp av-j c-acp dt n1 pp-f d n2? q-crq vvz dt n1, d n1 cc n2 p-acp pno31? pn31 vbz xx pc-acp vvi av vvz cc n2,
and the seething pot of Gods wrath. You Captaines and Souldiers; wherefore serues your plentie of Artillerie? such roaring Canons, battering Peeces, Muskets, Petronels, Caliuers, and Pistols;
and the seething pot of God's wrath. You Captains and Soldiers; Wherefore serves your plenty of artillery? such roaring Canonas, battering Pieces, Muskets, Petronels, Calivers, and Pistols;
cc dt j-vvg n1 pp-f npg1 n1. pn22 n2 cc n2; q-crq vvz po22 n1 pp-f n1? d j-vvg n2, vvg n2, n2, n2, n2, cc n2;
wherefore serue so many Black-bils, Polaxes, Pikes, Lances, such Swords, Daggers, Rapiers, Poinadoes, such variety of weapons, (and the ancient glory of England) the Bowes, and the Arrowes;
Wherefore serve so many Black-bills, Pole-axes, Pikes, Lances, such Swords, Daggers, Rapiers, Poinadoes, such variety of weapons, (and the ancient glory of England) the Bows, and the Arrows;
q-crq vvb av d n2, n2, n2, n2, d n2, n2, n2, n2, d n1 pp-f n2, (cc dt j n1 pp-f np1) dt n2, cc dt n2;
yet in his battailes, he is said, to vanquish and kill an eleuen hundred thousand fighting men, besides his owne souldiers, who were slaine in the conquest.
yet in his battles, he is said, to vanquish and kill an eleuen hundred thousand fighting men, beside his own Soldiers, who were slain in the conquest.
av p-acp po31 n2, pns31 vbz vvn, pc-acp vvi cc vvi dt crd crd crd j-vvg n2, p-acp po31 d n2, r-crq vbdr vvn p-acp dt n1.
When I remember how the young chickins, though continually fed in the chanell, without respect, should now at length be serued vp in a siluer dish, vpon a Damaske tablecloth, with much pompe and solemnitie, to be foode for their masters;
When I Remember how the young chickens, though continually fed in the channel, without respect, should now At length be served up in a silver dish, upon a Damask tablecloth, with much pomp and solemnity, to be food for their Masters;
Thus behold the glorie of the world, the mirrour of nature, man for whom the whole fabricke was created, to whose vse and seruice all creatures were directed, who is a little world epitomized, an abridgement of nature;
Thus behold the glory of the world, the mirror of nature, man for whom the Whole fabric was created, to whose use and service all creatures were directed, who is a little world epitomized, an abridgement of nature;
if it were not a punishment iustly inflicted on man for his sinne, that man so farre exceeding all other creatures, should notwithstanding in his end bee accounted and numbred with the basest:
if it were not a punishment justly inflicted on man for his sin, that man so Far exceeding all other creatures, should notwithstanding in his end be accounted and numbered with the Basest:
cs pn31 vbdr xx dt n1 av-j vvn p-acp n1 p-acp po31 n1, cst n1 av av-j vvg d j-jn n2, vmd a-acp p-acp po31 n1 vbi vvn cc vvn p-acp dt js:
To conclude, strange it is, that in the dumbe creatures, there should be no miserie proper and peculiar to them, wherein we doe not share with them alike, and partake in their misfortunes:
To conclude, strange it is, that in the dumb creatures, there should be no misery proper and peculiar to them, wherein we do not share with them alike, and partake in their misfortunes:
for in one and the same person, as likewise in one and the same circuite of place, you shall finde two seuerall Corporations, two distinct Charters, different statutes,
for in one and the same person, as likewise in one and the same circuit of place, you shall find two several Corporations, two distinct Charters, different statutes,
c-acp p-acp crd cc dt d n1, c-acp av p-acp crd cc dt d n1 pp-f n1, pn22 vmb vvi crd j n2, crd j n2, j n2,
Is it not a sufficient miserie, to be thus molested aboue measure, by the weaknes and infirmities of the flesh, not any one creature being subiect to the like afflictions,
Is it not a sufficient misery, to be thus molested above measure, by the weakness and infirmities of the Flesh, not any one creature being Subject to the like afflictions,
vbz pn31 xx dt j n1, pc-acp vbi av vvn p-acp n1, p-acp dt n1 cc n2 pp-f dt n1, xx d crd n1 vbg j-jn p-acp dt j n2,
first begun in the minde, and therefore only competent to man, and from the minde at length bursting foorth in the bodie, either by melancholy fits, forbearance of meate, neglect of his naturall rest,
First begun in the mind, and Therefore only competent to man, and from the mind At length bursting forth in the body, either by melancholy fits, forbearance of meat, neglect of his natural rest,
ord vvn p-acp dt n1, cc av av-j j p-acp n1, cc p-acp dt n1 p-acp n1 vvg av p-acp dt n1, av-d p-acp j-jn n2, n1 pp-f n1, n1 pp-f po31 j n1,
and the partie offended, the Iudge, the witnesse, the Iurie, the executioner, and the sole beholder, to arraigne and condemne himselfe, and in an instant bereaued both of life and of sense, he makes himselfe wholly vncapable of repentance:
and the party offended, the Judge, the witness, the Jury, the executioner, and the sole beholder, to arraign and condemn himself, and in an instant bereaved both of life and of sense, he makes himself wholly uncapable of Repentance:
cc dt n1 vvn, dt n1, dt n1, dt n1, dt n1, cc dt j n1, pc-acp vvi cc vvi px31, cc p-acp dt n-jn vvn d pp-f n1 cc pp-f n1, pns31 vvz px31 av-jn j pp-f n1:
but she will rather increase her paine, vpbraid her, moue her to impatience, as the righteous Iob was strongly tempted by his wife to curse and forsake God.
but she will rather increase her pain, upbraid her, move her to impatience, as the righteous Job was strongly tempted by his wife to curse and forsake God.
and by the same reason, hee likewise acknowledgeth the sicknesses and diseases of the soule, morbi animi, languores animi, nothing is so commō and triuiall among the heathen Philosopher;
and by the same reason, he likewise acknowledgeth the Sicknesses and diseases of the soul, Morbi animi, languores animi, nothing is so Common and trivial among the heathen Philosopher;
cc p-acp dt d n1, pns31 av vvz dt n2 cc n2 pp-f dt n1, fw-la fw-la, fw-la fw-la, pix vbz av j cc j p-acp dt j-jn n1;
our inward corruption leades vs to sinne, only sanctifying grace recalles vs from sinne: man here rests vpon the face of the earth, heauen is aboue, hell is beneath;
our inward corruption leads us to sin, only sanctifying grace recalls us from sin: man Here rests upon the face of the earth, heaven is above, hell is beneath;
Suppose that any one man should turne franticke in a hot burning feauer, and should perswade himselfe, that his violent and vnnaturall heate, did only proceed from his own strength of nature;
Suppose that any one man should turn frantic in a hight burning fever, and should persuade himself, that his violent and unnatural heat, did only proceed from his own strength of nature;
vvb cst d crd n1 vmd vvi j p-acp dt j j-vvg n1, cc vmd vvi px31, cst po31 j cc j n1, vdd av-j vvi p-acp po31 d n1 pp-f n1;
Thus it befals many, that are sicke in their minde, who glorie and boast in their vices, making their own shame, their commendation, either supposing ••others to bee like vnto them,
Thus it befalls many, that Are sick in their mind, who glory and boast in their vices, making their own shame, their commendation, either supposing ••others to be like unto them,
av pn31 vvz d, cst vbr j p-acp po32 n1, r-crq n1 cc vvi p-acp po32 n2, vvg po32 d n1, po32 n1, d vvg n2 pc-acp vbi j p-acp pno32,
The glutton will make strong arguments in defence of his riot: Wherefore should nature supplie such plentifull prouision, if he might not take it in abundance.
The glutton will make strong Arguments in defence of his riot: Wherefore should nature supply such plentiful provision, if he might not take it in abundance.
Whereas vertue is placed betweene the extreames, vices doe now cluster together in such multitudes and throngs, that vertue is either prest to death, or wholly excluded;
Whereas virtue is placed between the extremes, vices do now cluster together in such Multitudes and throngs, that virtue is either pressed to death, or wholly excluded;
cs n1 vbz vvn p-acp dt n2-jn, n2 vdb av vvi av p-acp d n2 cc n2, cst n1 vbz av-d vvn p-acp n1, cc av-jn vvn;
On the contrarie, vertue is sometimes reputed for vice, and so loseth a great part of her happinesse, which consists in due esteeme and reputation, besides her attractiue power, to draw all others to the imitation of her selfe.
On the contrary, virtue is sometime reputed for vice, and so loses a great part of her happiness, which consists in due esteem and reputation, beside her Attractive power, to draw all Others to the imitation of her self.
p-acp dt n-jn, n1 vbz av vvn p-acp n1, cc av vvz dt j n1 pp-f po31 n1, r-crq vvz p-acp j-jn n1 cc n1, p-acp po31 j n1, pc-acp vvi d n2-jn p-acp dt n1 pp-f po31 n1.
Herein as I doe excuse the innocencie of one, so I doe condemne the corruption of many, they looking thorough painted glasses, their own hearts being defiled, cannot rightly iudge of the colours.
Herein as I do excuse the innocence of one, so I do condemn the corruption of many, they looking through painted glasses, their own hearts being defiled, cannot rightly judge of the colours.
onely the diseases of the minde (as are the inward thoughts of the heart) they are secret, they haue learned the language of equiuocation, they walke disguised,
only the diseases of the mind (as Are the inward thoughts of the heart) they Are secret, they have learned the language of equivocation, they walk disguised,
The great Clerke with his night-watchings and studies, pining himselfe, not vnlike his owne taper, where the head wasteth the whole body, in lightning others, he consumes himselfe, who indeed doth best deserue both of Church and of State;
The great Clerk with his night-watchings and studies, pining himself, not unlike his own taper, where the head wastes the Whole body, in lightning Others, he consumes himself, who indeed does best deserve both of Church and of State;
dt j n1 p-acp po31 j cc n2, vvg px31, xx av-j po31 d n1, c-crq dt n1 vvz dt j-jn n1, p-acp n1 n2-jn, pns31 vvz px31, r-crq av vdz av-j vvi d pp-f n1 cc pp-f n1;
sometimes they are choked vp with gluttonie, incombred with couetousnesse, grow rustie and dustie, with sloth swolne and puft vp with pride, cancard with enuie, stretched vpon the racke of ambition, insnared with the hooke of blinde fancie, and selfe-conceited opinion;
sometime they Are choked up with gluttony, encumbered with covetousness, grow rusty and dusty, with sloth swollen and puffed up with pride, cancard with envy, stretched upon the rack of ambition, Ensnared with the hook of blind fancy, and selfe-conceited opinion;
and in the most sanctified man, you shall discerne an inclination to sinne. If there were no other punishment of vice, but vice it selfe, this were sufficient;
and in the most sanctified man, you shall discern an inclination to sin. If there were no other punishment of vice, but vice it self, this were sufficient;
for corrupted nature cannot sleep securely, but for her own punishment discernes her owne corruption. Yet some there are, who delight in vncleannesse, like swine, wallowing in the mire;
for corrupted nature cannot sleep securely, but for her own punishment discerns her own corruption. Yet Some there Are, who delight in uncleanness, like Swine, wallowing in the mire;
p-acp j-vvn n1 vmbx vvi av-j, cc-acp p-acp po31 d n1 vvz po31 d n1. av d a-acp vbr, r-crq n1 p-acp n1, j n1, vvg p-acp dt n1;
and here is a miserie of all miseries the greatest, that I should now at length be inforced, to make a difference betweene the disease and the miserie.
and Here is a misery of all misery's the greatest, that I should now At length be enforced, to make a difference between the disease and the misery.
cc av vbz dt n1 pp-f d n2 dt js, cst pns11 vmd av p-acp n1 vbb vvn, pc-acp vvi dt n1 p-acp dt n1 cc dt n1.
I will therefore passe ouer all the diseases of ye mind, the whole number and rable of vices, which are the strongest, the most forcible and pregnant arguments to proue our inbred corruption.
I will Therefore pass over all the diseases of the mind, the Whole number and rabble of vices, which Are the Strongest, the most forcible and pregnant Arguments to prove our inbred corruption.
pns11 vmb av vvi p-acp d dt n2 pp-f dt n1, dt j-jn n1 cc n1 pp-f n2, r-crq vbr dt js, dt av-ds j cc j n2 pc-acp vvi po12 j n1.
the least vice argues nature corrupted, but I will generally tye my selfe to those qualities which are common to all, wherein there is no appearance of delight,
the least vice argues nature corrupted, but I will generally tie my self to those qualities which Are Common to all, wherein there is no appearance of delight,
the vulgar people runne wandring after newes, they will not forbeare to speake; though they forfeit their long eares, they will abuse their licentious tongues:
the Vulgar people run wandering After news, they will not forbear to speak; though they forfeit their long ears, they will abuse their licentious tongues:
and pine himselfe with his night-labours, to prie into the secrecies and mysteries of nature. Thus is the vnderstanding perplexed and tormented with his owne error;
and pine himself with his night-labours, to pry into the secrecies and Mysteres of nature. Thus is the understanding perplexed and tormented with his own error;
cc vvi px31 p-acp po31 n2, pc-acp vvi p-acp dt n2 cc n2 pp-f n1. av vbz dt n1 vvn cc vvn p-acp po31 d n1;
Who can patiently endure, that the soule being quick sighted and piercing, for want of perspectiue glasses, should be imprisoned within the bounds of our sense, mewed vp in a darke dungeon of blindnesse;
Who can patiently endure, that the soul being quick sighted and piercing, for want of perspective glasses, should be imprisoned within the bounds of our sense, mewed up in a dark dungeon of blindness;
nor the will should be disquieted by prolonging her hopes, but that the one were enlightened with true wisdome, and the other setled with constant and quiet affections;
nor the will should be disquieted by prolonging her hope's, but that the one were enlightened with true Wisdom, and the other settled with constant and quiet affections;
ccx dt n1 vmd vbi vvn p-acp vvg po31 n2, cc-acp cst dt pi vbdr vvn p-acp j n1, cc dt n-jn vvn p-acp j cc j-jn n2;
or howsoeuer the wind blowes, from any quarter of the world, it still serues to bring vs some heauie tidings, concerning our selues, our health, our children, our kindred, our substance, our seruants:
or howsoever the wind blows, from any quarter of the world, it still serves to bring us Some heavy tidings, Concerning our selves, our health, our children, our kindred, our substance, our Servants:
cc c-acp dt n1 vvz, p-acp d n1 pp-f dt n1, pn31 av vvz pc-acp vvi pno12 d j n2, vvg po12 n2, po12 n1, po12 n2, po12 n1, po12 n1, po12 n2:
or suppose his estate to be such, and so great, that hee feares no casualties or dangers, Extra fortunae iactum. If the Sunne and the Moone doe arise (quoth the Vsurer) my daies of payment will come;
or suppose his estate to be such, and so great, that he fears no casualties or dangers, Extra Fortunae iactum. If the Sun and the Moon do arise (quoth the Usurer) my days of payment will come;
cc vvb po31 n1 pc-acp vbi d, cc av j, cst pns31 vvz dx n2 cc n2, fw-la fw-la fw-la. cs dt n1 cc dt n1 vdb vvi (vvd dt n1) po11 n2 pp-f n1 vmb vvi;
as the least crumme heere is able to choake me? what should become of my fatherlesse children? who should take thought of my desolate wife? Alas poore widow; alas poore orphants!
as the least crumb Here is able to choke me? what should become of my fatherless children? who should take Thought of my desolate wife? Alas poor widow; alas poor orphans!
and if I should now forsake you, better it were that the same earth should together intumbe vs. Men are deceitfull, kindred are negligent, friends are forgetfull;
and if I should now forsake you, better it were that the same earth should together intumbe us Men Are deceitful, kindred Are negligent, Friends Are forgetful;
cc cs pns11 vmd av vvi pn22, j pn31 vbdr d dt d n1 vmd av vvi pno12 n2 vbr j, n1 vbr j, n2 vbr j;
Hee that brought vs together, coupled vs in marriage, and shall then separate vs by my naturall death, bee an husband to my desolate and forsaken wife:
He that brought us together, coupled us in marriage, and shall then separate us by my natural death, be an husband to my desolate and forsaken wife:
pns31 cst vvd pno12 av, vvd pno12 p-acp n1, cc vmb av vvi pno12 p-acp po11 j n1, vbb dt n1 p-acp po11 j cc j-vvn n1:
but in truth this very thought doth more perplexe me, then death it selfe (which thought I should reserue as my daily meditation, vpon my first approch into my naked bed) poore wretched man that I am!
but in truth this very Thought does more perplex me, then death it self (which Thought I should reserve as my daily meditation, upon my First approach into my naked Bed) poor wretched man that I am!
cc-acp p-acp n1 d j n1 vdz dc vvi pno11, av n1 pn31 n1 (r-crq vvd pns11 vmd vvi p-acp po11 j n1, p-acp po11 ord n1 p-acp po11 j n1) j j n1 cst pns11 vbm!
what shall it profit me to win the whole world, if I lose mine owne soule? or who shall deliuer me from this body of sin? Of whom should I expect comfort and succour,
what shall it profit me to win the Whole world, if I loose mine own soul? or who shall deliver me from this body of since? Of whom should I expect Comfort and succour,
q-crq vmb pn31 vvi pno11 pc-acp vvi dt j-jn n1, cs pns11 vvb po11 d n1? cc q-crq vmb vvi pno11 p-acp d n1 pp-f n1? pp-f ro-crq vmd pns11 vvi n1 cc n1,
but of thee (O Lord) thou that died'st for my sinnes, and rose againe for my iustification? Iesu thou sonne of Mary, Iesu thou sonne of Dauid, Iesu thou sonne of God;
but of thee (Oh Lord) thou that diedst for my Sins, and rose again for my justification? Iesu thou son of Marry, Iesu thou son of David, Iesu thou son of God;
If there were any ioy or contentment here in this life, the dumbe creatures, who onely looke to the present, should receiue a farre greater measure and portion then man.
If there were any joy or contentment Here in this life, the dumb creatures, who only look to the present, should receive a Far greater measure and portion then man.
cs a-acp vbdr d n1 cc n1 av p-acp d n1, dt j n2, r-crq av-j vvb p-acp dt j, vmd vvi dt av-j jc n1 cc n1 av n1.
Who hauing a presaging minde, and well considering that sorrowes shall ouertake the greatest mirth, extrema gaudij luctus occupat: setting before his owne eyes the frailty, shortnesse, and vncertainty of his life;
Who having a presaging mind, and well considering that sorrows shall overtake the greatest mirth, extrema gaudij Luctus occupat: setting before his own eyes the frailty, shortness, and uncertainty of his life;
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yet still hee remembers the least correction: as the vessell longest retaines an ill sauour; so you shall not easily release the mind of sorrow, though the torture be past.
yet still he remembers the least correction: as the vessel longest retains an ill savour; so you shall not Easily release the mind of sorrow, though the torture be passed.
av av pns31 vvz dt ds n1: c-acp dt n1 av-js vvz dt j-jn n1; av pn22 vmb xx av-j vvi dt n1 pp-f n1, cs dt n1 vbb vvn.
and being naturally more enclined vnto sorrow then vnto ioy, according to her iust merits and deserts, being therein conuinced by the euident proofe of her owne conscience, shee laies vp heere for her selfe, a treasure of sorrow,
and being naturally more inclined unto sorrow then unto joy, according to her just merits and deserts, being therein convinced by the evident proof of her own conscience, she lays up Here for her self, a treasure of sorrow,
cc vbg av-j n1 vvd p-acp n1 av p-acp n1, vvg p-acp po31 j n2 cc n2, vbg av j-vvn p-acp dt j n1 pp-f po31 d n1, pns31 vvz a-acp av c-acp po31 n1, dt n1 pp-f n1,
as willingly vndertaking a state of mortification and penance, that seeing and feeling the heauie rod of Gods anger, she might safely and securely escape the seething pot of his wrath.
as willingly undertaking a state of mortification and penance, that seeing and feeling the heavy rod of God's anger, she might safely and securely escape the seething pot of his wrath.
they carrie poyson in their taile and leaue it behind them; and this appeares by the strong apprehension of the sorrow past, which renewes mans griefe, when the griefe is declining.
they carry poison in their tail and leave it behind them; and this appears by the strong apprehension of the sorrow past, which renews men grief, when the grief is declining.
In so much that I haue knowne diuers suddenly to faint, and to be much perplexed, calling to minde those dangers, which they haue already safely and securely escaped,
In so much that I have known diverse suddenly to faint, and to be much perplexed, calling to mind those dangers, which they have already safely and securely escaped,
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assuredly it would proue the most cruell and bloodie tragedie that euer past betweene tyrants, especially considering, that they are the houshold seruants of man:
assuredly it would prove the most cruel and bloody tragedy that ever past between Tyrants, especially considering, that they Are the household Servants of man:
for seeing that this totall and excessiue loue, with all our heart, with all our mind, with all our soule, is only due vnto God, fecisticor nostrum (domine) propter te,
for seeing that this total and excessive love, with all our heart, with all our mind, with all our soul, is only due unto God, fecisticor nostrum (domine) propter te,
c-acp vvg cst d j cc j n1, p-acp d po12 n1, p-acp d po12 n1, p-acp d po12 n1, vbz av-j j-jn p-acp np1, n1 fw-la (fw-la) fw-la fw-la,
Doth not choller exceedingly disquiet man, shortens his dayes, occasioneth many diseases, and sometimes prouokes man to attempt such a rash and headie action,
Does not choler exceedingly disquiet man, shortens his days, occasioneth many diseases, and sometime provokes man to attempt such a rash and heady actium,
vdz xx n1 av-vvg j n1, vvz po31 n2, vvz d n2, cc av vvz n1 pc-acp vvi d dt j cc j n1,
as that in the whole course of his life following, he shall neuer be able to make any due recompence or satisfaction? Take the melancholie man, do not his owne thoughts, dreames and fantasies exceedingly torment him? can he containe his owne imaginations? but as if wee had not sufficient outward cause of sorrow, he frames monsters to himselfe,
as that in the Whole course of his life following, he shall never be able to make any due recompense or satisfaction? Take the melancholy man, do not his own thoughts, dreams and fantasies exceedingly torment him? can he contain his own Imaginations? but as if we had not sufficient outward cause of sorrow, he frames monsters to himself,
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he complaines that his head is all made of glasse, that hee feeles his heart now melting away like waxe, that mice are now eating and consuming his bowels.
he complains that his head is all made of glass, that he feels his heart now melting away like wax, that mice Are now eating and consuming his bowels.
pns31 vvz cst po31 n1 vbz d vvn pp-f n1, cst pns31 vvz po31 n1 av vvg av av-j vvi, cst n2 vbr av vvg cc vvg po31 n2.
Not much vnlike the simple pure sectaries of our age, who in the point of the Eucharist, beleeue things to be, because they beleeue them: Crede quod est, & est; crede quod habes, & habes:
Not much unlike the simple pure sectaries of our age, who in the point of the Eucharist, believe things to be, Because they believe them: Crede quod est, & est; crede quod habes, & habes:
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and will hide himselfe in sobriety, hauing laid himselfe open with his madnesse and follie. Not in himselfe alone shall man finde the fruites of these turbulent passions;
and will hide himself in sobriety, having laid himself open with his madness and folly. Not in himself alone shall man find the fruits of these turbulent passion;
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If two cholericke men should conuerse together, you might thinke that fire and brimstone consuming all others, would likewise at length deuoure themselues.
If two choleric men should converse together, you might think that fire and brimstone consuming all Others, would likewise At length devour themselves.
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Suppose that the cholericke and melancholie should enter a league, you might as well conceiue that the two extreame elements, the fire and the earth, should moue together in one sphere.
Suppose that the choleric and melancholy should enter a league, you might as well conceive that the two extreme elements, the fire and the earth, should move together in one sphere.
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The Spanish grauity and staiednesse, seemes to neglect and contemne the French le•ity and complements; the fine and wittie Italian, cannot endure the dulnesse & homelinesse of the Dutch Nation:
The Spanish gravity and staidness, seems to neglect and contemn the French le•ity and compliments; the fine and witty Italian, cannot endure the dulness & homeliness of the Dutch nation:
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for there are different inclinations, proper to mens different complections, and ages. Youth strong in body, wanting true wisedome and discretion to guide his owne strength;
for there Are different inclinations, proper to men's different complexions, and ages. Youth strong in body, wanting true Wisdom and discretion to guide his own strength;
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whereas the old counseller that intends nothing but safety, and values other mens labours, according to the weakenesse of his owne crasie body, will accept of peace vpon any the basest conditions.
whereas the old Counsellor that intends nothing but safety, and value's other men's labours, according to the weakness of his own crazy body, will accept of peace upon any the Basest conditions.
Well, howsoeuer, sure it doth argue, that there is some antipathie and disproportion betweene the fl•sh and the spirit, which being coupled together in marriage,
Well, howsoever, sure it does argue, that there is Some antipathy and disproportion between the fl•sh and the Spirit, which being coupled together in marriage,
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Pride was the first sinne of man, and euery man is naturally enclined vnto pride, as well knowing the dignitie of his condition, and his height aboue other creatures;
Pride was the First sin of man, and every man is naturally inclined unto pride, as well knowing the dignity of his condition, and his height above other creatures;
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for the multitude, bellua multorum capitum, like one vnreasonable creature with many heads, hath herein the condition of dogs, alwaies to barke at those whom they know not;
for the multitude, Bellua multorum capitum, like one unreasonable creature with many Heads, hath herein the condition of Dogs, always to bark At those whom they know not;
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Seldome shall you see any man deiected and cast downe, whom they doe not instantly persecute and tread vnder their feete, insulting vpon those who cannot resist;
Seldom shall you see any man dejected and cast down, whom they do not instantly persecute and tread under their feet, insulting upon those who cannot resist;
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how the father bewailes the losse of his daughter, which without his counsell or priuitie hath matched her selfe (by the practice of his owne seruants) to a knaue and an vnthrift!
how the father bewails the loss of his daughter, which without his counsel or privity hath matched her self (by the practice of his own Servants) to a knave and an unthrift!
how the parents mourne for the death of their eldest and most hopefull sonne! how the vnkle is perplexed with thought of the poore orphants committed to his trust!
how the Parents mourn for the death of their eldest and most hopeful son! how the uncle is perplexed with Thought of the poor orphans committed to his trust!
or Hospitals) how many lame, how many blinde, some vpon crutches, some vpon pallets? what broken bones, maimed limbes, seared armes, mangled legges, vlcerous heads, scortched flesh;
or Hospitals) how many lame, how many blind, Some upon crutches, Some upon pallets? what broken bones, maimed limbs, seared arms, mangled legs, ulcerous Heads, scorched Flesh;
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as if I were to visite some Hospitals, or to make a diligent search or inquisition for all those miserable creatures, in whom the frailties and infirmities of our flesh doe most eminently appeare.
as if I were to visit Some Hospitals, or to make a diligent search or inquisition for all those miserable creatures, in whom the frailties and infirmities of our Flesh do most eminently appear.
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or else they are such as stand in relation to others, and outwardly concerne vs, 3. either in our possessions, wherein I will speake of our wealth and abundance, 4. or in our esteeme and reputation among men, wherein I will speake of our honour: 5. or in our actions, our pastimes and sports, wherein I will speake of our pleasures.
or Else they Are such as stand in Relation to Others, and outwardly concern us, 3. either in our possessions, wherein I will speak of our wealth and abundance, 4. or in our esteem and reputation among men, wherein I will speak of our honour: 5. or in our actions, our pastimes and sports, wherein I will speak of our pleasures.
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suppose it lay rotten in the graue, as one day it shall, and then, goe young man, please thine owne fancie, reioyce with the wife of thy youth, see how louing and amiable she lookes.
suppose it lay rotten in the graven, as one day it shall, and then, go young man, please thine own fancy, rejoice with the wife of thy youth, see how loving and amiable she looks.
the French attire, the Spanish band, the Dutch coller, the Flemish bodies, you would wonder of what countrie or nation they were, &c. What an excellent sight it is, to see the old mother Matron-like, full of wrinckles and withered, leading the way, (as it 〈 ◊ 〉 to the graue) but the young daughter following her, a faire damosell of a fresh and a beautifull colour,
the French attire, the Spanish band, the Dutch collar, the Flemish bodies, you would wonder of what country or Nation they were, etc. What an excellent sighed it is, to see the old mother Matronlike, full of wrinkles and withered, leading the Way, (as it 〈 ◊ 〉 to the graven) but the young daughter following her, a fair damosel of a fresh and a beautiful colour,
The world is a Sophister, and frames a fallacie, à bene compositis ad mal• diuisa, making a strange difference and separation betweene true wisedome and learning:
The world is a Sophister, and frames a fallacy, à bene compositis ad mal• diuisa, making a strange difference and separation between true Wisdom and learning:
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the multiplicitie of their proiects hinders their actions, and sometimes the wit contents •t selfe with a vaine speculation of his owne plots, together with an idle discourse, what would be done,
the Multiplicity of their projects hinders their actions, and sometime the wit contents •t self with a vain speculation of his own plots, together with an idle discourse, what would be done,
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and consultation, and chuse rather to manage their owne priuate estates, then to commit themselues to the stage of this world, to the fortune and varietie of times.
and consultation, and choose rather to manage their own private estates, then to commit themselves to the stage of this world, to the fortune and variety of times.
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and great wits as they are alwaies ingendring, so stand they alwaies in feare and in ieopardie, the battaile and combat of wits being no lesse bloodie, then that of the sword:
and great wits as they Are always engendering, so stand they always in Fear and in jeopardy, the battle and combat of wits being no less bloody, then that of the sword:
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Great learning seemes to transport a man to an element aboue himselfe, and being of little vse in this lower region, the great Clerke hath his owne learning for his owne reward,
Great learning seems to transport a man to an element above himself, and being of little use in this lower region, the great Clerk hath his own learning for his own reward,
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and is permitted quietly to enioy himselfe, together with all his swee•e and heauenly meditations. Honour or wealth would distract him, and interrupt the course of his studies;
and is permitted quietly to enjoy himself, together with all his swee•e and heavenly meditations. Honour or wealth would distract him, and interrupt the course of his studies;
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The discontentment of learning in these daies, proceeds not onely for want of preferment, but euen the credit of learning in her owne kinde, is now called in question.
The discontentment of learning in these days, proceeds not only for want of preferment, but even the credit of learning in her own kind, is now called in question.
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whereas all our religion seemes to adorne and support learning, and together with it, is infused into the hearts of men, all our ciuility, all our customes, our manner and forme of speech, all our lawes,
whereas all our Religion seems to adorn and support learning, and together with it, is infused into the hearts of men, all our civility, all our customs, our manner and Form of speech, all our laws,
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I doe not commend too much nicitie in the rules of Logi•ke, to be ouer-strict in the tearmes of Art, to fight about shadowes, to insist too much in the precepts,
I do not commend too much nicitie in the rules of Logi•ke, to be overstrict in the terms of Art, to fight about shadows, to insist too much in the Precepts,
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as if the reasonable soule were not capable of a reasonable discourse, but she must spell out the sense, by knitting and vniting the propositions according to mood and to figure.
as if the reasonable soul were not capable of a reasonable discourse, but she must spell out the sense, by knitting and uniting the propositions according to mood and to figure.
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whereas true learning doth wonderfully enlighten the vnderstanding, quickens the inuention, directs the iudgement, makes a dissection of nature, opens the entrailes,
whereas true learning does wonderfully enlighten the understanding, quickens the invention, directs the judgement, makes a dissection of nature, Opens the entrails,
for the nicities and trickes of law, are as foolish in their owne kinde, as are the subtilties of Schooles, were it not that a Writ, directed to the Sheriffe for the execution of their lawes, doth mitigate their follie.
for the niceties and tricks of law, Are as foolish in their own kind, as Are the subtleties of Schools, were it not that a Writ, directed to the Sheriff for the execution of their laws, does mitigate their folly.
When the penne and the sword doe meete together, then who dare stand in defiance, but make a separation between both, and then strength will proue brutish, and wit ridiculous;
When the pen and the sword do meet together, then who Dare stand in defiance, but make a separation between both, and then strength will prove brutish, and wit ridiculous;
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or seeking to conceale what they haue borrowed, that it might seeme to be their owne, they say with the tenants in the Gospell, Heere is the heire, come let vs slay him,
or seeking to conceal what they have borrowed, that it might seem to be their own, they say with the tenants in the Gospel, Here is the heir, come let us slay him,
it were a foule disparagement to compare the learning of all ages, the learning of the whole world, the knowledge of God and nature, with any priuate or prouinciall lawes,
it were a foul disparagement to compare the learning of all ages, the learning of the Whole world, the knowledge of God and nature, with any private or provincial laws,
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they haue indeed proper and peculiar to themselues, their particular customes, the formes of their writs, the manner of their proceedings, the nature of their Courts, the extent,
they have indeed proper and peculiar to themselves, their particular customs, the forms of their writs, the manner of their proceedings, the nature of their Courts, the extent,
Whereas our temporall lawes are squared & proportioned according to that eternall law (which makes much for the dignity and certainty of our lawes) I would gladly aske who should take notice of that •ternall law? to whose profession doth the knowledge thereof most properly belong,
Whereas our temporal laws Are squared & proportioned according to that Eternal law (which makes much for the dignity and certainty of our laws) I would gladly ask who should take notice of that •ternall law? to whose profession does the knowledge thereof most properly belong,
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If question be made, what circumstances doe alter the action? here presently wee enter the lists of Morall Philosophi•, which is able to direct vs for our selues in the Ethicks,
If question be made, what Circumstances do altar the actium? Here presently we enter the lists of Moral Philosophi•, which is able to Direct us for our selves in the Ethics,
for the kingdome or Empire in the Politickes ▪ Now in regard that the Church and the State are together combined, and therefore must necessarily symbolize;
for the Kingdom or Empire in the Politics ▪ Now in regard that the Church and the State Are together combined, and Therefore must necessarily symbolise;
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But Christi•n religion, whose God appeared in basenesse and pouerty, descends much lower, both for the imitation of Christ, that God beholding vs, hee might discerne in vs, not onely his owne im•ge,
But Christi•n Religion, whose God appeared in baseness and poverty, descends much lower, both for the imitation of christ, that God beholding us, he might discern in us, not only his own im•ge,
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but likewis• the image of his deare sonne, who sustained our infirmities and wants; as likewise for penance, it prescribes a more strict mortification;
but likewis• the image of his deer son, who sustained our infirmities and Wants; as likewise for penance, it prescribes a more strict mortification;
and helpe the distressed members of Christ? If thou hadst nothing, then if thou canst learne to contemne and despise wealth, thy state is much more glorious and happie,
and help the distressed members of christ? If thou Hadst nothing, then if thou Canst Learn to contemn and despise wealth, thy state is much more glorious and happy,
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and what is this but to be poore in effect, and in very deed, when we lacke all these necessaries which our nature requires? I haue knowne a great man in this kingdome, who might haue spent many thousand pounds by the yeere,
and what is this but to be poor in Effect, and in very deed, when we lack all these necessaries which our nature requires? I have known a great man in this Kingdom, who might have spent many thousand pounds by the year,
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and yet the report goes (which I doe easily beleeue, for I was not farre absent) that hee died for want of a peniworth of Aquauitae, which at that time might haue bin a great meanes vnder God, to haue preserued him from such a sudden death.
and yet the report Goes (which I do Easily believe, for I was not Far absent) that he died for want of a pennyworth of Aquavitae, which At that time might have been a great means under God, to have preserved him from such a sudden death.
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I haue known a man, who had not so little as twenty thousand pounds of his owne getting, besides otherwaies a very large and plentifull estate, being no way indebted;
I have known a man, who had not so little as twenty thousand pounds of his own getting, beside otherways a very large and plentiful estate, being no Way indebted;
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Indeed the poore people say, that one got his wealth by the blacke art, another found a pot of money in a garden, which did somtimes belong to a Priorie;
Indeed the poor people say, that one god his wealth by the black art, Another found a pot of money in a garden, which did sometimes belong to a Priory;
If a Nobleman haue great royalties, and may dispend ten thousand pounds by the yeere, yet we hold him no bodie in respect of the ancient rents of the Dutchie.
If a Nobleman have great royalties, and may dispend ten thousand pounds by the year, yet we hold him no body in respect of the ancient rends of the Duchy.
The Dutchy notwithstanding the augmentation, yet is farre inferiour to the reuenewes of the Crowne: these Northern kingdomes come short of the Southerne;
The Duchy notwithstanding the augmentation, yet is Far inferior to the revenues of the Crown: these Northern kingdoms come short of the Southern;
I will therefore here stay my selfe, and fall flat on the earth; and heere I will solemnely proclaime it, that the whole earth is an indiuisible point,
I will Therefore Here stay my self, and fallen flat on the earth; and Here I will solemnly proclaim it, that the Whole earth is an indivisible point,
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Now if it shall please God, to supplie the necessities of my nature, as he in his mercie already hath done, (God make me thankfull vnto him) neither doe I despaire of his prouidence;
Now if it shall please God, to supply the necessities of my nature, as he in his mercy already hath done, (God make me thankful unto him) neither doe I despair of his providence;
so it proceeds not by degrees, but commonly men doe outliue their good fortunes, and seldome or neuer doe extraordinarie honours mourne at their funerals.
so it proceeds not by Degrees, but commonly men do outlive their good fortune's, and seldom or never do extraordinary honours mourn At their funerals.
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When honour is at the best, yet it seemes to be nothing, vnlesse it be set foorth with ceremonies, with rich and costly apparell, the Harold• attending with bannors, scut•heons,
When honour is At the best, yet it seems to be nothing, unless it be Set forth with ceremonies, with rich and costly apparel, the Harold• attending with bannors, scut•heons,
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such chaires and cloathes of estate, cups of grace serued on the knee, the seruants rankt in their order, such strict and precise formes of salutation;
such chairs and clothes of estate, cups of grace served on the knee, the Servants ranked in their order, such strict and precise forms of salutation;
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But I pra'y looke to their persons, and you shall finde them some old crasie bodies, troubled with gowtes and with palsies, who take little ioy or contentment in al their honour,
But I pray look to their Persons, and you shall find them Some old crazy bodies, troubled with goutes and with palsies, who take little joy or contentment in all their honour,
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and the most ignominious crosse must be the onely signe of victorie and triumph: for •ee wanted no thrones to set foorth his greatnesse, being all glorious in himselfe,
and the most ignominious cross must be the only Signen of victory and triumph: for •ee wanted no thrones to Set forth his greatness, being all glorious in himself,
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Suppose that a stranger, or one vnacquainted with these honourable courses, should bee admitted in the time of some great feast, (as the manner is) to see the fashions and conditions of the place, I pra'y, obserue, with what state and formalitie their meate is serued vp, what exquisite dishes, varietie of sauces,
Suppose that a stranger, or one unacquainted with these honourable courses, should be admitted in the time of Some great feast, (as the manner is) to see the fashions and conditions of the place, I pray, observe, with what state and formality their meat is served up, what exquisite Dishes, variety of sauces,
The English fowle embalm'd with the Indian spice, the delicious Carp swimming in a sea of sweete broth, the red Deere harbour'd in a nut-browne coffin, the Phesant onely commendable for her price;
The English fowl embalmed with the Indian spice, the delicious Carp swimming in a sea of sweet broth, the read Dear Harboured in a nutbrown coffin, the Pheasant only commendable for her price;
and hauing thus both substance and qualitie, God hath giuen vs the free vse of these creatures, that wee may take them in full measure with moderation,
and having thus both substance and quality, God hath given us the free use of these creatures, that we may take them in full measure with moderation,
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I neuer see Sir Christopher Hattons tombe (because I haue named the Gentleman, and that I desire that all things may bee spoken without offence, I will giue him his due praise and commendation;
I never see Sir Christopher Hattons tomb (Because I have nam the Gentleman, and that I desire that all things may be spoken without offence, I will give him his due praise and commendation;
when I see his tombe, me thinkes hee should not bee like the ordinarie sort of our men, such huge commendations, such titles, such pillars, such gilding, such caruing, such a huge monument, to couer so small a body as ours it cannot be.
when I see his tomb, me thinks he should not be like the ordinary sort of our men, such huge commendations, such titles, such pillars, such gild, such carving, such a huge monument, to cover so small a body as ours it cannot be.
c-crq pns11 vvb po31 n1, pno11 vvz pns31 vmd xx vbi av-j dt j n1 pp-f po12 n2, d j n2, d n2, d n2, d n1, d n-vvg, d dt j n1, pc-acp vvi av j dt n1 c-acp png12 pn31 vmbx vbi.
Send for the Mazons, will them to bring hither their instruments and tooles, their mattocks, spades, hammers, &c. let vs pull downe this tombe, see his excellencie and greatnesse, let vs take his proportion:
Send for the Mazons, will them to bring hither their Instruments and tools, their mattocks, spades, hammers, etc. let us pull down this tomb, see his excellency and greatness, let us take his proportion:
np1 p-acp dt np2, vmb pno32 pc-acp vvi av po32 n2 cc n2, po32 n2, n2, n2, av vvb pno12 vvi a-acp d n1, vvb po31 n1 cc n1, vvb pno12 vvi po31 n1:
But stay your hands, I will saue you all that labour, for I will tell you in briefe (if my tale were worth the telling) what you shall finde, a few rotten bones, and a handfull of dust;
But stay your hands, I will save you all that labour, for I will tell you in brief (if my tale were worth the telling) what you shall find, a few rotten bones, and a handful of dust;
Is there deceit and cosonage among the dead? or rather doe the liuing heires and suruiuors intend their own glorie in the tombe of their ancestors? Well, howsoeuer liuing or dead, man is altogether vanitie, deluding the world with shewes;
Is there deceit and cosonage among the dead? or rather do the living Heirs and survivors intend their own glory in the tomb of their Ancestors? Well, howsoever living or dead, man is altogether vanity, deluding the world with shows;
vbz pc-acp n1 cc n1 p-acp dt j? cc av-c vdb dt j-vvg n2 cc n2 vvb po32 d n1 p-acp dt n1 pp-f po32 n2? uh-av, c-acp vvg cc j, n1 vbz av n1, vvg dt n1 p-acp n2;
and herein wee dishonour our selues, I reuerence true honour, acknowledging it a thing onely proper to man, the speciall and principall outward image of God;
and herein we dishonour our selves, I Reverence true honour, acknowledging it a thing only proper to man, the special and principal outward image of God;
cc av pns12 vvb po12 n2, pns11 vvb j n1, vvg pn31 dt n1 av-j j p-acp n1, dt j cc j-jn j n1 pp-f np1;
but (I feare) it is now bleered either with •pish toyes, 〈 ◊ 〉 counterfeite shewes, seeming wholly to relie vpon genealogies and descents, hauing lost the true ground and foundation in the heart.
but (I Fear) it is now bleared either with •pish toys, 〈 ◊ 〉 counterfeit shows, seeming wholly to rely upon genealogies and descents, having lost the true ground and Foundation in the heart.
cc-acp (pns11 vvb) pn31 vbz av vvn d p-acp j n2, 〈 sy 〉 n-jn vvz, vvg av-jn pc-acp vvi p-acp n2 cc n2, vhg vvn dt j n1 cc n1 p-acp dt n1.
I doe not doubt, but as there are seuerall kindes of creatures, so in the same kinde there may be a great difference, for the vertues and good qualities:
I do not doubt, but as there Are several Kinds of creatures, so in the same kind there may be a great difference, for the Virtues and good qualities:
pns11 vdb xx vvi, cc-acp c-acp pc-acp vbr j n2 pp-f n2, av p-acp dt d n1 a-acp vmb vbi dt j n1, p-acp dt n2 cc j n2:
Now in our pastimes and games, you shall obserue as great labour in them, though otherwise it passe vnder the name of an honest recreation or exercise,
Now in our pastimes and games, you shall observe as great labour in them, though otherwise it pass under the name of an honest recreation or exercise,
av p-acp po12 n2 cc n2, pn22 vmb vvi p-acp j n1 p-acp pno32, cs av pn31 vvi p-acp dt n1 pp-f dt j n1 cc n1,
then immediatly followes the renting of garments, the tearing of flesh, the breaking of legs, the cracking of bones, their liues are not alwaies secured,
then immediately follows the renting of garments, the tearing of Flesh, the breaking of legs, the cracking of bones, their lives Are not always secured,
av av-j vvz dt vvg pp-f n2, dt vvg pp-f n1, dt n-vvg pp-f n2, dt vvg pp-f n2, po32 n2 vbr xx av vvn,
and thus they continue the whole day; sometimes thorough stormes and tempests, sometimes enforced to wade thorough riuers and brooks, fasting sweating,
and thus they continue the Whole day; sometime through storms and tempests, sometime Enforced to wade through Rivers and brooks, fasting sweating,
cc av pns32 vvb dt j-jn n1; av p-acp n2 cc n2, av vvn pc-acp vvi p-acp n2 cc n2, vvg vvg,
with what speed doe they gallop? I could wish they would g•ue me leaue to aske them one question, wherein consists the sport and delight in hunting? some say in the noise and crie of the Hounds;
with what speed do they gallop? I could wish they would g•ue me leave to ask them one question, wherein consists the sport and delight in hunting? Some say in the noise and cry of the Hounds;
shall I resolue you this one point? the pleasure which you so hotly and eagerly pursue in the chase, consists in the phansie and in your owne apprehension;
shall I resolve you this one point? the pleasure which you so hotly and eagerly pursue in the chase, consists in the fancy and in your own apprehension;
vmb pns11 vvi pn22 d crd n1? dt n1 r-crq pn22 av av-j cc av-j vvi p-acp dt n1, vvz p-acp dt n1 cc p-acp po22 d n1;
and in the actions of pietie and deuotion, to lift vp our hearts and our voyces to God in a melodious quier, to temper our passions according to the sweete harmonie of the organ-pipe, to practise the works of charity;
and in the actions of piety and devotion, to lift up our hearts and our voices to God in a melodious quire, to temper our passion according to the sweet harmony of the organ-pipe, to practise the works of charity;
assuredly wee should finde farre greater ioy and contentment, (I speake according to the carnall and naturall man, without reference to the inward comfort of Gods spirit, which is a benefit vnualuable) then now wee reape in these outragious, troublesome, dangerous and bloodie sports, which wholly sauour of crueltie.
assuredly we should find Far greater joy and contentment, (I speak according to the carnal and natural man, without Referente to the inward Comfort of God's Spirit, which is a benefit unvaluable) then now we reap in these outrageous, troublesome, dangerous and bloody sports, which wholly savour of cruelty.
av-vvn pns12 vmd vvi av-j jc n1 cc n1, (pns11 vvb vvg p-acp dt j cc j n1, p-acp n1 p-acp dt j n1 pp-f npg1 n1, r-crq vbz dt n1 j) av av pns12 vvb p-acp d j, j, j cc j n2, r-crq av-jn n1 pp-f n1.
they haue their words of Art, their rules, and certaine notions belonging to their profession: and were it not for such formalitie and ceremonies, the sport would be little respected.
they have their words of Art, their rules, and certain notions belonging to their profession: and were it not for such formality and ceremonies, the sport would be little respected.
pns32 vhb po32 n2 pp-f n1, po32 n2, cc j n2 vvg p-acp po32 n1: cc vbdr pn31 xx p-acp d n1 cc n2, dt n1 vmd vbi av-j vvn.
Wealth breedes carefulnes, deiects the minde, and makes man a slaue: Learning tends to confusion, great wisedome rather breedes a distaste, and a dislike in nature, then giues any contentment:
Wealth breeds carefulness, dejects the mind, and makes man a slave: Learning tends to confusion, great Wisdom rather breeds a distaste, and a dislike in nature, then gives any contentment:
n1 vvz n1, vvz dt n1, cc vvz n1 dt n1: n1 vvz p-acp n1, j n1 av-c vvz dt n1, cc dt n1 p-acp n1, av vvz d n1:
All pleasures consist in the fansie, according to mans owne apprehension. Now proportion these fiue seuerall qualities, to the fiue seuerall senses of mans bodie;
All pleasures consist in the fancy, according to men own apprehension. Now proportion these fiue several qualities, to the fiue several Senses of men body;
d n2 vvi p-acp dt n1, vvg p-acp ng1 d n1. av n1 d crd j n2, p-acp dt crd j n2 pp-f ng1 n1;
but if in the middest of all thy ioyes, the least griefe should assault thee; suppose thou wert an absolute Monarch, and haddest the gouernment of the whole world;
but if in the midst of all thy Joys, the least grief should assault thee; suppose thou Wertenberg an absolute Monarch, and Hadst the government of the Whole world;
yet if thy tooth did but ake, if thy naile were but sore, if thy little finger were scorcht with the fire, (for I will not speake of those more noble parts, the eye, the heart, the braine, the liuer,
yet if thy tooth did but ache, if thy nail were but soar, if thy little finger were scorched with the fire, (for I will not speak of those more noble parts, the eye, the heart, the brain, the liver,
av cs po21 n1 vdd p-acp vvi, cs po21 n1 vbdr cc-acp av-j, cs po21 j n1 vbdr vvn p-acp dt n1, (c-acp pns11 vmb xx vvi pp-f d dc j n2, dt n1, dt n1, dt n1, dt n1,
and the rest), assuredly thou wouldest iudge thy selfe a most miserable man, and shouldest take little ioy or conten•ment in all those sports and delights.
and the rest), assuredly thou Wouldst judge thy self a most miserable man, and Shouldst take little joy or conten•ment in all those sports and delights.
cc dt n1), av-vvn pns21 vmd2 vvi po21 n1 dt av-ds j n1, cc vmd2 vvi j n1 cc n1 p-acp d d n2 cc n2.
so that many whole and entire perfections should bee linckt in thy person; yet obserue, how one ioy seemes to preuent, ouertake, and to extinguish the other.
so that many Whole and entire perfections should be linked in thy person; yet observe, how one joy seems to prevent, overtake, and to extinguish the other.
av cst d j-jn cc j n2 vmd vbi vvn p-acp po21 n1; av vvi, c-crq crd n1 vvz pc-acp vvi, vvb, cc pc-acp vvi dt n-jn.
the ouerplus and surplusage of thy rents and estate ▪ this indeede reioyceth thy heart, and thus thou passest from ioy vnto ioy, the whole time of thy pilgrimage.
the overplus and surplusage of thy rends and estate ▪ this indeed rejoices thy heart, and thus thou passest from joy unto joy, the Whole time of thy pilgrimage.
dt n1 cc n1 pp-f po21 n2 cc n1 ▪ d av vvz po21 n1, cc av pns21 vv2 p-acp n1 p-acp n1, dt j-jn n1 pp-f po21 n1.
What doth this argue, but only that man (forsaking the fountain of all true goodnesse, in whom all ioyes are together knit and vnited, that enioying him alone, wee might haue all fulnesse of ioy and contentment, not by degrees, not in varietie, not in succession,
What does this argue, but only that man (forsaking the fountain of all true Goodness, in whom all Joys Are together knit and united, that enjoying him alone, we might have all fullness of joy and contentment, not by Degrees, not in variety, not in succession,
q-crq vdz d vvi, cc-acp av-j cst n1 (vvg dt n1 pp-f d j n1, p-acp ro-crq d n2 vbr av vvn cc vvn, cst vvg pno31 av-j, pns12 vmd vhi d n1 pp-f n1 cc n1, xx p-acp n2, xx p-acp n1, xx p-acp n1,
but altogether in euery moment of eternitie) Man hauing lost this onely one good, seekes againe for the same good, in the shadow thereof, thorough many chaunges and alterations,
but altogether in every moment of eternity) Man having lost this only one good, seeks again for the same good, in the shadow thereof, through many changes and alterations,
cc-acp av p-acp d n1 pp-f n1) n1 vhg vvn d av-j crd j, vvz av p-acp dt d j, p-acp dt n1 av, p-acp d n2 cc n2,
sleepe, which refresheth the wearisome limmes, renewes and quickens the faculties of the minde, restores the bodie to her wonted strength, (it seemes as an excellent embleame of the last resurrection),
sleep, which refresheth the wearisome limbs, renews and quickens the faculties of the mind, restores the body to her wonted strength, (it seems as an excellent embleame of the last resurrection),
for in the day time our sports do proceed with consuming of our spirits, the decay of our strength, the weakning of our parts; but sleepe must recompence all.
for in the day time our sports do proceed with consuming of our spirits, the decay of our strength, the weakening of our parts; but sleep must recompense all.
if I loue honor or wealth, I will looke vpon him, who sits aboue in maiesty, heauen is his throne, the earth is his footstoole, whose treasures are infinit, who makes all things of nothing, he can enlarge his owne Empire, create many infinite worlds for his owne gouernment.
if I love honour or wealth, I will look upon him, who sits above in majesty, heaven is his throne, the earth is his footstool, whose treasures Are infinite, who makes all things of nothing, he can enlarge his own Empire, create many infinite world's for his own government.
cs pns11 vvb n1 cc n1, pns11 vmb vvi p-acp pno31, r-crq vvz a-acp p-acp n1, n1 vbz po31 n1, dt n1 vbz po31 n1, rg-crq n2 vbr j, r-crq vvz d n2 pp-f pix, pns31 vmb vvi po31 d n1, vvb d j n2 p-acp po31 d n1.
This I speake, supposing there were some ioy in the creature, which if there were any, thy minde might be transported and carried, by the ladder or bridge of the creatures, to the loue of thy creator.
This I speak, supposing there were Some joy in the creature, which if there were any, thy mind might be transported and carried, by the ladder or bridge of the creatures, to the love of thy creator.
d pns11 vvb, vvg pc-acp vbdr d n1 p-acp dt n1, r-crq cs pc-acp vbdr d, po21 n1 vmd vbi vvn cc vvn, p-acp dt n1 cc n1 pp-f dt n2, p-acp dt n1 pp-f po21 n1.
and this shal appeare by these three circumstances. 1. The variety of mens iudgements in the choice of their owne happines, which certainly proceeds from the fansie;
and this shall appear by these three Circumstances. 1. The variety of men's Judgments in the choice of their own happiness, which Certainly proceeds from the fancy;
cc d vmb vvi p-acp d crd n2. crd dt n1 pp-f ng2 n2 p-acp dt n1 pp-f po32 d n1, r-crq av-j vvz p-acp dt n1;
for right reason hath but one only foundation, and God will not admit any difference. 2. This their conceited or supposed happines neuer consists in the present;
for right reason hath but one only Foundation, and God will not admit any difference. 2. This their conceited or supposed happiness never consists in the present;
p-acp j-jn n1 vhz p-acp crd j n1, cc np1 vmb xx vvi d n1. crd d po32 j-vvn cc j-vvn n1 av-x vvz p-acp dt j;
To let passe the heathen Philosophers, and to suffer them to oppose each other ▪ that so being mutually weakned, the Christian man may with more ease carry the triumph:
To let pass the heathen Philosophers, and to suffer them to oppose each other ▪ that so being mutually weakened, the Christian man may with more ease carry the triumph:
p-acp vvb vvi dt j-jn n2, cc pc-acp vvi pno32 pc-acp vvi d n-jn ▪ cst av vbg av-j vvn, dt njp n1 vmb p-acp dc n1 vvi dt n1:
Many men whose pride exceedes their wit, will boast of those things in themselues, which notwithstanding in others they hould very meane, base and contemptible.
Many men whose pride exceeds their wit, will boast of those things in themselves, which notwithstanding in Others they hold very mean, base and contemptible.
d n2 rg-crq n1 vvz po32 n1, vmb vvi pp-f d n2 p-acp px32, r-crq a-acp p-acp ng2-jn pns32 vvb av j, j cc j.
and sometimes they are proud of their clothes and apparell, and therein they commit a point of iniustice, to seaze vpon that glory, which belongs to another:
and sometime they Are proud of their clothes and apparel, and therein they commit a point of injustice, to seize upon that glory, which belongs to Another:
cc av pns32 vbr j pp-f po32 n2 cc n1, cc av pns32 vvb dt n1 pp-f n1, pc-acp vvi p-acp d n1, r-crq vvz p-acp j-jn:
And some there are, who wanting all these, yet supposing themselues to haue a good naturall wit, begin to condemne nature, that hath not proportioned all her gi•ts accordingly.
And Some there Are, who wanting all these, yet supposing themselves to have a good natural wit, begin to condemn nature, that hath not proportioned all her gi•ts accordingly.
cc d a-acp vbr, r-crq vvg d d, av vvg px32 p-acp vhi dt j j n1, vvb pc-acp vvi n1, cst vhz xx vvn d po31 n2 av-vvg.
where is this happie man, who might bee said for the present to enioy this happinesse? It is a common prouerbe, that young men liue in their hopes, old men in their memories;
where is this happy man, who might be said for the present to enjoy this happiness? It is a Common proverb, that young men live in their hope's, old men in their memories;
Princes must erect Courts of request, as if therein men did seeme to accuse their owne condition, to lay the whole burthen of their griefe vpon others,
Princes must erect Courts of request, as if therein men did seem to accuse their own condition, to lay the Whole burden of their grief upon Others,
our corrupted nature seemes to stir vp a kind of emulation, for all things here stand in reference to others, the height and greatnes of the one, makes for the basenesse and pouerty of the other;
our corrupted nature seems to stir up a kind of emulation, for all things Here stand in Referente to Others, the height and greatness of the one, makes for the baseness and poverty of the other;
po12 j-vvn n1 vvz pc-acp vvi a-acp dt n1 pp-f n1, p-acp d n2 av vvb p-acp n1 p-acp n2-jn, dt n1 cc n1 pp-f dt crd, vvz p-acp dt n1 cc n1 pp-f dt j-jn;
stockes, families & kindreds do the like, and generally all the states of men, seeing no iust cause in themselues, wherein they might glory, begin to commend and desire an other state and condition of life, nemo sua sorte contentus. The Marchant commends the life of a scholler, a schollar desiring some practicall imployments in his speculatiue studies, desires the life of a souldier;
stocks, families & kindreds do the like, and generally all the states of men, seeing no just cause in themselves, wherein they might glory, begin to commend and desire an other state and condition of life, nemo sua sort Contentus. The Merchant commends the life of a scholar, a scholar desiring Some practical employments in his speculative studies, Desires the life of a soldier;
Seeing we are thus well perswaded of other mens states and courses of life, (though otherwise wee are in some dislike with our owne), I cannot sufficiently discharge mine owne dutie and conscience,
Seeing we Are thus well persuaded of other men's states and courses of life, (though otherwise we Are in Some dislike with our own), I cannot sufficiently discharge mine own duty and conscience,
vvg pns12 vbr av av vvn pp-f j-jn ng2 n2 cc n2 pp-f n1, (cs av pns12 vbr p-acp d n1 p-acp po12 d), pns11 vmbx av-j vvi po11 d n1 cc n1,
If I desire to prepare man for a heauenly blisse, needes I must first weane him from the moderate loue of his owne fl•sh, laying open the miseries which are incident to whole mankind, from which no state is exempted;
If I desire to prepare man for a heavenly bliss, needs I must First wean him from the moderate love of his own fl•sh, laying open the misery's which Are incident to Whole mankind, from which no state is exempted;
and in the last clause of our liues before our death, (desiring then especially to draw vs to himselfe), his prouidence hath so appointed, that long diseases should better instruct vs of the true state of this world,
and in the last clause of our lives before our death, (desiring then especially to draw us to himself), his providence hath so appointed, that long diseases should better instruct us of the true state of this world,
cc p-acp dt ord n1 pp-f po12 n2 p-acp po12 n1, (vvg av av-j pc-acp vvi pno12 pc-acp px31), po31 n1 vhz av vvn, cst j n2 vmd jc vvi pno12 pp-f dt j n1 pp-f d n1,
then we see the vanity of all our worldly ioyes, that so detesting and abhorring them, (esteeming them no otherwise then indeed they are), our whole comfort might reside in the onely hope of his mercy,
then we see the vanity of all our worldly Joys, that so detesting and abhorring them, (esteeming them no otherwise then indeed they Are), our Whole Comfort might reside in the only hope of his mercy,
av pns12 vvb dt n1 pp-f d po12 j n2, cst av j-vvg cc vvg pno32, (vvg pno32 dx av av av pns32 vbr), po12 j-jn n1 vmd vvi p-acp dt j n1 pp-f po31 n1,
consider likewise the principall intent of this Treatise, for I did propose vnto my selfe foure things in this second part. 1. That in discouering our miseries, both in our selues and in respect of the creatures, we might truly confesse them to be the punishments of sin. 2. That our miseries being once discouered,
Consider likewise the principal intent of this Treatise, for I did propose unto my self foure things in this second part. 1. That in discovering our misery's, both in our selves and in respect of the creatures, we might truly confess them to be the punishments of since. 2. That our misery's being once discovered,
whereby from the depth of our sorrow, we might haue safe refuge to the depth of Gods mercy. 3. Least there should bee any obstacle in the way to hinder our approch vnto God, I thought fit, to set our owne tents and Tabernacles on fire, to make our home-bred ioyes and delights vanish in smoake:
whereby from the depth of our sorrow, we might have safe refuge to the depth of God's mercy. 3. lest there should be any obstacle in the Way to hinder our approach unto God, I Thought fit, to Set our own tents and Tabernacles on fire, to make our Homebred Joys and delights vanish in smoke:
Intending to speake of the s•u•r•ll states of men, to search where I might finde out true •oy and contentment in nature, I must confesse, that as in all other things,
Intending to speak of the s•u•r•ll states of men, to search where I might find out true •oy and contentment in nature, I must confess, that as in all other things,
so assuredly the iudgements, which befal euery priuat man in particular, are much greater then these, which are incident to the whole nature in generall.
so assuredly the Judgments, which befall every private man in particular, Are much greater then these, which Are incident to the Whole nature in general.
av av-vvn dt n2, r-crq vvi d j n1 p-acp j, vbr d jc cs d, r-crq vbr j p-acp dt j-jn n1 p-acp n1.
And of these particular punishments, I cannot take any due knowledge, but must leaue them tanquam terram remotam incognitam, to be searched out by the godly and daily meditation of euery religious and deuout man;
And of these particular punishments, I cannot take any due knowledge, but must leave them tanquam terram remotam incognitam, to be searched out by the godly and daily meditation of every religious and devout man;
cc pp-f d j n2, pns11 vmbx vvi d j-jn n1, cc-acp vmb vvi pno32 fw-la fw-la fw-la fw-la, pc-acp vbi vvn av p-acp dt j cc j n1 pp-f d j cc j n1;
who in the clause and latter end of the day, calling himselfe to the account of his forepassed life, together with the actions of that present day, shall therein finde the vndoubted fruit o• Gods iustice;
who in the clause and latter end of the day, calling himself to the account of his forepassed life, together with the actions of that present day, shall therein find the undoubted fruit o• God's Justice;
r-crq p-acp dt n1 cc d n1 pp-f dt n1, vvg px31 p-acp dt n1 pp-f po31 j-vvn n1, av p-acp dt n2 pp-f d j n1, vmb av vvi dt j n1 n1 npg1 n1;
and if our sins haue past without remorse of conscience, then this examination (wherein we call our selues to account) shall serue as a sufficient occasion, to stir vs vp to repentance and sorrow, vnà cum nube testi••• ▪ with a cloud of witnesses, all our distilling teares, all our sobs and our sighs confessing our sins.
and if our Sins have passed without remorse of conscience, then this examination (wherein we call our selves to account) shall serve as a sufficient occasion, to stir us up to Repentance and sorrow, vnà cum Nube testi••• ▪ with a cloud of Witnesses, all our distilling tears, all our sobs and our sighs confessing our Sins.
cc cs po12 n2 vhb vvn p-acp n1 pp-f n1, cs d n1 (c-crq pns12 vvb po12 n2 pc-acp vvi) vmb vvi p-acp dt j n1, pc-acp vvi pno12 a-acp p-acp n1 cc n1, fw-fr fw-la n1 n1 ▪ p-acp dt n1 pp-f n2, d po12 j-vvg n2, d po12 n2 cc po12 n2 vvg po12 n2.
For the common sort of men, I might well reckon them among beasts, vulgus hominum, inter vulgus animalium, they are alwayes carried with shewes and neuer apprehend ye truth, their delights are al beastly, they seeme not to haue the least sparke of a spirit;
For the Common sort of men, I might well reckon them among beasts, vulgus hominum, inter vulgus Animals, they Are always carried with shows and never apprehend you truth, their delights Are all beastly, they seem not to have the least spark of a Spirit;
p-acp dt j n1 pp-f n2, pns11 vmd av vvi pno32 p-acp n2, fw-la fw-la, fw-la fw-la fw-la, pns32 vbr av vvn p-acp n2 cc av-x vvb pn22 n1, po32 n2 vbr d j, pns32 vvb xx pc-acp vhi dt ds n1 pp-f dt n1;
and seeing that man requires more helpes, then the rest of the creatures, as clothes for his nakednesse, physicke for his health, a house for his habitation,
and seeing that man requires more helps, then the rest of the creatures, as clothes for his nakedness, physic for his health, a house for his habitation,
cc vvg d n1 vvz dc n2, cs dt n1 pp-f dt n2, c-acp n2 p-acp po31 n1, n1 p-acp po31 n1, dt n1 p-acp po31 n1,
hungry, naked, cold, comfortlesse & harbourlesse, without patience to sustaine his griefe, without any helpe to releiue him, without any counsell to comfort him, without feare of Gods iustice, without hope of Gods mercy, which as at all times,
hungry, naked, cold, comfortless & harbourless, without patience to sustain his grief, without any help to relieve him, without any counsel to Comfort him, without Fear of God's Justice, without hope of God's mercy, which as At all times,
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I protest before God that were it not, for the hope of my happines, and that I did truly beleeue the miseries of this life, to be the iust punishments of sinne, I should much prefer the condition of dumbe creatures, before the state of man.
I protest before God that were it not, for the hope of my happiness, and that I did truly believe the misery's of this life, to be the just punishments of sin, I should much prefer the condition of dumb creatures, before the state of man.
if otherwise from base and meane condition they be raised, they shall finde it a great difficulty with the change of their fortunes, to change their owne mindes,
if otherwise from base and mean condition they be raised, they shall find it a great difficulty with the change of their fortune's, to change their own minds,
cs av p-acp j cc j n1 pns32 vbb vvn, pns32 vmb vvi pn31 dt j n1 p-acp dt n1 pp-f po32 n2, pc-acp vvi po32 d n2,
and that which I haue obserued in some of them, the greatnesse of their estate entaild and descending vpon them, cannot counteruaile some hereditary disease, which they likewise receiue from their parents:
and that which I have observed in Some of them, the greatness of their estate entailed and descending upon them, cannot countervail Some hereditary disease, which they likewise receive from their Parents:
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in truth I doe not enuy their estate, for I am verily perswaded, that there may bee as much contentmēt and happines in the poorest cottage, as in the greatest pallace.
in truth I do not envy their estate, for I am verily persuaded, that there may be as much contentment and happiness in the Poorest cottage, as in the greatest palace.
But I will descend more particularly to the states of men, only insisting in the more noble professions of men, which seeme to be the happy callings here vpon earth,
But I will descend more particularly to the states of men, only insisting in the more noble professions of men, which seem to be the happy callings Here upon earth,
they are many, in stead of the ancient priuiledges, and liberties of the Church, which seeme to be grounded in nature, in regard of the high excellencie of their profession,
they Are many, in stead of the ancient privileges, and Liberties of the Church, which seem to be grounded in nature, in regard of the high excellency of their profession,
yet I do not doubt of Gods mercy, but they shall receiue the full benefit of our labours, notwithstanding they hate our persons, and despise our profession;
yet I do not doubt of God's mercy, but they shall receive the full benefit of our labours, notwithstanding they hate our Persons, and despise our profession;
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while they continued in their owne countries, kept great houses, much hospitalitie, attended on with troupes and numbers of seruants, their tenants liuing happily vnder their shadow, certainly they liued in great honor and plenty.
while they continued in their own countries, kept great houses, much hospitality, attended on with troops and numbers of Servants, their tenants living happily under their shadow, Certainly they lived in great honour and plenty.
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drawes with it far greater charge and expense, then was formerly spent in hospitallity: not only because it giues occasion, to their dissolute gaming, and riot:
draws with it Far greater charge and expense, then was formerly spent in hospitality: not only Because it gives occasion, to their dissolute gaming, and riot:
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but many houses being kept, for the seuerall seasons of the yeere, proue very chargeable; the furniture belonging to the house, neuer so curious and exquisit;
but many houses being kept, for the several seasons of the year, prove very chargeable; the furniture belonging to the house, never so curious and exquisite;
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And surely it would be more agreeable to our nature, for if these outlandish commodities had bin so befitting our bodies, certainly God in his wisdome and prouidence, would haue disposed our climat accordingly;
And surely it would be more agreeable to our nature, for if these outlandish commodities had been so befitting our bodies, Certainly God in his Wisdom and providence, would have disposed our climate accordingly;
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or if in the times of warre, when force, violence, and bloud-shed seru'd for the payment, some might haue their commodities in a more plentifull manner;
or if in the times of war, when force, violence, and bloodshed served for the payment, Some might have their commodities in a more plentiful manner;
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yet in peaceable times, whē things are bought at a valuable price, and wares exchanged for wares, there being such a difference in the valuation of both, it seemes to be intollerable.
yet in peaceable times, when things Are bought At a valuable price, and wares exchanged for wares, there being such a difference in the valuation of both, it seems to be intolerable.
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A second vanitie in our Gentrie, is, their needlesse and vnprofitable buildings, especially when Citizens turne Gentlemen, they will not endure any longer to be incaged within their owne shops;
A second vanity in our Gentry, is, their needless and unprofitable buildings, especially when Citizens turn Gentlemen, they will not endure any longer to be incaged within their own shops;
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they must haue full elbow-roome, and their buildings must raise their names, & continue their memories, being (as it should seeme) otherwise somewhat meane and obscure in themselues.
they must have full elbowroom, and their buildings must raise their names, & continue their memories, being (as it should seem) otherwise somewhat mean and Obscure in themselves.
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the imperfect worke standing at a stay, for want of money to pay the workemen; while the neighbours, and passengers smile at their indiscretion and improuidence.
the imperfect work standing At a stay, for want of money to pay the workmen; while the neighbours, and passengers smile At their indiscretion and improvidence.
In their estate of land, how exceedingly doe they perplexe themselues with their continuall purchases? if they could but procure a more competent demaine, they would rest satisfied:
In their estate of land, how exceedingly do they perplex themselves with their continual purchases? if they could but procure a more competent demean, they would rest satisfied:
when they haue gotten this demaine, yet still there will remaine a desire to purchase all that lies in one leauell, all that holds by one tenure, they must enlarge their parkes.
when they have got this demean, yet still there will remain a desire to purchase all that lies in one level, all that holds by one tenure, they must enlarge their parks.
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And being by these meanes alwaies bare and needie, wanting for the present, (though otherwise they may intēd the plentie and good of their posterity), they must straine themselues to take vp money vpon hard termes, to purchase their neighbours ground,
And being by these means always bore and needy, wanting for the present, (though otherwise they may intend the plenty and good of their posterity), they must strain themselves to take up money upon hard terms, to purchase their neighbours ground,
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Assuredly, vnlesse wee shall first inclose our owne thoughts, and hedge vp our willes, and our appetites, the whole earth can giue vs little contentment;
Assuredly, unless we shall First enclose our own thoughts, and hedge up our wills, and our appetites, the Whole earth can give us little contentment;
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Not onely in their continuall purchases, but likewise in their present possessions, how are they troubled and disquieted in thoughts? For as the mind of man is griple and needie, and therefore desires to enlarge his owne substance:
Not only in their continual purchases, but likewise in their present possessions, how Are they troubled and disquieted in thoughts? For as the mind of man is gripple and needy, and Therefore Desires to enlarge his own substance:
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so is the same mind doubtfull, suspitious, and fearefull of any ill accident; and therefore desires by all possible meanes, to secure her selfe of her owne.
so is the same mind doubtful, suspicious, and fearful of any ill accident; and Therefore Desires by all possible means, to secure her self of her own.
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And hence it is, that they so exceedingly entangle and inueagle themselues, with many writings, and conueyances, the Scriueners & Clerks are alwaies imployed;
And hence it is, that they so exceedingly entangle and inveigle themselves, with many writings, and conveyances, the Scriveners & Clerks Are always employed;
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and yet the truth is, that in stead of securing themselues, through the multiplicity of writings, they cause starting holes, and giue occasion of strife.
and yet the truth is, that in stead of securing themselves, through the Multiplicity of writings, they cause starting holes, and give occasion of strife.
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when in these daies (I am verily perswaded) that, what with writings, conueyances, bils of Chancery, proceedings of Court, the whole land (which we inhabite) might bee spread ouer and couered, as with a garment;
when in these days (I am verily persuaded) that, what with writings, conveyances, bills of Chancery, proceedings of Court, the Whole land (which we inhabit) might be spread over and covered, as with a garment;
Notwithstanding that I am verily perswaded, that they are as iust, as vpright, as free from briberie and extortion, and euery way as sufficient and painfull in their owne profession,
Notwithstanding that I am verily persuaded, that they Are as just, as upright, as free from bribery and extortion, and every Way as sufficient and painful in their own profession,
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For generally I can excuse none, (we must not expect a state of innocency in a world of corruption) yet assuredly, no state is more enuied, or maligned, then theirs:
For generally I can excuse none, (we must not expect a state of innocency in a world of corruption) yet assuredly, no state is more envied, or maligned, then theirs:
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which I cannot altogether ascribe to the corruption, and ill disposition of others, but euen their profession it selfe seemes (in some sort) to produce it.
which I cannot altogether ascribe to the corruption, and ill disposition of Others, but even their profession it self seems (in Some sort) to produce it.
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For thus it hath been the complaint of all ages, leges esse telas aranearum, vel quia iuridici sunt araneae, vel quia muscas capiunt, & vespas dimittunt.
For thus it hath been the complaint of all ages, leges esse telas aranearum, vel quia iuridici sunt araneae, vel quia muscas capiunt, & vespas dimittunt.
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Then let vs consider them in themselues, in their persons, and in their profession. The nicities and subtilties of Law, as they doe infinitely exceed for number;
Then let us Consider them in themselves, in their Persons, and in their profession. The niceties and subtleties of Law, as they do infinitely exceed for number;
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so this infinite course of their studies, can neuer admit a right order or method, which in all our naturall knowledge, giues vs the greatest ease and contentment:
so this infinite course of their studies, can never admit a right order or method, which in all our natural knowledge, gives us the greatest ease and contentment:
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as cases haue been adiudged, so their bookes of reports must serue to informe them. Somtimes again, the iudgements of those great Sages doe much differ;
as cases have been adjudged, so their books of reports must serve to inform them. Sometimes again, the Judgments of those great Sages do much differ;
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and therefore our naturall knowledge, our Philosophie, hath descended to vs, through a continuall succession of all ages, without impeachment or contradiction.
and Therefore our natural knowledge, our Philosophy, hath descended to us, through a continual succession of all ages, without impeachment or contradiction.
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What throngs and multitudes of Clients daily attend them? I commend the wisedome of our forefathers, who close by the hall, erected a Church, where they might take the open aire,
What throngs and Multitudes of Clients daily attend them? I commend the Wisdom of our Forefathers, who close by the hall, erected a Church, where they might take the open air,
How are they continually busied? I could hartily wish that there were more minutes in the houre, more houres in the day, more daies in the weeke, more weeks in the yeere, more yeeres in their age, that at length they might find out some spare time to serue God, to intend the actions of nature, to take their owne ease and recreation.
How Are they continually busied? I could heartily wish that there were more minutes in the hour, more hours in the day, more days in the Week, more weeks in the year, more Years in their age, that At length they might find out Some spare time to serve God, to intend the actions of nature, to take their own ease and recreation.
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the Sheriffes, the vnder-Sheriffes, Bayliffes, Constables, Headboroughs; all must waite vpon them, with Halbards, Pikes, Billes, while all the people stand gazing, and beholding them.
the Sheriffs, the vnder-Sheriffes, Bailiffs, Constables, Headboroughs; all must wait upon them, with Halberds, Pikes, Bills, while all the people stand gazing, and beholding them.
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Assoone as the great Assises are ended, and their Lordships gone and departed, then all this goodly retinue doth presently attend the condemned prisoners, to guard them, and to see the execution.
As soon as the great Assizes Are ended, and their Lordship's gone and departed, then all this goodly retinue does presently attend the condemned Prisoners, to guard them, and to see the execution.
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If now they liue in plentie and wealth, it is well knowne that (in their younger yeeres) their wealth hath been gotten by sparing, thriftinesse and wants;
If now they live in plenty and wealth, it is well known that (in their younger Years) their wealth hath been got by sparing, thriftiness and Wants;
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The Citizens know how to estimate the laying out of their money, their freedome and trade, their skill in buying and selling, playing vpon aduantage with other mens ignorance,
The Citizens know how to estimate the laying out of their money, their freedom and trade, their skill in buying and selling, playing upon advantage with other men's ignorance,
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But if by ingrossing of wares, and monopolizing of commodities, they haue exceedingly enriched themselues, let them not thinke with a small summe of money, bestowed upon Hospitals, to make restitution;
But if by engrossing of wares, and monopolizing of commodities, they have exceedingly enriched themselves, let them not think with a small sum of money, bestowed upon Hospitals, to make restitution;
I should lose my selfe in these thickers and groues, and should proue very tedious to ye reader, vnlesse I should haue often recourse to my Carde, consider my first intended scope,
I should loose my self in these thickers and groves, and should prove very tedious to you reader, unless I should have often recourse to my Card, Consider my First intended scope,
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At length I made bold to speake of the Law, as if I had been serued vp with a Processe, to appeare at the barre, where I found no rest, no peace, no contentment.
At length I made bold to speak of the Law, as if I had been served up with a Process, to appear At the bar, where I found no rest, no peace, no contentment.
Then I went to the Citie walles, where in euery streete, I made inquirie for happinesse, at what signe this happinesse might dwell, in what trade, course and condition of life.
Then I went to the city walls, where in every street, I made inquiry for happiness, At what Signen this happiness might dwell, in what trade, course and condition of life.
whether she keepes her certaine lodging, or sometimes vndertakes a progresse; yet still resides, and is conuersant with them, or at least with some of them,
whither she keeps her certain lodging, or sometime undertakes a progress; yet still resides, and is conversant with them, or At least with Some of them,
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but when I come neerer, I see that no state of men is so dangerous. Some of thē in their owne proud and ambitiou• desires, preuenting and supplanting each other;
but when I come nearer, I see that no state of men is so dangerous. some of them in their own proud and ambitiou• Desires, preventing and supplanting each other;
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Looke to the framing and constitution of mans bodie, all other parts, excepting the head, must haue their fellowes & their associates in like proportiō with themselues;
Look to the framing and constitution of men body, all other parts, excepting the head, must have their Fellows & their associates in like proportion with themselves;
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yet still they continue the spectacles of the world, and sometimes (to their great charge) they purchase the loue of the people, which they shall finde,
yet still they continue the spectacles of the world, and sometime (to their great charge) they purchase the love of the people, which they shall find,
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And sometimes these seruants though innocent in themselues, and very well deseruing, (but Lords must not be ouer much indebted for great seruices) they must be made a publicke example of iustice;
And sometime these Servants though innocent in themselves, and very well deserving, (but lords must not be over much indebted for great services) they must be made a public Exampl of Justice;
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And no maruell, for they beare the person of vs all, and therefore great reason, that as we receiue from them our plenty, our peace, and our happinesse;
And no marvel, for they bear the person of us all, and Therefore great reason, that as we receive from them our plenty, our peace, and our happiness;
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so we should againe returne and restore vnto them with due thankfulnes, as part of our plenty in our subsidies, our labours and seruices in performing our homage, to recompence their care and watchfulnes:
so we should again return and restore unto them with due thankfulness, as part of our plenty in our subsidies, our labours and services in performing our homage, to recompense their care and watchfulness:
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And therfore in regard of the eminencie of their estate, and the greatnesse of their personage, amiddest the throng and multitudes of dangers and perils, many things may be allowed and tolerated in them,
And Therefore in regard of the eminency of their estate, and the greatness of their personage, amidst the throng and Multitudes of dangers and perils, many things may be allowed and tolerated in them,
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as they are at this present, vnder the happy gouernment of our most gratious King Iames: who herein seemes to excell all other princes, that so great learning and such a deepe vnderstanding, should bee accompanied with such a harmeles and innocent disposition.
as they Are At this present, under the happy government of our most gracious King James: who herein seems to excel all other Princes, that so great learning and such a deep understanding, should be accompanied with such a harmless and innocent disposition.
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God make vs thankefull for these blessings, and long preserue his raigne ouer vs, &c. In the times of their wars, the common practise and desire of Princes is, to ad kingdomes to kingdomes;
God make us thankful for these blessings, and long preserve his Reign over us, etc. In the times of their wars, the Common practice and desire of Princes is, to and kingdoms to kingdoms;
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If their happines consists in their gouernment and rule, for in all other things their seruants do share with them, in their diet, their garments, their gardens, their pallaces, their pleasures:
If their happiness consists in their government and Rule, for in all other things their Servants do share with them, in their diet, their garments, their gardens, their palaces, their pleasures:
especially considering, that it cannot stand with their owne greatnesse, to search all things themselues, and therefore they must of necessity borrow their information from others:
especially considering, that it cannot stand with their own greatness, to search all things themselves, and Therefore they must of necessity borrow their information from Others:
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For if the parts should oppose themselues to the head, if the hand or the foote should contend with the eye, what a miserable distraction should you finde in the whole man? Gouernment should rather tend to vnity,
For if the parts should oppose themselves to the head, if the hand or the foot should contend with the eye, what a miserable distraction should you find in the Whole man? Government should rather tend to unity,
for I will easily yeeld, that where they are not expresly mentioned, and doe binde themselues by their owne royall assent, there they are to be excluded:
for I will Easily yield, that where they Are not expressly mentioned, and do bind themselves by their own royal assent, there they Are to be excluded:
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I say, in most of them you shall finde, that their death hath bin seasoned or rather hastened with a griefe of minde, a deepe melancholy, and a great discontentment.
I say, in most of them you shall find, that their death hath been seasoned or rather hastened with a grief of mind, a deep melancholy, and a great discontentment.
that God might let them vnderstand their owne pride, who being flattered by their seruants and slaues, did expect that the winde and the sea should obay them.
that God might let them understand their own pride, who being flattered by their Servants and slaves, did expect that the wind and the sea should obey them.
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Princes must learne patience, for amongst all their prerogatiues, they shall finde none, whereby they are exempted and excluded from sorrow, which indeed is incident to the whole nature of man.
Princes must Learn patience, for among all their prerogatives, they shall find none, whereby they Are exempted and excluded from sorrow, which indeed is incident to the Whole nature of man.
Thus heere I haue briefly runne thorough all the happy states of men, that so I might say with the Apostle, omnia factus sum omnibus, vt aliquos lucrarer;
Thus Here I have briefly run through all the happy states of men, that so I might say with the Apostle, omnia factus sum omnibus, vt Someone lucrarer;
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That so the iustice of God might appeare in the iust punishment of sinne, that so it might serue as a more forcible meanes for mans repentance and conuersion;
That so the Justice of God might appear in the just punishment of sin, that so it might serve as a more forcible means for men Repentance and conversion;
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though I cannot oblige and binde man vnto God, in the chaines and linkes of true loue and thankfulne•, by a serious and weighty meditation of all the blessings receiued from God, which might concerne either body or soule, this life or a better life, his creation ▪ preseruation, redemption, sanctification, &c. Yet am I able in some sort to anatomize the state of man, to lay open his miseries and griefe, that being once out of the arke,
though I cannot oblige and bind man unto God, in the chains and links of true love and thankfulne•, by a serious and weighty meditation of all the blessings received from God, which might concern either body or soul, this life or a better life, his creation ▪ preservation, redemption, sanctification, etc. Yet am I able in Some sort to anatomise the state of man, to lay open his misery's and grief, that being once out of the Ark,
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exclude but any one fruite, it shal grieue vs more, then the enioying of all the fruites of the garden can asswage vs. Now at length begins our sports;
exclude but any one fruit, it shall grieve us more, then the enjoying of all the fruits of the garden can assuage us Now At length begins our sports;
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as for the Schooles, wee cannot yet be resolued, nor cannot possibly conceiue, why there should be such places of tormēts appointed for so little purpose.
as for the Schools, we cannot yet be resolved, nor cannot possibly conceive, why there should be such places of torments appointed for so little purpose.
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At length wee are conducted to the Vniuersitie, where wee begin to admire, the rare and incomparable learning of a Sophister, who can so punctually discourse of the elements;
At length we Are conducted to the university, where we begin to admire, the rare and incomparable learning of a Sophister, who can so punctually discourse of the elements;
But I cannot content my selfe, thus to runne through the courses of our liues, you shall then obserue, the strange different iudgements in one and the same man, according to the periods of his age,
But I cannot content my self, thus to run through the courses of our lives, you shall then observe, the strange different Judgments in one and the same man, according to the periods of his age,
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if any one shal tell vs of our childishnes, or call vs by the most opprobrious name of boyes, wee hold it a great disgrace, a foule shame and disparagement to our selues;
if any one shall tell us of our childishness, or call us by the most opprobrious name of boys, we hold it a great disgrace, a foul shame and disparagement to our selves;
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Comming once vnto thirtie, then wee bethinke our selues, that the time is come, when we might doe the King and the countrey some seruice, that the world might take notice of our sufficiencie;
Coming once unto thirtie, then we bethink our selves, that the time is come, when we might do the King and the country Some service, that the world might take notice of our sufficiency;
experience hath made vs wise, we finde the losse of our former errors, and if we were to begin the world againe, wee would alter our course, &c. At length six••e drawes on,
experience hath made us wise, we find the loss of our former errors, and if we were to begin the world again, we would altar our course, etc. At length six••e draws on,
Suppose a rich man of this world, were now vpon the point of death, how often should this man bee moued to make his last Will and Testament, to leaue all things in quiet and peaceable possession? what writings, what sealings, what witnesses,
Suppose a rich man of this world, were now upon the point of death, how often should this man be moved to make his last Will and Testament, to leave all things in quiet and peaceable possession? what writings, what sealings, what Witnesses,
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how many Scriueners, how many Lawyers should bee imployed? when all this time they seeme to neglect that vnum necessarium, the preparation of his soule for God;
how many Scriveners, how many Lawyers should be employed? when all this time they seem to neglect that One Necessary, the preparation of his soul for God;
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Assuredly he would lesse esteeme of all the kingdomes, empires, wealth, and worldly honour, then we doe at this time of the toyes and trifles of children:
Assuredly he would less esteem of all the kingdoms, empires, wealth, and worldly honour, then we do At this time of the toys and trifles of children:
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wee looke onely to the present, and therein losing the dignitie of the reasonable soule, which consists in the foresight, we are carried like beasts in the strength of our owne apprehension.
we look only to the present, and therein losing the dignity of the reasonable soul, which consists in the foresight, we Are carried like beasts in the strength of our own apprehension.
if you doubt of this, I will alleage certaine instances, that so it may appeare by experience I would heere gladly aske, wherein man receiues his greatest contentment? I suppose either 1. in his sweete conuenient dwelling and habitation, 2. or in his apparell and clothing, 3. or in his diet and foode, 4. or in his goods and his substance, 5. or lastly, in the comelinesse of his own person.
if you doubt of this, I will allege certain instances, that so it may appear by experience I would Here gladly ask, wherein man receives his greatest contentment? I suppose either 1. in his sweet convenient Dwelling and habitation, 2. or in his apparel and clothing, 3. or in his diet and food, 4. or in his goods and his substance, 5. or lastly, in the comeliness of his own person.
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and therefore those creatures which carrie their tents or houses about them, these are supposed to be the happie creatures, as Snailes, Tortoyes, Oysters, &c.
and Therefore those creatures which carry their tents or houses about them, these Are supposed to be the happy creatures, as Snails, Tortoyes, Oysters, etc.
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Againe, if I were a mercilesse Vsurer, and that any one of my debtors (for feare of an arrest) should keepe his owne house, I would gladly aske, what difference there is betweene his condition and his imprisonment? and truly this very thought should moue my hard heart to compassion.
Again, if I were a merciless Usurer, and that any one of my debtors (for Fear of an arrest) should keep his own house, I would gladly ask, what difference there is between his condition and his imprisonment? and truly this very Thought should move my hard heart to compassion.
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for what were the Sanctuaries but religious prisons? where true penitentiaries in the thraldome of their bodies, with mortification and sorrow, might exercise the actions of pietie and deuotion.
for what were the Sanctuaries but religious prisons? where true penitentiaries in the thraldom of their bodies, with mortification and sorrow, might exercise the actions of piety and devotion.
It were to be wished, that rather he would looke vp to heauen, and there conceiue an earnest of that ioy, which by the speciall mercie of God, shall be imparted vnto him, in a full measure and consummation.
It were to be wished, that rather he would look up to heaven, and there conceive an earnest of that joy, which by the special mercy of God, shall be imparted unto him, in a full measure and consummation.
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What strange difference and varietie haue I knowne in our estimation of Iewels and gemmes? sometimes the Rubie, sometimes the Pearle, aswell as the Diamond, growes in request;
What strange difference and variety have I known in our estimation of Jewels and gems? sometime the Ruby, sometime the Pearl, aswell as the Diamond, grows in request;
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for I do much more wonder, how it is possible, that man should so farre mistake himselfe in his owne person, I meane concerning his comelinesse and beautie;
for I do much more wonder, how it is possible, that man should so Far mistake himself in his own person, I mean Concerning his comeliness and beauty;
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As for example, with vs the sanguine and cleere complection, the soft flaxen or browne haire, the smooth skinne, the blacke and quick eye, are most commendable,
As for Exampl, with us the sanguine and clear complexion, the soft flaxen or brown hair, the smooth skin, the black and quick eye, Are most commendable,
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for the Aethiopians or Moores doe not esteeme him beautifull, that hath not a blacke and sooty skinne, a grislie hard-twisted and curld black haire, great lips, and albugineous eye:
for the Ethiopians or Moores do not esteem him beautiful, that hath not a black and sooty skin, a grisly hard-twisted and curled black hair, great lips, and albugineous eye:
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And therefore wee must either accuse nature of follie, to iustifie our selues, or else we must truly acknowledge, that wee our selues are not carried, according to the truth of things,
And Therefore we must either accuse nature of folly, to justify our selves, or Else we must truly acknowledge, that we our selves Are not carried, according to the truth of things,
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for if I should speake with the tongue of men and Angels, I should neuer preuaile, they are so farre besotted, inamoured, made drunken with the immoderate loue of the creatures.
for if I should speak with the tongue of men and Angels, I should never prevail, they Are so Far besotted, enamoured, made drunken with the immoderate love of the creatures.
First the meditation of God and his kingdome, where God himselfe sits in perfect maiesty, lucem inhabitat inaccessibilem, gloriosus ante secula, trinus & vnus, where all the hallowes of heauen sit vpon thrones, clothed with glory;
First the meditation of God and his Kingdom, where God himself sits in perfect majesty, lucem inhabitat inaccessibilem, glorious ante secula, Trinus & vnus, where all the hallows of heaven fit upon thrones, clothed with glory;
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But heerein thou canst not bee ignorant of thine owne condition, being indeed a pilgrime heere vpon earth, in statu viae, not in statu patriae; thou mayest well mistake thy selfe in the meanes,
But herein thou Canst not be ignorant of thine own condition, being indeed a pilgrim Here upon earth, in Statu Viae, not in Statu patriae; thou Mayest well mistake thy self in the means,
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If it were possible for man to behold God, and truly to know him, being indeed the very end of mans creation, assuredly nothing should withhould him from the loue of his maker;
If it were possible for man to behold God, and truly to know him, being indeed the very end of men creation, assuredly nothing should withhold him from the love of his maker;
and that the meditation of God, together with all thy blessings receiued from God, in the whole course of thy life, with all the promises of ioy to succeed, haue not such an attractiue power,
and that the meditation of God, together with all thy blessings received from God, in the Whole course of thy life, with all the promises of joy to succeed, have not such an Attractive power,
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and thus it is with all our worldly pleasures, we esteeme them for pleasures, the world houldes them for pleasures, men doe generally repute them for pleasures;
and thus it is with all our worldly pleasures, we esteem them for pleasures, the world holds them for pleasures, men do generally repute them for pleasures;
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but for my physicke be it neuer so soueraigne and pretious, yet still I would take it in a certaine dozis and measure (as it were) to be fitted for the recouery of my health.
but for my physic be it never so sovereign and precious, yet still I would take it in a certain dozis and measure (as it were) to be fitted for the recovery of my health.
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Now certaine it is, that there may be a surfet, for otherwise why shouldest thou delight in the variety and succession of thy pleasures and sports? but suppose thou hadst all possible contentment, which nature could assoord thee;
Now certain it is, that there may be a surfeit, for otherwise why Shouldst thou delight in the variety and succession of thy pleasures and sports? but suppose thou Hadst all possible contentment, which nature could assoord thee;
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many others had their seueral plots and their proiects, but at length all agreed, and the fore-man of the iury in the name of the rest, gaue in this verdit;
many Others had their several plots and their projects, but At length all agreed, and the foreman of the jury in the name of the rest, gave in this verdict;
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and yet I will not (quoth hee) remoue the land-markes of my neighbours, I will not vniustly intrude vpon other mens possessions, I will not tempt God to desire a new creation,
and yet I will not (quoth he) remove the landmarks of my neighbours, I will not unjustly intrude upon other men's possessions, I will not tempt God to desire a new creation,
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Do you answere me, that it is not worth the digging and carriage? then assuredly you are much mistakē in iudgement, that haue made so bad a choice, as first to demand it.
Do you answer me, that it is not worth the digging and carriage? then assuredly you Are much mistaken in judgement, that have made so bad a choice, as First to demand it.
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Doe you aske, me where you shall lay it? euen where you please, in your harts, in youl mouthes, in your purses, in your coffers, the world is spatious and wide, fill vp the huge Ocean, and make it champion;
Do you ask, me where you shall lay it? even where you please, in your hearts, in yowl mouths, in your purses, in your coffers, the world is spacious and wide, fill up the huge Ocean, and make it champion;
I pray' dig, I pray' dig, and when ye are once gone 3500. miles hence, (for all is mine,) then you shall come to the center of the earth, heere you shall trie admirable conclusions of nature,
I pray dig, I pray dig, and when you Are once gone 3500. miles hence, (for all is mine,) then you shall come to the centre of the earth, Here you shall try admirable conclusions of nature,
Heere thorough a hollownes of the earth, you may with some labour creepe into another world, a new sound and vnknowne world, happily vnpeopled and vnhabited;
Here through a hollowness of the earth, you may with Some labour creep into Another world, a new found and unknown world, happily unpeopled and unhabited;
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but if otherwise furnisht and stockt with people, yet like sons of the earth terrae filij, hauing past thorough the wombe and bowels of the earth, you may well claime your right of inheritance.
but if otherwise furnished and stocked with people, yet like Sons of the earth terrae filij, having passed through the womb and bowels of the earth, you may well claim your right of inheritance.
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Here one began to enquire of this religious man, who should keepe them, and how they should liue in the meane time? whereunto hee replied, that it was prouidently spoken;
Here one began to inquire of this religious man, who should keep them, and how they should live in the mean time? whereunto he replied, that it was providently spoken;
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but it should seeme, that the concourse of people was great, for euery man came to the marte, expecting large possessions in this franke distribution, the time was likewise prolonged,
but it should seem, that the concourse of people was great, for every man Come to the mart, expecting large possessions in this frank distribution, the time was likewise prolonged,
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and many meetings were appointed, for euery man hoped, that this man generally reputed religious, should be as good as his word, and performe his promise.
and many meetings were appointed, for every man hoped, that this man generally reputed religious, should be as good as his word, and perform his promise.
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can you behold it without fearfulnes? Where is the blood? where is the fresh colour? the curl'd lockes, the proud lookes, the aspiring thoughts, the soft cheeks, the cherrie lips, the gripple hands, the greedie heart? What shal you neede to desire such large possessions,
can you behold it without fearfulness? Where is the blood? where is the fresh colour? the curled locks, the proud looks, the aspiring thoughts, the soft cheeks, the cherry lips, the gripple hands, the greedy heart? What shall you need to desire such large possessions,
when the length of a few feet shall serue to containe and inclose you? Here I will stop his mouth with earth, that he shal not be able once to aske or to crie for more earth.
when the length of a few feet shall serve to contain and enclose you? Here I will stop his Mouth with earth, that he shall not be able once to ask or to cry for more earth.
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Heere let vs burie him, and heere is the end of all your vaine hopes; onely our comfort is, that hee is gone to another world. where wee shall follow him;
Here let us bury him, and Here is the end of all your vain hope's; only our Comfort is, that he is gone to Another world. where we shall follow him;
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Secondly, lest man might flatter himselfe and be deluded, with a fond conceited opinion of his owne ioyes, I discouered all our worldly pleasures to be but fansies;
Secondly, lest man might flatter himself and be deluded, with a found conceited opinion of his own Joys, I discovered all our worldly pleasures to be but fancies;
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yet lest they should steale our selues from our selues, and cast a mist vpon our sacrifice (the frailty of our nature being so easily led and carried away with the outward allurements of the world,
yet lest they should steal our selves from our selves, and cast a missed upon our sacrifice (the frailty of our nature being so Easily led and carried away with the outward allurements of the world,
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Notwithstanding that God is euery where, yet for feare of annoyance, which might redound vnto vs from the creatures, wee are admonished to worship God aboue the sphere of the creatures:
Notwithstanding that God is every where, yet for Fear of annoyance, which might redound unto us from the creatures, we Are admonished to worship God above the sphere of the creatures:
suppose, that man wanted neither foode, nor raiment, and perswaded himselfe, that hee were none of the ordinary sort of men, none of the common ranke and condition; but some great honourable Peere;
suppose, that man wanted neither food, nor raiment, and persuaded himself, that he were none of the ordinary sort of men, none of the Common rank and condition; but Some great honourable Peer;
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in this our wauering and slipperie state, being fallen into the depth of sinne, wee erect and lift vp a pillar of faith and hope, which laying hold and apprehending the mercies of God, doth assure our owne soules, that there is a better world to succeed:
in this our wavering and slippery state, being fallen into the depth of sin, we erect and lift up a pillar of faith and hope, which laying hold and apprehending the Mercies of God, does assure our own Souls, that there is a better world to succeed:
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And therefore these worldly pleasures being but shadowes, and all our delight consisting onely in the fansie, should not withhold vs in the pursuite of that true happinesse.
And Therefore these worldly pleasures being but shadows, and all our delight consisting only in the fancy, should not withhold us in the pursuit of that true happiness.
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it hath pleased God still to permit, that all mans delights and pleasures should reside in the fansie, which is but onely a shadow of our true vnderstanding, rather then any earthly ioy or contentment should truly and really possesse vs.
it hath pleased God still to permit, that all men delights and pleasures should reside in the fancy, which is but only a shadow of our true understanding, rather then any earthly joy or contentment should truly and really possess us
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& from hence proceeded two seuerall sects of Philosophers, of different and contrary dispositions; the one laughing at the vanity, the other weeping at the miserie;
& from hence proceeded two several Sects of Philosophers, of different and contrary dispositions; the one laughing At the vanity, the other weeping At the misery;
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So likewise there is not only misery, & vexation, but vexation of spirit, when man considers that these miseries heere vpon earth, are the fore-runners of Gods heauie iudgements to come;
So likewise there is not only misery, & vexation, but vexation of Spirit, when man considers that these misery's Here upon earth, Are the forerunners of God's heavy Judgments to come;
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And therefore for example and imitatton of that miserable God, (being all parts and members vnder such a mysticall head,) that there might be a conformity between the head,
And Therefore for Exampl and imitatton of that miserable God, (being all parts and members under such a mystical head,) that there might be a conformity between the head,
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non sunt passiones huius vitae condignae ad futuram gloriam, &c. The miseries and passions of this life are not to bee respected, in regard of that crown of glory, which God hath prepared for his Saints. Deo gratias.
non sunt Passions Huius vitae condignae ad futuram gloriam, etc. The misery's and passion of this life Are not to be respected, in regard of that crown of glory, which God hath prepared for his Saints. God gratias.
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but onely the implicite and secret confession of man himselfe, concerning himselfe, together with the daily practice of his actions, this were sufficient.
but only the implicit and secret Confessi of man himself, Concerning himself, together with the daily practice of his actions, this were sufficient.
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For in what course or condition of life would you suppose man, wherein you should not finde an euident proofe of his corruption? If man be solitarie and alone;
For in what course or condition of life would you suppose man, wherein you should not find an evident proof of his corruption? If man be solitary and alone;
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Wherefore serues such a number of fencing-schooles, or the nature of combates and duels, now at length reduced to the rules and forme of an Art? and such as will not aduenture their bloud in a quarrell, they must contend in suites of law, to the impairlng of their substance.
Wherefore serves such a number of fencing-schools, or the nature of combats and duels, now At length reduced to the rules and Form of an Art? and such as will not adventure their blood in a quarrel, they must contend in suits of law, to the impairlng of their substance.
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or rather giuing occasion to some countrey may-games and sportes, as dancing, piping, pageants, all which did serue to asswage the cruelty of mans nature;
or rather giving occasion to Some country may-games and sports, as dancing, piping, pageants, all which did serve to assuage the cruelty of men nature;
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Vpon the abolishing of these, you could not conceiue in reason, were it not that we finde it true by experience, (for sometimes things which are small in the consideration, are great in the practise) what dissolute and riotous courses? what vnlawfull games? what drunkennes? what enuy, hatred, malice,
Upon the abolishing of these, you could not conceive in reason, were it not that we find it true by experience, (for sometime things which Are small in the consideration, Are great in the practice) what dissolute and riotous courses? what unlawful games? what Drunkenness? what envy, hatred, malice,
whereas indeed the Prophet hath better described it, radix tua, & generatio tua ex terra Canaan, pater tuus Amoreus, mater tua Cethea, tu { que } ex corrupto semine:
whereas indeed the Prophet hath better described it, radix tua, & generatio tua ex terra Canaan, pater Thy Amoreus, mater tua Cethea, tu { que } ex corrupto Seed:
thy father was an Amorite, thy mother was a Cethit, and thou art borne and conceiued in sinne, all thy other coates are but counterfeit, sometimes bought with a price;
thy father was an Amorite, thy mother was a Cethit, and thou art born and conceived in sin, all thy other coats Are but counterfeit, sometime bought with a price;
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how apt we are to offend each other, and being once prouoked, how readily we returne euil for euill? how irreconcileable is our hate, we crie for nothing but reuenge? to preach of mercy and forgiuenes, durus hic sermo, this seemes to bee a hard saying,
how apt we Are to offend each other, and being once provoked, how readily we return evil for evil? how Irreconcilable is our hate, we cry for nothing but revenge? to preach of mercy and forgiveness, Durus hic sermon, this seems to be a hard saying,
when both action and passion are performed by one and the same qualitie: for heate working vpon heate, the greater will allure and draw forth the lesse;
when both actium and passion Are performed by one and the same quality: for heat working upon heat, the greater will allure and draw forth the less;
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and it is onely christian religion, which takes away the corruption of our nature, and giues vs this precept, to ouercome an other mans euill with our own good.
and it is only christian Religion, which Takes away the corruption of our nature, and gives us this precept, to overcome an other men evil with our own good.
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heerin consists your error, that you suppose iustice, which is a commendable vertue, that it can reside betweene vices There is a proportion I confesse,
herein consists your error, that you suppose Justice, which is a commendable virtue, that it can reside between vices There is a proportion I confess,
It is proper to the corrupt nature of man, to turne all the best qualities into the worst part, like a spider that turnes the best substance into poyson,
It is proper to the corrupt nature of man, to turn all the best qualities into the worst part, like a spider that turns the best substance into poison,
but in our actions betweene men, suppose wee receiue great benefits from our benefactors, such as cannot easily be recompensed, certainly nothing is so proper to man, nothing so commendable in man as thankfulnes:
but in our actions between men, suppose we receive great benefits from our benefactors, such as cannot Easily be recompensed, Certainly nothing is so proper to man, nothing so commendable in man as thankfulness:
and more then our selues, the meanes of our redemption (the sonne of God incarnat) is more then our selues, our expected happines is more then our present possession.
and more then our selves, the means of our redemption (the son of God incarnate) is more then our selves, our expected happiness is more then our present possession.
we must not be indebted for such kindnesse, which cannot easily bee recompensed; and therefore our manner is, not onely to suppresse them, to forget or deny them,
we must not be indebted for such kindness, which cannot Easily be recompensed; and Therefore our manner is, not only to suppress them, to forget or deny them,
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but to reward them with all reproch and dishonor, as desiring to free our selues, from the bondage and captiuity of thankfulnes, whereby wee stand obliged to others.
but to reward them with all reproach and dishonour, as desiring to free our selves, from the bondage and captivity of thankfulness, whereby we stand obliged to Others.
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but among vs Christians, do not many religious and charitable workes proceed from vaine glory? Somtimes the good and pre•erment which we intend to an other, proceeds not from our loue towards him,
but among us Christians, do not many religious and charitable works proceed from vain glory? Sometimes the good and pre•erment which we intend to an other, proceeds not from our love towards him,
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we can be content to doe ill offices to our superiours, to set them at iar and contention, thereby to secure our selues and to purchase our owne peace.
we can be content to do ill Offices to our superiors, to Set them At jar and contention, thereby to secure our selves and to purchase our own peace.
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O what a pleasant thing it is, to stand on the sea shoare, and to see the poore ••riners tost vp and downe with the waues, alwayes in danger of ship-wrackellow many men doe continually attend and wai•e vpon the execution of poore prisoners? Thus are wee delighted with euill, out of the sympathy of our nature inclining to euill:
O what a pleasant thing it is, to stand on the sea shore, and to see the poor ••riners tossed up and down with the waves, always in danger of ship-wrackellow many men do continually attend and wai•e upon the execution of poor Prisoners? Thus Are we delighted with evil, out of the Sympathy of our nature inclining to evil:
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An other mans griefe doth not ease the griefe of his body, but thorough the euill and corruption of his owne minde in the torments of others, he fansies to himselfe a kind of ease and contentment, not looking to the distemper of his owne body,
an other men grief does not ease the grief of his body, but through the evil and corruption of his own mind in the torments of Others, he fancies to himself a kind of ease and contentment, not looking to the distemper of his own body,
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that s•pp•sing the inward corruption of mans nature, it suspects and preuents the worst (for the best will easily helpe and rel•iue it selfe) desiring to secure it selfe, though by the worst meanes;
that s•pp•sing the inward corruption of men nature, it suspects and prevents the worst (for the best will Easily help and rel•iue it self) desiring to secure it self, though by the worst means;
and proposing certaine ends to it selfe, answerable to the c•rrupt inclination thereof, as honor, wealth, pleasure, &c. it respects not the goodnes or the lawfulnes of the meanes to attaine it,
and proposing certain ends to it self, answerable to the c•rrupt inclination thereof, as honour, wealth, pleasure, etc. it respects not the Goodness or the lawfulness of the means to attain it,
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what glorious shewes of piety? what colour of religion, freedome of conscience, the liberty of the subiect, the good of the commons, the profit of the state, the reformation of abuses and grieuances? verba audio, wee are weary and hoarse in speaking of these excellent delusions;
what glorious shows of piety? what colour of Religion, freedom of conscience, the liberty of the Subject, the good of the commons, the profit of the state, the Reformation of Abuses and grievances? verba audio, we Are weary and hoarse in speaking of these excellent delusions;
how in all ages proiects haue bin found out, to serue for the present turne and at a dead li•t, these are now growne so thred-bare, common & triuial, that the poore tradesmen can discourse of them.
how in all ages projects have been found out, to serve for the present turn and At a dead li•t, these Are now grown so threadbare, Common & trivial, that the poor Tradesmen can discourse of them.
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Thus certainly being inwardly corrupted, therein we discouer our nature, and making some faire outward glosse, we seeme implicitly to acknowledge the corruption;
Thus Certainly being inwardly corrupted, therein we discover our nature, and making Some fair outward gloss, we seem implicitly to acknowledge the corruption;
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the rules must not bee diuulged, least they giue way to the practise; the actions cannot be iustified, non laudantur nisi peracta, they will not dispute of them,
the rules must not be divulged, lest they give Way to the practice; the actions cannot be justified, non laudantur nisi Peracta, they will not dispute of them,
Doe not the lawes of men, made by the whole body of the kingdome, wherein euery man seemes to haue his voice and free suffrage, do they not suppose mans nature, to bee wholly corrupted? wherefore should they preuent murther, treason, thef•, Sodomie? wherefore serue so many penall lawes, so many prouisoes? were it not, that mans nature is generally esteemed to be wholy corrupted;
Do not the laws of men, made by the Whole body of the Kingdom, wherein every man seems to have his voice and free suffrage, do they not suppose men nature, to be wholly corrupted? Wherefore should they prevent murder, treason, thef•, Sodomy? Wherefore serve so many penal laws, so many Provisoes? were it not, that men nature is generally esteemed to be wholly corrupted;
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But recalling my selfe, I cannot forget that I haue allotted this third part, to treat onely of those punishments, which are generally related in Scripture, to be the punishments of the first sinne;
But recalling my self, I cannot forget that I have allotted this third part, to Treat only of those punishments, which Are generally related in Scripture, to be the punishments of the First sin;
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I must therefore tye my selfe to a certaine number, and considering that the state of this life is a sinfull state, I will resemble it to the state of the Israe••tes in Aegypt, where they were borne in slauery,
I must Therefore tie my self to a certain number, and considering that the state of this life is a sinful state, I will resemble it to the state of the Israe••tes in Egypt, where they were born in slavery,
either of our entrance to grace, or of our entrance to glory. Now answerable to the plagues of Aegypt, I will proportion the number of our punishments;
either of our Entrance to grace, or of our Entrance to glory. Now answerable to the plagues of Egypt, I will proportion the number of our punishments;
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this number of ten being the most perfect number obserued in our punishments, shall sufficiently argue the perfection of Gods iustice, and our imperfection in sinne.
this number of ten being the most perfect number observed in our punishments, shall sufficiently argue the perfection of God's Justice, and our imperfection in sin.
which certainly would much detract from the beauty and perfection of nature, were it not that a iudgement and a sentence past, super pectus gradieris, terram comedes, seemes to excuse the basenesse of the serpent, in respect of the worlds perfection;
which Certainly would much detract from the beauty and perfection of nature, were it not that a judgement and a sentence past, super pectus gradieris, terram comedes, seems to excuse the baseness of the serpent, in respect of the world's perfection;
and dust shalt thou eat• all the dayes of thy life, &c. Will nature giue it a head, the perfect vse of all senses, a swift and able motion, exquisite variety of colours;
and dust shalt thou eat• all the days of thy life, etc. Will nature give it a head, the perfect use of all Senses, a swift and able motion, exquisite variety of colours;
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and will nature refuse to supply the meanest and basest parts, feete to support this body? Especially cōsidering that in three extraordinary priuiledges, aboue all other beasts of the field, she may best glory in the indulgency of nature. 1. A great subtilty and wisdome for her owne defense, against all charmes and inchantments. 2. The most dangerous offe•siue poysonous weapon. 3. Euery yeere a new coate,
and will nature refuse to supply the Meanest and Basest parts, feet to support this body? Especially considering that in three extraordinary privileges, above all other beasts of the field, she may best glory in the indulgency of nature. 1. A great subtlety and Wisdom for her own defence, against all charms and enchantments. 2. The most dangerous offe•siue poisonous weapon. 3. Every year a new coat,
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but all the whole body should lie on the earth? Or if the brest be the noblest part, in regard of the residencie of the heart, must it needes sustaine the burthen and poyse of the whole•body? and can no other part be assigned for that office?
but all the Whole body should lie on the earth? Or if the breast be the Noblest part, in regard of the residency of the heart, must it needs sustain the burden and poise of the whole•body? and can no other part be assigned for that office?
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It is a maine difference betweene the sensitiue, and the vegetatiue creatures, that trees haue their mouthes or their stomach fastened in the earth, but sensitiue creatures,
It is a main difference between the sensitive, and the vegetative creatures, that trees have their mouths or their stomach fastened in the earth, but sensitive creatures,
and at length, as she hath no feete to support her, so she may be easily vanquisht and cast into darknesse, where notwithstanding her gliding and slippery condition, she shall be tied vp in chaines, &c. From the basenesse of her person, let vs come to the basenesse of her food:
and At length, as she hath no feet to support her, so she may be Easily vanquished and cast into darkness, where notwithstanding her gliding and slippery condition, she shall be tied up in chains, etc. From the baseness of her person, let us come to the baseness of her food:
how deerely and tenderly doth the serpent loue and embrace the earth, she layes her breast to the earth, feedes on the earth, layes vp the earth in her bowels, inhabits the earth, that so she might binde her selfe to the earth,
how dearly and tenderly does the serpent love and embrace the earth, she lays her breast to the earth, feeds on the earth, lays up the earth in her bowels, inhabits the earth, that so she might bind her self to the earth,
And thus it befals men of the serpentine kinde, or rather seduced by the serpent, their mouth is full of earth, they talke of nothing but lands, goods, purchases, demeanes, possessions, inheritances, leases;
And thus it befalls men of the serpentine kind, or rather seduced by the serpent, their Mouth is full of earth, they talk of nothing but Lands, goods, purchases, demeans, possessions, inheritances, leases;
of bonds, contracts, bargaines, sales, commodities, marchandises, wares, &c. now the mouth speaketh out of the abundance of the heart, their heart is full of earth and earthly cogitations, their nayles and their hands are full of earth, their hands are griple and holde fast,
of bonds, contracts, bargains, sales, commodities, merchandises, wares, etc. now the Mouth speaks out of the abundance of the heart, their heart is full of earth and earthly cogitations, their nails and their hands Are full of earth, their hands Are gripple and hold fast,
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Here I would desire you to obserue, that as the dumbe creatures, are only (in the nature of instruments) ordained and directed for the vse and seruice of man:
Here I would desire you to observe, that as the dumb creatures, Are only (in the nature of Instruments) ordained and directed for the use and service of man:
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The punishment of the serpent, may likewise serue to instruct vs, that as the glory and beautie of the creatures sets forth the absolute happinesse, together with the commendation and praise of their maker:
The punishment of the serpent, may likewise serve to instruct us, that as the glory and beauty of the creatures sets forth the absolute happiness, together with the commendation and praise of their maker:
dt n1 pp-f dt n1, vmb av vvi pc-acp vvi pno12, cst p-acp dt n1 cc n1 pp-f dt n2 vvz av dt j n1, av p-acp dt n1 cc n1 pp-f po32 n1:
Now to square and to proportion these one to another, the punishment of the serpent, to the punishment of the euill spirit, I will forbeare to doe it at this time, in regard that it exceeds the bounds of our naturall reason;
Now to square and to proportion these one to Another, the punishment of the serpent, to the punishment of the evil Spirit, I will forbear to do it At this time, in regard that it exceeds the bounds of our natural reason;
av pc-acp vvi cc pc-acp vvi d pi p-acp n-jn, dt n1 pp-f dt n1, p-acp dt n1 pp-f dt j-jn n1, pns11 vmb vvi pc-acp vdi pn31 p-acp d n1, p-acp n1 cst pn31 vvz dt n2 pp-f po12 j n1;
Least man should thinke, that the condition of the serpent did not any way concerne him (as indeede it doth, being that the whole world is onely ordained for man) I will therefore come to the second punishment, which more immediatly concernes him,
lest man should think, that the condition of the serpent did not any Way concern him (as indeed it does, being that the Whole world is only ordained for man) I will Therefore come to the second punishment, which more immediately concerns him,
cs n1 vmd vvi, cst dt n1 pp-f dt n1 vdd xx d n1 vvi pno31 (c-acp av pn31 vdz, vbg d dt j-jn n1 vbz av-j vvn p-acp n1) pns11 vmb av vvi p-acp dt ord n1, r-crq av-dc av-j vvz pno31,
and likewise the fruite of Gods mercy, that man being thus molested and maligned by Sathan, and the rather for Gods cause, man bearing the image of God,
and likewise the fruit of God's mercy, that man being thus molested and maligned by Sathan, and the rather for God's cause, man bearing the image of God,
cc av dt n1 pp-f npg1 n1, cst n1 vbg av vvn cc vvn p-acp np1, cc dt av-c p-acp npg1 n1, n1 vvg dt n1 pp-f np1,
and therefore God is now tied for mans protection, and may at length without any breach of law or iustice, fight in mans quarrell, against the powers of darkenesse, the gates of hell, the kingdome of sinne, Sathan, and damnation.
and Therefore God is now tied for men protection, and may At length without any breach of law or Justice, fight in men quarrel, against the Powers of darkness, the gates of hell, the Kingdom of sin, Sathan, and damnation.
cc av np1 vbz av vvn p-acp ng1 n1, cc vmb p-acp n1 p-acp d n1 pp-f n1 cc n1, vvb p-acp ng1 n1, p-acp dt n2 pp-f n1, dt n2 pp-f n1, dt n1 pp-f n1, np1, cc n1.
As was the conspiracie betweene man and the serpent for the breach of Gods law, so was the combination betweene the flesh and the spirit, both guiltie of high treason;
As was the Conspiracy between man and the serpent for the breach of God's law, so was the combination between the Flesh and the Spirit, both guilty of high treason;
a-acp vbds dt n1 p-acp n1 cc dt n1 p-acp dt n1 pp-f npg1 n1, av vbds dt n1 p-acp dt n1 cc dt n1, d j pp-f j n1;
First in man himselfe, in the very parts of man, a rebellion of his members, here is an ill example and president for all the rest of the creatures to follow;
First in man himself, in the very parts of man, a rebellion of his members, Here is an ill Exampl and president for all the rest of the creatures to follow;
ord p-acp n1 px31, p-acp dt j n2 pp-f n1, dt n1 pp-f po31 n2, av vbz dt j-jn n1 cc n1 p-acp d dt n1 pp-f dt n2 pc-acp vvi;
and are now become dangerous and obnoxious to man, from the greatest to the least. Wee stand not onely in feare of fierce Lions, cruell Tigers, rauening Wolues, deuouring Beares,
and Are now become dangerous and obnoxious to man, from the greatest to the least. we stand not only in Fear of fierce Lions, cruel Tigers, ravening Wolves, devouring Bears,
cc vbr av vvn j cc j p-acp n1, p-acp dt js p-acp dt ds. pns12 vvb xx av-j p-acp n1 pp-f j n2, j n2, j-vvg n2, j-vvg n2,
let not the plagues of Aegypt seeme so incredible, when as within our memorie, in the yeere 1580. at Southminster in Essex, the Mice so swarmed and abounded, that their corne was spoyled, their houses annoyed their grasse taynted,
let not the plagues of Egypt seem so incredible, when as within our memory, in the year 1580. At Southminster in Essex, the Mice so swarmed and abounded, that their corn was spoiled, their houses annoyed their grass tainted,
vvb xx dt n2 pp-f np1 vvb av j, c-crq c-acp p-acp po12 n1, p-acp dt n1 crd p-acp np1 p-acp np1, dt n2 av vvd cc vvn, cst po32 n1 vbds vvn, po32 n2 vvd po32 n1 vvn,
Now it cannot be, that the gouernment of man ouer the creatures should so farre bee impeached, were it not, that there is some conniuencie and toleration from aboue, contrarie to the first institution of nature:
Now it cannot be, that the government of man over the creatures should so Far be impeached, were it not, that there is Some connivency and toleration from above, contrary to the First Institution of nature:
av pn31 vmbx vbi, cst dt n1 pp-f n1 p-acp dt n2 vmd av av-j vbi vvn, vbdr pn31 xx, cst pc-acp vbz d n1 cc n1 p-acp a-acp, j-jn p-acp dt ord n1 pp-f n1:
so sometimes, for a further terrifying and certifying of the sense, as likewise for the assuring and example of others, God vseth outward and more manifest signes and tokens.
so sometime, for a further terrifying and certifying of the sense, as likewise for the assuring and Exampl of Others, God uses outward and more manifest Signs and tokens.
av av, p-acp dt av-jc vvg cc vvg pp-f dt n1, c-acp av c-acp dt vvg cc n1 pp-f n2-jn, np1 vvz j cc av-dc j n2 cc n2.
the Rauens feeding on carcasses, no maruell if their sent doe direct them, and that a smell inclining to death doe allure them, and prouoke them to crie.
the Ravens feeding on carcases, no marvel if their sent doe Direct them, and that a smell inclining to death do allure them, and provoke them to cry.
for the enmitie seemes greatest betweene the most noble and basest creatures, Man and the Serpent, and that for the continuall remembrance of the first tentation.
for the enmity seems greatest between the most noble and Basest creatures, Man and the Serpent, and that for the continual remembrance of the First tentation.
p-acp dt n1 vvz js p-acp dt av-ds j cc js n2, n1 cc dt n1, cc cst p-acp dt j n1 pp-f dt ord n1.
Behold, when in the pleasant moneth of May, thou desirest to take the fresh ayre, and to delight thy senses with the odoriferous breath of sweete flowers;
Behold, when in the pleasant Monn of May, thou Desirest to take the fresh air, and to delight thy Senses with the odoriferous breath of sweet flowers;
now begins to trace out thy pathes, and to bite at thy heeles, (a part which thou least suspectedst), where thy hands cannot stoope down to helpe thee,
now begins to trace out thy paths, and to bite At thy heals, (a part which thou least suspectedst), where thy hands cannot stoop down to help thee,
av vvz pc-acp vvi av po21 n2, cc pc-acp vvi p-acp po21 n2, (dt n1 r-crq pns21 av-ds vvd2), c-crq po21 n2 vmbx vvi a-acp pc-acp vvi pno21,
for her poyson serues to offend thee, and not to annoy her, venenum exp•it vt bibat, in the taking of her food and her sustenance, she first disgorgeth her owne poyson,
for her poison serves to offend thee, and not to annoy her, venenum exp•it vt bibat, in the taking of her food and her sustenance, she First disgorgeth her own poison,
c-acp po31 n1 vvz pc-acp vvi pno21, cc xx pc-acp vvi pno31, fw-la fw-la fw-la fw-la, p-acp dt n-vvg pp-f po31 n1 cc po31 n1, pns31 ord vvz po31 d n1,
Wilt thou draw out thy sword and hew her in peeces? see how she will stand in her owne defence, totum corpus in orbem circumuol•it, vt caput occultet, her whole body must serue as a buckler to protect her head, wherein life doth principally reside;
Wilt thou draw out thy sword and hew her in Pieces? see how she will stand in her own defence, totum corpus in orbem circumuol•it, vt caput occultet, her Whole body must serve as a buckler to Pact her head, wherein life does principally reside;
and wheresoeuer she goes, if she can make the least entrance with her head, she will winde in her whole body, the earth is her castle, the hedges her buiwarkes;
and wheresoever she Goes, if she can make the least Entrance with her head, she will wind in her Whole body, the earth is her castle, the hedges her buiwarkes;
If time & leisure would s•rue me, I could proportion these seuerall properties of the serpent, to the qualities of sinne and the deuill, which first made choice of the serpent to be his agent and instrument against man;
If time & leisure would s•rue me, I could proportion these several properties of the serpent, to the qualities of sin and the Devil, which First made choice of the serpent to be his agent and Instrument against man;
cs n1 cc n1 vmd vvi pno11, pns11 vmd vvi d j n2 pp-f dt n1, p-acp dt n2 pp-f n1 cc dt n1, r-crq ord vvd n1 pp-f dt n1 pc-acp vbi po31 n1 cc n1 p-acp n1;
It may well feed vpon imp•re and poysoned bloud, but when it shall taste the pure and innocent bloud, which shall issue foorth from the seed of the woman: then behold!
It may well feed upon imp•re and poisoned blood, but when it shall taste the pure and innocent blood, which shall issue forth from the seed of the woman: then behold!
pn31 vmb av vvi p-acp n1 cc j-vvn n1, cc-acp c-crq pn31 vmb vvi dt j cc j-jn n1, r-crq vmb vvi av p-acp dt n1 pp-f dt n1: av vvb!
when both God-head and man-hood shall be linckt together by an inseparable vnion in the person of Christ, who is that brazen serpent prefigured out to the Iewes.
when both Godhead and manhood shall be linked together by an inseparable Union in the person of christ, who is that brazen serpent prefigured out to the Iewes.
c-crq d n1 cc n1 vmb vbi vvn av p-acp dt j n1 p-acp dt n1 pp-f np1, r-crq vbz d j n1 vvd av p-acp dt np2.
A serpent appearing in the true shape and condition of sinfull man, and yet a brazen serpent without sting, without poyson, reserued for continuance and perpetuitie;
A serpent appearing in the true shape and condition of sinful man, and yet a brazen serpent without sting, without poison, reserved for Continuance and perpetuity;
dt n1 vvg p-acp dt j n1 cc n1 pp-f j n1, cc av dt j n1 p-acp n1, p-acp n1, vvn p-acp n1 cc n1;
the looking and beholding wherof, being once raised vp in the wildernesse (faith apprehending Christ crucified) shall cure all those, which haue bin stung by the serpent.
the looking and beholding whereof, being once raised up in the Wilderness (faith apprehending christ Crucified) shall cure all those, which have been stung by the serpent.
the fruites, the hearbes, and the flowers are tainted, as if hell (which consists in the bosome of the earth) sent forth a flash of brimstone to infect this world;
the fruits, the herbs, and the flowers Are tainted, as if hell (which consists in the bosom of the earth) sent forth a flash of brimstone to infect this world;
dt n2, dt n2, cc dt n2 vbr vvn, c-acp cs n1 (r-crq vvz p-acp dt n1 pp-f dt n1) vvd av dt n1 pp-f n1 pc-acp vvi d n1;
Gen. 3. 17. & 18. Cursed is the earth for thy sa•e, in sorrow shalt thou eate of it all the dayes of thy life, thornes also and thistles shall it bring forth to thee, &c. Why should the earth bring forth br•ars and b•ambles, vnprofitable thistles, pr•cking and hurtfull thornes, noysome and vnsauory weedes? are these the fruites of the garden, doe the heauens sowe no better seede,
Gen. 3. 17. & 18. Cursed is the earth for thy sa•e, in sorrow shalt thou eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee, etc. Why should the earth bring forth br•ars and b•ambles, unprofitable thistles, pr•cking and hurtful thorns, noisome and unsavoury weeds? Are these the fruits of the garden, do the heavens sow no better seed,
np1 crd crd cc crd vvn vbz dt n1 p-acp po21 n1, p-acp n1 vm2 pns21 vvi pp-f pn31 d dt n2 pp-f po21 n1, n2 av cc n2 vmb pn31 vvi av p-acp pno21, av q-crq vmd dt n1 vvb av n2 cc n2, j n2, vvg cc j n2, j cc j n2? vbr d dt n2 pp-f dt n1, vdb dt ng1 n1 dx jc n1,
and therfore they seeme needlesse and vnprofitable to vs, and certainly would much detract from the diuine wisdome and goodnesse, were it not that they are rooted in that earth, that earth which is accursed for sin,
and Therefore they seem needless and unprofitable to us, and Certainly would much detract from the divine Wisdom and Goodness, were it not that they Are rooted in that earth, that earth which is accursed for since,
cc av pns32 vvb j cc j-u p-acp pno12, cc av-j vmd d vvi p-acp dt j-jn n1 cc n1, vbdr pn31 xx cst pns32 vbr vvn p-acp d n1, cst n1 r-crq vbz vvn p-acp n1,
But whence I pray', proceed the thistles & thornes, the weedes and the briars? where is that blessing, that euery thing should multiply and increase according to his owne kinde? was this blessing equally imparted to all,
But whence I pray, proceed the thistles & thorns, the weeds and the briers? where is that blessing, that every thing should multiply and increase according to his own kind? was this blessing equally imparted to all,
p-acp c-crq pns11 uh, vvb dt n2 cc n2, dt n2 cc dt n2? q-crq vbz d n1, cst d n1 vmd vvi cc vvi vvg p-acp po31 d n1? vbds d n1 av-jn vvn p-acp d,
or else where is the kinde, where is the seede, that it should thus exceedingly ingender of it selfe? Take the rich meadow, the fruitful corne-ground, the wood-land, the pasture, the clay, the chalke,
or Else where is the kind, where is the seed, that it should thus exceedingly engender of it self? Take the rich meadow, the fruitful corn-ground, the woodland, the pasture, the clay, the chalk,
Is it not sufficient to produce them in such a plentifull manner, but for their saftie and protection, to indue them with prickes and thornes? insomuch that their very names are deriued from their offensiue weapons, as if they stood vpon their guard,
Is it not sufficient to produce them in such a plentiful manner, but for their safety and protection, to endue them with pricks and thorns? insomuch that their very names Are derived from their offensive weapons, as if they stood upon their guard,
vbz pn31 xx j pc-acp vvi pno32 p-acp d dt j n1, cc-acp p-acp po32 n1 cc n1, pc-acp vvi pno32 p-acp vvz cc n2? av cst po32 j n2 vbr vvn p-acp po32 j n2, c-acp cs pns32 vvd p-acp po32 n1,
what theese did euer set vpon a begger? or who euer hung vp nets in the ayre to catch butter-flies? or how fals it our, that nature hath not sensed alike, the more delicious fruites, the vine, the peach, the po•egrannet? but the wilde boare out of the wood may roote them vp,
what these did ever Set upon a beggar? or who ever hung up nets in the air to catch butterflies? or how falls it our, that nature hath not sensed alike, the more delicious fruits, the vine, the peach, the po•egrannet? but the wild boar out of the wood may root them up,
r-crq n1 vdd av vvi p-acp dt n1? cc q-crq av vvd a-acp n2 p-acp dt n1 pc-acp vvi n2? cc q-crq vvz pn31 po12, cst n1 vhz xx vvn av, dt av-dc j n2, dt n1, dt n1, dt n1? p-acp dt j n1 av pp-f dt n1 vmb vvi pno32 a-acp,
Hath nature taken the charge of the least, and seemes she to be so negligent in the greatest and best? where is the indulgencie and goodnes of nature, especially considering that with so great ease, she is able to preserue her selfe, making her selfe a hedge to her selfe? but leauing the rest, that is the best of the fruites,
Hath nature taken the charge of the least, and seems she to be so negligent in the greatest and best? where is the indulgency and Goodness of nature, especially considering that with so great ease, she is able to preserve her self, making her self a hedge to her self? but leaving the rest, that is the best of the fruits,
Shall I tell you the reason? As the minde of man is ouergrowne with bryers and brambles, prickt with her thoughts, and stung with a sting of conscience:
Shall I tell you the reason? As the mind of man is overgrown with briers and brambles, pricked with her thoughts, and stung with a sting of conscience:
so the body by a rule of iustice and equalitie, must likewise be outwardly tormented. And as man in the pride of his heart, presumed to eate the forbidden fruit:
so the body by a Rule of Justice and equality, must likewise be outwardly tormented. And as man in the pride of his heart, presumed to eat the forbidden fruit:
av dt n1 p-acp dt n1 pp-f n1 cc n1, vmb av vbi av-j vvn. cc c-acp n1 p-acp dt n1 pp-f po31 n1, vvd pc-acp vvi dt j-vvn n1:
I will onely speake of plants and of beasts, and I wil not heere dig vp the earth to search for the minerals, I will reserue them for some better occasion.
I will only speak of plants and of beasts, and I will not Here dig up the earth to search for the minerals, I will reserve them for Some better occasion.
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The Philosophers, who were the best spokes-men in natures defense, doe assigne this reason, that necessary it was, that of the poyson of the earth, serp••ts and plants (both poysonous) should be produced;
The Philosophers, who were the best spokesmen in nature's defence, do assign this reason, that necessary it was, that of the poison of the earth, serp••ts and plants (both poisonous) should be produced;
I confesse indeed, that if you will necessarily suppose a poysonous matter, then God hath ordained them for the best, who being all good in himselfe, can change and alter the nature of euill, and turne it to good;
I confess indeed, that if you will necessarily suppose a poisonous matter, then God hath ordained them for the best, who being all good in himself, can change and altar the nature of evil, and turn it to good;
but heere is the question, why should nature admit any poysons? for poysons consists in the extremitie of qualities, especially of the first qualities:
but Here is the question, why should nature admit any poisons? for poisons consists in the extremity of qualities, especially of the First qualities:
cc-acp av vbz dt n1, q-crq vmd n1 vvi d n2? p-acp n2 vvz p-acp dt n1 pp-f n2, av-j pp-f dt ord n2:
Ca• compound bodies, consisting of diuers and contrary elements, proceed t• such an excesse in their qualities? when the elements themselues are not poysonous in their owne natiue and proper qualities:
Ca• compound bodies, consisting of diverse and contrary elements, proceed t• such an excess in their qualities? when the elements themselves Are not poisonous in their own native and proper qualities:
np1 vvb n2, vvg pp-f j cc j-jn n2, vvb n1 d dt n1 p-acp po32 n2? c-crq dt n2 px32 vbr xx j p-acp po32 d j-jn cc j n2:
or suppose, that this might, happen in regard of the mixture and concoction, as it were drawing out a quintessence, pressing and including much qualitie in a little quantitie;
or suppose, that this might, happen in regard of the mixture and concoction, as it were drawing out a quintessence, pressing and including much quality in a little quantity;
cc vvb, cst d n1, vvb p-acp n1 pp-f dt n1 cc n1, c-acp pn31 vbdr vvg av dt n1, vvg cc vvg d n1 p-acp dt j n1;
but to giue poysons that consistencie, as if they were essentiall parts belonging to natures perfection, it must needes argue that nature her selfe is poysoned,
but to give poisons that consistency, as if they were essential parts belonging to nature's perfection, it must needs argue that nature her self is poisoned,
But cannot the application of any contrary qualitie mitigate the vehemency of this poyson? is it possible, that it should f•nd• •ot such a lurking place, 〈 … 〉.
But cannot the application of any contrary quality mitigate the vehemency of this poison? is it possible, that it should f•nd• •ot such a lurking place, 〈 … 〉.
cc-acp vmbx dt n1 pp-f d j-jn n1 vvi dt n1 pp-f d n1? vbz pn31 j, cst pn31 vmd n1 vvi d dt j-vvg n1, 〈 … 〉.
while Pisces and Aquarius should not share in the bootie? that the Sun in the heate and drought of the day, should finde no opposition by the Moone in the moysture and couldnesse of the night? The fabulous Poets say as much in effect, that Mars committed adultry in the absence of Saturne; but how can nature excuse her selfe? especially considering, that the seasons of the yeere mutually succeeding each other, are contrary to each other;
while Pisces and Aquarius should not share in the booty? that the Sun in the heat and drought of the day, should find no opposition by the Moon in the moisture and couldnesse of the night? The fabulous Poets say as much in Effect, that Mars committed adultery in the absence of Saturn; but how can nature excuse her self? especially considering, that the seasons of the year mutually succeeding each other, Are contrary to each other;
why should they not then vndoe that, which others haue done? confesse, confesse, that nature her selfe is poysoned, poysoned with sinne, poysoned with corruption, she offers man a cup of deadly wine, a cup of poyson, conc••iscentiam carnis, conc•piscentiam oculorum, & superbiā vitae. And thus nature proues euery way to be a fruitfull mother of poyson,
why should they not then undo that, which Others have done? confess, confess, that nature her self is poisoned, poisoned with sin, poisoned with corruption, she offers man a cup of deadly wine, a cup of poison, conc••iscentiam carnis, conc•piscentiam oculorum, & superbiā vitae. And thus nature Proves every Way to be a fruitful mother of poison,
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for certainly there is a naturall witch-craft, arising from the very constitution, in so much that the touch, the breath, the fight of diuers is infectiou•.
for Certainly there is a natural witchcraft, arising from the very constitution, in so much that the touch, the breath, the fight of diverse is infectiou•.
NONLATINALPHABET That there is no necessity of poysons, consider, that there are great kingdomes in the world, which are exempted and priuiledged from any poysonous hearbe or beast, suppose Ireland;
That there is no necessity of poisons, Consider, that there Are great kingdoms in the world, which Are exempted and privileged from any poisonous herb or beast, suppose Ireland;
d a-acp vbz dx n1 pp-f n2, vvb, cst a-acp vbr j n2 p-acp dt n1, r-crq vbr vvn cc vvn p-acp d j n1 cc n1, vvb np1;
and least you might ascribe it to their bogs or their vermin, which seeme to consume & to swallow vp that seed, which should ingender the poyson, I would gladly aske,
and lest you might ascribe it to their bogs or their vermin, which seem to consume & to swallow up that seed, which should engender the poison, I would gladly ask,
cc cs pn22 vmd vvi pn31 p-acp po32 n2 cc po32 n1, r-crq vvb pc-acp vvi cc pc-acp vvi a-acp d n1, r-crq vmd vvi dt n1, pns11 vmd av-j vvi,
but doe not other countries adioyning and bordering, stand in the same climate? I will therefore make a second instance heere in England, the Roodings of Essex (a very handfull of ground) are freed from all poysonous matter, heere are no bogs nor no vermine;
but do not other countries adjoining and bordering, stand in the same climate? I will Therefore make a second instance Here in England, the Roodings of Essex (a very handful of ground) Are freed from all poisonous matter, Here Are no bogs nor no vermin;
cc-acp vdb xx j-jn n2 vvg cc vvg, vvb p-acp dt d n1? pns11 vmb av vvi dt ord n1 av p-acp np1, dt n2-vvg pp-f np1 (dt j n1 pp-f n1) vbr vvn p-acp d j n1, av vbr dx n2 ccx dx n1;
I confesse indeed, that any forged or supposed reason framed and fashioned vpon all occasions, within the minte of mans braine, may serue to excuse his owne ignorance, mundū tradidit disputationi eorū. My opinion is, that as poysons do argue the corruption of nature in generall:
I confess indeed, that any forged or supposed reason framed and fashioned upon all occasions, within the Mint of men brain, may serve to excuse his own ignorance, Mundum tradidit disputationi eorū. My opinion is, that as poisons do argue the corruption of nature in general:
pns11 vvb av, cst d j-vvn cc j-vvn n1 vvn cc vvn p-acp d n2, p-acp dt n1 pp-f ng1 n1, vmb vvi pc-acp vvi po31 d n1, n1 fw-la fw-la fw-la. po11 n1 vbz, cst p-acp n2 vdb vvi dt n1 pp-f n1 p-acp n1:
and be as beneficiall to nature, as the other is dreadfull and horrid? I haue heard much speech of Aurūpotabile, but I see it confuted by a whole Colledge of physitions.
and be as beneficial to nature, as the other is dreadful and horrid? I have herd much speech of Aurūpotabile, but I see it confuted by a Whole College of Physicians.
certaine it is, that there are medicines appropriated onely for certaine parts, which notwithstanding their passage and conueyance thorough the trunke of the whole body,
certain it is, that there Are medicines appropriated only for certain parts, which notwithstanding their passage and conveyance through the trunk of the Whole body,
and are of the least vse, and therefore may daylie consume, and yet the decay not appeare in the vitall faculties (suppose the lungs or the sple•ne) and yet the poyson being once harboured in those parts, shall carrie in it selfe an vnresistable power,
and Are of the least use, and Therefore may daily consume, and yet the decay not appear in the vital faculties (suppose the lungs or the sple•ne) and yet the poison being once Harboured in those parts, shall carry in it self an unresistable power,
cc vbr pp-f dt ds n1, cc av vmb j vvi, cc av dt n1 xx vvi p-acp dt j n2 (vvb dt n2 cc dt n1) cc av dt n1 vbg a-acp vvn p-acp d n2, vmb vvi p-acp pn31 n1 dt j n1,
thou that diddest take vpon thee the person of whole mankinde, take away this cup of our poyson, feede vs with thine owne flesh, refresh vs with thine owne blood,
thou that didst take upon thee the person of Whole mankind, take away this cup of our poison, feed us with thine own Flesh, refresh us with thine own blood,
pns21 cst vdd2 vvi p-acp pno21 dt n1 pp-f j-jn n1, vvb av d n1 pp-f po12 n1, vvb pno12 p-acp po21 d n1, vvb pno12 p-acp po21 d n1,
take away the poyson of our nature, the poyson of sinne, and sow in our hearts the seede of eternitie, that so we may rise againe with bodies immortall, incorruptible freed as from the poyson of sinne,
take away the poison of our nature, the poison of sin, and sow in our hearts the seed of eternity, that so we may rise again with bodies immortal, incorruptible freed as from the poison of sin,
vvb av dt n1 pp-f po12 n1, dt n1 pp-f n1, cc vvi p-acp po12 n2 dt n1 pp-f n1, cst av pns12 vmb vvi av p-acp n2 j, j vvn a-acp p-acp dt n1 pp-f n1,
Now let vs come to man, and consider man in himselfe, seeing the creatures doe thus combine against him, let vs see how fitly man is disposed to resist, and to encounter their assaults;
Now let us come to man, and Consider man in himself, seeing the creatures do thus combine against him, let us see how fitly man is disposed to resist, and to encounter their assaults;
av vvb pno12 vvi p-acp n1, cc vvb n1 p-acp px31, vvg dt n2 vdb av vvi p-acp pno31, vvb pno12 vvi c-crq av-j n1 vbz vvn pc-acp vvi, cc pc-acp vvi po32 n2;
What Prince warring against another, doth not first consider his owne strength, and the power of his aduersarie? Behold then, this great champion how he enters into the combate:
What Prince warring against Another, does not First Consider his own strength, and the power of his adversary? Behold then, this great champion how he enters into the combat:
q-crq n1 j-vvg p-acp n-jn, vdz xx ord vvi po31 d n1, cc dt n1 pp-f po31 n1? vvb av, d j n1 c-crq pns31 vvz p-acp dt n1:
but the state and condition of those times being now altered and changed, why should not nature make her prouision accordingly? Why should she not worke her owne proper effects,
but the state and condition of those times being now altered and changed, why should not nature make her provision accordingly? Why should she not work her own proper effects,
cc-acp dt n1 cc n1 pp-f d n2 vbg av vvn cc vvn, q-crq vmd xx n1 vvi po31 n1 av-vvg? q-crq vmd pns31 xx vvi pno31 d j n2,
and for the remainder, it should serue for the outward couering and beauty, as haire, feathers, wooll, &c. Now for mans food, assuredly it is much better then theirs,
and for the remainder, it should serve for the outward covering and beauty, as hair, Feathers, wool, etc. Now for men food, assuredly it is much better then theirs,
cc p-acp dt n1, pn31 vmd vvi p-acp dt j n-vvg cc n1, c-acp n1, n2, n1, av av p-acp ng1 n1, av-vvn pn31 vbz av-d jc cs png32,
why should it not euery way be alike beneficiall? shall nature leese that in mans nourishment, which she can so profitably imploy in all other creatures, to adorne the proud peacock, to beautifie the phesant;
why should it not every Way be alike beneficial? shall nature lose that in men nourishment, which she can so profitably employ in all other creatures, to adorn the proud peacock, to beautify the pheasant;
c-crq vmd pn31 xx d n1 vbb av j? vmb n1 vvi cst p-acp ng1 n1, r-crq pns31 vmb av av-j vvi p-acp d j-jn n2, pc-acp vvi dt j n1, pc-acp vvi dt n1;
and strength to inable them, and garments to shelter them against any outward violence. The trees, which are of strongest constitution, and longest continuance;
and strength to inable them, and garments to shelter them against any outward violence. The trees, which Are of Strongest constitution, and longest Continuance;
cc n1 p-acp j pno32, cc n2 pc-acp vvi pno32 p-acp d j n1. dt n2, r-crq vbr pp-f js n1, cc js n1;
Thus in all creatures nature desires to ingraft this opinion, that her perfection est ab intra, appeares in her most hidden workes, and in her secret pauilion;
Thus in all creatures nature Desires to ingraft this opinion, that her perfection est ab intra, appears in her most hidden works, and in her secret pavilion;
av p-acp d n2 n1 vvz p-acp vvn d n1, cst po31 n1 fw-la fw-la fw-la, vvz p-acp po31 av-ds j-vvn n2, cc p-acp po31 j-jn n1;
Or why should nature be partiall in man, to adorne the head, the browes, and the chin, with a couering of soft haire, and to leaue the rest of the members naked and comfortlesse;
Or why should nature be partial in man, to adorn the head, the brows, and the chin, with a covering of soft hair, and to leave the rest of the members naked and comfortless;
cc q-crq vmd n1 vbi j p-acp n1, pc-acp vvi dt n1, dt n2, cc dt n1, p-acp dt n-vvg pp-f j n1, cc pc-acp vvi dt n1 pp-f dt n2 j cc j;
as if there were not the like vse and necessity in all? heere we see what she was able to doe in the rest, that thou mightest ascribe this to the indulgencie of nature,
as if there were not the like use and necessity in all? Here we see what she was able to do in the rest, that thou Mightest ascribe this to the indulgency of nature,
c-acp cs pc-acp vbdr xx dt j n1 cc n1 p-acp d? av pns12 vvb r-crq pns31 vbds j pc-acp vdi p-acp dt n1, cst pns21 vmd2 vvi d p-acp dt n1 pp-f n1,
For (doubtlesse) it stood with the bounty and goodnesse of nature, either to make man not wanting any such shelter of excrements, thorough multitudes of hot and vitall spirits, suppose the eyes and the face, which finde little annoyance by any vnseasonable weather;
For (doubtless) it stood with the bounty and Goodness of nature, either to make man not wanting any such shelter of excrements, through Multitudes of hight and vital spirits, suppose the eyes and the face, which find little annoyance by any unseasonable weather;
p-acp (av-j) pn31 vvd p-acp dt n1 cc n1 pp-f n1, av-d pc-acp vvi n1 xx vvg d d n1 pp-f n2, p-acp n2 pp-f j cc j n2, vvb dt n2 cc dt n1, r-crq vvb j n1 p-acp d j n1;
You will say, that nature hath left him destitute of garments, as hauing prouided for him, a large and sufficient wardrop, euen all the skins of the creaturs, &c. It should seeme then, that man is their seruant to weare their cast-away garments;
You will say, that nature hath left him destitute of garments, as having provided for him, a large and sufficient wardrobe, even all the skins of the creatures, etc. It should seem then, that man is their servant to wear their castaway garments;
but I pray' hath not man a strength of his owne, though otherwise he can vse the strength of horses to performe his owne labour? It were to be wisht, that for want of others (suppose a case of necessity), man might haue some clothing & garments of his owne, to couer his nakednesse.
but I pray hath not man a strength of his own, though otherwise he can use the strength of Horses to perform his own labour? It were to be wished, that for want of Others (suppose a case of necessity), man might have Some clothing & garments of his own, to cover his nakedness.
yet shal nature seem to neglect man, which clothes the Lilies of the field? In euery well ordered state, besides the priuat possessions of euery man in particular, there should be something in common, whereof it should not lie in the power of the vnthrift to bereaue himselfe;
yet shall nature seem to neglect man, which clothes the Lilies of the field? In every well ordered state, beside the private possessions of every man in particular, there should be something in Common, whereof it should not lie in the power of the unthrift to bereave himself;
av vmb n1 vvi pc-acp vvi n1, r-crq vvz dt n2 pp-f dt n1? p-acp d av vvn n1, p-acp dt j n2 pp-f d n1 p-acp j, pc-acp vmd vbi pi p-acp j, c-crq pn31 vmd xx vvi p-acp dt n1 pp-f dt n1 pc-acp vvi px31;
the head though couered with haire, yet the barbour might trim it, it might be deckt with the cap and the feather, with the hood, the iewels and costly attire;
the head though covered with hair, yet the Barbour might trim it, it might be decked with the cap and the feather, with the hood, the Jewels and costly attire;
dt n1 cs vvn p-acp n1, av dt vvi vmd vvi pn31, pn31 vmd vbi vvn p-acp dt n1 cc dt n1, p-acp dt n1, dt n2 cc j n1;
the more nice, curious and costly the Gallant seemes in his outward habit and garments, the more his minde is neglected with inward good qualities and vertues;
the more Nicaenae, curious and costly the Gallant seems in his outward habit and garments, the more his mind is neglected with inward good qualities and Virtues;
dt av-dc j, j cc j dt j-jn vvz p-acp po31 j n1 cc n2, dt av-dc po31 n1 vbz vvn p-acp j j n2 cc n2;
whereat the poore sillie Philosopher stands wondering and is astonisht, can say little to the purpose, only concludes, that it is a certaine notion, imprinted in the fansie, &c. Then why should nature be so destitute in respect of grace, being onely directed to grace? yet there is an emptinesse or a nakednesse in the vnbeleeuing heart of man, to the high mysteries of Gods kingdome;
whereat the poor silly Philosopher Stands wondering and is astonished, can say little to the purpose, only concludes, that it is a certain notion, imprinted in the fancy, etc. Then why should nature be so destitute in respect of grace, being only directed to grace? yet there is an emptiness or a nakedness in the unbelieving heart of man, to the high Mysteres of God's Kingdom;
For the outward nakednesse of his bodie, it should seeme that man is dismissed of Gods seruice, hauing now lost his liuerie, his badge, and his cognizance;
For the outward nakedness of his body, it should seem that man is dismissed of God's service, having now lost his livery, his badge, and his cognizance;
p-acp dt j n1 pp-f po31 n1, pn31 vmd vvi d n1 vbz vvn pp-f npg1 n1, vhg av vvn po31 n1, po31 n1, cc po31 n1;
naked hee is, that hee might wholy distrust in his owne strength, and hauing no shelter of himselfe, he might desire the protection and shadow of thy wings;
naked he is, that he might wholly distrust in his own strength, and having no shelter of himself, he might desire the protection and shadow of thy wings;
j pns31 vbz, cst pns31 vmd av-jn vvi p-acp po31 d n1, cc vhg dx n1 pp-f px31, pns31 vmd vvi dt n1 cc n1 pp-f po21 n2;
so that considering the ould world, and their homely attyres, you would suppose in these dayes, all men to be Princes, were it not, that if there be Princes,
so that considering the old world, and their homely attires, you would suppose in these days, all men to be Princes, were it not, that if there be Princes,
av cst vvg dt j n1, cc po32 j n2, pn22 vmd vvi p-acp d n2, d n2 pc-acp vbi n2, vbdr pn31 xx, cst cs pc-acp vbb n2,
you shall finde viros molles & effoeminatos, as likewise woemen Viragines like Amazons; men in their pouders, perfumes, false haires and paintings, exceeding the wantonnesse of woemen;
you shall find viros molles & effoeminatos, as likewise women Virgins like Amazons; men in their powders, perfumes, false hairs and paintings, exceeding the wantonness of women;
pn22 vmb vvi fw-la n2 cc n2, c-acp av n2 vvz av-j np2; n2 p-acp po32 n2, n2, j n2 cc n2, vvg dt n1 pp-f n2;
Againe the garments should suppose a congruity to the foundation of mans body, but I feare nature is somtimes inforced, (for heere she is pend vp and encaged) to make the body seeme fine and straight;
Again the garments should suppose a congruity to the Foundation of men body, but I Fear nature is sometimes enforced, (for Here she is pend up and encaged) to make the body seem fine and straight;
av dt n2 vmd vvi dt n1 p-acp dt n1 pp-f ng1 n1, cc-acp pns11 vvb n1 vbz av vvn, (c-acp av pns31 vbz vvn a-acp cc j-vvn) pc-acp vvi dt n1 vvb j cc j;
and thus man out of the poyson of his owne nature, turnes that punishment which God inflicted for mans correction and amendment, to be a further occasion of his sinne.
and thus man out of the poison of his own nature, turns that punishment which God inflicted for men correction and amendment, to be a further occasion of his sin.
cc av n1 av pp-f dt n1 pp-f po31 d n1, vvz d n1 r-crq np1 vvn p-acp ng1 n1 cc n1, pc-acp vbi dt jc n1 pp-f po31 n1.
That the same iudgements of God might appeare in all his workes, whereas the earth according to his first institution, should bring forth e•ery hear be that seedeth seed according to her kinds, Gen. 1. 11. but now thorough the course it seemes to be ouergrowne with thornes and with thistles.
That the same Judgments of God might appear in all his works, whereas the earth according to his First Institution, should bring forth e•ery hear be that seedeth seed according to her Kinds, Gen. 1. 11. but now through the course it seems to be overgrown with thorns and with thistles.
cst dt d n2 pp-f np1 vmd vvi p-acp d po31 n2, cs dt n1 vvg p-acp po31 ord n1, vmd vvi av av vvi vbb cst vvz n1 vvg p-acp po31 n2, np1 crd crd p-acp av p-acp dt n1 pn31 vvz pc-acp vbi vvn p-acp n2 cc p-acp n2.
Gen. 3. 18. therefore Gods sentence is likewise past vpon man, i• sudore vultus tui comedes p•ne• tuum, In the sweat of thy browes thou shalt eat thy bread, Gen. 3. 19. Heere it should seeme, that all trades and honest courses of life are erected,
Gen. 3. 18. Therefore God's sentence is likewise passed upon man, i• Sudore vultus tui comedes p•ne• tuum, In the sweat of thy brows thou shalt eat thy bred, Gen. 3. 19. Here it should seem, that all trades and honest courses of life Are erected,
np1 crd crd av npg1 n1 vbz av vvn p-acp n1, n1 fw-la fw-la fw-la fw-la n1 fw-la, p-acp dt n1 pp-f po21 n2 pns21 vm2 vvi po21 n1, np1 crd crd av pn31 vmd vvi, cst d n2 cc j n2 pp-f n1 vbr vvn,
he is carried round about the world with their motion, viewing whole nature, sed ca•eat pr•cipitium, let him take heede least with the violent turning, he bring himselfe to a gidinesse,
he is carried round about the world with their motion, viewing Whole nature, said ca•eat pr•cipitium, let him take heed lest with the violent turning, he bring himself to a gidinesse,
Thus that profession, which the trades-man and plow-man suppose to be the idle & loytering profession, assuredly it is the most painfull and laborious.
Thus that profession, which the tradesman and plowman suppose to be the idle & loitering profession, assuredly it is the most painful and laborious.
av d n1, r-crq dt n1 cc n1 vvb pc-acp vbi dt j cc vvg n1, av-vvn pn31 vbz dt av-ds j cc j.
The Lawyer, in opening the cause and deciding the right, as it were appointing the iust bounds of euery mans possession, shall finde it a more difficult labour,
The Lawyer, in opening the cause and deciding the right, as it were appointing the just bounds of every men possession, shall find it a more difficult labour,
〈 ◊ 〉 seemes to rouse and inforce vs to action, in so much that all our sports and pastimes are in veritie and truth, labours, howsoeuer we may repute thē for recreations & sports.
〈 ◊ 〉 seems to rouse and enforce us to actium, in so much that all our sports and pastimes Are in verity and truth, labours, howsoever we may repute them for recreations & sports.
〈 sy 〉 vvz pc-acp vvi cc vvi pno12 p-acp n1, p-acp av av-d cst d po12 n2 cc n2 vbr p-acp n1 cc n1, n2, c-acp pns12 vmb vvi pno32 p-acp n2 cc n2.
And therefore our natural rest or sleepe, we must esteeme it a death, we are laide in our winding sheetes, our senses fayle vs, somno sepulti, wee are couered with darkenesse, here is our death;
And Therefore our natural rest or sleep, we must esteem it a death, we Are laid in our winding sheets, our Senses fail us, Somno sepulti, we Are covered with darkness, Here is our death;
cc av po12 j n1 cc n1, pns12 vmb vvi pn31 dt n1, pns12 vbr vvn p-acp po12 j-vvg n2, po12 n2 vvb pno12, j fw-la, pns12 vbr vvn p-acp n1, av vbz po12 n1;
and after death, beholde our resurrection, wee were sowne in weakenesse, wee shall rise againe in power, the decayed spirits renewed, our bodies strengthened,
and After death, behold our resurrection, we were sown in weakness, we shall rise again in power, the decayed spirits renewed, our bodies strengthened,
and therefore God hath appoynted, that the earth should bring forth briers & brambles, that so mā might be tied to vse his own labour for his sustenance and foode;
and Therefore God hath appointed, that the earth should bring forth briers & brambles, that so man might be tied to use his own labour for his sustenance and food;
cc av np1 vhz vvn, cst dt n1 vmd vvi av n2 cc n2, cst av n1 vmd vbi vvn pc-acp vvi po31 d n1 p-acp po31 n1 cc n1;
and yet mans body consisting of like flesh, should bee destitute of like foode? Why should not the earth as well bring forth of her selfe, graine, corne, wheate, barlie, rie, without the yearely labour, tillage and husbandry of man;
and yet men body consisting of like Flesh, should be destitute of like food? Why should not the earth as well bring forth of her self, grain, corn, wheat, Barley, rye, without the yearly labour, tillage and Husbandry of man;
cc av vvz n1 vvg pp-f j n1, vmd vbi j pp-f j n1? q-crq vmd xx dt n1 c-acp av vvi av pp-f po31 n1, n1, n1, n1, n1, n1, p-acp dt j n1, n1 cc n1 pp-f n1;
as grasse, Apricocks, Pomegranates, Cherries, which seeme to be as rare in nature, and as difficult in production? how shall man onely intend the glorie of his Maker,
as grass, Apricots, Pomegranates, cherries, which seem to be as rare in nature, and as difficult in production? how shall man only intend the glory of his Maker,
as it was in the production, so should it bee in the preseruation, the blessing was equally imparted to all, crescite & multiplicamini, if more be required, nature as she affoords the excellencie,
as it was in the production, so should it be in the preservation, the blessing was equally imparted to all, crescite & Multiply, if more be required, nature as she affords the excellency,
so she should supplie the defects, and in their owne proper places and wombes, you shall finde as easie generation of the sweete Almond, the delicious Date, the wholesome Nutmeg,
so she should supply the defects, and in their own proper places and wombs, you shall find as easy generation of the sweet Almond, the delicious Date, the wholesome Nutmeg,
av pns31 vmd vvi dt n2, cc p-acp po32 d j n2 cc n2, pn22 vmb vvi p-acp j n1 pp-f dt j n1, dt j n1, dt j n1,
now hee is in the forme of a Beads-man, in his blew coate, and his blew cap, holding vp his innocent hands vnto Heauen, to pull downe a blessing vpon the heads of all his good benefactors and founders:
now he is in the Form of a Beadsman, in his blue coat, and his blue cap, holding up his innocent hands unto Heaven, to pull down a blessing upon the Heads of all his good benefactors and founders:
av pns31 vbz p-acp dt n1 pp-f dt n1, p-acp po31 j-jn n1, cc po31 j-jn n1, vvg a-acp po31 j-jn n2 p-acp n1, pc-acp vvi a-acp dt n1 p-acp dt n2 pp-f d po31 j n2 cc n2:
who neuer offended either God or man, but onely in the sinne of their conception: heere your charitie bestowed, shall bee without exception, for they cannot counterfeite;
who never offended either God or man, but only in the sin of their conception: Here your charity bestowed, shall be without exception, for they cannot counterfeit;
r-crq av-x vvd d n1 cc n1, cc-acp av-j p-acp dt n1 pp-f po32 n1: av po22 n1 vvn, vmb vbi p-acp n1, c-acp pns32 vmbx n1;
they are young beginners, giue them a stocke, and like seede sowne vpon good ground, it shall againe returne vnto you with full measure and thankefulnesse) when at length hee comes to the age of ten yeeres,
they Are young beginners, give them a stock, and like seed sown upon good ground, it shall again return unto you with full measure and thankfulness) when At length he comes to the age of ten Years,
for nature onely supplies life, she laies onely the foundation, and this life must bee continued and prolonged by such meanes, which he himselfe hath bought with his own labours:
for nature only supplies life, she lays only the Foundation, and this life must be continued and prolonged by such means, which he himself hath bought with his own labours:
p-acp n1 av-j vvz n1, pns31 vvz av-j dt n1, cc d n1 vmb vbi vvn cc vvn p-acp d n2, r-crq pns31 px31 vhz vvn p-acp po31 d n2:
but (I say) that he might bee a drudge to the dumbe creatures, that he might be admitted to keepe another mans horses, to feede his dogges, to attend his sheepe, to waite on his swine, here is his suite, here is a great poynt of his happinesse:
but (I say) that he might be a drudge to the dumb creatures, that he might be admitted to keep Another men Horses, to feed his Dogs, to attend his sheep, to wait on his Swine, Here is his suit, Here is a great point of his happiness:
But suppose him to be thus set on worke, yet he cannot secure himselfe of his owne health, and of the vse of his limmes and his members (though I acknowledge that by Gods prouidence, his labour may serue as an excellent meanes to preserue health, which indeede sweetens his labour,
But suppose him to be thus Set on work, yet he cannot secure himself of his own health, and of the use of his limbs and his members (though I acknowledge that by God's providence, his labour may serve as an excellent means to preserve health, which indeed sweetens his labour,
p-acp vvb pno31 pc-acp vbi av vvn p-acp n1, av pns31 vmbx vvi px31 pp-f po31 d n1, cc pp-f dt n1 pp-f po31 n2 cc po31 n2 (cs pns11 vvb cst p-acp ng1 n1, po31 n1 vmb vvi p-acp dt j n2 pc-acp vvi n1, r-crq av vvz po31 n1,
I had rather sweate outwardly, then that a violent vnnaturall heate should distemper my bodie) all his daies gettings shall onely serue him from hand vnto mouth;
I had rather sweat outwardly, then that a violent unnatural heat should distemper my body) all his days gettings shall only serve him from hand unto Mouth;
euery thing runnes in a circle, he began with the spittle, and hee must end in an hospitall, where hee shall finde the vncharitable disposition of this world to exceed the cold distemper of his weake and crasie body; hui quàm miserum est nasci!
every thing runs in a circle, he began with the spittle, and he must end in an hospital, where he shall find the uncharitable disposition of this world to exceed the cold distemper of his weak and crazy body; hui quàm miserum est Nasci!
If I were in such case as I conceaue the yong child, and could foresee the whole course of mine owne miseries, it should be a principall point in my prayers, that God hauing once shewne me this world, hee would in his mercy lead me from the wombe to the graue,
If I were in such case as I conceive the young child, and could foresee the Whole course of mine own misery's, it should be a principal point in my Prayers, that God having once shown me this world, he would in his mercy led me from the womb to the graven,
Leauing the persons of men, I will consider their labours, and setting aside all other trades and professions, I will only choose the most ordinary calling of men, which indeed is the best and the most necessary, I will instance in husbandry & tillage;
Leaving the Persons of men, I will Consider their labours, and setting aside all other trades and professions, I will only choose the most ordinary calling of men, which indeed is the best and the most necessary, I will instance in Husbandry & tillage;
vvg dt n2 pp-f n2, pns11 vmb vvi po32 n2, cc vvg av d j-jn n2 cc n2, pns11 vmb av-j vvi dt av-ds j n-vvg pp-f n2, r-crq av vbz dt js cc dt av-ds j, pns11 vmb n1 p-acp n1 cc n1;
the sower goeth forth to his labour, some fals vpon rockes, some vpon sands, some vpon thornes, the least part fals on the good ground, heere is the losse of his seede, the losse of his labour:
the sour Goes forth to his labour, Some falls upon Rocks, Some upon sands, Some upon thorns, the least part falls on the good ground, Here is the loss of his seed, the loss of his labour:
dt n1 vvz av p-acp po31 n1, d vvz p-acp n2, d p-acp n2, d p-acp n2, dt ds n1 vvz p-acp dt j n1, av vbz dt n1 pp-f po31 n1, dt n1 pp-f po31 n1:
heere is a continuall taske for man and for beast, they run in a circle, according to the seasons of the yeare, they haue their times for their different labours, in sowing,
Here is a continual task for man and for beast, they run in a circle, according to the seasons of the year, they have their times for their different labours, in sowing,
and mowing, in keeping and reaping the seed and the weed, the least drought in the sowing, the least moysture in the reaping, any vnseasonable weather spoyles their whole haruest;
and mowing, in keeping and reaping the seed and the weed, the least drought in the sowing, the least moisture in the reaping, any unseasonable weather spoils their Whole harvest;
cc vvg, p-acp vvg cc vvg dt n1 cc dt n1, dt ds n1 p-acp dt vvg, dt ds n1 p-acp dt vvg, d j n1 n2 po32 j-jn n1;
alas how shall the poore tennant discharge his rent? for heere is only hope and expectation of a future crop, which the good husband some two yeeres hence, may take as the fruites of his labour,
alas how shall the poor tenant discharge his rend? for Here is only hope and expectation of a future crop, which the good husband Some two Years hence, may take as the fruits of his labour,
But suppose him now at length, to haue the quiet and peaceable possession of his owne crop, a fift part of his corne shall be spent againe in his seed,
But suppose him now At length, to have the quiet and peaceable possession of his own crop, a fift part of his corn shall be spent again in his seed,
cc-acp vvb pno31 av p-acp n1, pc-acp vhi dt j-jn cc j n1 pp-f po31 d n1, dt ord n1 pp-f po31 n1 vmb vbi vvn av p-acp po31 n1,
an other part shall be spent to hearten the poore beasts in their trauell, very little will remaine for the houshold prouision, or the market commoditie;
an other part shall be spent to hearten the poor beasts in their travel, very little will remain for the household provision, or the market commodity;
and being thus safely lodged, yet he shall not bee excused of his labour, the thresher, the miller, the baker, all of them very painefull and laborious trades will testifie as much.
and being thus safely lodged, yet he shall not be excused of his labour, the thresher, the miller, the baker, all of them very painful and laborious trades will testify as much.
cc vbg av av-j vvn, av pns31 vmb xx vbi vvn pp-f po31 n1, dt n1, dt n1, dt n1, d pp-f pno32 av j cc j n2 vmb vvi p-acp d.
I know not, how far I may presume vpon mans patience, but truely I am very fearefull in speaking of those things, which might any way concerne our thankfulnes to God;
I know not, how Far I may presume upon men patience, but truly I am very fearful in speaking of those things, which might any Way concern our thankfulness to God;
and therefore giue me heere leaue to make some recompence, least mans labour might seeme to detract from Gods goodnes and prouidence, the one serues as a iust punishment of sinne, the other as an earnest of Gods mercy and our redemption.
and Therefore give me Here leave to make Some recompense, least men labour might seem to detract from God's Goodness and providence, the one serves as a just punishment of sin, the other as an earnest of God's mercy and our redemption.
cc av vvb pno11 av vvi pc-acp vvi d n1, ds ng1 n1 vmd vvi pc-acp vvi p-acp ng1 n1 cc n1, dt pi vvz p-acp dt j n1 pp-f n1, dt j-jn c-acp dt n1 pp-f npg1 n1 cc po12 n1.
It is the goodnesse of God, that first gaue man his seed, and teacheth him to know the times and the seasons, inables him to worke, giues him the grace to follow his calling, preserues nature in her own kinde,
It is the Goodness of God, that First gave man his seed, and Teaches him to know the times and the seasons, inables him to work, gives him the grace to follow his calling, preserves nature in her own kind,
pn31 vbz dt n1 pp-f np1, cst ord vvd n1 po31 n1, cc vvz pno31 pc-acp vvi dt n2 cc dt n2, vvz pno31 pc-acp vvi, vvz pno31 dt n1 pc-acp vvi po31 n-vvg, vvz n1 p-acp po31 d n1,
It is the prouidence of God, that the seed being once dissolued should send downe a roote, should send vp a blade, that it should be moystned with the first and the latter raine, that by degrees according to the funnes heat, it should gather strength;
It is the providence of God, that the seed being once dissolved should send down a root, should send up a blade, that it should be moistened with the First and the latter rain, that by Degrees according to the funnes heat, it should gather strength;
and whatsoeuer remaines in the field should first serue, as gleanings for the poore, thē feed the foules of the ayre and the beasts of the field, nothing is lost, the very stuble shall serue to enrich the ground;
and whatsoever remains in the field should First serve, as gleanings for the poor, them feed the fowls of the air and the beasts of the field, nothing is lost, the very stubble shall serve to enrich the ground;
and obedience in vndertaking the taske, and conforming himselfe to Gods lawe, desires nothing so much as to frustrate the sentence of God, and to auoid the punishment;
and Obedience in undertaking the task, and conforming himself to God's law, Desires nothing so much as to frustrate the sentence of God, and to avoid the punishment;
cc n1 p-acp vvg dt n1, cc vvg px31 p-acp npg1 n1, vvz pix av av-d c-acp pc-acp vvi dt n1 pp-f np1, cc pc-acp vvi dt n1;
especially in these last dayes, which is the ould age of the world, we intend nothing more then our idlenesse and sloth, sometimes vnder the faire shew of sanctity.
especially in these last days, which is the old age of the world, we intend nothing more then our idleness and sloth, sometime under the fair show of sanctity.
av-j p-acp d ord n2, r-crq vbz dt j n1 pp-f dt n1, pns12 vvb pix av-dc cs po12 n1 cc n1, av p-acp dt j n1 pp-f n1.
Whereas certaine it is, that all honest callings and vocations of men they are Gods owne ordinance, in performing them we doe God seruice, bis orat qui bene laborat, the workes haue the forme of a prayer,
Whereas certain it is, that all honest callings and vocations of men they Are God's own Ordinance, in performing them we do God service, bis Orat qui bene Laborat, the works have the Form of a prayer,
namely the inclosing of common fields, when the land leeseth his owne proper and naturall vse, God hauing ordained it for tillage, wee must conuert it to pasture:
namely the enclosing of Common fields, when the land leeseth his own proper and natural use, God having ordained it for tillage, we must convert it to pasture:
av dt vvg pp-f j n2, c-crq dt n1 vvz po31 d j cc j n1, np1 vhg vvn pn31 p-acp n1, pns12 vmb vvi pn31 p-acp n1:
shall kingdomes bereaue themselues of their weapons and sell them to strangers? heere is the staffe of life, the staffe of bread, Leuit. 26. 26. Heere is our best weapon, shall we leaue our selues destitute of this weapon, only thorough our owne sloth? wherefore serue the inclosures,
shall kingdoms bereave themselves of their weapons and fell them to Strangers? Here is the staff of life, the staff of bred, Levites 26. 26. Here is our best weapon, shall we leave our selves destitute of this weapon, only through our own sloth? Wherefore serve the enclosures,
vmb n2 vvi px32 pp-f po32 n2 cc vvi pno32 p-acp n2? av vbz dt n1 pp-f n1, dt n1 pp-f n1, np1 crd crd av vbz po12 js n1, vmb pns12 vvi po12 n2 j pp-f d n1, av-j p-acp po12 d n1? q-crq vvb dt n2,
for those lands inclosed are not able to maintaine such numbers of men, so many horses fit for the seruice of war, such prouision for our plenty, in a foure-fold proportion,
for those Lands enclosed Are not able to maintain such numbers of men, so many Horses fit for the service of war, such provision for our plenty, in a fourfold proportion,
p-acp d n2 vvn vbr xx j pc-acp vvi d n2 pp-f n2, av d n2 j p-acp dt n1 pp-f n1, d n1 p-acp po12 n1, p-acp dt n1 n1,
why doth our lawe so much intend tillage? why doth our law preuent inmates and cottages? if on the other side, notwithstanding the increase and multiplying of people,
why does our law so much intend tillage? why does our law prevent inmates and cottages? if on the other side, notwithstanding the increase and multiplying of people,
uh-crq vdz po12 n1 av av-d vvi n1? q-crq vdz po12 n1 vvi n2 cc n2? cs p-acp dt j-jn n1, c-acp dt n1 cc vvg pp-f n1,
infinit are the inconueniences which I could speake of inclosures, but I will conclude all with this one rule in lawe, interest reipublicae, vt ne quis re sua malè vtatur.
infinite Are the inconveniences which I could speak of enclosures, but I will conclude all with this one Rule in law, Interest reipublicae, vt ne quis re sua malè vtatur.
as in the middest of a body the heart is only the fountaine of all vitall bloud, which it sends forth and conuayes in her conduit-pipes, to all the seuerall parts of the body;
as in the midst of a body the heart is only the fountain of all vital blood, which it sends forth and conveys in her conduit-pipes, to all the several parts of the body;
c-acp p-acp dt n1 pp-f dt n1 dt n1 vbz av-j dt n1 pp-f d j n1, r-crq pn31 vvz av cc vvz p-acp po31 n2, p-acp d dt j n2 pp-f dt n1;
so me thinkes, God hath ordained this kingdome, that in the middest of it there should bee the heart, the richest and fa••est soyle, which might send forth plenty of corne to all the bordering skirts, which as they haue the benefit of waters for the carriage of their commodities,
so me thinks, God hath ordained this Kingdom, that in the midst of it there should be the heart, the Richest and fa••est soil, which might send forth plenty of corn to all the bordering skirts, which as they have the benefit of waters for the carriage of their commodities,
av pno11 vvz, np1 vhz vvn d n1, cst p-acp dt n1 pp-f pn31 a-acp vmd vbi dt n1, dt js cc js n1, r-crq vmd vvi av n1 pp-f n1 p-acp d dt vvg n2, r-crq c-acp pns32 vhb dt n1 pp-f n2 p-acp dt n1 pp-f po32 n2,
Now seeing •hat they haue such inclosures, and that they haue wholly betaken themselues to their idlenesse and floth, assuredly whensoeuer it shall please God to send amongst vs, a punishment of hunger and famine, there the death and penury shall be greatest, from whence heeretofore wee haue receiued our greatest supply.
Now seeing •hat they have such enclosures, and that they have wholly betaken themselves to their idleness and floth, assuredly whensoever it shall please God to send among us, a punishment of hunger and famine, there the death and penury shall be greatest, from whence heretofore we have received our greatest supply.
av vvg av pns32 vhb d n2, cc cst pns32 vhb av-jn vvn px32 p-acp po32 n1 cc n1, av-vvn c-crq pn31 vmb vvi np1 pc-acp vvi p-acp pno12, dt n1 pp-f n1 cc n1, a-acp dt n1 cc n1 vmb vbb js, p-acp c-crq av pns12 vhb vvn po12 js n1.
and i• thy mercy (O Lord) giue a blessing to our labo•rs, that we may r•ceiue from thee the ▪ fruites of our labour, and 〈 ◊ 〉 vs (O Lord) from that he••y punishment of ••nger and f•mine.
and i• thy mercy (Oh Lord) give a blessing to our labo•rs, that we may r•ceiue from thee the ▪ fruits of our labour, and 〈 ◊ 〉 us (Oh Lord) from that he••y punishment of ••nger and f•mine.
cc n1 po21 n1 (uh n1) vvb dt n1 p-acp po12 n2, cst pns12 vmb vvi p-acp pno21 av ▪ n2 pp-f po12 n1, cc 〈 sy 〉 pno12 (uh n1) p-acp d j n1 pp-f n1 cc vvi.
Because the earth brought forth of herselfe 〈 ◊ 〉 and bra•bles, therefore was man tied to his h••bandry and labo••• heere is the course of his life and profession,
Because the earth brought forth of herself 〈 ◊ 〉 and bra•bles, Therefore was man tied to his h••bandry and labo••• Here is the course of his life and profession,
p-acp dt n1 vvd av pp-f px31 〈 sy 〉 cc n2-j, av vbds n1 vvn p-acp po31 n1 cc n1 av vbz dt n1 pp-f po31 n1 cc n1,
behould, God laughes at the counsel• of men, instead of gouerning the dumbe beasts, the rule and tyranny of man must appeare vpon the same kinde, Gen. •. •. 16. Sub virip•test •teeris, & vir 〈 ◊ 〉 tui;
behold, God laughs At the counsel• of men, instead of governing the dumb beasts, the Rule and tyranny of man must appear upon the same kind, Gen. •. •. 16. Sub virip•test •teeris, & vir 〈 ◊ 〉 tui;
vvi, np1 vvz p-acp dt n1 pp-f n2, av pp-f vvg dt j n2, dt n1 cc n1 pp-f n1 vmb vvi p-acp dt d n1, np1 •. •. crd fw-la fw-la fw-la, cc fw-la 〈 sy 〉 fw-la;
To shewe the large e•tent of this punishment, heere I conceaue, that all those things, which by natures first erection and institution were linckt and coupled together, doe now admit a separation through their owne enmitie, that therein might appeare the iustice of God, combining themsel•es together against him,
To show the large e•tent of this punishment, Here I conceive, that all those things, which by nature's First erection and Institution were linked and coupled together, do now admit a separation through their own enmity, that therein might appear the Justice of God, combining themsel•es together against him,
pc-acp vvi dt j n1 pp-f d n1, av pns11 vvi, cst d d n2, r-crq p-acp n2 ord n1 cc n1 vbdr vvn cc vvn av, vdb av vvi dt n1 p-acp po32 d n1, cst av vmd vvi dt n1 pp-f np1, vvg n2 av p-acp pno31,
Now supposing the enmitie, God in his wisdome and goodnes prescribes a subiection, that the iustice of gouernment might preserue that, which otherwise would fall to confusion:
Now supposing the enmity, God in his Wisdom and Goodness prescribes a subjection, that the Justice of government might preserve that, which otherwise would fallen to confusion:
av vvg dt n1, np1 p-acp po31 n1 cc n1 vvz dt n1, cst dt n1 pp-f n1 vmd vvi d, r-crq av vmd vvi p-acp n1:
and that man was thereunto allured by his senses, & •rat pom•m visu 〈 ◊ 〉 ▪ & gustu delectabile, therefore is the flesh tightly and lawfully subiected to the spirit;
and that man was thereunto allured by his Senses, & •rat pom•m visu 〈 ◊ 〉 ▪ & gustu delectabile, Therefore is the Flesh tightly and lawfully subjected to the Spirit;
cc d n1 vbds av vvn p-acp po31 n2, cc fw-la fw-la fw-la 〈 sy 〉 ▪ cc fw-la fw-la, av vbz dt n1 av-j cc av-j vvn p-acp dt n1;
when the first pare•ts do thus nourish and harbour enmity betweene themselues? par•us error i• initio, •rit maximus in fine, he that shall goe a-stray in the beginning, shall greatly wander,
when the First pare•ts do thus nourish and harbour enmity between themselves? par•us error i• initio, •rit Maximus in fine, he that shall go astray in the beginning, shall greatly wander,
thus the punishment is not onely to be tyed to the sex, (for it is a rule in law, partus sequitur ventrem, if our mothers be in bondage, we appearing in their wombes, must likewise acknowledge our iust imprisonment).
thus the punishment is not only to be tied to the sex, (for it is a Rule in law, partus sequitur ventrem, if our mother's be in bondage, we appearing in their wombs, must likewise acknowledge our just imprisonment).
But it doth generally comprehend whole mankind, that in regard homo homini lupus, one man is a wolfe to another, the strongest oppressing the weakest, some imposing a slauery vpon others,
But it does generally comprehend Whole mankind, that in regard homo Homini lupus, one man is a wolf to Another, the Strongest oppressing the Weakest, Some imposing a slavery upon Others,
which gouernment, if it containe it selfe within his own iust limits and boundes, it is the greatest and most soueraigne blessing, which can happen to man heere in this life.
which government, if it contain it self within his own just Limits and bounds, it is the greatest and most sovereign blessing, which can happen to man Here in this life.
r-crq n1, cs pn31 vvb pn31 n1 p-acp po31 d j n2 cc n2, pn31 vbz dt js cc av-ds j-jn n1, r-crq vmb vvi p-acp n1 av p-acp d n1.
yet when as the necessity of gouernment, and the well-fare of man shal inforce a subiection, needes we must bring all men vnder some yoake, and inforce an obedience;
yet when as the necessity of government, and the welfare of man shall enforce a subjection, needs we must bring all men under Some yoke, and enforce an Obedience;
av c-crq p-acp dt n1 pp-f n1, cc dt n1 pp-f n1 vmb vvi dt n1, av pns12 vmb vvi d n2 p-acp d n1, cc vvi dt n1;
Heere appeares the necessity, together with the first originall of gouernment, when as betweene man and wife there must be a superiour, a magistrate, a gouernour;
Here appears the necessity, together with the First original of government, when as between man and wife there must be a superior, a magistrate, a governor;
av vvz dt n1, av p-acp dt ord n-jn pp-f n1, c-crq c-acp p-acp n1 cc n1 a-acp vmb vbi dt j-jn, dt n1, dt n1;
Subiection must keepe vs from slauery, thinke not thy life base or a thraldome, when as marriage (which certainly is a very honorable estate) must admit a subiection:
Subjection must keep us from slavery, think not thy life base or a thraldom, when as marriage (which Certainly is a very honourable estate) must admit a subjection:
n1 vmb vvi pno12 p-acp n1, vvb xx po21 n1 j cc dt n1, c-crq p-acp n1 (r-crq av-j vbz dt av j n1) vmb vvi dt n1:
and as the wife doth fi•st willingly vndertake that state, and vndergoe the yoake of her husband, (their being such a permission or rather iniunction from God), it lies not in her power afterward to make the breach of her wedlocke;
and as the wife does fi•st willingly undertake that state, and undergo the yoke of her husband, (their being such a permission or rather injunction from God), it lies not in her power afterwards to make the breach of her wedlock;
cc c-acp dt n1 vdz vvi av-j vvi d n1, cc vvi dt n1 pp-f po31 n1, (po32 n1 d dt n1 cc av-c n1 p-acp np1), pn31 vvz xx p-acp po31 n1 av pc-acp vvi dt n1 pp-f po31 n1;
and now it lies not in their power to reuolt, for who should take knowledge of causes depending between a Prince and his subiects? And heere obserue the degrees and proceedings of gouernment, the foundations whereof were laid in marriage,
and now it lies not in their power to revolt, for who should take knowledge of Causes depending between a Prince and his Subjects? And Here observe the Degrees and proceedings of government, the foundations whereof were laid in marriage,
cc av pn31 vvz xx p-acp po32 n1 pc-acp vvi, p-acp r-crq vmd vvi n1 pp-f n2 vvg p-acp dt n1 cc po31 n2-jn? cc av vvb dt n2 cc n2-vvg pp-f n1, dt n2 c-crq vbdr vvn p-acp n1,
but an one after it brake forth to paternitie, which containes in it selfe the greatest and most vndoubted right of nature, bringing children into the world, he might safely conduct them;
but an one After it brake forth to paternity, which contains in it self the greatest and most undoubted right of nature, bringing children into the world, he might safely conduct them;
so claiming the greatest part of inheritance, and the highest honor for gouernment, in memory heereof still wee retaine these words, elders, seniors for gouernours, Senat•s the counsell table;
so claiming the greatest part of inheritance, and the highest honour for government, in memory hereof still we retain these words, Elders, Seniors for Governors, Senat•s the counsel table;
av vvg dt js n1 pp-f n1, cc dt js n1 p-acp n1, p-acp n1 av av pns12 vvb d n2, n2-jn, n2-jn p-acp n2, j dt n1 n1;
that God might shew vs some token of his own and only gouernment, when an entire nation shall vnite and ioyne it selfe together, that being men of the same kinde, they might be members of the same body, going hand in hand by euen paces, whereby they might receiue the fruits of obedience, the blessings of peace, sustaining all burthens and grieuances alike,
that God might show us Some token of his own and only government, when an entire Nation shall unite and join it self together, that being men of the same kind, they might be members of the same body, going hand in hand by even paces, whereby they might receive the fruits of Obedience, the blessings of peace, sustaining all burdens and grievances alike,
cst np1 vmd vvi pno12 d n1 pp-f po31 d cc j n1, c-crq dt j n1 vmb vvi cc vvi pn31 n1 av, cst vbg n2 pp-f dt d n1, pns32 vmd vbi n2 pp-f dt d n1, vvg n1 p-acp n1 p-acp j n2, c-crq pns32 vmd vvi dt n2 pp-f n1, dt n2 pp-f n1, vvg d n2 cc n2 av,
and seeme to nourish this enmity, but euen flesh of our owne flesh, two Persons in one body, man and wife should be seuered in their loue and affections? for you shall obserue factions and distaste in marriage, not betweene strangers, not betweene neighbours, not betweene seruants, not betweene brethren,
and seem to nourish this enmity, but even Flesh of our own Flesh, two Persons in one body, man and wife should be severed in their love and affections? for you shall observe factions and distaste in marriage, not between Strangers, not between neighbours, not between Servants, not between brothers,
cc vvb pc-acp vvi d n1, cc-acp av-j n1 pp-f po12 d n1, crd n2 p-acp crd n1, n1 cc n1 vmd vbi vvn p-acp po32 n1 cc n2? p-acp pn22 vmb vvi n2 cc n1 p-acp n1, xx p-acp n2, xx p-acp n2, xx p-acp n2, xx p-acp n2,
but in the married couple, liuing vnder the same roofe, fed at the same table, resting in the same bed, that sleeping and waking they might be a helpe to each other, hauing first made the free and voluntary choyce of themselues, their possessions alike imparted to both, their bodies made one, the weaker vessel layd vp in the bosome,
but in the married couple, living under the same roof, fed At the same table, resting in the same Bed, that sleeping and waking they might be a help to each other, having First made the free and voluntary choice of themselves, their possessions alike imparted to both, their bodies made one, the Weaker vessel laid up in the bosom,
cc-acp p-acp dt j-vvn n1, vvg p-acp dt d n1, vvn p-acp dt d n1, vvg p-acp dt d n1, cst vvg cc vvg pns32 vmd vbi dt n1 p-acp d n-jn, vhg ord vvd dt j cc j-jn n1 pp-f px32, po32 n2 av-j vvn p-acp d, po32 n2 vvd pi, dt jc n1 vvn a-acp p-acp dt n1,
what should I speake of the sweet comfort of yong children and babes, the fruitfulnes in their owne kinde? which indeed is the highest perfection of nature,
what should I speak of the sweet Comfort of young children and babes, the fruitfulness in their own kind? which indeed is the highest perfection of nature,
q-crq vmd pns11 vvi pp-f dt j n1 pp-f j n2 cc n2, dt n1 p-acp po32 d n1? r-crq av vbz dt js n1 pp-f n1,
eleuated from a naturall contract to the height of a mistery, solemnized in the Church, made a religious action, God and his officers knitting both their hands and their hearts, signifying the strong and indiuisible bonds between Christ and his Church, the God-head and man-hood in the person of Christ, the soule and the body in the nature of man, the matter and forme in the creatures;
elevated from a natural contract to the height of a mystery, solemnized in the Church, made a religious actium, God and his Officers knitting both their hands and their hearts, signifying the strong and indivisible bonds between christ and his Church, the Godhead and manhood in the person of christ, the soul and the body in the nature of man, the matter and Form in the creatures;
vvn p-acp dt j n1 p-acp dt n1 pp-f dt n1, vvn p-acp dt n1, vvd dt j n1, np1 cc po31 n2 vvg d po32 n2 cc po32 n2, vvg dt j cc j n2 p-acp np1 cc po31 n1, dt n1 cc n1 p-acp dt n1 pp-f np1, dt n1 cc dt n1 p-acp dt n1 pp-f n1, dt n1 cc n1 p-acp dt n2;
Do any other creatures of the same kinde, differing only in sex, stand in such enmity to each other? especially such creatures, in whom nature seemes to obserue the lawes of marriage,
Do any other creatures of the same kind, differing only in sex, stand in such enmity to each other? especially such creatures, in whom nature seems to observe the laws of marriage,
vdb d j-jn n2 pp-f dt d n1, vvg av-j p-acp n1, vvb p-acp d n1 p-acp d j-jn? av-j d n2, p-acp ro-crq n1 vvz pc-acp vvi dt n2 pp-f n1,
but the flesh with the flesh, ipse ante se positus contrariatur sibi, is this his entertainment to her, that was first ordained for his helpe? like a mad man who strikes and buffets his keepers;
but the Flesh with the Flesh, ipse ante se Positus contrariatur sibi, is this his entertainment to her, that was First ordained for his help? like a mad man who strikes and buffets his keepers;
since thou hast made a couenant before God and his holy congregation, that forsaking all others, thou shouldest cleaue only vnto her, giuing her a bodily worship,
since thou hast made a Covenant before God and his holy congregation, that forsaking all Others, thou Shouldst cleave only unto her, giving her a bodily worship,
and endowing her with al thy worldly goods, so that God and the congregation are both engaged in th•s cause, they shall witnesse against thee, take heed least thou make a breach of thy promise.
and endowing her with all thy worldly goods, so that God and the congregation Are both engaged in th•s cause, they shall witness against thee, take heed lest thou make a breach of thy promise.
cc vvg pno31 p-acp d po21 j n2-j, av cst np1 cc dt n1 vbr av-d vvn p-acp ng1 n1, pns32 vmb vvi p-acp pno21, vvb n1 cs pns21 vvb dt n1 pp-f po21 n1.
Hard harted man, cannot all the prouocations of nature ▪ and the necessary duties of marriage soften thy stony heart? cannot her beauty allure thee, the tender flesh, smooth skin, cleare visage, faire complection, flaxen haire, soft voyce, quick eye, smiling countenance? m•ndis omnia munda, I need not bee ashamed to speake of this subiect, (for God hath sanctified mariage,
Hard hearted man, cannot all the provocations of nature ▪ and the necessary duties of marriage soften thy stony heart? cannot her beauty allure thee, the tender Flesh, smooth skin, clear visage, fair complexion, flaxen hair, soft voice, quick eye, smiling countenance? m•ndis omnia munda, I need not be ashamed to speak of this Subject, (for God hath sanctified marriage,
and therin hath taken away the vncleannes of lust, and the filth of sinne) behould the mirror of nature, the most beautifullest creature vnder the degree of Angels;
and therein hath taken away the uncleanness of lust, and the filth of sin) behold the mirror of nature, the most beautifullest creature under the degree of Angels;
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and beautifie thy table, like a fruitfull and pleasant vine, together with her oliue branches, that neither wine not oyle might be wanting to thy promised land;
and beautify thy table, like a fruitful and pleasant vine, together with her olive branches, that neither wine not oil might be wanting to thy promised land;
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in thy sicknes she makes thy bed, she mournes and laments together, shewes her compassion, s•ekes for all possible helpes of physicke, to giue thee some ease;
in thy sickness she makes thy Bed, she mourns and laments together, shows her compassion, s•ekes for all possible helps of physic, to give thee Some ease;
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hath she committed her owne person to his custody and charge? then certainly the disposing of her estate, the managing of her busines of right belōgs vnto him.
hath she committed her own person to his custody and charge? then Certainly the disposing of her estate, the managing of her business of right belongs unto him.
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and this seemes rather a linking together of dead carkasses or beasts, then an honorable estate of marriage, eleuated to the hight of a mysterie in our christian religion.
and this seems rather a linking together of dead carcases or beasts, then an honourable estate of marriage, elevated to the hight of a mystery in our christian Religion.
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There is nothing which breedes that distast in marriage, (setting only iealousie aside) as when either of them do in•ermedle with the proper duties belonging to each other, either to the distrust of the honesty,
There is nothing which breeds that distaste in marriage, (setting only jealousy aside) as when either of them do in•ermedle with the proper duties belonging to each other, either to the distrust of the honesty,
whereby is signified the seuerall offices of both, that there being a necessity of each other, receiuing mutuall helpes from each other, it might serue as a surer bond of their loue.
whereby is signified the several Offices of both, that there being a necessity of each other, receiving mutual helps from each other, it might serve as a Surer bound of their love.
dost thou distrust the honest and iust dealing of thine owne wife, then blame thy selfe for thine owne choice? remember that thou hast made a solemne act before God,
dost thou distrust the honest and just dealing of thine own wife, then blame thy self for thine own choice? Remember that thou hast made a solemn act before God,
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For iealousie, which so much disquiets and sets such a difference betweene the married couple, I haue full often obserued, that the loosenes of the husbands life, giues him occasion to suspect his innocent wife,
For jealousy, which so much disquiets and sets such a difference between the married couple, I have full often observed, that the looseness of the Husbands life, gives him occasion to suspect his innocent wife,
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There is yet a third sort of men, who out of the immoderat loue of their owne wifes, doting vpon their beauty, being totally carnall, vxorissimi, neither regarding the brightnes and glory of the heauens,
There is yet a third sort of men, who out of the immoderate love of their own wives, doting upon their beauty, being totally carnal, vxorissimi, neither regarding the brightness and glory of the heavens,
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and thus God laughes at the counsels of men, who being the only true Good, in whom and to whom •ll our loue and affections should be tending and ending;
and thus God laughs At the Counsels of men, who being the only true Good, in whom and to whom •ll our love and affections should be tending and ending;
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adulterous thoughts and actions may passe betweene the married couple, and it is already concluded among the casuists, that plures mariti abutuntur, & magis abutuntur statu suo, quàm coelibes suo, I f•are least the wantonnes of marriage, may breed an ill disposition;
adulterous thoughts and actions may pass between the married couple, and it is already concluded among the casuists, that plures Mariti abutuntur, & magis abutuntur Statu Sue, quàm coelibes Sue, I f•are lest the wantonness of marriage, may breed an ill disposition;
if thy wife be somewhat light and of euill report, then I feare she hath bin brought vp in thy schoole, she hath learned it of thee, thou hast taught her this lesson.
if thy wife be somewhat Light and of evil report, then I Fear she hath been brought up in thy school, she hath learned it of thee, thou hast taught her this Lesson.
I would not willingly defile my speech with this subiect, only giue me leaue to taxe an ill custome of this world, that in the seeking of our wiues, we vse such speeches, such gestures, such actions, such ribaldrie letters, &c. that it is to bee feared, least yong woemen do heereby first learne to be harlots, before they are wiues;
I would not willingly defile my speech with this Subject, only give me leave to Tax an ill custom of this world, that in the seeking of our wives, we use such Speeches, such gestures, such actions, such ribaldry letters, etc. that it is to be feared, least young women do hereby First Learn to be harlots, before they Are wives;
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and then he begins to practise with heretickes, and to commend the law of liberty, that after a diuorse it should be lawfull to marry againe, and againe.
and then he begins to practise with Heretics, and to commend the law of liberty, that After a divorce it should be lawful to marry again, and again.
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Heere you shall see large expositions written in defence thereof, and the opinions of certaine Diuines, Ministers, Pastors, Superintēdents of ye separated cōgregations,
Here you shall see large expositions written in defence thereof, and the opinions of certain Divines, Ministers, Pastors, Superintendents of you separated congregations,
or the new Churches from beyond the seas, (thus they would seeme to haue a Catholicke consent) together with such bitter inuectiues against all superstitious fasts, calling all chastisements of the flesh, sins against the body.
or the new Churches from beyond the Seas, (thus they would seem to have a Catholic consent) together with such bitter invectives against all superstitious fasts, calling all chastisements of the Flesh, Sins against the body.
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but a religion carnall, professing a sanctitie of spirit, in the vncleannes of the flesh, admitting the loosenesse and sensualitie of Turkisme, into the strict and austere profession of christianitie,
but a Religion carnal, professing a sanctity of Spirit, in the uncleanness of the Flesh, admitting the looseness and sensuality of Turkism, into the strict and austere profession of christianity,
notwithstanding the heate and fury of thy lust, yet God may so dispose it, that a could and chast bloud, which thou supposest to be frozen vp with some Northern blast,
notwithstanding the heat and fury of thy lust, yet God may so dispose it, that a could and chaste blood, which thou Supposest to be frozen up with Some Northern blast,
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But of all the plagues that euer be•ell man, I will now come to the greatest, a punishment not inflicted on the creatures, not consisting in the labour or seruice of man,
But of all the plagues that ever be•ell man, I will now come to the greatest, a punishment not inflicted on the creatures, not consisting in the labour or service of man,
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but betweene God and man, maledictus homo, Gen. 4. vers. 11. Man is accursed, he is made a runn agate and fugitiue from the face of God and man, habitabit in Nod, Gen. 4. 16. feare•ullnesse shall be his habitation,
but between God and man, Maledictus homo, Gen. 4. vers. 11. Man is accursed, he is made a run agate and fugitive from the face of God and man, habitabit in Nod, Gen. 4. 16. feare•ullnesse shall be his habitation,
And therefore the righteous Dauid cries vnto God forsake me not in thine anger, for whereas the absence or separation of friends, might be a meanes to asswage their hate, and to reconcile their enmitie:
And Therefore the righteous David cries unto God forsake me not in thine anger, for whereas the absence or separation of Friends, might be a means to assuage their hate, and to reconcile their enmity:
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onely in God, the greatest fruite of his anger is to leaue and forsake man, and thereby man is wholly destitute of all possible meanes, to re-obtaine his fauour.
only in God, the greatest fruit of his anger is to leave and forsake man, and thereby man is wholly destitute of all possible means, to reobtain his favour.
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Here now at length I see the reason why, all other creatures receiued their approbation from God in the beginning, immediatly vpon their creation, Et vidit Deus & erant omnia vald• bona, and God saw all things that were,
Here now At length I see the reason why, all other creatures received their approbation from God in the beginning, immediately upon their creation, Et vidit Deus & Erant omnia vald• Bona, and God saw all things that were,
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and therefore the sentence of his approbation was deferred vnto a day of iudgement to come, venite benedicti, ite maledicti, &c. The rest of the creatures they may be punisht and accursed indeede,
and Therefore the sentence of his approbation was deferred unto a day of judgement to come, venite Blessing, item Maledicti, etc. The rest of the creatures they may be punished and accursed indeed,
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only with this difference, Cain was accursed but not Adam: Adam being the root of mankind, did therfore represent the nature, Cain being a branch of mankind, did limit the curse to a certaine condition of men, to the state of the reprobates.
only with this difference, Cain was accursed but not Adam: Adam being the root of mankind, did Therefore represent the nature, Cain being a branch of mankind, did limit the curse to a certain condition of men, to the state of the Reprobates.
Balaam was not able to curse the children of Israel, seeing that hee was then in their loynes, who was indeed the fountaine of blessing, this blessing we must not only tie to the generation of Christ according to the flesh,
balaam was not able to curse the children of Israel, seeing that he was then in their loins, who was indeed the fountain of blessing, this blessing we must not only tie to the generation of christ according to the Flesh,
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so that generally God hath proposed vnto man a blessing, a curse, life or death, the one as the fruit of mans sinne, the other as the effect of Gods mercy;
so that generally God hath proposed unto man a blessing, a curse, life or death, the one as the fruit of men sin, the other as the Effect of God's mercy;
Cain bearing the person of all reprobates, and being accursed for the bloud of the innocent Abel, you might heere expect, that I should describe the nature and first causes of reprobation, together with the heauy fruits of Gods vengeance;
Cain bearing the person of all Reprobates, and being accursed for the blood of the innocent Abel, you might Here expect, that I should describe the nature and First Causes of reprobation, together with the heavy fruits of God's vengeance;
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and yet like a gratious God, remembring himselfe, together with the scope and end of our creation, desiring to perfect and accomplish that image, which hee himselfe hath already begun,
and yet like a gracious God, remembering himself, together with the scope and end of our creation, desiring to perfect and accomplish that image, which he himself hath already begun,
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so that if in his eternall praesci•nce he shall fore-see, that man shall refuse to be the vessell and instrument of grace, to concurre with him in the action;
so that if in his Eternal praesci•nce he shall foresee, that man shall refuse to be the vessel and Instrument of grace, to concur with him in the actium;
but shall prefer the creature before the creator, and so shall continue wilfull and disobedient in the whole course of his life, with a finall impenitency;
but shall prefer the creature before the creator, and so shall continue wilful and disobedient in the Whole course of his life, with a final impenitency;
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strange it is, that man by nature should not be able to eleuat and lift himselfe aboue nature, to do any worke or action belonging to grace, not so much as to beleeue any principle of faith, which to a beleiuing man seemes to be a point of small difficulty;
strange it is, that man by nature should not be able to eleuat and lift himself above nature, to do any work or actium belonging to grace, not so much as to believe any principle of faith, which to a believing man seems to be a point of small difficulty;
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and hauing thus committed, and being thus tormented, whereas reason should teach them, that the only way to recompence for the sinne, were to be sorrowfull and contrite, to aske pardon and forgiuenes,
and having thus committed, and being thus tormented, whereas reason should teach them, that the only Way to recompense for the sin, were to be sorrowful and contrite, to ask pardon and forgiveness,
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though they haue lost all possible meanes, wherby they might be saued, yet God hath not lost that absolute power, wherewith he might saue a penitent sinner.
though they have lost all possible means, whereby they might be saved, yet God hath not lost that absolute power, wherewith he might save a penitent sinner.
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and punishment of man, may well be included within the compasse of this curse, pe•ty Princes may well boast in the number and multiplicity of their dignities and stiles,
and punishment of man, may well be included within the compass of this curse, pe•ty Princes may well boast in the number and Multiplicity of their dignities and stile,
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I must therefore limit my speech, and setting a side all other fruits of this cu•se, I will only insist in those two qualities, which are proper and peculiar to man;
I must Therefore limit my speech, and setting a side all other fruits of this cu•se, I will only insist in those two qualities, which Are proper and peculiar to man;
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his reason, which sets him aboue creatures; his religion, which makes him equall to Angels: the one guiding nature, the other sanctifying nature, mans excellency consisting in both;
his reason, which sets him above creatures; his Religion, which makes him equal to Angels: the one guiding nature, the other sanctifying nature, men excellency consisting in both;
For reason, God hath giuen it man for these two vses, first for discourse, that men grounded vpon the same principles of reason, should concur in iudgement,
For reason, God hath given it man for these two uses, First for discourse, that men grounded upon the same principles of reason, should concur in judgement,
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and for their outward actions, they are all carried with one and the same instinct of nature, only in men their wayes are in•init, their iudgements infinit;
and for their outward actions, they Are all carried with one and the same instinct of nature, only in men their ways Are in•init, their Judgments infinite;
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and for the dumbe creatures, if you wil take their whole kinde, together with their naturall actions, they are much more reasonable, more wise and prouident in their owne kinde,
and for the dumb creatures, if you will take their Whole kind, together with their natural actions, they Are much more reasonable, more wise and provident in their own kind,
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how many sects of Philosophers haue the schooles afforded, what infinit variety & contrariety of opinions? as among the ancients, according to the number of elements, there were Aristotelians;
how many Sects of Philosophers have the Schools afforded, what infinite variety & contrariety of opinions? as among the ancients, according to the number of elements, there were Aristotelians;
at length vp starts the Epicure, who, (like a glutton) runs ouer the face of the whole earth, from market to market, to make his best prouision, to offer vp a fat sacrifice vpon the all-deuouring altar of his belly-god.
At length up starts the Epicure, who, (like a glutton) runs over the face of the Whole earth, from market to market, to make his best provision, to offer up a fat sacrifice upon the all-devouring altar of his belly-god.
between the Reals and Nominals, &c. And at this time it is not vnknowne, how Petrus Ramus, a man of meane knowledge, without any ordinary parts either of nature or learning;
between the Reals and Nominals, etc. And At this time it is not unknown, how Peter Ramus, a man of mean knowledge, without any ordinary parts either of nature or learning;
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yet through his owne impudency and pride, (desiring an innouation of all Arts, to cast all things in a new mould, to build his own fame in the ruins of others), hath opposed himself, not against any particular opinion,
yet through his own impudence and pride, (desiring an innovation of all Arts, to cast all things in a new mould, to built his own fame in the ruins of Others), hath opposed himself, not against any particular opinion,
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ouerthrowing the grounds, principles, and rules of that most illustrious & thrice renowned Aristotle, whom all ages doe reuerence and acknowledge to haue bin natures chiefe secretary,
overthrowing the grounds, principles, and rules of that most illustrious & thrice renowned Aristotle, whom all ages do Reverence and acknowledge to have been nature's chief secretary,
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and that which is yet more strange, this Ramus hath left followers and Disciples behind him, who seeme to be like affected to the ancient learning, reducing all things, (euen the very scope & foundation of arts), to their own fond inuention, and barbarous innouation.
and that which is yet more strange, this Ramus hath left followers and Disciples behind him, who seem to be like affected to the ancient learning, reducing all things, (even the very scope & Foundation of arts), to their own found invention, and barbarous innovation.
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The second vse of reason is, according to the nature of the reasonable soule (which is spiritual), to raise man from the visible creatures, to the inuisible Deity:
The second use of reason is, according to the nature of the reasonable soul (which is spiritual), to raise man from the visible creatures, to the invisible Deity:
for some there are, who in their studi•s of naturall Philosophy, haue had strange flashes of infidelity, considering in the Meteors the causes of earthquakes, thunders, lightnings, whirl-winds, tempests and the like, together with the symptomes, signes,
for Some there Are, who in their studi•s of natural Philosophy, have had strange flashes of infidelity, considering in the Meteors the Causes of earthquakes, Thunders, lightnings, whirlwinds, tempests and the like, together with the symptoms, Signs,
yet God hath not so bound himselfe to worke only by nature, but that sometimes he will interpose his own extraordinary power, which is a prerogatiue inseparable from the deity, otherwise there should be a far greater certainty, in the whole course of naturall and iudiciall Astrology.
yet God hath not so bound himself to work only by nature, but that sometime he will interpose his own extraordinary power, which is a prerogative inseparable from the deity, otherwise there should be a Far greater certainty, in the Whole course of natural and judicial Astrology.
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for we are to pray for the fulfilling of that will, fiat vol••t as tua; and the reason is giuen by the diuines, vt nos possimus capere quod ille praeparat dare, that wee may not be found most vnworthy of those blessings, which hee himselfe intends freely to bestow:
for we Are to pray for the fulfilling of that will, fiat vol••t as tua; and the reason is given by the Divines, vt nos possimus capere quod Isle Praeparat Dare, that we may not be found most unworthy of those blessings, which he himself intends freely to bestow:
if with my prayers I could not preuent his iudgements, yet my prayers would alter the nature of those iudgements, from iudgements to be fatherly corrections and chastisements;
if with my Prayers I could not prevent his Judgments, yet my Prayers would altar the nature of those Judgments, from Judgments to be fatherly corrections and chastisements;
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but how vnfit are they to iudge of the creation, according to the present condition of things in the same state, wherein they now stand? for all their knowledge is borrowed from the course of nature,
but how unfit Are they to judge of the creation, according to the present condition of things in the same state, wherein they now stand? for all their knowledge is borrowed from the course of nature,
but doth not reason informe them, that there must be a different condition between the beginning of things and their continuance, their preseruation, nourishment,
but does not reason inform them, that there must be a different condition between the beginning of things and their Continuance, their preservation, nourishment,
and growth? Man is not now daily fed, as hee was at first in the wombe, there is not the like vse of the nauill, which at this time seemes to be almost needles and vnprofitable,
and growth? Man is not now daily fed, as he was At First in the womb, there is not the like use of the navel, which At this time seems to be almost needles and unprofitable,
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least man should presume to iudge of the creation, by the preseruation of nature, therfore hath God taught in euery the least creature, a great disparity between both.
lest man should presume to judge of the creation, by the preservation of nature, Therefore hath God taught in every the least creature, a great disparity between both.
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for I would gladly aske, if a clocke or instrument of iron were made, which should daily want mending, would ye commend the worke-man? but suppose this clocke should continue for •any yeeres perfect and sound, without reparation,
for I would gladly ask, if a clock or Instrument of iron were made, which should daily want mending, would you commend the workman? but suppose this clock should continue for •any Years perfect and found, without reparation,
and should alter and change the present condition, and state of this world, which he himselfe in his great wisdome hath already contriued, supporting and preseruing it by the same power, wherewith he created it.
and should altar and change the present condition, and state of this world, which he himself in his great Wisdom hath already contrived, supporting and preserving it by the same power, wherewith he created it.
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so it should haue a power to returne againe to the same nothing, as being the first matrix or proper place, whereunto of it selfe, being left to it selfe, it is naturally inclined:
so it should have a power to return again to the same nothing, as being the First matrix or proper place, whereunto of it self, being left to it self, it is naturally inclined:
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But alas, woe is me that euer I was borne, I could heartily wish, that my tongue did clea•e to the roofe of my mouth, so that I had not iust occasion to make my complaint in this sort;
But alas, woe is me that ever I was born, I could heartily wish, that my tongue did clea•e to the roof of my Mouth, so that I had not just occasion to make my complaint in this sort;
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Alas, how many are perplexed with the variety, and diuersity of sects, not knowing how to resolue themselues? whereas in truth and verity, there can be no greater certainty or infallibility,
Alas, how many Are perplexed with the variety, and diversity of Sects, not knowing how to resolve themselves? whereas in truth and verity, there can be no greater certainty or infallibility,
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the exposition and true meaning whereof, by the daily practise of the Church, consent of Fathers, verdit of counsailes, hath continually, visibly and successiuely from Christ and his Apostles descended to vs. O happy, happy, thrise happy are the beasts of the field, that are exempted from all these differences!
the exposition and true meaning whereof, by the daily practice of the Church, consent of Father's, verdict of Counsels, hath continually, visibly and successively from christ and his Apostles descended to us Oh happy, happy, thrice happy Are the beasts of the field, that Are exempted from all these differences!
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I will from henceforth betake my selfe to the woods, and the groues, and when I heare the chirping birds sing, in stead of the communion of Saints, I will ioyne with them in their quier, they shall sing their notes,
I will from henceforth betake my self to the woods, and the groves, and when I hear the chirping Birds sing, in stead of the communion of Saints, I will join with them in their quire, they shall sing their notes,
and I will frame this dittie, to the father to the son and to the holy Ghost, three persons in Tri•ity, one God in vnity, be honor and glory now and for e•er.
and I will frame this ditty, to the father to the son and to the holy Ghost, three Persons in Tri•ity, one God in unity, be honour and glory now and for e•er.
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This difference in religion, I suppose to be shadowed forth in the different and distinct sacrifices of Abell and Caine, the one receiued, the other refused;
This difference in Religion, I suppose to be shadowed forth in the different and distinct Sacrifices of Abel and Cain, the one received, the other refused;
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What murthers, thefts, treasons, treacheries, gun-powder plots, massacres, haue past among men for commendable actions, vnder the vaile of religion? what breaking of leagues among Princes, what dispensing with othes, what alteration of gouernments,
What murders, thefts, treasons, Treacheries, gunpowder plots, massacres, have passed among men for commendable actions, under the veil of Religion? what breaking of leagues among Princes, what dispensing with Oaths, what alteration of governments,
and last of all, what infidelitie hath past between men, vnder the colour of faith? Caesar, Tacitus, Macchi•uel, they were but babes and fooles in policy;
and last of all, what infidelity hath passed between men, under the colour of faith? Caesar, Tacitus, Macchi•uel, they were but babes and Fools in policy;
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For if it shall please God, that together with our most happy forefathers (the great Magi ), I shall once safely arriue at Bethelem, where I may but heare the child Iesus crie in the manger ▪ I will neuer leaue or forsake him,
For if it shall please God, that together with our most happy Forefathers (the great Magi), I shall once safely arrive At bethlehem, where I may but hear the child Iesus cry in the manger ▪ I will never leave or forsake him,
I will attend him in his flight vnto Aegypt, thorough places of darknesse and ignorance; and in the middest of persecution, from thence I will returne againe vnto Galile;
I will attend him in his flight unto Egypt, through places of darkness and ignorance; and in the midst of persecution, from thence I will return again unto Galilee;
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and if in any solemne feast, or great assembly I shal leese him, then presently I will make inquisition, I will goe backe againe to Ierusalem, where I wil make search for him in the temple;
and if in any solemn feast, or great assembly I shall lose him, then presently I will make inquisition, I will go back again to Ierusalem, where I will make search for him in the temple;
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Only in a word, the controuersies of religion assuredly they are such, that if a man be of the least vnderstanding (setting the feare of God before his own eyes, and that he hath no turbulent spirit,
Only in a word, the controversies of Religion assuredly they Are such, that if a man be of the least understanding (setting the Fear of God before his own eyes, and that he hath no turbulent Spirit,
Let it suffice, that the faith of the Church of England, which heere we professe, was not framed yeasterday, to serue the present turne and occasion, by new vpstart and heathenish innouators;
Let it suffice, that the faith of the Church of England, which Here we profess, was not framed yesterday, to serve the present turn and occasion, by new upstarted and Heathenish innovators;
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a faith confirmed by so many miracles, taught by the Apostles, first opened and reuealed by Christ, qui erat splendor patris, who was a light to enlighten the Gentiles,
a faith confirmed by so many Miracles, taught by the Apostles, First opened and revealed by christ, qui erat splendour patris, who was a Light to enlighten the Gentiles,
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so that my faith and religion, wherby I looke to be saued, was the faith and religion of Adam, which I can deriue by a lineall descent from age vnto age, shewing the expresse foot-steps,
so that my faith and Religion, whereby I look to be saved, was the faith and Religion of Adam, which I can derive by a lineal descent from age unto age, showing the express footsteps,
I can follow the sent and pursue the chase, from the first day of the worlds birth, (for together with the creation of man, was the end of mans creation,
I can follow the sent and pursue the chase, from the First day of the world's birth, (for together with the creation of man, was the end of men creation,
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vnto this present day, being the 28. of February, in the yeere of our Lord God 1615. dies dierum, the beginning of our septuagessima, wherein wee remember the first fall of Adam, and the birth of a sinner.
unto this present day, being the 28. of february, in the year of our Lord God 1615. dies Days, the beginning of our septuagessima, wherein we Remember the First fallen of Adam, and the birth of a sinner.
but I feare that a great part of the dissention proceeds from our selues, who being now setled in a peaceable Church, without persecution, the truth of religion sufficiently appearing without any great opposition of Turkes, of Iewes,
but I Fear that a great part of the dissension proceeds from our selves, who being now settled in a peaceable Church, without persecution, the truth of Religion sufficiently appearing without any great opposition of Turkes, of Iewes,
which notwithstanding is not so proper and peculiar to Priest-hood, as is the practise of Pietie, wherein consists the height and perfection of a christian life;
which notwithstanding is not so proper and peculiar to Priesthood, as is the practice of Piety, wherein consists the height and perfection of a christian life;
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In these differences of religion, I do acknowledges wonderfull and vnspeakable prouidence of God, for some of them seeme to make more for Gods glory, and for man•s•l•ation;
In these differences of Religion, I do acknowledges wonderful and unspeakable providence of God, for Some of them seem to make more for God's glory, and for man•s•l•ation;
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not only our catholik reformed Churches, but euen the present Abbies and Monasteries, now extant in other notiōs, haue bin much reformed, since the dissolution of ours;
not only our catholic reformed Churches, but even the present Abbeys and Monasteries, now extant in other notions, have been much reformed, since the dissolution of ours;
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And therfore I will conclude, that the Church at this present, inregard of the many differences, may fitly be shadowed forth in Saint Peters calling, and in S. Peters reprehension;
And Therefore I will conclude, that the Church At this present, In regard of the many differences, may fitly be shadowed forth in Saint Peter's calling, and in S. Peter's reprehension;
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that others may enter in, who before d••st neuer approch for feare of the Cherubin, which keepes the gate of Paradise with a fiery sword, (that is) with fire, and with sword:
that Others may enter in, who before d••st never approach for Fear of the Cherubin, which keeps the gate of Paradise with a fiery sword, (that is) with fire, and with sword:
Secondly, Peters reprehension was, that when many came to apprehend Christ, all of them were not his enemies, some came to behold him, some to heare him, some to compassionat him,
Secondly, Peter's reprehension was, that when many Come to apprehend christ, all of them were not his enemies, Some Come to behold him, Some to hear him, Some to compassionate him,
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For the persecutions of the Church, it is no maruaile though God doth permit them, seeing that Christian religion inioyning man pena•ce for his finne, seemes to bee a kinde of persecution ▪ such fastings, such weeping, such mortificaton, such a strict and austere life, that tyrannie itselfe could hardly impose a greater torment, were it not, that Gods holy and sanctifying spirit seemes to abate the sorrow;
For the persecutions of the Church, it is no marvel though God does permit them, seeing that Christian Religion enjoining man pena•ce for his fin, seems to be a kind of persecution ▪ such Fastings, such weeping, such mortificaton, such a strict and austere life, that tyranny itself could hardly impose a greater torment, were it not, that God's holy and sanctifying Spirit seems to abate the sorrow;
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and therefore necessary it is, that in the rearing vp of the walles and the roofe, the morter should likewise bee tempered with the bloud of his Saints,
and Therefore necessary it is, that in the rearing up of the walls and the roof, the mortar should likewise be tempered with the blood of his Saints,
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and they appearing in their own bloud, as it were clothed with scarlet, should at length sit vpon thrones, iudging and condemning the world of impiety.
and they appearing in their own blood, as it were clothed with scarlet, should At length fit upon thrones, judging and condemning the world of impiety.
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for guiding and directing thee in the whole course of thy life, when a counterfeit shew of religion, shall moue others to vndertake such dangerous and horrible cruelties, not without the losse of their limbes, substance, life, the vtter vndoing of poore widowes and orphants;
for guiding and directing thee in the Whole course of thy life, when a counterfeit show of Religion, shall move Others to undertake such dangerous and horrible cruelties, not without the loss of their limbs, substance, life, the utter undoing of poor Widows and orphans;
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the exposing of themselues to all manner of tortures, fearefull to the behoulders, and therfore much more terrible to the offendors and malefactors, who suffer for their euill doing, &c. Whatsoeuer els may concerne religion, I shall hereafter speake of it more largely to your further satisfaction.
the exposing of themselves to all manner of tortures, fearful to the beholders, and Therefore much more terrible to the offenders and malefactors, who suffer for their evil doing, etc. Whatsoever Else may concern Religion, I shall hereafter speak of it more largely to your further satisfaction.
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so it stood with the vniformitie of Gods iudgements, that nothing should remaine vntouched, no not the elements themselues, being the first principles, seeds & foundations of nature,
so it stood with the uniformity of God's Judgments, that nothing should remain untouched, no not the elements themselves, being the First principles, seeds & foundations of nature,
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and behold the rule of his iustice, when as the children of God were mixt with the children of men, God sends a deluge of waters to confound them together.
and behold the Rule of his Justice, when as the children of God were mixed with the children of men, God sends a deluge of waters to confound them together.
Death is the punishment of sin, that we might heerein acknowledge Gods owne handy worke, the iudgement fell from aboue, their graues were fashioned in the clouds,
Death is the punishment of since, that we might herein acknowledge God's own handy work, the judgement fell from above, their graves were fashioned in the Clouds,
for certaine it is, that there was the l•ke coniunction of stars, within our memory, in the yeeres 1524. and 1588. If we should suppose that God did herein vse naturall meanes, they might be numberlesse,
for certain it is, that there was the l•ke conjunction of Stars, within our memory, in the Years 1524. and 1588. If we should suppose that God did herein use natural means, they might be numberless,
the water likewise might bee summoned to appeare out of the deepe, to change her scituation, to possesse the face of the earth, according to her naturall course;
the water likewise might be summoned to appear out of the deep, to change her situation, to possess the face of the earth, according to her natural course;
and these might be raised and puft vp with hot fumes, proceeding from the bowels of the earth, which might make the boyling or scalding seas to swell aboue measure.
and these might be raised and puffed up with hight fumes, proceeding from the bowels of the earth, which might make the boiling or scalding Seas to swell above measure.
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I do much more wonder at the staying of this deluge, how the floud should cease, considering the nature of water is to flow vpon the •ace of the earth ▪ for vs to conceaue that the sea is a sinke or a bottom, & that the waters are lower then the earth, it is much against reason, which denies the water and earth to make one perfect globe;
I do much more wonder At the staying of this deluge, how the flood should cease, considering the nature of water is to flow upon the •ace of the earth ▪ for us to conceive that the sea is a sink or a bottom, & that the waters Are lower then the earth, it is much against reason, which Denies the water and earth to make one perfect Globe;
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yet are kept within their owne bounds, not incompassed with a wall of iron or brasse, but with a border of sands, a weake bulwarke (I confesse) were it not, that Gods power had first prescribed the bounds;
yet Are kept within their own bounds, not encompassed with a wall of iron or brass, but with a border of sands, a weak bulwark (I confess) were it not, that God's power had First prescribed the bounds;
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For the truth and certainty of this deluge, see how God did dispose in his prouidence, that the Arke should rest vpon the mountaines of Ararat, amongst which (as I finde it reported) there are the highest mountaines in the world, and the most in number;
For the truth and certainty of this deluge, see how God did dispose in his providence, that the Ark should rest upon the Mountains of Ararat, among which (as I find it reported) there Are the highest Mountains in the world, and the most in number;
and this might bee the same, which Moses the Law-giuer of the Iewes doth mention. Many signes and tokens doe likewise appeare in nature, which as they are the reliques,
and this might be the same, which Moses the Lawgiver of the Iewes does mention. Many Signs and tokens do likewise appear in nature, which as they Are the Relics,
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at this day there are found, both in other nations, and (as I am informed) in the Ile of Man certaine trees, which serue both for timber and fuell, in such plenty and quantity,
At this day there Are found, both in other Nations, and (as I am informed) in the I'll of Man certain trees, which serve both for timber and fuel, in such plenty and quantity,
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God foreseeing the wastfulnes which man would commit in the spoyle of his woods, like a prouident master of a family layes vp his store, makes his prouision,
God Foreseeing the wastfulnes which man would commit in the spoil of his woods, like a provident master of a family lays up his store, makes his provision,
somtimes likewise in the bottomes of seas and waters, where assuredly according to the coast and situation of the country, there hath bin alwayes a fluxe of waters, (supposing the world in the state, wherin now the world stands) yet therin there hath bin discouered foundations of buildings, which assuredly were ouerthrown in the generall deluge;
sometimes likewise in the bottoms of Seas and waters, where assuredly according to the coast and situation of the country, there hath been always a flux of waters, (supposing the world in the state, wherein now the world Stands) yet therein there hath been discovered foundations of buildings, which assuredly were overthrown in the general deluge;
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whereas I did conceaue in reason, that these hauing no certaine growth, but only per iuxta positionem, & agglutinationem, as the schooles speake, the bosome of the earth was the fit wombe to ingender them;
whereas I did conceive in reason, that these having no certain growth, but only per Next positionem, & agglutinationem, as the Schools speak, the bosom of the earth was the fit womb to engender them;
When I consider the barrennesse of the earth for many leagues together, I cannot conceaue that it should be thus from the beginning, being Gods owne immediat workmanship,
When I Consider the Barrenness of the earth for many leagues together, I cannot conceive that it should be thus from the beginning, being God's own immediate workmanship,
as I haue often obserued, sand vpon clay, clay vpon grauel, grauel vpon chalke, chalke vpon sand, &c. Assuredly this diuersity neuer was in the first creation,
as I have often observed, sand upon clay, clay upon gravel, gravel upon chalk, chalk upon sand, etc. Assuredly this diversity never was in the First creation,
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neither hath it since been effected by any influence or operation of stars, but some general ouerflowing of waters, hath caused this variety of mould and complection;
neither hath it since been effected by any influence or operation of Stars, but Some general overflowing of waters, hath caused this variety of mould and complexion;
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obserue how the goodnes or barrennesse of grounds followes certaine veines of the earth, not according to the coasts of the heauens, from East to West, from South to North,
observe how the Goodness or Barrenness of grounds follows certain Veins of the earth, not according to the coasts of the heavens, from East to West, from South to North,
least you might ascribe it to the motion of the stars, but commonly by a wreathed and crooked forme, that you might rather ascribe it, to the current streames of the waters;
lest you might ascribe it to the motion of the Stars, but commonly by a wreathed and crooked Form, that you might rather ascribe it, to the current streams of the waters;
but let vs dig vp the barren soyles, and sometimes we shall finde out marle-pits, which do vndoubtedly assure vs, that God hauing first created the earth, gaue it a fatnes in the vpper crust thereof,
but let us dig up the barren soils, and sometime we shall find out marl-pits, which do undoubtedly assure us, that God having First created the earth, gave it a fatness in the upper crust thereof,
cc-acp vvb pno12 vvi a-acp dt j n2, cc av pns12 vmb vvi av n2, r-crq vdb av-j vvi pno12, cst np1 vhg ord vvn dt n1, vvd pn31 dt n1 p-acp dt jc n1 av,
so that (man vsing his labour and industrie) God hath now ordained it, to bee the compost of the earth, to supply the barennesse of nature, in this last and old age of the world:
so that (man using his labour and industry) God hath now ordained it, to be the compost of the earth, to supply the barennesse of nature, in this last and old age of the world:
av d (n1 vvg po31 n1 cc n1) n1 vhz av vvn pn31, pc-acp vbi dt n1 pp-f dt n1, pc-acp vvi dt n1 pp-f n1, p-acp d ord cc j n1 pp-f dt n1:
let vs yet dig deeper, and happily we may come to some cole-pits, which consist of the oylie & vnctuous substance of the earth, which is laid and buried so deepe by the ouerflowing of waters, in the time of the deluge,
let us yet dig Deeper, and happily we may come to Some coal-pits, which consist of the oily & unctuous substance of the earth, which is laid and buried so deep by the overflowing of waters, in the time of the deluge,
vvb pno12 av vvi avc-jn, cc av-j pns12 vmb vvi p-acp d n2, r-crq vvb pp-f dt j cc j n1 pp-f dt n1, r-crq vbz vvn cc vvn av av-jn p-acp dt j-vvg pp-f n2, p-acp dt n1 pp-f dt n1,
as a fit subiect for fuell, which in these last dayes, (our wood fayling, especially in these colde Northerne countries) God hath very plentifully discouered;
as a fit Subject for fuel, which in these last days, (our wood failing, especially in these cold Northern countries) God hath very plentifully discovered;
c-acp dt j n-jn p-acp n1, r-crq p-acp d ord n2, (po12 n1 vvg, av-j p-acp d j-jn j n2) n1 vhz av av-j vvn;
so is the greatest deapth, that God might obserue some kinde of proportion in the inequalitie, seeing that both earth and water should make one perfect globe, (thus the fish of the Sea resemble in feature and •orme the beasts of the field, that so thou mightest acknowledge the same prouidence of God in both);
so is the greatest depth, that God might observe Some kind of proportion in the inequality, seeing that both earth and water should make one perfect Globe, (thus the Fish of the Sea resemble in feature and •orme the beasts of the field, that so thou Mightest acknowledge the same providence of God in both);
av vbz dt js n1, cst np1 vmd vvi d n1 pp-f n1 p-acp dt n1, vvg cst d n1 cc n1 vmd vvi crd j n1, (av dt n1 pp-f dt n1 vvb p-acp n1 cc vvi dt n2 pp-f dt n1, cst av pns21 vmd2 vvi dt d n1 pp-f np1 p-acp d);
as it were shelues raised vp with the waues, and carried with the streame; that it might appeare, that God in the middest of iudgement, remembreth mercy;
as it were shelves raised up with the waves, and carried with the stream; that it might appear, that God in the midst of judgement, Remember mercy;
hereby they did conceiue that there might be an ouerthrow and dissolution in nature, either by water or fire, which were therefore not improperly called the dreadfull and destroying elements;
hereby they did conceive that there might be an overthrow and dissolution in nature, either by water or fire, which were Therefore not improperly called the dreadful and destroying elements;
av pns32 vdd vvi cst a-acp vmd vbi dt n1 cc n1 p-acp n1, av-d p-acp n1 cc n1, r-crq vbdr av xx av-j vvn dt j cc vvg n2;
whereby the opinion concerning the generall deluge, was made the more credible, which deluge was known vnto them by the name of Ogiges or Deucalions floud:
whereby the opinion Concerning the general deluge, was made the more credible, which deluge was known unto them by the name of Ogiges or Deucalion flood:
not, but that I acknowledge there was a floud which happened in the time of Ogiges, and another in the time of Deucalion; but assuredly such things are reported of these two flouds, which could not be competent or agreeable,
not, but that I acknowledge there was a flood which happened in the time of Ogiges, and Another in the time of Deucalion; but assuredly such things Are reported of these two floods, which could not be competent or agreeable,
xx, cc-acp cst pns11 vvb a-acp vbds dt n1 r-crq vvd p-acp dt n1 pp-f vvz, cc j-jn p-acp dt n1 pp-f np1; p-acp av-vvn d n2 vbr vvn pp-f d crd n2, r-crq vmd xx vbi j cc j,
this I conceiue, because certaine it is, that Noah was called among the Gentiles, the first Ogiges, speaking of the floud which happened, sub prisco Ogige, and things which were past remembrance were called Ogigia; this deluge is likewise mentioned, by diuers most auncient heathen writers,
this I conceive, Because certain it is, that Noah was called among the Gentiles, the First Ogiges, speaking of the flood which happened, sub prisco Ogige, and things which were passed remembrance were called Ogigia; this deluge is likewise mentioned, by diverse most ancient heathen writers,
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the Heathen and Pagans at this day in Bresill, and other countries of the West-Indies, lately discouered in our age, where neuer any Christian professors were knowne to teach;
the Heathen and Pagans At this day in Bresill, and other countries of the West-Indies, lately discovered in our age, where never any Christian professors were known to teach;
dt j-jn cc n2-jn p-acp d n1 p-acp n1, cc j-jn n2 pp-f dt np2, av-j vvn p-acp po12 n1, c-crq av d njp n2 vbdr vvn pc-acp vvi;
But why doe I thus trouble my ••lfe with the deluge? behold I see a waterie signe in the cloudes, containing in it selfe a great varietie of glittering colours,
But why do I thus trouble my ••lfe with the deluge? behold I see a watery Signen in the Clouds, containing in it self a great variety of glittering colours,
And therefore this bow shall serue as a bridge, as a bow-bridge, by which I will passe ouer this great in-undation of waters, humbly praising and magnifying God, that as the old world was ouerwhelmed by waters;
And Therefore this bow shall serve as a bridge, as a bow-bridge, by which I will pass over this great inundation of waters, humbly praising and magnifying God, that as the old world was overwhelmed by waters;
cc av d n1 vmb vvi p-acp dt n1, c-acp dt n1, p-acp r-crq pns11 vmb vvi p-acp d j j pp-f n2, av-j vvg cc vvg np1, cst p-acp dt j n1 vbds vvn p-acp n2;
so God in his mercie hath appointed, that there should be a regeneration by waters, that the old Adam being washed and cleansed from sinne, we might be receiued into the arke of Christs Church, through the sanctifying waters of the holy stood of Iordan.
so God in his mercy hath appointed, that there should be a regeneration by waters, that the old Adam being washed and cleansed from sin, we might be received into the Ark of Christ Church, through the sanctifying waters of the holy stood of Iordan.
though otherwise the iudgements shall bee wrought by different and contrary meanes), speake of the second ouerthrow, which shall be by fire, in a generall combustion.
though otherwise the Judgments shall be wrought by different and contrary means), speak of the second overthrow, which shall be by fire, in a general combustion.
cs av dt n2 vmb vbi vvn p-acp j cc j-jn n2), vvb pp-f dt ord n1, r-crq vmb vbi p-acp n1, p-acp dt j n1.
Behold then, the earnest of this last iudgement, when as Sodom and Gomorrha were consumed with fire from heauen, that it might serue for euer as a remarkable token, or the first beginning of a general combustion, which threatens the whole world.
Behold then, the earnest of this last judgement, when as Sodom and Gomorrha were consumed with fire from heaven, that it might serve for ever as a remarkable token, or the First beginning of a general combustion, which threatens the Whole world.
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the propagation of their kinde, and the continuance of their names and memories; themselues taking a cleane contrarie course, &c. (the remembrance hereof is most hatefull, detestable,
the propagation of their kind, and the Continuance of their names and memories; themselves taking a clean contrary course, etc. (the remembrance hereof is most hateful, detestable,
dt n1 pp-f po32 n1, cc dt n1 pp-f po32 n2 cc n2; px32 vvg dt j j-jn n1, av (dt n1 av vbz av-ds j, j,
for proofe and certaintie whereof, as trauellers at this time can testifie as much, so many Gentiles, Heathen and forraine writers doe witnesse the same truth;
for proof and certainty whereof, as travellers At this time can testify as much, so many Gentiles, Heathen and foreign writers do witness the same truth;
p-acp n1 cc n1 c-crq, c-acp n2 p-acp d n1 vmb vvi p-acp d, av d n2-j, j-jn cc j n2 vdb vvi dt d n1;
and ripenesse, and that our sinnes are climed vp to heauen, and there crie for vengeance, cum calles obdurârint; then behold, he that sits vpon the cloudes, doth together send foorth a lightning and a thunder,
and ripeness, and that our Sins Are climbed up to heaven, and there cry for vengeance, cum calls obdurarint; then behold, he that sits upon the Clouds, does together send forth a lightning and a thunder,
cc n1, cc d po12 n2 vbr vvd a-acp p-acp n1, cc pc-acp vvi p-acp n1, fw-la vvz n1; av vvi, pns31 cst vvz p-acp dt n2, vdz av vvi av dt n1 cc dt n1,
Genes. 11. vers. 7. Come on, let vs goe downe, and there confound their language, that euery one perceiue not anothers speech, &c. This confusion of tongues first began at Babell,
Genesis. 11. vers. 7. Come on, let us go down, and there confound their language, that every one perceive not another's speech, etc. This confusion of tongues First began At Babel,
np1. crd fw-la. crd vvb a-acp, vvb pno12 vvi a-acp, cc pc-acp vvi po32 n1, cst d pi vvb xx j-jn n1, av d n1 pp-f n2 ord vvd p-acp np1,
Herein the iustice of God appeares, that seeing man desired to continue his owne memorie, by the workes of his owne hands, without any reference to the diuine power;
Herein the Justice of God appears, that seeing man desired to continue his own memory, by the works of his own hands, without any Referente to the divine power;
av dt n1 pp-f np1 vvz, cst vvg n1 vvd pc-acp vvi po31 d n1, p-acp dt n2 pp-f po31 d n2, p-acp d n1 p-acp dt j-jn n1;
so the tongue should likewise bee confounded with many base and barbarous languages, some of them very harsh in pronunciation, that a man must wrong his owne visage,
so the tongue should likewise be confounded with many base and barbarous languages, Some of them very harsh in pronunciation, that a man must wrong his own visage,
av dt n1 vmd av vbi vvn p-acp d j cc j n2, d pp-f pno32 av j p-acp n1, cst dt n1 vmb vvi po31 d n1,
others without grauitie or wisdome in their first imposition, consisting only of many bare, and simple tearmes, not reduced to any certaine fountaines,
Others without gravity or Wisdom in their First imposition, consisting only of many bore, and simple terms, not reduced to any certain fountains,
n2-jn p-acp n1 cc n1 p-acp po32 ord n1, vvg av-j pp-f d j, cc j n2, xx vvn p-acp d j n2,
Many of them hindring mans thoughts, and wanting a sufficiēt plentie of words, cannot significantly expresse the quicknes of inuention ▪ or liuelily expresse an action:
Many of them hindering men thoughts, and wanting a sufficient plenty of words, cannot significantly express the quickness of invention ▪ or livelily express an actium:
d pp-f pno32 vvg n2 n2, cc vvg dt j n1 pp-f n2, vmbx av-j vvi dt n1 pp-f n1 ▪ cc av-j vvi dt n1:
some giuing way to fallacies and sophistrie, through Tautologies, ambiguous words, darke sentences; others inclining to ribaldrie, and luxurious speech:
Some giving Way to fallacies and sophistry, through Tautologies, ambiguous words, dark sentences; Others inclining to ribaldry, and luxurious speech:
d vvg n1 p-acp n2 cc n1, p-acp n2, j n2, j n2; n2-jn vvg p-acp n1, cc j n1:
the Welsh suppose their owne tongue to be as honourable, in regard of the antiquitie, as the English doe daily seeme curious in filing and refiling of theirs.
the Welsh suppose their own tongue to be as honourable, in regard of the antiquity, as the English do daily seem curious in filing and refiling of theirs.
Now in the succession of times it appeares, that all the ancient languages, which indeede were ye fittest caskets to containe ye Iewels of mysteries, haue already failed, either in the vse and speech of men,
Now in the succession of times it appears, that all the ancient languages, which indeed were you Fittest caskets to contain you Jewels of Mysteres, have already failed, either in the use and speech of men,
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Our owne forefathers committing their workes to writings, they seeme aliens and strangers vnto vs; we cannot vnderstand them, without the vse of Dictionaries, and Commentaries.
Our own Forefathers committing their works to writings, they seem aliens and Strangers unto us; we cannot understand them, without the use of Dictionaries, and Commentaries.
np1 d n2 vvg po32 n2 p-acp n2, pns32 vvb n2-jn cc n2 p-acp pno12; pns12 vmbx vvi pno32, p-acp dt n1 pp-f n2, cc n2.
To let passe, how nations haue issued out of nations, and all men descended from one, whereby they might retaine the same speech and language, for the learning and perfection of the reasonable soule;
To let pass, how Nations have issued out of Nations, and all men descended from one, whereby they might retain the same speech and language, for the learning and perfection of the reasonable soul;
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But for this varietie of tongues, I would gladly aske, Doe not all other creatures of the same kinde, agree in one and the same language of nature, wherby they testifie to each other, either their ioy,
But for this variety of tongues, I would gladly ask, Do not all other creatures of the same kind, agree in one and the same language of nature, whereby they testify to each other, either their joy,
p-acp p-acp d n1 pp-f n2, pns11 vmd av-j vvi, vdb xx d j-jn n2 pp-f dt d n1, vvb p-acp crd cc dt d n1 pp-f n1, c-crq pns32 vvb p-acp d n-jn, d po32 n1,
as there are words and syllables which passe betweene men? I pray', doth it not appeare, in all other workes of nature, that the inward forme doth naturally of her selfe discouer her selfe, by some outward propertie? and why should not the reasonable soule make her selfe knowne by a naturall speech and language, that wee might see the inward man as well as the outward feature? for speech is the only companion, and witnesse of reason.
as there Are words and syllables which pass between men? I pray, does it not appear, in all other works of nature, that the inward Form does naturally of her self discover her self, by Some outward property? and why should not the reasonable soul make her self known by a natural speech and language, that we might see the inward man as well as the outward feature? for speech is the only Companion, and witness of reason.
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are they not the same, and alike in all men? Is not the ayre and breath the same, which frames the sound of this voyce? Take all instruments of musicke,
Are they not the same, and alike in all men? Is not the air and breath the same, which frames the found of this voice? Take all Instruments of music,
vbr pns32 xx dt d, cc av-j p-acp d n2? vbz xx dt n1 cc n1 dt d, r-crq vvz dt n1 pp-f d n1? vvb d n2 pp-f n1,
that is, the same language in effect, though the lessons doe varie, that is, the difference consists in the diuersitie of their speech, or their conference.
that is, the same language in Effect, though the Lessons do vary, that is, the difference consists in the diversity of their speech, or their conference.
d vbz, dt d n1 p-acp n1, cs dt n2 vdb vvi, cst vbz, dt n1 vvz p-acp dt n1 pp-f po32 n1, cc po32 n1.
cā the passions of the bodie thus naturally discouer thēselues ▪ and yet cannot the minde naturally disclose her owne secrets? Is there any thing so proper and peculiar to man, as societie and fellowship;
can the passion of the body thus naturally discover themselves ▪ and yet cannot the mind naturally disclose her own secrets? Is there any thing so proper and peculiar to man, as society and fellowship;
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will Nature lay the foundation, and yet God in his wisedome forbid to finish this building? then is it euident, that contrarie to the first intent of nature, wee are changed and altered by sinne;
will Nature lay the Foundation, and yet God in his Wisdom forbid to finish this building? then is it evident, that contrary to the First intent of nature, we Are changed and altered by sin;
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Are not all men deriued from the loines of one, and the same man? haue not nations issued foorth out of nations? and is it possible, that they should retaine the same seede, remember their beginnings, obserue the same rites, customes and manners,
are not all men derived from the loins of one, and the same man? have not Nations issued forth out of Nations? and is it possible, that they should retain the same seed, Remember their beginnings, observe the same Rites, customs and manners,
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and yet forget their owne language? In Pembroke-shire certaine Dutch-men being anciently permitted to inhabit, their posteritie vnto this day retaines the luxurie and riot (proper to that nation),
and yet forget their own language? In Pembrokeshire certain Dutchmen being anciently permitted to inhabit, their posterity unto this day retains the luxury and riot (proper to that Nation),
cc av vvb po32 d n1? p-acp n1 j np2 vbg av-jn vvn pc-acp vvi, po32 n1 p-acp d n1 vvz dt n1 cc n1 (j p-acp d n1),
But of all other meanes to reduce the world to one language, (me thinks) the greatest consists either in the necessity of the same lawes, which in ancient times haue gouerned the whole world;
But of all other means to reduce the world to one language, (me thinks) the greatest consists either in the necessity of the same laws, which in ancient times have governed the Whole world;
or els from the vniformity and concent of religion, which vnites and knits together the hearts of all men in one league of faith, the tongues of all men in one confession of faith, the actions of all men in one seruice of faith,
or Else from the uniformity and concent of Religion, which unites and knits together the hearts of all men in one league of faith, the tongues of all men in one Confessi of faith, the actions of all men in one service of faith,
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If generall councells should meete and assemble together, necessary it is, that they should confer in one common language, concerning such things as may generally tend to the good of the whole Church;
If general Counsels should meet and assemble together, necessary it is, that they should confer in one Common language, Concerning such things as may generally tend to the good of the Whole Church;
yet God forbid, that wee should pray in an vnknowne tongue, which in effect were, to offer vp vnto God, the calues of our lips ( vitulos labiorū ), without the burning incense of the heart, which should set on fire the sacrifice, and make it acceptable;
yet God forbid, that we should pray in an unknown tongue, which in Effect were, to offer up unto God, the calves of our lips (vitulos labiorū), without the burning incense of the heart, which should Set on fire the sacrifice, and make it acceptable;
This punishment doth not only argue how tongues are confounded among themselues, that from one naturall and instrumentall tongue, there should proceed infinit notes and numberlesse tongues and languages;
This punishment does not only argue how tongues Are confounded among themselves, that from one natural and instrumental tongue, there should proceed infinite notes and numberless tongues and languages;
d n1 vdz xx av-j vvi c-crq n2 vbr vvn p-acp px32, cst p-acp crd j cc j n1, a-acp vmd vvi j n2 cc j n2 cc n2;
yet what a difficulty appeares in respect of the subiect, as if they could not discouer their own inuentions or notions? how hard is it to describe an action to the full life? there must be as great wisdome and policie in the relation,
yet what a difficulty appears in respect of the Subject, as if they could not discover their own Inventions or notions? how hard is it to describe an actium to the full life? there must be as great Wisdom and policy in the Relation,
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Especially I conceaue, that it is a great difficulty for a wiseman to expresse his own meaning, conceiuing all in an instant, after an angelical manner;
Especially I conceive, that it is a great difficulty for a Wiseman to express his own meaning, conceiving all in an instant, After an angelical manner;
How great a part of our age is taken vp in learning of languages, from ten to twenty, from twenty to thirtie, scarce the whole life of man will suffice? In all our Vniuersities, you shall finde the Greeke and Hebrew professors, to be the most ancient and the most painefull students;
How great a part of our age is taken up in learning of languages, from ten to twenty, from twenty to thirtie, scarce the Whole life of man will suffice? In all our Universities, you shall find the Greek and Hebrew professors, to be the most ancient and the most painful Students;
how many Grammars, what infinit rules, what dictionaries, and phrases of speech are required for the helpe of our studies? Grammar is the entrance, which leades to the mart of all sciences;
how many Grammars, what infinite rules, what dictionaries, and phrases of speech Are required for the help of our studies? Grammar is the Entrance, which leads to the mars of all sciences;
the one grounding it selfe, vpon the setled foundation of a good memory, the other quickned by the speedy discourse and apprehension of a ripe and forward wit:
the one grounding it self, upon the settled Foundation of a good memory, the other quickened by the speedy discourse and apprehension of a ripe and forward wit:
dt pi vvg pn31 n1, p-acp dt j-vvn n1 pp-f dt j n1, dt n-jn vvn p-acp dt j n1 cc n1 pp-f dt j cc j n1:
and yet the art it selfe is to be excused, loquendum vt vulgus, such was the necessity of Grammar, that it proceeded not by degrees like other arts, not cannot admit a reformation,
and yet the art it self is to be excused, loquendum vt vulgus, such was the necessity of Grammar, that it proceeded not by Degrees like other arts, not cannot admit a Reformation,
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and therein shall take God to be the witnesse of falshood, as if they did desire God to alter and change his owne nature, rather then these miscreants will conforme themselues to the truth of his nature.
and therein shall take God to be the witness of falsehood, as if they did desire God to altar and change his own nature, rather then these miscreants will conform themselves to the truth of his nature.
cc av vmb vvi np1 pc-acp vbi dt n1 pp-f n1, c-acp cs pns32 vdd vvi np1 pc-acp vvi cc vvi po31 d n1, av-c cs d n2 vmb vvi px32 p-acp dt n1 pp-f po31 n1.
To leaue the great and crying sinne of periurie, it stood with the iustice of God (the heart and the tongue being thus diuided) to set a difference betweene the eare and the vnderstanding:
To leave the great and crying sin of perjury, it stood with the Justice of God (the heart and the tongue being thus divided) to Set a difference between the ear and the understanding:
pc-acp vvi dt j cc j-vvg n1 pp-f n1, pn31 vvd p-acp dt n1 pp-f np1 (dt n1 cc dt n1 vbg av vvn) pc-acp vvi dt n1 p-acp dt n1 cc dt n1:
as Lumbard, Sanctus Thomas, Scotus, Occam, yet are contemned and neglected by this poeticall and phantasticall age, which delights more in words then in substance.
as Lumbard, Sanctus Thomas, Scotus, Occam, yet Are contemned and neglected by this poetical and fantastical age, which delights more in words then in substance.
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and how doe they abound with multitudes of distinctions? all answers must end with distinctions, which assuredly wel argueth, that if the branches must necessarily be diuided, to serue the present turne and occasion,
and how do they abound with Multitudes of Distinctions? all answers must end with Distinctions, which assuredly well argue, that if the branches must necessarily be divided, to serve the present turn and occasion,
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but I should as easily beleeue, that if a man wanted all possible meanes to sustaine life, that then hee should instantly recouer Ierusalem, from the hands of the Turks,
but I should as Easily believe, that if a man wanted all possible means to sustain life, that then he should instantly recover Ierusalem, from the hands of the Turks,
it contained the greatest and highest mysteries, and of all other tongues, seemes to bee the fittest arke to containe them ▪ Christ and his Apostles were Hebrewes,
it contained the greatest and highest Mysteres, and of all other tongues, seems to be the Fittest Ark to contain them ▪ christ and his Apostles were Hebrews,
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but onely from the diuersitie of the garbe and the language? To see a poore Northerne man, with his gaping & wide mouth vsing his broad and flat speech, brought vpō the stage, heere is a subiect of laughter for the multitude:
but only from the diversity of the garb and the language? To see a poor Northern man, with his gaping & wide Mouth using his broad and flat speech, brought upon the stage, Here is a Subject of laughter for the multitude:
but I feare, that this hate and enmitie betweene nations, doth nourish and adde fuell to the hot strife and contention of the Church, in the point of her controuersies;
but I Fear, that this hate and enmity between Nations, does nourish and add fuel to the hight strife and contention of the Church, in the point of her controversies;
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what infinite suites are daily commenced, when as the whole doubt ariseth from the extent and signification of words? A Lordship hauing faire demaines, a beautifull house, many tenants, great seruices and homage, sold at a valuable price;
what infinite suits Are daily commenced, when as the Whole doubt arises from the extent and signification of words? A Lordship having fair Domains, a beautiful house, many tenants, great services and homage, sold At a valuable price;
As I haue remembred the iust punishment for our sinnes, so giue me leaue in thankefulnesse of minde to consider Gods prouidence, in this our confusion of tongues.
As I have remembered the just punishment for our Sins, so give me leave in thankfulness of mind to Consider God's providence, in this our confusion of tongues.
And that especially to vs, for God in his mercy intending to vnite and knit together these 2. kingdomes of England, and Scotland: Hee so ordained it from the beginning of the world, that (like twins) they should both speake one tongue, and one language;
And that especially to us, for God in his mercy intending to unite and knit together these 2. kingdoms of England, and Scotland: He so ordained it from the beginning of the world, that (like twins) they should both speak one tongue, and one language;
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Notwithstanding that the truth of their beginning doth not certainely appeare in Histories, notwithstanding some little enmity which passed betweene both (for neighbour kingdoms are not alwaies the greatest friends),
Notwithstanding that the truth of their beginning does not Certainly appear in Histories, notwithstanding Some little enmity which passed between both (for neighbour kingdoms Are not always the greatest Friends),
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So that now the seas are our wals on the right hand, and on the left hand, wee neede not feare the Aegyptians, wee are built as a City, Pacem habens ad inuicem, which is at vnitie within it selfe: Deus nobis haec otia fecit;
So that now the Seas Are our walls on the right hand, and on the left hand, we need not Fear the egyptians, we Are built as a city, Pacem habens ad Inuicem, which is At unity within it self: Deus nobis haec Leisure fecit;
the ancient tongues are fittest to discouer knowledge, they are like rich garments, or olde roabes, kept for the honour and memory of our Ancestours, to shew our descent and first originall.
the ancient tongues Are Fittest to discover knowledge, they Are like rich garments, or old robes, kept for the honour and memory of our Ancestors, to show our descent and First original.
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They are like chaires of estate, to giue honour and maiesty to Sciences, that thou shouldest not sodainely approach vnto them, without some ripenesse and stayednesse in iudgement;
They Are like chairs of estate, to give honour and majesty to Sciences, that thou Shouldst not suddenly approach unto them, without Some ripeness and staidness in judgement;
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and likewise hee looseth the fruite and end of his labour, for it is impossible to teach any man perfectly an Art, whereof he shal not make the profession.
and likewise he loses the fruit and end of his labour, for it is impossible to teach any man perfectly an Art, whereof he shall not make the profession.
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In this confusion of tongues, the same prouidence of God doth likewise appeare, as concerning the poynt of our religion, and the manifestation of his owne glory; (not to speake of the wisdome and power of God, who vnderstandeth all tongues,
In this confusion of tongues, the same providence of God does likewise appear, as Concerning the point of our Religion, and the manifestation of his own glory; (not to speak of the Wisdom and power of God, who understandeth all tongues,
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it shall appeare by these two instances, first in the humiliation and passion of Christ, notwithstanding that all the powers of man, together with the malice of the deuill, did conspire against Christ;
it shall appear by these two instances, First in the humiliation and passion of christ, notwithstanding that all the Powers of man, together with the malice of the Devil, did conspire against christ;
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though they put him to a shamefull death, yet could they neuer alter his superscriptiō, Iesus Nazarenus Rex Iudaeorum: which was written in three seuerall Languages,
though they put him to a shameful death, yet could they never altar his superscription, Iesus Nazarene Rex Jews: which was written in three several Languages,
though Pylate might bee enforced to crucifie him, yet he could neuer bee enforced to alter or change the title, which was lesse in effect, Quod scripsi, scripsi, for so the wisedome of God hath decreed;
though Pilate might be Enforced to crucify him, yet he could never be Enforced to altar or change the title, which was less in Effect, Quod Scripsi, Scripsi, for so the Wisdom of God hath decreed;
and impossible it was, that one iot or tittle of the lawe should miscarry, which law whole and entire, together with the superscription and kingdome of Christ, hath still beene continued, maugre the attempts of men, the slanders and reproches of the Iewes,
and impossible it was, that one jot or tittle of the law should miscarry, which law Whole and entire, together with the superscription and Kingdom of christ, hath still been continued, maugre the attempts of men, the slanders and Reproaches of the Iewes,
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the manie persecutions, and great effusion of blood in the Church, which indeed did serue as seed to ingender, that so the blessing of God might appeare in this our confusion of tongues.
the many persecutions, and great effusion of blood in the Church, which indeed did serve as seed to engender, that so the blessing of God might appear in this our confusion of tongues.
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which came to the Apostles in the forme of fiery and clouen tongues, Linguas attulit, qui pro verbo venit, he yt came to beare record to the word, brought with him multitudes of tongues:
which Come to the Apostles in the Form of fiery and cloven tongues, Linguas attulit, qui Pro verbo venit, he that Come to bear record to the word, brought with him Multitudes of tongues:
by vertue of these tongues ye Apostles receiued in an instant (without further teaching, onely by the infusion of Gods spirit, all manner of languages);
by virtue of these tongues you Apostles received in an instant (without further teaching, only by the infusion of God's Spirit, all manner of languages);
wherby it should seeme, that God intended to restore the ruines of Babell; and to enable them for their message to all Nations, for euery mans conuersion;
whereby it should seem, that God intended to restore the ruins of Babel; and to enable them for their message to all nations, for every men conversion;
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they knew not how to propose words consisting onely of dead letters, and bare syllables, hauing stolne away the sense and true meaning, by (a trick of cousonage) some secret mentall reseruation.
they knew not how to propose words consisting only of dead letters, and bore syllables, having stolen away the sense and true meaning, by (a trick of Cousinage) Some secret mental reservation.
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he was verbū in intellectu, a word first begotten in the vnderstanding of God, borne againe (as I may so say) in the heart of euery beleeuing man by faith,
he was verbū in intellectu, a word First begotten in the understanding of God, born again (as I may so say) in the heart of every believing man by faith,
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Thus ye Apostles preached nothing but Iesus, their workes were all wrought by the power & name of Iesus, all their thoughts were sanctified by the spirit of Iesus; as they appeared outwardly, such was their inward substance, ( Holocaustū ) a whole burnt sacrifice, set on fire with these fiery tongs, kindling and enlightening the whole world,
Thus you Apostles preached nothing but Iesus, their works were all wrought by the power & name of Iesus, all their thoughts were sanctified by the Spirit of Iesus; as they appeared outwardly, such was their inward substance, (Holocaustū) a Whole burned sacrifice, Set on fire with these fiery tongue's, kindling and enlightening the Whole world,
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I will not stay my time, and in the latter end of my speech craue pardon for all my offēces, here rather I wil now snatch at the present occasion, so fitly offered:
I will not stay my time, and in the latter end of my speech crave pardon for all my offences, Here rather I will now snatch At the present occasion, so fitly offered:
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acknowledge (I beseech thee) the generall punishment of whole mankinde, which more especially discouers it selfe in my weakenesse, the confusion of tongues.
acknowledge (I beseech thee) the general punishment of Whole mankind, which more especially discovers it self in my weakness, the confusion of tongues.
I am confounded, I am confounded, poore silly wretch that I am, I am confounded, my minde is distracted, my tongue is confounded, and my whole nature corrupted;
I am confounded, I am confounded, poor silly wretch that I am, I am confounded, my mind is distracted, my tongue is confounded, and my Whole nature corrupted;
and pitifull, for I cannot altogether 〈 … 〉 Nihil humani à te alienum putes, here is thy benefite indeed, my weakenesse appeares, the presse hath proclaimed it, this Pamphlet can witnesse it; and thine is yet vndiscouered.
and pitiful, for I cannot altogether 〈 … 〉 Nihil Humani à te Alienum putes, Here is thy benefit indeed, my weakness appears, the press hath proclaimed it, this Pamphlet can witness it; and thine is yet undiscovered.
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and finding no way for my passage, I should haue recourse to my Carde, and consider the intended scope of my iourney, from whence I came, Natus ex muliere; my present state and condition, I am a soiourner and stranger, as all my forefathers were;
and finding no Way for my passage, I should have recourse to my Card, and Consider the intended scope of my journey, from whence I Come, Born ex Mulier; my present state and condition, I am a sojourner and stranger, as all my Forefathers were;
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the scope and end of my trauell, Puluis in puluerem, from dust to dust, that so (at length) I might safely arriue to mine own natiue Country, à statu viae ad statum patriae.
the scope and end of my travel, Pollution in puluerem, from dust to dust, that so (At length) I might safely arrive to mine own native Country, à Statu Viae ad Statum patriae.
that I should not vpon any occasion start out of the way, but remembring my beginning, remembring my end, I should square out my course and trauaile accordingly.
that I should not upon any occasion start out of the Way, but remembering my beginning, remembering my end, I should square out my course and travail accordingly.
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Intending therfore to speak of the Fall of Man, the corruption of nature, & the punishment of the first sinne, I will lay aside all other slighter punishments, all chastisements and corrections of sinne, which were infinite to repeate;
Intending Therefore to speak of the Fallen of Man, the corruption of nature, & the punishment of the First sin, I will lay aside all other slighter punishments, all chastisements and corrections of sin, which were infinite to repeat;
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and I will onely insist in those two generall iudgements, being indeed the extreames, the first and the last, including all other punishments within their bounds, 1. In dolore paries, thou shal• bring forth with paine and sorrow, being spoken to the woman;
and I will only insist in those two general Judgments, being indeed the extremes, the First and the last, including all other punishments within their bounds, 1. In dolore paries, thou shal• bring forth with pain and sorrow, being spoken to the woman;
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2. Morte morieris, thou shalt dye the death, pronounced indifferently against both: and thus his corruption shal appeare by his first welcome and salutation into this world,
2. Morte Morieris, thou shalt die the death, pronounced indifferently against both: and thus his corruption shall appear by his First welcome and salutation into this world,
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But is it possible, that the most naturall action, which indeede intends the highest perfection of nature, generare sibi simile, should notwithstanding proceede with such difficultie, danger,
But is it possible, that the most natural actium, which indeed intends the highest perfection of nature, generare sibi simile, should notwithstanding proceed with such difficulty, danger,
comming at length to the disease of old age, without any vnnaturall distemper, assuredly his life shall end as doth a lampe for want of oyle, fire for want of fuell, without any paine or torment:
coming At length to the disease of old age, without any unnatural distemper, assuredly his life shall end as does a lamp for want of oil, fire for want of fuel, without any pain or torment:
for heerein consists the difference betweene naturall and vnnatural actions, the one performed with the greatest ease and facilitie, the other being wrung out with violence, carrie in themselues torture and sorrow.
for herein consists the difference between natural and unnatural actions, the one performed with the greatest ease and facility, the other being wrung out with violence, carry in themselves torture and sorrow.
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then why should nature be defectiue in her highest worke, that conception and deliuerie should bee with such sorrow? whereas the principall intent of nature is to preserue her selfe, and to propagate her seed:
then why should nature be defective in her highest work, that conception and delivery should be with such sorrow? whereas the principal intent of nature is to preserve her self, and to propagate her seed:
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yet are they able to worke, and continue in their full strength, vntill the instant time of their deliuerie, they know the iust time of their bearing, and doe prepare themselues accordingly;
yet Are they able to work, and continue in their full strength, until the instant time of their delivery, they know the just time of their bearing, and do prepare themselves accordingly;
whether for weight, quantitie, or figure appeares to be the same with vs; and therefore should inforce the like sorrow, and difficultie in them as in the woman.
whither for weight, quantity, or figure appears to be the same with us; and Therefore should enforce the like sorrow, and difficulty in them as in the woman.
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If some other creatures seeme to labour in the birth, then acknowledge, that for mans sinne the whole earth was accursed, and the dumbe creatures groane vnder the burthen of our sinne;
If Some other creatures seem to labour in the birth, then acknowledge, that for men sin the Whole earth was accursed, and the dumb creatures groan under the burden of our sin;
for thence we conclude the great offence, the malignitie and infection of sinne, but I speake vt plurimum, for the most part, it fals out among them not in one of a hundred;
for thence we conclude the great offence, the malignity and infection of sin, but I speak vt plurimum, for the most part, it falls out among them not in one of a hundred;
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generally in the whole kind, you shall obserue it a punishment, if some do better escape then others, it is Gods mercy to them, not one of a hundred but suffers a great torment:
generally in the Whole kind, you shall observe it a punishment, if Some do better escape then Others, it is God's mercy to them, not one of a hundred but suffers a great torment:
suppose it did proceed from natural causes, yet would it then argue a great corruption of nature, that should thus ordaine the beginning of man with the great sorrow and griefe of his mother;
suppose it did proceed from natural Causes, yet would it then argue a great corruption of nature, that should thus ordain the beginning of man with the great sorrow and grief of his mother;
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from their first quickning or conception you shall obserue them, with pale lookes, heauy eyes, apt to faint vpon euery occasion, they are a burthen to themselues, their stomackes faile them,
from their First quickening or conception you shall observe them, with pale looks, heavy eyes, apt to faint upon every occasion, they Are a burden to themselves, their stomachs fail them,
who with the strength of their limbes, and in the hardnesse of their hearts, must execute that, which the weaker sex (compassionat women) durst neuer attempt:
who with the strength of their limbs, and in the hardness of their hearts, must execute that, which the Weaker sex (compassionate women) durst never attempt:
heere you shall see sometimes the bellies opened, the flesh rent, the tunicles cut in sunder, to finde out a new passage for the poore infant, who must come into this world through the bowels of his dead mother,
Here you shall see sometime the bellies opened, the Flesh rend, the tunicles Cut in sunder, to find out a new passage for the poor infant, who must come into this world through the bowels of his dead mother,
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but indeed I am affraid to speake any longer of these bloudy cruelties, I will not lay open my nakednesse, I will not defile mine owne neast, the punishment sufficiently appeares, and well betokens the corruption.
but indeed I am afraid to speak any longer of these bloody cruelties, I will not lay open my nakedness, I will not defile mine own nest, the punishment sufficiently appears, and well betokens the corruption.
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and how they are both equally ingaged in the issue? hath God appointed this to teach man and wife, that the end of their loue should tend to procreation? strange it were and wonderfull in nature, were it not, that the husband is the sonne of a woman,
and how they Are both equally engaged in the issue? hath God appointed this to teach man and wife, that the end of their love should tend to procreation? strange it were and wonderful in nature, were it not, that the husband is the son of a woman,
happily I could guesse at some of them, but for certainty I know none: rather I would flie to the diuine prouidence, beyond the reach and compasse of nature;
happily I could guess At Some of them, but for certainty I know none: rather I would fly to the divine providence, beyond the reach and compass of nature;
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yet in their very carkases, in the bones and the flesh, as long as any spice of their temper remaines, the contrariety will appeare in the different and contrary operations.
yet in their very carcases, in the bones and the Flesh, as long as any spice of their temper remains, the contrariety will appear in the different and contrary operations.
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and in such degrees, as they are best fitted and proportioned to each other: nature it should seeme hath ballanced them, and squared them out fit for the combat.
and in such Degrees, as they Are best fitted and proportioned to each other: nature it should seem hath balanced them, and squared them out fit for the combat.
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whereas all mans knowledge must presuppose the foundation & information of sense. And thus it is no maruaile, if many things in nature be wholly vnknowne;
whereas all men knowledge must presuppose the Foundation & information of sense. And thus it is no marvel, if many things in nature be wholly unknown;
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Philosophy (as likewise all other arts and sciences), treates onely of things generall, and cannot descend to things in particular, with their par•••ular degrees:
Philosophy (as likewise all other arts and sciences), treats only of things general, and cannot descend to things in particular, with their par•••ular Degrees:
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and here hee stands and cannot march any further. For compound bodies, we consider their kindes, their formes, their constitution, their properties, their differences, and common accidents:
and Here he Stands and cannot march any further. For compound bodies, we Consider their Kinds, their forms, their constitution, their properties, their differences, and Common accidents:
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we reduce nature (which appeares confused to mans vnderstanding) into a certaine method, appointing the bounds of sciences, to bee the meares for our gouernment,
we reduce nature (which appears confused to men understanding) into a certain method, appointing the bounds of sciences, to be the meres for our government,
yet we cannot descend to particulars, God hath denied this perfection, as it appeares; for the obiects of the sense are singulars, the obiects of the vnderstanding are vniuersals:
yet we cannot descend to particulars, God hath denied this perfection, as it appears; for the objects of the sense Are singulars, the objects of the understanding Are vniuersals:
Hee that shall desire to bee better informed in these hidden and secret qualities, I would referre him to those learned authors, from whom (I suppose) he should receiue good contentment, and satisfaction:
He that shall desire to be better informed in these hidden and secret qualities, I would refer him to those learned Authors, from whom (I suppose) he should receive good contentment, and satisfaction:
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and for this one defect (being not able to make plaine demonstration of all secrets and hidden qualities) should therefore thinke our knowledge vnprofitable;
and for this one defect (being not able to make plain demonstration of all secrets and hidden qualities) should Therefore think our knowledge unprofitable;
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then was the Mariners Carde, to direct him in his passage thorow the huge wildernesse of the vaste Ocean? yet can you conceiue, that the world could bee exquisitely diuided by 32. parts (for so many windes are assigned)? shall acres, miles, leagues, whole Countries, huge Nations, make no sensible difference in this Card,
then was the Mariners Card, to Direct him in his passage thorough the huge Wilderness of the vast Ocean? yet can you conceive, that the world could be exquisitely divided by 32. parts (for so many winds Are assigned)? shall acres, miles, leagues, Whole Countries, huge nations, make no sensible difference in this Carded,
yet it containes the grounds, the roots, the causes of euery the meanest profession, and is able to direct euery man in his owne Trade, course, and vocation:
yet it contains the grounds, the roots, the Causes of every the Meanest profession, and is able to Direct every man in his own Trade, course, and vocation:
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and I may boldly speake it ( absit inuidia verbo ) all other professions whatsoeuer, if they be not spiced and seasoned with learning, they are base and barbarous;
and I may boldly speak it (absit inuidia verbo) all other professions whatsoever, if they be not spiced and seasoned with learning, they Are base and barbarous;
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I haue forgotten my selfe, and whether out of the loue of Philosophie, or out of mine owne modestie, desiring to conceale these points of secrecie (the paines and labours in child-birth), I am fallen into this discourse? I will now againe retire my selfe,
I have forgotten my self, and whither out of the love of Philosophy, or out of mine own modesty, desiring to conceal these points of secrecy (the pains and labours in childbirth), I am fallen into this discourse? I will now again retire my self,
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for infinite are the diseases, and those strange and wonderfull, beyond the common course of nature, which the wombe of a woman doth make her sub•ect vnto;
for infinite Are the diseases, and those strange and wonderful, beyond the Common course of nature, which the womb of a woman does make her sub•ect unto;
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what strange pangs, and conuulsions doth it suffer, as if it had no stable foundation in the bodie? such rising ▪ such falling, sometimes prouoked with a sent,
what strange pangs, and convulsions does it suffer, as if it had no stable Foundation in the body? such rising ▪ such falling, sometime provoked with a sent,
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then straight some poore old woman is had in suspition, brought before a Iust•ce, accused for a Witch, &c. whereas in all other creatures, the wombe doth no way offend, or annoy them;
then straight Some poor old woman is had in suspicion, brought before a Iust•ce, accused for a Witch, etc. whereas in all other creatures, the womb does not Way offend, or annoy them;
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for then certainly it would appeare in their cries, their groanes, their complaints, their feeding, their thriuing in fl•sh, somthing at length would easily discouer it, but indeede there is none.
for then Certainly it would appear in their cries, their groans, their complaints, their feeding, their thriving in fl•sh, something At length would Easily discover it, but indeed there is none.
Phlegmone, abscessus, vlcus, canc•r, scir•hus, mola, inflatio, hydrops, calculus, rhagad•s, c•ndylomata, haemorrhoïdes: Will you see the symptomes, signes and proper passions;
Phlegmone, abscessus, vlcus, canc•r, scir•hus, mola, inflatio, hydrops, calculus, rhagad•s, c•ndylomata, haemorrhoïdes: Will you see the symptoms, Signs and proper passion;
and therefore those parts, which were ordained for the nourishment of poore sucking babes, together with life together with foode for the continuance of life, doe by a law of necessitie, impart their owne corruption.
and Therefore those parts, which were ordained for the nourishment of poor sucking babes, together with life together with food for the Continuance of life, do by a law of necessity, impart their own corruption.
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For the males, they are not excused from the like sorrow; what strange and noysome diseases doe befall the generatiue parts? lues venerea, priapismus, gonorrhaea;
For the males, they Are not excused from the like sorrow; what strange and noisome diseases do befall the generative parts? lues venerea, priapismus, gonorrhaea;
therfore God wil punish him with the losse of his beautie, his fauour shall faile him, hi• eye-sight shal leaue him, his colour forsake him, his nose shal drop off, his lips shall be eaten, his palate shall be cankerd,
Therefore God will Punish him with the loss of his beauty, his favour shall fail him, hi• eyesight shall leave him, his colour forsake him, his nose shall drop off, his lips shall be eaten, his palate shall be cankered,
and that they would giue God most humble and heartie thankes, for that greatest blessing of all other temporall blessings, the fruitfulnes of the wombe;
and that they would give God most humble and hearty thanks, for that greatest blessing of all other temporal blessings, the fruitfulness of the womb;
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This I could heartily wish, but see the corruption of these times! they turne this punishment, to a point of their owne pride, vaine-glorie, and solemnitie;
This I could heartily wish, but see the corruption of these times! they turn this punishment, to a point of their own pride, vainglory, and solemnity;
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Consider (I pray') how du••ng the time of their conception, while our parents are yet great, what a longing and hungrie appetite possesseth them of things hard to be gotten, most commonly vntimely and vnseasonable fruites, sometimes of things vncleane and impure.
Consider (I pray) how du••ng the time of their conception, while our Parents Are yet great, what a longing and hungry appetite Possesses them of things hard to be got, most commonly untimely and unseasonable fruits, sometime of things unclean and impure.
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Is not this an vndoubted token and testimonie of that insolent, and vnbridled appetite of the woman, which first contrarie to Gods owne precept and ordinance, seazed vpon the forbidden fruite? But obserue (I beseech you) how this appetite and longing, consisting onely in the fansie and imagination of the mother, yet sometimes, to the great wonder,
Is not this an undoubted token and testimony of that insolent, and unbridled appetite of the woman, which First contrary to God's own precept and Ordinance, seized upon the forbidden fruit? But observe (I beseech you) how this appetite and longing, consisting only in the fancy and imagination of the mother, yet sometime, to the great wonder,
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when all naturall meanes shall faile, and cannot preuent a naturall griefe, yet the remembrance and thought of the Serpent, which was the first occasion of this griefe, should mitigate this paine.
when all natural means shall fail, and cannot prevent a natural grief, yet the remembrance and Thought of the Serpent, which was the First occasion of this grief, should mitigate this pain.
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It serues also as a memoriall of Gods great bountie and goodnesse, that if God in this miraculous manner by changing the skinne, renewes the age of the Serpent;
It serves also as a memorial of God's great bounty and Goodness, that if God in this miraculous manner by changing the skin, renews the age of the Serpent;
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And the poore mother calling to minde Gods mercie to the Serpent, who was the first seducer and greatest offender, may well hope for a greater measure of that mercie;
And the poor mother calling to mind God's mercy to the Serpent, who was the First seducer and greatest offender, may well hope for a greater measure of that mercy;
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all our rest consists in motion, wee sleepe while the cradle is rockt, and so in the succeeding course of our liues, wee seeme to flatter our s•lues, with ease and securitie,
all our rest consists in motion, we sleep while the cradle is rocked, and so in the succeeding course of our lives, we seem to flatter our s•lues, with ease and security,
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there is nothing which seemes pleasant to the sight, nor any prety toy, but straight we must crie for it, it must be ours, we must possesse it, otherwise the whole house shall not bee able to containe vs, no fruite of the garden must be excluded.
there is nothing which seems pleasant to the sighed, nor any pretty toy, but straight we must cry for it, it must be ours, we must possess it, otherwise the Whole house shall not be able to contain us, no fruit of the garden must be excluded.
See heere whether that fruite, which was gustu suaue, & visu delectabile, would not againe serue to allure man? Not long after our hearing and speech will serue vs,
See Here whither that fruit, which was gustu suave, & visu delectabile, would not again serve to allure man? Not long After our hearing and speech will serve us,
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see how this curiositie of knowledge possesseth young children, as much as euer it did ye first Adam, but more immediatly and especially resides in the womankinde:
see how this curiosity of knowledge Possesses young children, as much as ever it did you First Adam, but more immediately and especially resides in the womankind:
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but as if euery part were ordained to bee an eye, and that women should proue teachers in the Church, they begin to enquire of predestination, reprobation, prelection, free-will, the state of innocency, the time of the generall iudgement, &c. Here are excellent wits indeed, that cannot admit any bounds of their knowledge;
but as if every part were ordained to be an eye, and that women should prove Teachers in the Church, they begin to inquire of predestination, reprobation, prelection, freewill, the state of innocency, the time of the general judgement, etc. Here Are excellent wits indeed, that cannot admit any bounds of their knowledge;
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if there were a tree of knowledge in the middest of Paradise, for the triall of their obedience, you should easily discouer in them the same disposition.
if there were a tree of knowledge in the midst of Paradise, for the trial of their Obedience, you should Easily discover in them the same disposition.
And hence follow such monsters of opinions, such mishapen conceits, together with such neglect, contempt ▪ and such a base respect of their ordinary Pastor;
And hence follow such monsters of opinions, such Misshapen conceits, together with such neglect, contempt ▪ and such a base respect of their ordinary Pastor;
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as that you would not imagine such disobedience, were it not, that the same corruption and curiositie of knowledge did first appeare in the roote, which now buds foorth in the branches.
as that you would not imagine such disobedience, were it not, that the same corruption and curiosity of knowledge did First appear in the root, which now buds forth in the branches.
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How credulous and easie of beliefe are the young children, as if they were fit subiects to be againe seduced by the serpent? how do they rather incline vnto hate then vnto loue, out of the malignitie and corruption of their owne nature,
How credulous and easy of belief Are the young children, as if they were fit Subjects to be again seduced by the serpent? how do they rather incline unto hate then unto love, out of the malignity and corruption of their own nature,
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as it were laying the foundation of that Machiauelian policie, that Friendship is vncertaine, but hate is irreconcileable? see their obstinacy and wilfulnesse,
as it were laying the Foundation of that Machiavelian policy, that Friendship is uncertain, but hate is Irreconcilable? see their obstinacy and wilfulness,
if you forbid them any thing, the more you forbid it, the sooner they will attempt it, •itimur in vetitum! see how we follow the footsteps of our forefathers ▪ we neede not be taught this lesson, aspis à vipera, disobedience is now become naturall vnto vs!
if you forbid them any thing, the more you forbid it, the sooner they will attempt it, •itimur in vetitum! see how we follow the footsteps of our Forefathers ▪ we need not be taught this Lesson, aspis à vipera, disobedience is now become natural unto us!
see how these little children will alwayes attempt the most dangerous actions, as clyming vp of ladders, sliding vpon the ice, running ouer bridges, playing with edged tooles, skipping ouer benches!
see how these little children will always attempt the most dangerous actions, as climbing up of ladders, sliding upon the ice, running over bridges, playing with edged tools, skipping over benches!
to shewe that the same nature still continues in those little impes, which vnder colour of bouldnes and courage, proues indeed to bee rashe and desperat:
to show that the same nature still continues in those little imps, which under colour of bouldnes and courage, Proves indeed to be rash and desperate:
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so desi•ous to learne, so retentiue of memory, as that you would thinke it wonderfull; whereas in all good learning, there is such a dulnesse, such a backwardnesse, such forgetfulnes,
so desi•ous to Learn, so retentive of memory, as that you would think it wonderful; whereas in all good learning, there is such a dulness, such a backwardness, such forgetfulness,
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but when I consider the necessity of death, together with the casualtie and vncertainty of all other accidents which may befall man ( statutum est hominibus mori, there is a statute past that al men must die;
but when I Consider the necessity of death, together with the casualty and uncertainty of all other accidents which may befall man (Statutum est hominibus Mori, there is a statute passed that all men must die;
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thus there being a necessity of death, together with a great vncertaintie of the time) I do appeale to the strictnesse and rigour of lawe, that if a debt must be discharged and no due time be appointed,
thus there being a necessity of death, together with a great uncertainty of the time) I do appeal to the strictness and rigour of law, that if a debt must be discharged and no due time be appointed,
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let other creatures die of themselues, for in them there is nothing but nature, nature which hath a certaine course and period, a time of rising and a time of setting:
let other creatures die of themselves, for in them there is nothing but nature, nature which hath a certain course and Period, a time of rising and a time of setting:
Yet some beasts do far exceed man in life and continuance of being, which is the foundation and ground worke of nature, to support all other blessings;
Yet Some beasts do Far exceed man in life and Continuance of being, which is the Foundation and ground work of nature, to support all other blessings;
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now in man, you shall obserue it far otherwise, who (of the mirror and miracle of nature) by his own death, is suffered to putrifie and to be deuoured of the basest wormes;
now in man, you shall observe it Far otherwise, who (of the mirror and miracle of nature) by his own death, is suffered to putrify and to be devoured of the Basest worms;
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why should not the periods and times of his age, the spring of his infancie, the summer of his youth, the haruest of his riper yeares, the winter of his old age, goe and returne according to the reuolution of times, seasons, and changes of the yeere;
why should not the periods and times of his age, the spring of his infancy, the summer of his youth, the harvest of his riper Years, the winter of his old age, go and return according to the revolution of times, seasons, and changes of the year;
then why should not those things, which are ordained only to this end, be of like eternitie and continuance? God is not like man, that he should be altered and changed, that he should repent himselfe of his own workes,
then why should not those things, which Are ordained only to this end, be of like eternity and Continuance? God is not like man, that he should be altered and changed, that he should Repent himself of his own works,
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shall the dust rise vp and praise him, shall his iustice appeare in the graue? or rather shall the prayers, the voyces and harmony of men, ioynd with the quire and sweet melody of Angels, sing prayses vnto him and magnifie his holy name, which indeed was the scope and end of our creation? thus not onely Christian religion,
shall the dust rise up and praise him, shall his Justice appear in the graven? or rather shall the Prayers, the voices and harmony of men, joined with the choir and sweet melody of Angels, sing praises unto him and magnify his holy name, which indeed was the scope and end of our creation? thus not only Christian Religion,
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but euen reason it selfe, and mans owne knowledge seeme to preach this lesson, that the end of nature (man) to whom all nature is ordained and directed, should not end in nature;
but even reason it self, and men own knowledge seem to preach this Lesson, that the end of nature (man) to whom all nature is ordained and directed, should not end in nature;
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for without the ministery of the body, were not our members the soules vessels and instruments, she could neuer exercise those excellent powers of sense and vegetation;
for without the Ministry of the body, were not our members the Souls vessels and Instruments, she could never exercise those excellent Powers of sense and vegetation;
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and in the interim concludes, that either man is vnnaturally compounded, or that the separation of his parts, must be wholly vnnaturall, which I rather suppose;
and in the interim concludes, that either man is unnaturally compounded, or that the separation of his parts, must be wholly unnatural, which I rather suppose;
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she frames and fashions in the wombe, all the members of mans body for her owne vse and seruice, anima fabricatur sibi domicilium: though Gods power appeares in our making,
she frames and fashions in the womb, all the members of men body for her own use and service, anima fabricatur sibi Domicilium: though God's power appears in our making,
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yet is there no opposition betweene both, in regard of destroying qualities, both of them being substances of a diuers kinde, not capable of contrariety;
yet is there no opposition between both, in regard of destroying qualities, both of them being substances of a diverse kind, not capable of contrariety;
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Can the •oule first build this goodly tabernacle of our bodies, and can she not repaire and renew the workmanship decayed? seemes it not a worke of lesse difficulty to repaire then to lay the first foundation? Can she bring forth a seede to propagate her owne kinde,
Can the •oule First built this goodly tabernacle of our bodies, and can she not repair and renew the workmanship decayed? seems it not a work of less difficulty to repair then to lay the First Foundation? Can she bring forth a seed to propagate her own kind,
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and so giue l•fe vnto others, yet cannot preserue her owne life? is she so prodigall of her best substance and treasure, that imp•rting it to others, she leaues her selfe destitute? or how fals i• out contrary to the course and streame of nature, that the better part of man being priuiledged,
and so give l•fe unto Others, yet cannot preserve her own life? is she so prodigal of her best substance and treasure, that imp•rting it to Others, she leaves her self destitute? or how falls i• out contrary to the course and stream of nature, that the better part of man being privileged,
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but I pray' marke the art and industrie of man, I am verily perswaded, and I speake it by experience, that mans body, by the helpe of feare-clothes, powders, balmes,
but I pray mark the art and industry of man, I am verily persuaded, and I speak it by experience, that men body, by the help of fear-clothes, powders, balms,
and oyntments, may bee preserued for the space of two hundred or three hundred yeeres, in the same state and consistencie wherein now it is, at least to the outward shew and appearance;
and ointments, may be preserved for the Molle of two hundred or three hundred Years, in the same state and consistency wherein now it is, At least to the outward show and appearance;
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then why should not the like medicines inwardly taken, preserue life for such a terme of yeeres? why should not physicke growe to that ripenesse and perfection, that knowing the nature of diseases, the course & inclinatiō of humors, by application of cōtraries,
then why should not the like medicines inwardly taken, preserve life for such a term of Years? why should not physic grow to that ripeness and perfection, that knowing the nature of diseases, the course & inclination of humours, by application of contraries,
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There is nothing so common and triuiall in Schooles (wherein nature is best discouered, as is this knowne and palpable truth) Corruptio vnius est generatio alterius, the death of one is the birth of another,
There is nothing so Common and trivial in Schools (wherein nature is best discovered, as is this known and palpable truth) corruption Unius est generatio alterius, the death of one is the birth of Another,
pc-acp vbz pix av j cc j p-acp n2 (c-crq n1 vbz js vvn, c-acp vbz d vvn cc j n1) fw-la fw-la fw-la fw-la fw-la, dt n1 pp-f crd vbz dt n1 pp-f n-jn,
Now in the death of man, the body is the sole bootie of nature, she cannot seaze vpon the soule, she cannot retaine such an inestimable treasure, the soule is escaped:
Now in the death of man, the body is the sole booty of nature, she cannot seize upon the soul, she cannot retain such an inestimable treasure, the soul is escaped:
but when I haue once spoken of death, me thinkes I am then come to the vpshot and conclusion of all, beyond which I cannot extend any blessing, I meane any naturall blessing,
but when I have once spoken of death, me thinks I am then come to the upshot and conclusion of all, beyond which I cannot extend any blessing, I mean any natural blessing,
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yet giue me leaue to make these foure good vses of death: 1. To reproue sinnes: 2. To strengthen and fortifie the bulwarkes of Religion. 3. As to giue comfort, courage,
yet give me leave to make these foure good uses of death: 1. To reprove Sins: 2. To strengthen and fortify the bulwarks of Religion. 3. As to give Comfort, courage,
And to this end, I haue heard it as a tradition of the Church, that Christ hauing told the parable of Diues and Lazarus, and the Iewes little regarding it (to stirre vp faith in them,
And to this end, I have herd it as a tradition of the Church, that christ having told the parable of Diues and Lazarus, and the Iewes little regarding it (to stir up faith in them,
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as likewise in some sort to satisfie the request of Diues, that one from the dead might instruct his brethren), God raised vp Lazarus, the brother of Mary Magdalen, who might witnesse and testifie as much as Christ had reported:
as likewise in Some sort to satisfy the request of Diues, that one from the dead might instruct his brothers), God raised up Lazarus, the brother of Marry Magdalen, who might witness and testify as much as christ had reported:
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the tombes of the dead are for the instruction of the liuing, monumenta monent mentem, we tread vpon the flesh of our forefathers, which is now become the dust of the Temple.
the tombs of the dead Are for the instruction of the living, monumenta monent mentem, we tread upon the Flesh of our Forefathers, which is now become the dust of the Temple.
and thus the meditation of death, did prescribe vnto them (answerable to a vale of miserie, befitting a sinfull state) a course of life in mortification and sorrow.
and thus the meditation of death, did prescribe unto them (answerable to a vale of misery, befitting a sinful state) a course of life in mortification and sorrow.
cc av dt n1 pp-f n1, vdd vvi p-acp pno32 (j p-acp dt n1 pp-f n1, vvg dt j n1) dt n1 pp-f n1 p-acp n1 cc n1.
alas, alas, these are all vnprofitable lessons to the worldlings, let vs therefore leauing the force of Church discipline, Ecclesiasticall censures, Excommunications, &c. let vs implore brachium seculare, the helpe of the temporall power to restraine sinne.
alas, alas, these Are all unprofitable Lessons to the worldlings, let us Therefore leaving the force of Church discipline, Ecclesiastical censures, Excommunications, etc. let us implore brachium Secular, the help of the temporal power to restrain sin.
uh, uh, d vbr d j n2 p-acp dt n2, vvb pno12 av vvg dt n1 pp-f n1 n1, j n2, n2, av vvb pno12 vvi fw-la j, dt n1 pp-f dt j n1 pc-acp vvi n1.
here is no faith of things inuisible, here are no strict rules of mortification, here are no precepts, which seeme to oppose the practise of mans naturall inclination:
Here is no faith of things invisible, Here Are no strict rules of mortification, Here Are no Precepts, which seem to oppose the practice of men natural inclination:
av vbz dx n1 pp-f n2 j, av vbr dx j n2 pp-f n1, av vbr dx n2, r-crq vvb pc-acp vvi dt n1 pp-f ng1 j n1:
he that sanctified all other creatures, the earth with his blood, the ayre purified with his breath, the water washt with his washing, the fire purged with his spirit in fierie tongues, he hath likewise sanctified death it selfe by his owne death.
he that sanctified all other creatures, the earth with his blood, the air purified with his breath, the water washed with his washing, the fire purged with his Spirit in fiery tongues, he hath likewise sanctified death it self by his own death.
which if I shal once attaine (as needs I must attaine), then shall I be like the sea faring man, who being arriued in the Hauen, hath safely escaped the troublesome waues of this turbulent world;
which if I shall once attain (as needs I must attain), then shall I be like the sea faring man, who being arrived in the Haven, hath safely escaped the troublesome waves of this turbulent world;
and finde out some nice errors in my estate, and thereby vnder the faire shew of concealements, shall make me a bootie? Sentiat hoc, moriar, mors vltima linea rerum.
and find out Some Nicaenae errors in my estate, and thereby under the fair show of concealments, shall make me a booty? Sentiat hoc, moriar, mors Ultima linea rerum.
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Now this contempt of death, giues the true Christian man such an excellent spirit, such a braue courage and resolution, as that indeede he proues the only good souldier;
Now this contempt of death, gives the true Christian man such an excellent Spirit, such a brave courage and resolution, as that indeed he Proves the only good soldier;
av d n1 pp-f n1, vvz dt j njp n1 d dt j n1, d dt j n1 cc n1, c-acp d av pns31 vvz dt j j n1;
Whereas the worldling, who hath placed all his happinesse here in the course of this life, is indeed a base coward, fearefull, vnfaithfull, performing his seruice onely to the outward shew, carrying a heart full of infidelitie;
Whereas the worldling, who hath placed all his happiness Here in the course of this life, is indeed a base coward, fearful, unfaithful, performing his service only to the outward show, carrying a heart full of infidelity;
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and Scripture doth intimate as much in effect, for this very phrase, morte morieris, thou shalt dye the death, might seeme to include a needlesse repetition, or tautologie;
and Scripture does intimate as much in Effect, for this very phrase, morte Morieris, thou shalt die the death, might seem to include a needless repetition, or tautology;
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were there not a first death, and a second death, and both of them brused, brayed and beaten together in this one morter, morte morieris, thou shalt dye the death.
were there not a First death, and a second death, and both of them Bruised, brayed and beaten together in this one mortar, morte Morieris, thou shalt die the death.
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if you tell me of the Hebrew phrase, and the manner of their speech, then I doe much more magnifie God, who hath so ordained the tongues and languages of men, to expresse such a mysterie.
if you tell me of the Hebrew phrase, and the manner of their speech, then I do much more magnify God, who hath so ordained the tongues and languages of men, to express such a mystery.
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or sicke of a dangerous and desperate disease, vndoubtedly approching to death, her light shall be put out, (which was the first token and signe of life,
or sick of a dangerous and desperate disease, undoubtedly approaching to death, her Light shall be put out, (which was the First token and Signen of life,
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and in the Starres, and vpon the earth trouble among the nations with perplexitie, the Sea and the waters shall roare, &c. These things might seeme strange and terrible to the carnall man,
and in the Stars, and upon the earth trouble among the Nations with perplexity, the Sea and the waters shall roar, etc. These things might seem strange and terrible to the carnal man,
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for when hee shall see the wrath of God hanging ouer his head, hell opened beneath him, damnation before him, his persecuting foes behind him, on his right hand the whole number of his sinnes accusing him, on the left hand all the creatures witnessing against him, within him nothing but feare, tormenting himselfe with the sting of his owne conscience, without him nothing but torture,
for when he shall see the wrath of God hanging over his head, hell opened beneath him, damnation before him, his persecuting foes behind him, on his right hand the Whole number of his Sins accusing him, on the left hand all the creatures witnessing against him, within him nothing but Fear, tormenting himself with the sting of his own conscience, without him nothing but torture,
O what a fearefull thing it is to fall into the hands of the euer liuing God! When as al the plagues of Egypt, which certainly were strange and wonderfull;
Oh what a fearful thing it is to fallen into the hands of the ever living God! When as all the plagues of Egypt, which Certainly were strange and wonderful;
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yet by the confession of the Egyptians, and by the testimonie of Scripture it selfe, were onely wrought by the finger of God, digitus dei hic est: alas what proportion is there betweene the whole hand, and the little finger.
yet by the Confessi of the egyptians, and by the testimony of Scripture it self, were only wrought by the finger of God, Digitus dei hic est: alas what proportion is there between the Whole hand, and the little finger.
and makes a liuely representation of this iudgement, supposing himselfe alwaies to heare the noyse of the trumpet sounding in his eares, Surgite mortui, venite ad iudieiū:
and makes a lively representation of this judgement, supposing himself always to hear the noise of the trumpet sounding in his ears, Surgite Deads, venite ad iudieiū:
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O remember not the sinnes and offences of my youth, but according to thy mercie, thinke thou vpon me, O Lord, for thy goodnesse. Thus much for the expectation:
Oh Remember not the Sins and offences of my youth, but according to thy mercy, think thou upon me, Oh Lord, for thy Goodness. Thus much for the expectation:
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God preuent that in mercie, which otherwise in iustice he might and should inflict vpon vs. If I should enter into this subiect, I know not ho• 〈 … 〉 disquiet,
God prevent that in mercy, which otherwise in Justice he might and should inflict upon us If I should enter into this Subject, I know not ho• 〈 … 〉 disquiet,
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seeing his glorie and the manifestation of his mercie, (which was the scope and end of my creation) is a farre greater good, then my particular soules health.
seeing his glory and the manifestation of his mercy, (which was the scope and end of my creation) is a Far greater good, then my particular Souls health.
and therefore to assure mee of this mercie, it is one of the Articles of my Creed (which not to beleeue were not to be saued), that I should bouldlie and confidently beleeue the remission and forgiuenesse of sins.
and Therefore to assure me of this mercy, it is one of the Articles of my Creed (which not to believe were not to be saved), that I should boldly and confidently believe the remission and forgiveness of Sins.
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when (laying the whole burthen of their sins vpon Christ, as it were making long and deepe furrowes in his backe) themselues continuing in their owne sinnes, in the impenitency and hardnesse of their owne hearts, do indeed dreame of saluation.
when (laying the Whole burden of their Sins upon christ, as it were making long and deep furrows in his back) themselves Continuing in their own Sins, in the impenitency and hardness of their own hearts, do indeed dream of salvation.
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he hath giuen me my life, my strength, my health, my senses, my wit, and al my temporall blessings, together with the knowledge of himselfe, the plentifull and powerful meanes of my saluation;
he hath given me my life, my strength, my health, my Senses, my wit, and all my temporal blessings, together with the knowledge of himself, the plentiful and powerful means of my salvation;
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and behold the fruit of this power, if I do but speake or name God, it is God that speakes in my heart, ipse praesens facit se quaeri, I had thought I had lost him,
and behold the fruit of this power, if I do but speak or name God, it is God that speaks in my heart, ipse Praesens facit se quaeri, I had Thought I had lost him,
but behold he is present, and inuites me to a banquet, where he himselfe is the feast, conui•a & conuinium; Lord I am not worthy with the dogs, to licke vp the crummes vnder thy table;
but behold he is present, and invites me to a banquet, where he himself is the feast, conui•a & conuinium; Lord I am not worthy with the Dogs, to lick up the crumbs under thy table;
yet giue me O Lord that property of dogs, that licking mine owne woundes, I might heale mine owne sores, that my tongue may serue to cleanse my vncleannes;
yet give me Oh Lord that property of Dogs, that licking mine own wounds, I might heal mine own sores, that my tongue may serve to cleanse my uncleanness;
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for he hath taken vp my sinnes, and borne mine iniquities; my sinnes are no longer mine, Mea sunt per perpetrationem, Christ• sunt, quoad obligationē satisfactionis:
for he hath taken up my Sins, and born mine iniquities; my Sins Are no longer mine, Mea sunt per perpetrationem, Christ• sunt, quoad obligationē satisfactionis:
me thinks I haue subdued the little world, and brought man as a captiue or sl•ue, through much misery and sorrow, at length to the place of his execution;
me thinks I have subdued the little world, and brought man as a captive or sl•ue, through much misery and sorrow, At length to the place of his execution;
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for this punishment ( morte morieris ) though it principally concernes man, yet the whole world cannot be exempted from it, being directed and ordained onely for mans vse, containing in it selfe the very same seedes,
for this punishment (morte Morieris) though it principally concerns man, yet the Whole world cannot be exempted from it, being directed and ordained only for men use, containing in it self the very same seeds,
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This truth seemes to relie vpon these three foundations: 1. Man (as all other creatures) being immediatlie created by God, as he comes nearer and nearer the first mould,
This truth seems to rely upon these three foundations: 1. Man (as all other creatures) being immediately created by God, as he comes nearer and nearer the First mould,
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as the streames of a fountaine, the further they runne through vncleane passages, the more they contract the corruption. 2. It would implie a contradiction in nature,
as the streams of a fountain, the further they run through unclean passages, the more they contract the corruption. 2. It would imply a contradiction in nature,
and an eternitie of the kinde? for whereas the recompence shuld be made by succession or equiualencie, we must consider, that succession may well prolong the corruption, adding more degrees, proceeding more leasurely,
and an eternity of the kind? for whereas the recompense should be made by succession or equivalency, we must Consider, that succession may well prolong the corruption, adding more Degrees, proceeding more leisurely,
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heere I will reply, how fals it out, that our bodies should impart semen ad procreandum, wherin that radicall humor is resident? and (both seede and humor arising from our food and our nourishment) yet nature should seeme in the preseruation of our bodies, to refuse the best, making it an excrement of the third concoction,
Here I will reply, how falls it out, that our bodies should impart semen and procreandum, wherein that radical humour is resident? and (both seed and humour arising from our food and our nourishment) yet nature should seem in the preservation of our bodies, to refuse the best, making it an excrement of the third concoction,
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See then, the generall intent and scope of nature tending to corruption, must likewise argue that nature her selfe in generall, shall at length be tainted with the same corruption.
See then, the general intent and scope of nature tending to corruption, must likewise argue that nature her self in general, shall At length be tainted with the same corruption.
n1 av, dt j n1 cc n1 pp-f n1 vvg p-acp n1, vmb av vvi d n1 po31 n1 p-acp n1, vmb p-acp n1 vbb vvn p-acp dt d n1.
First for the apparell of the Ancients, if you please to obserue the fashion of their garments, you shall finde them to be such, as (no way inforcing nature,
First for the apparel of the Ancients, if you please to observe the fashion of their garments, you shall find them to be such, as (not Way enforcing nature,
which well argues a greater actiuity in them then in vs, though I suppose they would not suffer any, to practise for danger, much lesse to get a dishonest liuing, by vaulting, tumbling, or any such apish toyes;
which well argues a greater activity in them then in us, though I suppose they would not suffer any, to practise for danger, much less to get a dishonest living, by vaulting, tumbling, or any such apish toys;
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it should seeme, they did accustome themselues to much hardnesse, for amongst the common sort of men, stockings and shooes were not then grown into fashion:
it should seem, they did accustom themselves to much hardness, for among the Common sort of men, stockings and shoes were not then grown into fashion:
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then is the burning, scorching and consuming heate of the fire; therefore the Ancients did more desire warme clothes and apparell, then the vse of fire;
then is the burning, scorching and consuming heat of the fire; Therefore the Ancients did more desire warm clothes and apparel, then the use of fire;
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for among them you shall finde little preparation for fire, their houses built with very fewe chymnies, they were very sparing and thriftie in their woods, their chambers very close and warme, desiring rather to keepe out the cold winde,
for among them you shall find little preparation for fire, their houses built with very few chymnies, they were very sparing and thrifty in their woods, their chambers very close and warm, desiring rather to keep out the cold wind,
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we must haue warme and delicious brothes to comfort our decayed nature, exquisite sauces to prouoke our appetite, such purboyling, such helpes and remedies of art to prepare our meates for digestion;
we must have warm and delicious broths to Comfort our decayed nature, exquisite sauces to provoke our appetite, such purboyling, such helps and remedies of art to prepare our Meats for digestion;
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yea such is the continuall weaknesse of our stomackes, that for remedy and helpe thereof, this last age hath found out an Indian drug (the vse of Tobacco) which at all times, vpō all occasions, to all complexions, the full stomacke, the emptie stomacke, in any measure or quantitie taken, must serue to cure the rawnesse of the stomack;
yea such is the continual weakness of our stomachs, that for remedy and help thereof, this last age hath found out an Indian drug (the use of Tobacco) which At all times, upon all occasions, to all complexions, the full stomach, the empty stomach, in any measure or quantity taken, must serve to cure the rawness of the stomach;
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but you will say, that the vse, or at least the immoderat vse of this hearbe, proceeds from the wantonnesse of these times, which truely I do easily confesse;
but you will say, that the use, or At least the immoderate use of this herb, proceeds from the wantonness of these times, which truly I do Easily confess;
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yet assuredly the temper and constitution of our bodies, would neuer admit such a wantonnes, were it not, that it proceeds from the weaknesse of our nature:
yet assuredly the temper and constitution of our bodies, would never admit such a wantonness, were it not, that it proceeds from the weakness of our nature:
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for if wee should presume as far vpon hearbes in the extremity of coldnesse, suppose the iuyce of Oranges or Limons (which by the art and cunning of man, might bee made euery way as delicious and delicate), certainely wee should feele the smart of our owne follie.
for if we should presume as Far upon herbs in the extremity of coldness, suppose the juice of Oranges or Limons (which by the art and cunning of man, might be made every Way as delicious and delicate), Certainly we should feel the smart of our own folly.
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The growth and strength of men seeme to proceede from the same causes, and to relie vpon the same foundation (the bones), which according to their massinesse, their weight,
The growth and strength of men seem to proceed from the same Causes, and to rely upon the same Foundation (the bones), which according to their massiness, their weight,
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their weapons will likewise testifie as much, for these are yet extant, and are reserued as relikes and trophies of their valour, which the strength of man in these dayes cannot mannage or rule;
their weapons will likewise testify as much, for these Are yet extant, and Are reserved as Relics and trophies of their valour, which the strength of man in these days cannot manage or Rule;
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obserue their attempts in erecting stately Cathedrall Churches for the exercise of Religion, in building huge Castles for defence of their people, in contriuing high waies, caus-waies, bridges,
observe their attempts in erecting stately Cathedral Churches for the exercise of Religion, in building huge Castles for defence of their people, in contriving high ways, cause-ways, bridges,
that a change should appeare in the very nature, and instinct of man, after so great a change in his temper and constitution, I am the rather perswaded to beleeue;
that a change should appear in the very nature, and instinct of man, After so great a change in his temper and constitution, I am the rather persuaded to believe;
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for Iacob gaue charge, that his dead body should be carried out of Egypt (as it were going to Ierusalem in pilgrimage), there to be laid & rest, neere the holy Sepulcher:
for Iacob gave charge, that his dead body should be carried out of Egypt (as it were going to Ierusalem in pilgrimage), there to be laid & rest, near the holy Sepulcher:
for the continuance of their names and memories? but now the world is almost come to an vpshot, see the strange change and alteration, a change in our nature!
for the Continuance of their names and memories? but now the world is almost come to an upshot, see the strange change and alteration, a change in our nature!
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and therfore to desire a continuance of memorie, when the world it selfe shall haue no time of continuance, it cannot stand with the wisedome and prouidence of nature, which hath ingrafted in vs our naturall inclination.
and Therefore to desire a Continuance of memory, when the world it self shall have no time of Continuance, it cannot stand with the Wisdom and providence of nature, which hath ingrafted in us our natural inclination.
Where is that ancient resolution of the Romanes, who desired nothing more, then to sow the seede of their owne blood in defence of their countrey, thereby expecting the eternitie of their names and memories? Infinite are the examples which may be brought to this purpose:
Where is that ancient resolution of the Romans, who desired nothing more, then to sow the seed of their own blood in defence of their country, thereby expecting the eternity of their names and memories? Infinite Are the Examples which may be brought to this purpose:
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we thinke our blood better saued, and reserued within the vessels of our owne bodies, then wastfully spent in a vaine expectation of honour and fame, after our deaths.
we think our blood better saved, and reserved within the vessels of our own bodies, then wastefully spent in a vain expectation of honour and fame, After our death's.
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And this I conceiue to bee the reason, that cowardize & feare hath now at leng•h poss•ssed our mindes, in stead of the braue resolution and courage of former times;
And this I conceive to be the reason, that cowardice & Fear hath now At leng•h poss•ssed our minds, in stead of the brave resolution and courage of former times;
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it was thē thought fit by the wisdome of our lawes, to permit a triall by combats and duels, as well befitting a warlike nation, which notwithstanding at this day,
it was them Thought fit by the Wisdom of our laws, to permit a trial by combats and duels, as well befitting a warlike Nation, which notwithstanding At this day,
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for see you not, how the little chickens stand fearefull of the Kite, whereas the valiant Cocke desires nothing more then the combat? In young men and old men you shall not finde a like inclination:
for see you not, how the little chickens stand fearful of the Kite, whereas the valiant Cock Desires nothing more then the combat? In young men and old men you shall not find a like inclination:
as desiring to cōtinue the same kinde which was created from the beginning. As for example, Gun-powder is a late inuention of mans, a cruell and mercilesse instrument;
as desiring to continue the same kind which was created from the beginning. As for Exampl, Gunpowder is a late invention of men, a cruel and merciless Instrument;
and as the making and vse of it, is a late inuention of ours, so the auoiding & discouering of it, is a late inuentiō of theirs, that so there might appeare as great a prouidence, goodnesse,
and as the making and use of it, is a late invention of ours, so the avoiding & discovering of it, is a late invention of theirs, that so there might appear as great a providence, Goodness,
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but now the necessitie of the times inforcing vs, the Physitian containes himselfe within the bounds of his knowledge, prescribes his receipts, and giues his direction;
but now the necessity of the times enforcing us, the physician contains himself within the bounds of his knowledge, prescribes his receipts, and gives his direction;
and the Apothecaries are now verie earnest and busie to make themselues a whole entire Companie, forsooth a new Corporation, the more is our miserie and sorrow. For the difference of diseases;
and the Apothecaries Are now very earnest and busy to make themselves a Whole entire Company, forsooth a new Corporation, the more is our misery and sorrow. For the difference of diseases;
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so likewise the inclination of men to their lusts, arising from the constitution of their bodies, was then much greater then now, (though I doe easily yeeld, that the wantonnesse of these daies farre exceeds theirs), this appeares by the number of Salomons Concubines;
so likewise the inclination of men to their Lustiest, arising from the constitution of their bodies, was then much greater then now, (though I do Easily yield, that the wantonness of these days Far exceeds theirs), this appears by the number of Solomon's Concubines;
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for the alteration of so many kindes, such numbers & varietie of different creatures did only proceed out of the immoderate heate, which causeth the ingendring & coupling together of cōtrary kinds:
for the alteration of so many Kinds, such numbers & variety of different creatures did only proceed out of the immoderate heat, which Causes the engendering & coupling together of contrary Kinds:
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But generally, as was their strength greater in former times, so were their infirmities lesse, especially such as proceed from the weaknesse and coldnesse of nature,
But generally, as was their strength greater in former times, so were their infirmities less, especially such as proceed from the weakness and coldness of nature,
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I could name many, but I will onely iusist in the French or Neapolitane disease, which though it be accompanied sometimes with a great vnnaturall heate, yet certainly it resides in pituita crassa; it may be long harboured in the bodie before it discouers it selfe,
I could name many, but I will only iusist in the French or Neapolitan disease, which though it be accompanied sometime with a great unnatural heat, yet Certainly it resides in pituita Crassa; it may be long Harboured in the body before it discovers it self,
and therfore it must be a cold disease, and argue a great measure of naturall coldnesse and weakenesse, such as their bodies in former times could neuer admit.
and Therefore it must be a cold disease, and argue a great measure of natural coldness and weakness, such as their bodies in former times could never admit.
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and though (I suppose) that their drugges in former times were of farre greater strength and efficacie then ours, (for so I conceiue that the world is in the declining);
and though (I suppose) that their drug in former times were of Far greater strength and efficacy then ours, (for so I conceive that the world is in the declining);
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as they doe in these daies: a strange difference, I confesse, and yet vndoubtedly a truth, for Galen relates it, &c. From the diseases I will come to the death of both, if you please to giue me first leaue to speake a word or two, concerning the inward gifts of our mindes;
as they do in these days: a strange difference, I confess, and yet undoubtedly a truth, for Galen relates it, etc. From the diseases I will come to the death of both, if you please to give me First leave to speak a word or two, Concerning the inward Gifts of our minds;
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though I confesse, that this our age being most proud, arrogant and vaineglorious, doth most vniustly claime vnto it selfe the name and title of the learned age;
though I confess, that this our age being most proud, arrogant and vainglorious, does most unjustly claim unto it self the name and title of the learned age;
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shall we ascribe no more to the first founders and inuentors of Arts? Was it a worke of small difficultie to hew and square out nature, allotting to euery Science her proper subiect, her due limitation? to reduce all the seuerall starres into constellations, to obserue their motion, their qualitie, their influence? Grammar, which is the first entrance,
shall we ascribe no more to the First founders and inventors of Arts? Was it a work of small difficulty to hew and square out nature, allotting to every Science her proper Subject, her due limitation? to reduce all the several Stars into constellations, to observe their motion, their quality, their influence? Grammar, which is the First Entrance,
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that cases, declensions, numbers, tenses, and the like, should figure out the varietie of nature. For all Arts whatsoeuer, the best authors are the most ancient, euen vnto this day:
that cases, declensions, numbers, tenses, and the like, should figure out the variety of nature. For all Arts whatsoever, the best Authors Are the most ancient, even unto this day:
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and generally for the Ancients, whatsoeuer you shal obserue in practise amongst them, you shall finde that it stood with great wisedome and prouidence,
and generally for the Ancients, whatsoever you shall observe in practice among them, you shall find that it stood with great Wisdom and providence,
their honest plaine and charitable meaning was such, as that they were vnacquainted, or at least thought it not fit, to discouer the guile and subtiltie of a serpentine generation;
their honest plain and charitable meaning was such, as that they were unacquainted, or At least Thought it not fit, to discover the guile and subtlety of a serpentine generation;
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and that they might be carried with an immoderat loue to the creatures), they thought it fitter to preuent this mischiefe in the root, to professe a more homely and strict kinde of life,
and that they might be carried with an immoderate love to the creatures), they Thought it fitter to prevent this mischief in the root, to profess a more homely and strict kind of life,
but indeed very cunningly do presse them downe, making them our foote-stooles; preferring our selues before them, extolling and exalting our selues aboue measure;
but indeed very cunningly do press them down, making them our footstools; preferring our selves before them, extolling and exalting our selves above measure;
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then be able rightly to iudge of the obiects, least they should be confounded with the multiplicity of learning in the fathers, not able to fadome the depth of their grounds;
then be able rightly to judge of the objects, lest they should be confounded with the Multiplicity of learning in the Father's, not able to fathom the depth of their grounds;
This difference likewise appeares in God, whose vnderstanding being natural and essential, hee vnderstanding and comprehending himselfe, doth beget a word euery way equal to himselfe:
This difference likewise appears in God, whose understanding being natural and essential, he understanding and comprehending himself, does beget a word every Way equal to himself:
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but at the time of Christs birth, all the liberall Arts did most florish, there was a generall peace thorough the whole world, the Romane Empire fully setled,
but At the time of Christ birth, all the liberal Arts did most flourish, there was a general peace through the Whole world, the Roman Empire Fully settled,
For thus it stood with the prouidence of God, that their wits and qualities might serue as trials and touch-stones of his truth, to examine the seuerall miracles, the mysteries and morall precepts of his law, that both in themselues and in others they might be for confirmation of the saith;
For thus it stood with the providence of God, that their wits and qualities might serve as trials and touchstones of his truth, to examine the several Miracles, the Mysteres and moral Precepts of his law, that both in themselves and in Others they might be for confirmation of the Says;
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and therefore God by the weaknes and foolishnesse of preaching, confounding the strength and wisedome of this world, did therein manifest a miracle, to continue for all succeeding ages.
and Therefore God by the weakness and foolishness of preaching, confounding the strength and Wisdom of this world, did therein manifest a miracle, to continue for all succeeding ages.
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So was it in the growth of the Church, the first Fathers which did neerer approch to the times of the Apostles, had a greater measure of knowledge by the imposition of their hands, that so they might bee better inabled and instructed for the conuersion of nations.
So was it in the growth of the Church, the First Father's which did nearer approach to the times of the Apostles, had a greater measure of knowledge by the imposition of their hands, that so they might be better enabled and instructed for the conversion of Nations.
but in these times, few men (I will not speake of Princes, such as Dauid was, whose daintie and delicate fare doth certainly shorten the course of their liues) doe attaine with much sorrow and griefe to threescore and tenne yeeres;
but in these times, few men (I will not speak of Princes, such as David was, whose dainty and delicate fare does Certainly shorten the course of their lives) do attain with much sorrow and grief to threescore and tenne Years;
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fo••our seas are growne fruitlesse and barraine, as it appeares vpon records in our Hauen townes, that a farre greater quantitie of fish hath formerly been taken and brought into this land,
fo••our Seas Are grown fruitless and barren, as it appears upon records in our Haven Towns, that a Far greater quantity of Fish hath formerly been taken and brought into this land,
or indeed doe esteeme it as a punishment of God vpon vs, as hee sometimes punished the Egyptians with their flesh-pots in the death of their fish, Exod. 7. 18. I might he•e likewise iustly complaine of the wrong and iniurie, which wee daily sustaine from the incroching Hollander, or low-countriman;
or indeed do esteem it as a punishment of God upon us, as he sometime punished the egyptians with their fleshpots in the death of their Fish, Exod 7. 18. I might he•e likewise justly complain of the wrong and injury, which we daily sustain from the encroaching Hollander, or low-countriman;
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for as in ancient times their golden fleece was made of our English wooll, so now their great Fleete must incroach vpon our seas (for kingdomes haue a proprietie,
for as in ancient times their golden fleece was made of our English wool, so now their great Fleet must encroach upon our Seas (for kingdoms have a propriety,
for as my most deare and louing schoole-master, Mr. William Camden, now Clarenceux, ye famous & most renowned Antiquarie of our age, hath truly & wisely obserued in his Chronicle, in the time of our seruice in their warres (in the Low-countries, our Englishmen, which of all other Northerne people, were euer held the most temperate), we haue gottē such an habit and custome of drunkennesse, that no other nation at this day seemes to be more tainted with that vice, then our selues.
for as my most deer and loving Schoolmaster, Mr. William Camden, now Clarenceux, you famous & most renowned Antiquary of our age, hath truly & wisely observed in his Chronicle, in the time of our service in their wars (in the Low countries, our Englishmen, which of all other Northern people, were ever held the most temperate), we have got such an habit and custom of Drunkenness, that no other Nation At this day seems to be more tainted with that vice, then our selves.
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I speake not onely of that earth, which hath long tasted the plow-share and harrow, and must haue a time of respite and ease, to recouer her owne strength;
I speak not only of that earth, which hath long tasted the plowshare and harrow, and must have a time of respite and ease, to recover her own strength;
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Suppose, that any quantitie of ground were yeerely employed to medow, arable, or pasture, and that the whole crop of this ground should bee yeerely spent vpon it selfe,
Suppose, that any quantity of ground were yearly employed to meadow, arable, or pasture, and that the Whole crop of this ground should be yearly spent upon it self,
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Whereunto I will adde the weakenesse of the elements, decay of the heauens, and a generall imperfection in al things now, in this la•t old and cold age of the world;
Whereunto I will add the weakness of the elements, decay of the heavens, and a general imperfection in all things now, in this la•t old and cold age of the world;
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it is not only the complaint of all old men, and our own experiēce, but likewise many reasons drawne from husbandrie, not so fit to bee alleaged in this place, doe vndoubtedly perswade me, that our land is growne barraine,
it is not only the complaint of all old men, and our own experience, but likewise many Reasons drawn from Husbandry, not so fit to be alleged in this place, do undoubtedly persuade me, that our land is grown barren,
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I will make one or two instances, following the counsell of the wise man, Eccles. 39. 31. The fruitfulnesse of a land especially appeares in the hony and wine;
I will make one or two instances, following the counsel of the wise man, Eccles. 39. 31. The fruitfulness of a land especially appears in the honey and wine;
and it appeares vpon record, that tith hath bin paid for wine pressed out of grapes, growing in the little Parke at Winsor, in the time & being then in the possessiō of King Edw. 1. But at this time,
and it appears upon record, that tith hath been paid for wine pressed out of grapes, growing in the little Park At Windsor, in the time & being then in the possession of King Edward 1. But At this time,
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as being not able to bring our grapes to ripenesse and perf•ction (the grapes being a very lateward fruit, containing a great naturall heate, which appeares by the strength of our wines,
as being not able to bring our grapes to ripeness and perf•ction (the grapes being a very lateward fruit, containing a great natural heat, which appears by the strength of our wines,
the like may bee said for Wales, and the North parts of this kingdome in many places, where fruits and saffron did anciently growe, (the places still carrying the names of those fruits), within these late yeeres, triall being made,
the like may be said for Wales, and the North parts of this Kingdom in many places, where fruits and saffron did anciently grow, (the places still carrying the names of those fruits), within these late Years, trial being made,
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but Philosophy is well able to answere this obiection, datur in rebus maximum & minimum: nature hath appointed certaine limits and bounds to euery kinde of the creatures, beyond which,
but Philosophy is well able to answer this objection, datur in rebus maximum & minimum: nature hath appointed certain Limits and bounds to every kind of the creatures, beyond which,
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rather she should preserue them as long as it lies in her power, and being defectiue, not able to produce them, there should follow a cessation of their being,
rather she should preserve them as long as it lies in her power, and being defective, not able to produce them, there should follow a cessation of their being,
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so that notwithstanding the decay doth equally concerne all, yet some things may wholy cease, while others shall still be continued, out of the large extent of their owne bounds.
so that notwithstanding the decay does equally concern all, yet Some things may wholly cease, while Others shall still be continued, out of the large extent of their own bounds.
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for if you would suppose (which God forbid) a Campe subsisting of 20000. men to bee lodged within the hart of our kingdome, assuredly it would cause an extraordinary great dearth amongst vs:
for if you would suppose (which God forbid) a Camp subsisting of 20000. men to be lodged within the heart of our Kingdom, assuredly it would cause an extraordinary great dearth among us:
for then I would gladly aske, when at lēgth (in Gods name) wil she returne to her first temper and constitution? for we see no tokens, signes, or appearance of any recouery;
for then I would gladly ask, when At length (in God's name) will she return to her First temper and constitution? for we see no tokens, Signs, or appearance of any recovery;
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but the country (which truly and indeed did afford it) in a scattered and dispersed Multitude (I thinke) was neuer more naked and desolat then it is at this day.
but the country (which truly and indeed did afford it) in a scattered and dispersed Multitude (I think) was never more naked and desolate then it is At this day.
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He that shall well consider our lawe-bookes, the exact measuring of lands in those dayes, the largenes and capacity of their Churches, the ould foundations, which now are daily raked vp by the plow;
He that shall well Consider our lawe-bookes, the exact measuring of Lands in those days, the largeness and capacity of their Churches, the old foundations, which now Are daily raked up by the blow;
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yet this I can say for a truth, that in Bangor (which is a small village in Wales) 800. yeers ago, there were abiding and daily resident there, two and twenty hundred Monkes, besides seruants and others which did attend them:
yet this I can say for a truth, that in Bangor (which is a small village in Wales) 800. Years ago, there were abiding and daily resident there, two and twenty hundred Monks, beside Servants and Others which did attend them:
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Since (it should seeme) that our land did surfeit with people, and therfore it was to be let bloud, in the wars between the two houses of Lancaster and Yorke:
Since (it should seem) that our land did surfeit with people, and Therefore it was to be let blood, in the wars between the two houses of Lancaster and York:
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and he that will conceiue, how infinitly the people of Israel did multiply in a short time, liuing vnder the bondage of Aegypt, will neuer doubt but that this land might haue bin sufficiently stockt and stored with people, long since the first plantation.
and he that will conceive, how infinitely the people of Israel did multiply in a short time, living under the bondage of Egypt, will never doubt but that this land might have been sufficiently stocked and stored with people, long since the First plantation.
Now for the plenty of our coyne, because we haue it not from our selues, I will therefore first speake of the fountaines before I come to the streames, that so according to the ouerflowing of the one, you may iudge of the other.
Now for the plenty of our coin, Because we have it not from our selves, I will Therefore First speak of the fountains before I come to the streams, that so according to the overflowing of the one, you may judge of the other.
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If the West Indies haue now at length bin discouered, the Easterne haue failed; otherwise our Marchants should neuer be so much inforced, to trade with their coyne:
If the West Indies have now At length been discovered, the Eastern have failed; otherwise our Merchants should never be so much enforced, to trade with their coin:
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and heerein I do acknowledge a speciall prouidence of God, who foreseeing in his wisdom, that the carnall Mahumetans (his owne professed enemies) should possesse the land of Promise:
and herein I do acknowledge a special providence of God, who Foreseeing in his Wisdom, that the carnal Mahumetans (his own professed enemies) should possess the land of Promise:
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so they should seaze vpon the holy sepulchre, in token of the bloudy persecution of his Church (all which God did permit in his iustice for our sinnes),
so they should seize upon the holy Sepulchre, in token of the bloody persecution of his Church (all which God did permit in his Justice for our Sins),
Now the common shekell is accounted twentie pence, which if it shall please you to multiplie, foure hundred shekels will amount to three and thritie pound sixe shillings, eight pence;
Now the Common shekel is accounted twentie pence, which if it shall please you to multiply, foure hundred shekels will amount to three and thritie pound sixe shillings, eight pence;
The plentie of their siluer and gold did likewise appeare in those times, by their wearing of rings, bracelets, abilimentss, &c. of the magnificence of Salomons Court, of the wealth and treasure of the Temple, where all the vessels were of a wonderfull price;
The plenty of their silver and gold did likewise appear in those times, by their wearing of rings, bracelets, abilimentss, etc. of the magnificence of Solomon's Court, of the wealth and treasure of the Temple, where all the vessels were of a wonderful price;
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Whereunto prophane and heathen writers, doe likewise beare witnesse, for Eupolenus, Polyhistor, and Hecateus Abderita, that liued and serued in warre with King Alexander the Great, make mention (amongst other things) of the inestimable riches of Salomon, and of the treasures which he did hide and bury (according to the fashion of that time) in the Sepulchre of his father Dauid: which to be no fable, (though not mentioned by the Scripture) Iosephus well proueth,
Whereunto profane and heathen writers, do likewise bear witness, for Eupolenus, Polyhistor, and Hecateus Abderita, that lived and served in war with King Alexander the Great, make mention (among other things) of the inestimable riches of Solomon, and of the treasures which he did hide and bury (according to the fashion of that time) in the Sepulchre of his father David: which to be no fable, (though not mentioned by the Scripture) Iosephus well Proves,
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for that Hircanus the high Priest, and King of Iurie, being besieged in Ierusalem by Antiochus, surnamed Pius, not many yeeres before Christs natiuitie, to redeeme himselfe and the Citie,
for that Hircanus the high Priest, and King of Jury, being besieged in Ierusalem by Antiochus, surnamed Pius, not many Years before Christ Nativity, to Redeem himself and the city,
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and to pay for his peace, opened the said Sepulchre of Dauid, and fetcht out of one part thereof, three thousand talents in ready money, which amount to 600000. pounds English,
and to pay for his peace, opened the said Sepulchre of David, and fetched out of one part thereof, three thousand Talents in ready money, which amount to 600000. pounds English,
wherein, as I take it, they did farre exceede vs. I will not dispute, how it may stand with the wisedome and policie of States, to raise or inhaunce coynes:
wherein, as I take it, they did Far exceed us I will not dispute, how it may stand with the Wisdom and policy of States, to raise or inhance coins:
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where a little innouation is once begun, it is wonderfull to see the abuses which doe vsually accompanie it, &c. Now if wee shall obserue the shrines and guilding of Temples in former times;
where a little innovation is once begun, it is wonderful to see the Abuses which do usually accompany it, etc. Now if we shall observe the shrines and guilding of Temples in former times;
as Lead, Iron, Tinne, Copper, Brasse, and the like, it appeares by their buildings, and their other imployments, that they had them in a farre greater plentie,
as Led, Iron, Tin, Copper, Brass, and the like, it appears by their buildings, and their other employments, that they had them in a Far greater plenty,
and mettals are so interchangeably mixed together (which is the ground of all Chimistrie), that the plentie of the one, cannot possibly subsist with any great scarcity of the other.
and metals Are so interchangeably mixed together (which is the ground of all Chemistry), that the plenty of the one, cannot possibly subsist with any great scarcity of the other.
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then is yeerely brought into this land, notwithstanding the prices of things doe daily arise, though not in such an excessiue manner, as formerly they haue done.
then is yearly brought into this land, notwithstanding the Princes of things do daily arise, though not in such an excessive manner, as formerly they have done.
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To speake with more certaintie of things, which appeare vpon record; he that shall peruse our Law-books, shall finde, that three hundred yeeres agoe and aboue,
To speak with more certainty of things, which appear upon record; he that shall peruse our Law-books, shall find, that three hundred Years ago and above,
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William Wickam recouered of his predecessor Bishop Edendon of Winchester, in the yere 1366, for dilapidations of his house, 1662. pounds, tenne shillings:
William Wickam recovered of his predecessor Bishop Edendon of Winchester, in the year 1366, for dilapidations of his house, 1662. pounds, tenne shillings:
and lest you might conceiue that such a large summe of money might bee allowed for some other losse and detriment sustained, hee recouered likewise 1556. head of Neate, 3876. Weathers, 4717. Ewes, 3521. Lambes, and 127. Swine;
and lest you might conceive that such a large sum of money might be allowed for Some other loss and detriment sustained, he recovered likewise 1556. head of Neat, 3876. Weathers, 4717. Ewes, 3521. Lambs, and 127. Swine;
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and generally because all trespasses are very vncertaine, whereof wee cannot take due notice; let vs therefore come to the fines, which certainly were very large in those daies:
and generally Because all Trespasses Are very uncertain, whereof we cannot take due notice; let us Therefore come to the fines, which Certainly were very large in those days:
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Not to speake of the ransomes of Princes, which were very great in former times; not to speake of any particular mans wealth, though I could name many;
Not to speak of the ransoms of Princes, which were very great in former times; not to speak of any particular men wealth, though I could name many;
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for Thomas Ruthall, whose meanes of getting were not ouer great, neither could he iustly be taxed with greedinesse or sparing, liuing in the time of Henry the 7, his wealth in present coyne did amount to aboue one hundred thousand pounds, which was discouered by Cardinall Wolsey. I pray' consider their house-keeping, such huge gates,
for Thomas Ruthall, whose means of getting were not over great, neither could he justly be taxed with greediness or sparing, living in the time of Henry the 7, his wealth in present coin did amount to above one hundred thousand pounds, which was discovered by Cardinal wolsey. I pray Consider their housekeeping, such huge gates,
and open doores, spatious halles, long tables, great kitchins, large chimneys; their sellars, ouens, vessels, pots, and powdring tubs, deepe, profound, and bottomlesse:
and open doors, spacious halls, long tables, great kitchens, large Chimneys; their sellers, ovens, vessels, pots, and powdering tubs, deep, profound, and bottomless:
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all their other prouision made in a bountifull manner, as may appeare by the rents of their tenants, their barnes, granaries, granges, slaughter-houses;
all their other provision made in a bountiful manner, as may appear by the rends of their tenants, their Barns, granaries, granges, slaughterhouses;
I finde among the slatutes of Edw. the 2. (which was long before that time), that Vintners were appointed to sell their wine at twelue pence the gallon, and not aboue;
I find among the slatutes of Edward the 2. (which was long before that time), that Vintners were appointed to fell their wine At twelue pence the gallon, and not above;
at this time supposing wine to be at two shillings ye gallon, as now it is sold ▪ you may buy as much for 8064 ounces, which would be worth 2016 pounds of our currant money;
At this time supposing wine to be At two shillings you gallon, as now it is sold ▪ you may buy as much for 8064 ounces, which would be worth 2016 pounds of our currant money;
so that it appeares, that wine is now sold cheaper, by a seuenth part, then heretofore it hath been, which makes much to shew the plentie of their coyne.
so that it appears, that wine is now sold cheaper, by a Seventh part, then heretofore it hath been, which makes much to show the plenty of their coin.
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Richard de Burie, sometimes Bishop of Durrham in the yeere 1333, bestowed weekly, for the reliefe of the poore, eight quarters of wheate, made into bread, besides the fragmēts of his house, the offals of his slaughter-house, and yeerely much clothing:
Richard de Bury, sometime Bishop of Durham in the year 1333, bestowed weekly, for the relief of the poor, eight quarters of wheat, made into bred, beside the fragments of his house, the offals of his slaughterhouse, and yearly much clothing:
if they be not so plentifull in their almes, when as indeed they seeme to succede them only in the Cure, the Pastorall charge, and imposition of hands.
if they be not so plentiful in their alms, when as indeed they seem to succeed them only in the Cure, the Pastoral charge, and imposition of hands.
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we can name huge summes of money, but wee borrow vpon such base tearmes, wee set our lands vpon such a racktrent, that if the tenant payes one yeere, he runnes away the next:
we can name huge sums of money, but we borrow upon such base terms, we Set our Lands upon such a racktrent, that if the tenant pays one year, he runs away the next:
men were neuer so delicate and curious in their diet or food, as they are at this day, neuer so wastfull in their expence, the world did neuer so much abound with surfeits and drunkennesse:
men were never so delicate and curious in their diet or food, as they Are At this day, never so wasteful in their expense, the world did never so much abound with Surfeits and Drunkenness:
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I might likewise accuse the euill disposition of men, for in ancient times, they knew not the art of monopolizing, their meaning was honest and plaine;
I might likewise accuse the evil disposition of men, for in ancient times, they knew not the art of monopolizing, their meaning was honest and plain;
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heretofore it was thought a poynt of conscience, that euerie man should sell his commodities according to such reasonable rate, as he himselfe could affoord them;
heretofore it was Thought a point of conscience, that every man should fell his commodities according to such reasonable rate, as he himself could afford them;
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and to the vtter vndoing of the poore Commonaltie, when the labours of men, and the drudgerie of poore people is not, nor cannot bee inhaunced accordingly.
and to the utter undoing of the poor Commonalty, when the labours of men, and the drudgery of poor people is not, nor cannot be enhanced accordingly.
for certaine it is, that the Sunne hath descended much lower by many degrees, then he was in the time of King Ptolemie; the same Mathematicall instruments, which agree together in all other dimensions, doe vndoubtedly proue the diuersitie;
for certain it is, that the Sun hath descended much lower by many Degrees, then he was in the time of King Ptolemie; the same Mathematical Instruments, which agree together in all other dimensions, do undoubtedly prove the diversity;
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for wherefore serues the diuersitie of seasons, the day and the night succeeding each other, Summer and Winter, the rising and setting of Starres, the different and contrarie motions, the various aspects and oppositions? but that in some sort they partake of our nature,
for Wherefore serves the diversity of seasons, the day and the night succeeding each other, Summer and Winter, the rising and setting of Stars, the different and contrary motions, the various aspects and oppositions? but that in Some sort they partake of our nature,
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so fondly mistaken at their owne homes, being neighbours, and bordering vpon these hot climates, where a few daies sayling, would discouer the truth? a truth so manifest and palpable,
so fondly mistaken At their own homes, being neighbours, and bordering upon these hight climates, where a few days sailing, would discover the truth? a truth so manifest and palpable,
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and that our testimonie should be reiected in such things as concerne our times, whereof triall and experience might informe vs, without further reason or discourse? Rather let vs wonder at the prouidence of God,
and that our testimony should be rejected in such things as concern our times, whereof trial and experience might inform us, without further reason or discourse? Rather let us wonder At the providence of God,
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Thus God in the beginning of the world, out of his owne foresight and goodnesse, did fit and temper himselfe according to the times and occasions (giue mee leaue to speake after the manner of men,
Thus God in the beginning of the world, out of his own foresight and Goodness, did fit and temper himself according to the times and occasions (give me leave to speak After the manner of men,
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If the Ancients were strangers abroade, and might easilie mistake, yet in their owne dwellings and habitations, their sense for want of reason would serue to informe them;
If the Ancients were Strangers abroad, and might Easily mistake, yet in their own dwellings and habitations, their sense for want of reason would serve to inform them;
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inuenting a kinde of slate which might resist the violence of fire, and therein reseruing and laying vp the hidden treasure of their writings and records, against such a generall combustion;
inventing a kind of slate which might resist the violence of fire, and therein reserving and laying up the hidden treasure of their writings and records, against such a general combustion;
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yet both sunne and signes are defectiue in their power, and cannot ripen our fruites in that manner, which formerly the sunne alone did in the waterie constellations.
yet both sun and Signs Are defective in their power, and cannot ripen our fruits in that manner, which formerly the sun alone did in the watery constellations.
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What a strange difference appeares in our seasons, more then in ancient times; we can not promise vnto our selues the like certaintie, neither in our seede time,
What a strange difference appears in our seasons, more then in ancient times; we can not promise unto our selves the like certainty, neither in our seed time,
If you tell me of our corrupt computation of the yeere, my answere is, that the change is so insensible (not a day in an age) as that it makes no sensible difference;
If you tell me of our corrupt computation of the year, my answer is, that the change is so insensible (not a day in an age) as that it makes no sensible difference;
whereas certaine it is, that the day was first appoynted according to Christs birth, and Christ was borne neere solstitium brumale, when the dayes were the shortest, and then began to increase;
whereas certain it is, that the day was First appointed according to Christ birth, and christ was born near solstitium brumale, when the days were the Shortest, and then began to increase;
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it were to bee wished, that thou shouldest trie all conclusions in Physicke vpon thine owne bodie, that so thou mightest see onely with thine owne eyes,
it were to be wished, that thou Shouldst try all conclusions in Physic upon thine own body, that so thou Mightest see only with thine own eyes,
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if thou iudgest of times past by thine owne little experience, thou canst not truely iudge of the workes of nature, which haue in themselues insensible changes and alterations;
if thou Judges of times passed by thine own little experience, thou Canst not truly judge of the works of nature, which have in themselves insensible changes and alterations;
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for if the heauens should alwaies want some repayring and mending, we might well thinke, that the state of the Church triumphant, were not vnlike the state of the Church militant, alwaies requiring, and calling for dilapidations;
for if the heavens should always want Some repairing and mending, we might well think, that the state of the Church triumphant, were not unlike the state of the Church militant, always requiring, and calling for dilapidations;
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Now that I am falne to the generall dissolution of this world, which shall bee performed by the rage and violence of fire, according to the receiued tradition of the Ancients;
Now that I am fallen to the general dissolution of this world, which shall be performed by the rage and violence of fire, according to the received tradition of the Ancients;
Now fire hath this propertie, congregare homegenea & segregare heterogenea, and therein doth figure out the last and finall iudgement, wherein a separation shall be made of the Goates from the Lambes, of the corne from the chaffe, of the iust from the reprobate:
Now fire hath this property, Congregare homegenea & Segregare heterogenea, and therein does figure out the last and final judgement, wherein a separation shall be made of the Goats from the Lambs, of the corn from the chaff, of the just from the Reprobate:
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nature now beginning to dacay, seemes to hasten Christs comming: to let passe many strong presumptions of our Diuines, concerning the approach of that day;
nature now beginning to dacay, seems to hasten Christ coming: to let pass many strong presumptions of our Divines, Concerning the approach of that day;
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as God ordaines euery thing according to rule, order and measure: after fifteene generations •xpired, you shall alwaies note in Scripture, some great alteration and change.
as God ordains every thing according to Rule, order and measure: After fifteene generations •xpired, you shall always note in Scripture, Some great alteration and change.
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now at length in Gods name what may wee expect should befall vs? Whatsoeuer concernes the kingdome of Shilo, consummatum est, it is already perfited, wee must not looke for any further addition;
now At length in God's name what may we expect should befall us? Whatsoever concerns the Kingdom of Shilo, consummatum est, it is already perfited, we must not look for any further addition;
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now certaine it is, that God who hath first instituted nature, hath so ordained her, as she may best serue to be an instrument to worke his owne ends and purposes;
now certain it is, that God who hath First instituted nature, hath so ordained her, as she may best serve to be an Instrument to work his own ends and Purposes;
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as likewise the obedientiall power, whereunto the creatures are subiect; that so may appeare how absolute and powerfull he is, first to appoint the creatures,
as likewise the obediential power, whereunto the creatures Are Subject; that so may appear how absolute and powerful he is, First to appoint the creatures,
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as in the first permission of sinne appeares the goodnesse of God, who can turne our sinnes to his glorie, either for the manifestation of his mercy or iustice;
as in the First permission of sin appears the Goodness of God, who can turn our Sins to his glory, either for the manifestation of his mercy or Justice;
for then hee was borne into this world, when charitie was growne colde, the Priesthood bought and sould for a price, the Kings office extinguished, the tribe of Iuda neglected, the synagogue diuided into sects and schis•es;
for then he was born into this world, when charity was grown cold, the Priesthood bought and should for a price, the Kings office extinguished, the tribe of Iuda neglected, the synagogue divided into Sects and schis•es;
when hee is not expected, Luk. 12. vers. 40. Now is that time when we doe not expect him, we neuer thinke of iudgement, of hell, of fire, of damnation;
when he is not expected, Luk. 12. vers. 40. Now is that time when we do not expect him, we never think of judgement, of hell, of fire, of damnation;
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and all our Diuines hold, that they were deceiued in the state of man, supposing man to be in puris naturalibus, without any thought of his fall, without any hope of his recouerie.
and all our Divines hold, that they were deceived in the state of man, supposing man to be in puris Naturalibus, without any Thought of his fallen, without any hope of his recovery.
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I confesse indeede, that the ancient Philosophers haue not mentioned the fall of man, for they did onely looke to the present course and order of nature;
I confess indeed, that the ancient Philosophers have not mentioned the fallen of man, for they did only look to the present course and order of nature;
the knowledge of nature might presuppose the existencie of nature, and not intermeddle or be ouer curious to prie into the first composition, or dissolution of nature;
the knowledge of nature might presuppose the existency of nature, and not intermeddle or be over curious to pry into the First composition, or dissolution of nature;
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The Philosophers were not vnlike the dwellers of Sodome, whose darknesse was such, that being abroad in the streetes, they could not finde their owne houses:
The Philosophers were not unlike the dwellers of Sodom, whose darkness was such, that being abroad in the streets, they could not find their own houses:
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The Platonikes, who were the more ancient Philosophers, and borrowed certaine mysteries from the Hebrewes, which they kept sacred and secret to themselues;
The Platonics, who were the more ancient Philosophers, and borrowed certain Mysteres from the Hebrews, which they kept sacred and secret to themselves;
though otherwise they knew neither sense nor meaning of those mysteries, held these three positions inuiolably, all which doe necessarily inforce the fall of man.
though otherwise they knew neither sense nor meaning of those Mysteres, held these three positions inviolably, all which do necessarily enforce the fallen of man.
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Now supposing man to bee made according to Gods image, according to such a separated Idea, hee should be wholly spirituall, incorruptible, conformable to God.
Now supposing man to be made according to God's image, according to such a separated Idea, he should be wholly spiritual, incorruptible, conformable to God.
After the framing and constitution of man, the Platonikes did consider in the next place, the transmigration of soules from bodies to bodies, not from man vnto beast;
After the framing and constitution of man, the Platonics did Consider in the next place, the transmigration of Souls from bodies to bodies, not from man unto beast;
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for here the different kinds doe betoken different soules, which require different organes and instruments, that so they might bee fitted and proportioned for the right vse and exercise of their faculties.
for Here the different Kinds do betoken different Souls, which require different organs and Instruments, that so they might be fitted and proportioned for the right use and exercise of their faculties.
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& be made a spirituall body, better befitting the dignitie & state of the soule, here shall be a new transmigration, still of one and the selfe same soule;
& be made a spiritual body, better befitting the dignity & state of the soul, Here shall be a new transmigration, still of one and the self same soul;
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and therefore acknowledge the present condition of man to bee the fall of man, some punishmēt or imprisonment of man, that the soule should be inforced to take her flight, to vse a transmigration,
and Therefore acknowledge the present condition of man to be the fallen of man, Some punishment or imprisonment of man, that the soul should be enforced to take her flight, to use a transmigration,
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and though this may seeme very displeasing to Aristotle, who desired to build vp his fame, in the ruines of Plato (the scholler treads on his schoole-master);
and though this may seem very displeasing to Aristotle, who desired to built up his fame, in the ruins of Plato (the scholar treads on his Schoolmaster);
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and truly confesse, that whatsoeuer I haue spoken, for the proofe of mans fall, and of natures corruption, I haue only borrowed it from the grounds and foundations of his learning;
and truly confess, that whatsoever I have spoken, for the proof of men fallen, and of nature's corruption, I have only borrowed it from the grounds and foundations of his learning;
First for the Metaphysicks, speaking of things most generall, which the Philosophers call transcendentia; bonum, the goodnesse of a creature is numbred and accounted with the rest:
First for the Metaphysics, speaking of things most general, which the Philosophers call transcendentia; bonum, the Goodness of a creature is numbered and accounted with the rest:
as is this axiome, ens & bonum conuertuntur; whatsoeuer is, is good, according to the approbation of God, in the first of Gen. & vidit deus, & erant omnia valdè bona:
as is this axiom, ens & bonum conuertuntur; whatsoever is, is good, according to the approbation of God, in the First of Gen. & vidit deus, & Erant omnia valdè Bona:
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I would gladly demand, why priuatio should be numbred as one of the three first principles of nature? for priuation hath reference to the act, and first presupposeth the act;
I would gladly demand, why Privation should be numbered as one of the three First principles of nature? for privation hath Referente to the act, and First presupposeth the act;
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Therefore priuation being numbred among the principles, supposeth that all things should haue been, and should haue much sooner attained the height of their perfection,
Therefore privation being numbered among the principles, Supposeth that all things should have been, and should have much sooner attained the height of their perfection,
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were it not that some curse had altered the course of nature, whereby that, which formerly was onely a bare negation, should now be conceiued to be a naturall priuation.
were it not that Some curse had altered the course of nature, whereby that, which formerly was only a bore negation, should now be conceived to be a natural privation.
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and looking more narrowly, they finde indeede some blinde characters, certaine obscure, darke, hidden, secret notions, which are the principles of al our knowledge:
and looking more narrowly, they find indeed Some blind characters, certain Obscure, dark, hidden, secret notions, which Are the principles of all our knowledge:
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Omne totum est mains sua parte, and such like palpable verities, which in my iudgement seeme rather to belong to the cognizance of common sense, then of the reasonable soule.
Omne totum est mains sua parte, and such like palpable verities, which in my judgement seem rather to belong to the cognizance of Common sense, then of the reasonable soul.
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And hence it is, that those long courses of studie, those night-watchings and great labours in the Vniuersities, are only vndertaken to supply natures defects.
And hence it is, that those long courses of study, those night-watchings and great labours in the Universities, Are only undertaken to supply nature's defects.
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our soule, though reasonable and discoursiue, yet wants she the helpe of Logicke, to ranke things in their seuerall order, to knit them together in a proposition,
our soul, though reasonable and discursive, yet Wants she the help of Logic, to rank things in their several order, to knit them together in a proposition,
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the consideration whereof, seemes to haue been the principall intent and scope of our creation. The Metaphysicks will attempt to discourse of first mouers, intelligences, and separated soules;
the consideration whereof, seems to have been the principal intent and scope of our creation. The Metaphysics will attempt to discourse of First movers, intelligences, and separated Souls;
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And whereas God hath giuen all things, for our vse and seruice, certainly it stood with the same wisedome and goodnesse of God, to discouer and lay open the vse:
And whereas God hath given all things, for our use and service, Certainly it stood with the same Wisdom and Goodness of God, to discover and lay open the use:
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and therefore must intend a long course of Philosophy, to supplie his owne wants. Howsoeuer, I doe commend naturall Philosophie, aboue all other humane Arts and Sciences;
and Therefore must intend a long course of Philosophy, to supply his own Wants. Howsoever, I do commend natural Philosophy, above all other humane Arts and Sciences;
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for so long the world hath continued), that there should bee such imperfection, such want of knowledge, such contrarietie of opinions, in such a noble and most excellent Science.
for so long the world hath continued), that there should be such imperfection, such want of knowledge, such contrariety of opinions, in such a noble and most excellent Science.
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and since euery facultie hath reference and some knowledge of his obiect, vndoubtedly our blindnesse and ignorance is a particular case, contrarie to the generall current and course of nature;
and since every faculty hath Referente and Some knowledge of his Object, undoubtedly our blindness and ignorance is a particular case, contrary to the general current and course of nature;
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the beleeuing man will easilie acknowledge this, considering that Adam before his fall, was able to giue a name to euery creature, answerable to his propertie;
the believing man will Easily acknowledge this, considering that Adam before his fallen, was able to give a name to every creature, answerable to his property;
Nature hath made man aboue all other creatures, the most sociable, (as appeares) in that man cannot subsist without a common-wealth, without lawes, without gouernment, and the like;
Nature hath made man above all other creatures, the most sociable, (as appears) in that man cannot subsist without a commonwealth, without laws, without government, and the like;
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for if yee looke into the soule, ye shall onely finde one generall and obscure principle, which is this in effect, quod tibi non vis fieri ▪ alterine feceris, doe not that to another, which thou wouldest not haue done to thy selfe;
for if ye look into the soul, you shall only find one general and Obscure principle, which is this in Effect, quod tibi non vis fieri ▪ alterine feceris, do not that to Another, which thou Wouldst not have done to thy self;
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yet in most of his actions, you shall finde him much defectiue, farre inferior to the condition of all other creatures, cleane contrarie to the common course and current of nature,
yet in most of his actions, you shall find him much defective, Far inferior to the condition of all other creatures, clean contrary to the Common course and current of nature,
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for not onely the faithfull and beleeuing men haue hated and detested their owne flesh, strugling and contending with nature ▪ euen here in her owne denne ▪ denying vnto themselues all the pleasures and delights of this world;
for not only the faithful and believing men have hated and detested their own Flesh, struggling and contending with nature ▪ even Here in her own den ▪ denying unto themselves all the pleasures and delights of this world;
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and surely God for the punishment of mans curiositie, hath so fitly ordained it, that the knowledge of nature should be fully and exactly perfited by some higher knowledge (sacred Theologie) which he himself would reueale.
and surely God for the punishment of men curiosity, hath so fitly ordained it, that the knowledge of nature should be Fully and exactly perfited by Some higher knowledge (sacred Theology) which he himself would reveal.
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for it cannot bee denied, but that of all other parts of Philosophie, the Metaphysicks (wherein the fall of man together with the institution of his nature, might fitly haue been handled) are the most imperfect;
for it cannot be denied, but that of all other parts of Philosophy, the Metaphysics (wherein the fallen of man together with the Institution of his nature, might fitly have been handled) Are the most imperfect;
it is not vnknowne to the Chimicks in their distillations (whose office it is, secornere purum ab impuro, validum ab inualid•, to make a separation of such things as corrupted nature hath alreadie vnited, either of the good substance from the dross•,
it is not unknown to the Chemists in their distillations (whose office it is, secornere purum ab impuro, validum ab inualid•, to make a separation of such things as corrupted nature hath already united, either of the good substance from the dross•,
or of the wholesome and sound medicine from the poysonous infection) that all malignitie and poyson consists onely in the vpper crust of things, in rerum superficie; the deeper you diue into the substance of any creature, the more you shall acknowledge the goodnesse and perfection of the creature:
or of the wholesome and found medicine from the poisonous infection) that all malignity and poison consists only in the upper crust of things, in rerum superficie; the Deeper you dive into the substance of any creature, the more you shall acknowledge the Goodness and perfection of the creature:
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for proofe whereof you shall obserue, that the first thing which euaporates, and cannot by any meanes endure the triall of the fire, is that poysonous matter, which flies at first sight, at the first approach and encounter,
for proof whereof you shall observe, that the First thing which evaporates, and cannot by any means endure the trial of the fire, is that poisonous matter, which flies At First sighed, At the First approach and encounter,
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as it were prefiguring, that at the generall combustion of this world, there should bee the purifying and cleansing of all the elements, euery thing shall be refined, fire it selfe shall be purged by fire,
as it were prefiguring, that At the general combustion of this world, there should be the purifying and cleansing of all the elements, every thing shall be refined, fire it self shall be purged by fire,
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now if you please to compare these good and euill qualities together, it will be manifest, that the euill hath farre surpassed the good by many degrees;
now if you please to compare these good and evil qualities together, it will be manifest, that the evil hath Far surpassed the good by many Degrees;
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and therefore doe vndoubtedly conclude, that whole nature is corrupted, for in their extractions, their best and purest substance hath onely a limited goodnesse,
and Therefore do undoubtedly conclude, that Whole nature is corrupted, for in their extractions, their best and Purest substance hath only a limited Goodness,
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thus all their sacrifices and rites carried some shew and resemblance of the sacrifices and ceremonies ordained by Moses. As for example, among the Iewes themselues, you shall finde some spice of this corruption;
thus all their Sacrifices and Rites carried Some show and resemblance of the Sacrifices and ceremonies ordained by Moses. As for Exampl, among the Iewes themselves, you shall find Some spice of this corruption;
av d po32 n2 cc n2 vvd d n1 cc n1 pp-f dt n2 cc n2 vvn p-acp np1. c-acp p-acp n1, p-acp dt np2 px32, pn22 vmb vvi d n1 pp-f d n1;
then what might be thought of the Gentiles? let vs therefore search among their Poets, what proofes and euidences there are yet extant of mans fall and corruption.
then what might be Thought of the Gentiles? let us Therefore search among their Poets, what proofs and evidences there Are yet extant of men fallen and corruption.
av q-crq vmd vbi vvn pp-f dt n2-j? vvb pno12 av vvi p-acp po32 n2, r-crq n2 cc n2 pc-acp vbr av j pp-f ng1 n1 cc n1.
Certaine it is that they deriued their linage from the Gods, and they generally held that the soule was diuinae particulaaurae; and yet immediatly they forbeare not to speake of the warres, which past betweene the gods and the gyants, which well argues the opposition and defiance betweene the heauen and the earth;
Certain it is that they derived their lineage from the God's, and they generally held that the soul was diuinae particulaaurae; and yet immediately they forbear not to speak of the wars, which passed between the God's and the Giants, which well argues the opposition and defiance between the heaven and the earth;
j pn31 vbz d pns32 vvn po32 n1 p-acp dt n2, cc pns32 av-j vvd cst dt n1 vbds fw-la fw-la; cc av av-j pns32 vvb xx pc-acp vvi pp-f dt n2, r-crq vvd p-acp dt n2 cc dt n2, r-crq av vvz dt n1 cc n1 p-acp dt n1 cc dt n1;
as likewise of the strange opposition betweene the flesh and the spirit, wherein the flesh seemes to conquer and vanquish, (hauing the stronger faction,
as likewise of the strange opposition between the Flesh and the Spirit, wherein the Flesh seems to conquer and vanquish, (having the Stronger faction,
c-acp av pp-f dt j n1 p-acp dt n1 cc dt n1, c-crq dt n1 vvz pc-acp vvi cc vvi, (vhg dt jc n1,
And generally for the whole state of man, it was the common complaint of those times, that the world did daily degenerate, Aetas parentum peior auis, tulit nos nequiores mox daturos progeniem vitiosiorem:
And generally for the Whole state of man, it was the Common complaint of those times, that the world did daily degenerate, Aetas Parents peior auis, tulit nos nequiores mox daturos progeniem vitiosiorem:
quorum nascuntur in hortis numina, this is not to be vnderstoode of garlike or onions, but whose gods are as ancient, as was their state in the garden;
quorum nascuntur in hortis numina, this is not to be understood of garlic or onions, but whose God's Are as ancient, as was their state in the garden;
fw-la fw-la p-acp fw-la fw-la, d vbz xx pc-acp vbi vvd pp-f n1 cc n2, p-acp rg-crq n2 vbr a-acp j, c-acp vbds po32 n1 p-acp dt n1;
then men were numbred among the gods, to shew the conformitie of their wils, or as our diuines holde, there should haue been no death in Paradise, but some happie translation:
then men were numbered among the God's, to show the conformity of their wills, or as our Divines hold, there should have been no death in Paradise, but Some happy Translation:
there was a sweete contentment and quietnesse of minde, free from the disturbance of the bodie, the fruites of the earth were not gotten with labour, nature was not inforced, the creation did still seeme to be continued in the production of creatures.
there was a sweet contentment and quietness of mind, free from the disturbance of the body, the fruits of the earth were not got with labour, nature was not enforced, the creation did still seem to be continued in the production of creatures.
here is the fruite of his pride, but where is the curiositie of his knowledge? Prometheus steales fire from Heauen, fire may fitly be resembled to knowledge, it kindleth, it lighteneth, it purgeth,
Here is the fruit of his pride, but where is the curiosity of his knowledge? Prometheus steals fire from Heaven, fire may fitly be resembled to knowledge, it kindleth, it lighteneth, it Purgeth,
but marke the euent, Hinc noua febrium terris incubuit cohors, as if the sentence w•re past, morte morieris, thou shalt die the death, here you see man in himselfe.
but mark the event, Hinc noua febrium terris incubuit Cohors, as if the sentence w•re passed, morte Morieris, thou shalt die the death, Here you see man in himself.
Now for the rebellion of the creatures, Actaeon hauing seene Diana, the goddesse of wisdome naked with her nimphes, straight he becomes a prey to his owne dogges;
Now for the rebellion of the creatures, actaeon having seen Diana, the goddess of Wisdom naked with her nymph's, straight he becomes a prey to his own Dogs;
av p-acp dt n1 pp-f dt n2, np1 vhg vvn np1, dt n1 pp-f n1 j p-acp po31 n2, av pns31 vvz dt n1 p-acp po31 d n2;
wherefore should this be assigned vnto Tantalus, vt poma fugacia captet? were it not for the iustice and satisfaction of some offence, committed in the vniust vsurpation of some forbidden fruite.
Wherefore should this be assigned unto Tantalus, vt poma fugacia captet? were it not for the Justice and satisfaction of Some offence, committed in the unjust usurpation of Some forbidden fruit.
q-crq vmd d vbi vvn p-acp np1, fw-la fw-it fw-it n1? vbdr pn31 xx p-acp dt n1 cc n1 pp-f d n1, vvn p-acp dt j n1 pp-f d j-vvn n1.
Thus I hope by the light of our corrupted reason, it hath already sufficiently appeared, not onely to vs Christians, to whom our vndoubted beleefe, which first wee receiued by faith, might in processe of time seeme a naturall knowledge,
Thus I hope by the Light of our corrupted reason, it hath already sufficiently appeared, not only to us Christians, to whom our undoubted belief, which First we received by faith, might in process of time seem a natural knowledge,
av pns11 vvb p-acp dt n1 pp-f po12 j-vvn n1, pn31 vhz av av-j vvd, xx av-j p-acp pno12 np1, p-acp ro-crq po12 j n1, r-crq ord pns12 vvd p-acp n1, vmd p-acp n1 pp-f n1 vvb dt j n1,
secondly, reason discerning mans fall, it may serue as an abatement to our pride, that we might not presume too farre to prie into the high mysteries of Christian religion;
secondly, reason discerning men fallen, it may serve as an abatement to our pride, that we might not presume too Far to pry into the high Mysteres of Christian Religion;
so reason discerning this fall, giues some testimonie to our Christian faith, and as farre forth as shee can, laies the foundation, prepares the way to religion;
so reason discerning this fallen, gives Some testimony to our Christian faith, and as Far forth as she can, lays the Foundation, prepares the Way to Religion;
av n1 vvg d n1, vvz d n1 p-acp po12 np1 n1, cc c-acp av-j av c-acp pns31 vmb, vvz dt n1, vvz dt n1 p-acp n1;
Here I can do no lesse, then magnifie the wonderfull prouidence and goodnesse of God: for as the knowledge of a disease is the first degree to the cure;
Here I can do no less, then magnify the wonderful providence and Goodness of God: for as the knowledge of a disease is the First degree to the cure;
av pns11 vmb vdi av-dx av-dc, av vvb dt j n1 cc n1 pp-f np1: c-acp c-acp dt n1 pp-f dt n1 vbz dt ord n1 p-acp dt n1;
can wee conceiue in reason that wee should bee thus left to our selues, left destitute of all possible meanes to relieue vs? that God in his mercy (hauing first made vs of nothing) should, notwithstanding that mercy, suffer vs againe to fall vnto nothing? it cannot be, it cannot be, here then I will first conceiue hope,
can we conceive in reason that we should be thus left to our selves, left destitute of all possible means to relieve us? that God in his mercy (having First made us of nothing) should, notwithstanding that mercy, suffer us again to fallen unto nothing? it cannot be, it cannot be, Here then I will First conceive hope,
vmb pns12 vvi p-acp n1 cst pns12 vmd vbi av vvn p-acp po12 n2, vvd j pp-f d j n2 pc-acp vvi pno12? cst np1 p-acp po31 n1 (vhg ord vvn pno12 pp-f pix) vmd, c-acp cst n1, vvb pno12 av pc-acp vvi p-acp pix? pn31 vmbx vbi, pn31 vmbx vbi, av cs pns11 vmb ord vvi n1,
and rousing vp my spirits, I will say with the Prophet, Ieremie 8. 22. Nonne est resina in Gilead? Is there not balme at Gilead? Though I am inwardly sicke at the heart (for all the faculties and powers of my soule are corrupted);
and rousing up my spirits, I will say with the Prophet, Ieremie 8. 22. Nonne est resina in Gilead? Is there not balm At Gilead? Though I am inwardly sick At the heart (for all the faculties and Powers of my soul Are corrupted);
here then I see there are sufficient meanes for my recouerie, why should I perish? But where at length shall I finde the Physitian? Mee thinkes I am borne blinde, conceiued in sinne and iniq•itie:
Here then I see there Are sufficient means for my recovery, why should I perish? But where At length shall I find the physician? Me thinks I am born blind, conceived in sin and iniq•itie:
and I may truly say with the Iewes, Iohn 9. 32. Since the beginning of the world it was neuer heard, that any man did euer open the eyes of him that was borne blinde.
and I may truly say with the Iewes, John 9. 32. Since the beginning of the world it was never herd, that any man did ever open the eyes of him that was born blind.
cc pns11 vmb av-j vvi p-acp dt np2, np1 crd crd p-acp dt n-vvg pp-f dt n1 pn31 vbds av-x vvn, cst d n1 vdd av vvi dt n2 pp-f pno31 cst vbds vvn j.
I must therefore ascend to some higher power, and if I looke vp to the Angels, they cannot iustifie themselues, In angelis suis inuenit malitiam, God spared not the Angels which had si•ned, 2. Pet. 2. 4; and euen the best of them are but mess•ngers, and ministring spirits:
I must Therefore ascend to Some higher power, and if I look up to the Angels, they cannot justify themselves, In Angels suis inuenit Malitiam, God spared not the Angels which had si•ned, 2. Pet. 2. 4; and even the best of them Are but mess•ngers, and ministering spirits:
pns11 vmb av vvi p-acp d jc n1, cc cs pns11 vvb a-acp p-acp dt n2, pns32 vmbx vvi px32, p-acp fw-la fw-la fw-la fw-la, np1 vvd xx dt n2 r-crq vhd vvn, crd np1 crd crd; cc av dt js pp-f pno32 vbr p-acp n2, cc j-vvg n2:
I will rather goe to the fountaine, For where should I finde refuge, but vnder the shadow of thy wings, (O blessed Lord God)? now in this time of darknesse, this time of corruption, wash mee with bysope and I shall bee whiter then snow;
I will rather go to the fountain, For where should I find refuge, but under the shadow of thy wings, (Oh blessed Lord God)? now in this time of darkness, this time of corruption, wash me with bysope and I shall be Whiter then snow;
cleanse me from all my sinnes, my secret sinnes, the sinnes of my youth, the sinnes of my nature, which together haue increased with the hayres of my head, with the minutes of my age:
cleanse me from all my Sins, my secret Sins, the Sins of my youth, the Sins of my nature, which together have increased with the hairs of my head, with the minutes of my age:
leade me forth in thy waies, let thy word bee a lanterne vnto my feete, and a light vnto my pathes, and with thy powerfull assistance keepe mee from falling.
lead me forth in thy ways, let thy word be a lantern unto my feet, and a Light unto my paths, and with thy powerful assistance keep me from falling.
vvb pno11 av p-acp po21 n2, vvb po21 n1 vbi dt n1 p-acp po11 n2, cc dt n1 p-acp po11 n2, cc p-acp po21 j n1 vvb pno11 p-acp vvg.
