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ISAIAH 21.12. The VVatchman said, The Morning cometh, and also the Night: If ye will inquire, inquire ye: return, come.
ISAIAH 21.12. The VVatchman said, The Morning comes, and also the Night: If you will inquire, inquire you: return, come.
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FOr coherence, we take our rise no higher then the foregoing verse: There this particular prophesie begins, as in the Text it ends.
FOr coherence, we take our rise no higher then the foregoing verse: There this particular prophesy begins, as in the Text it ends.
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It bears in title, NONLATINALPHABET, The burden of Dumah. A short Prophesie, but full of obscurity: S. Hierome styled it so of old, Loca difficilia quae secundùm historiam minime patent.
It bears in title,, The burden of Dumah. A short Prophesy, but full of obscurity: S. Jerome styled it so of old, Loca Difficulties Quae secundùm historiam minime patent.
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And of late judicious Calvin hath said as much, Haec Prophetia, quòd brevis sit, obscura est.
And of late judicious calvin hath said as much, Haec Prophetia, quòd brevis sit, Obscure est.
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And no marvell though it be obscure and dark, since (as you see) there is a Night in the Text:
And no marvel though it be Obscure and dark, since (as you see) there is a Night in the Text:
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And such a Night, that if we call either to the ancient Expositours or the new, in the words of the man of Seir in the foregoing verse, Watchman what of the Night? Watchman what of the Night? they lend us but little light to guide our steps.
And such a Night, that if we call either to the ancient Expositors or the new, in the words of the man of Seir in the foregoing verse, Watchman what of the Night? Watchman what of the Night? they lend us but little Light to guide our steps.
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Yea rather as men benighted and in the dark themselves, each Interpreter almost wanders a severall way. Quae, Quando, Quibus:
Yea rather as men benighted and in the dark themselves, each Interpreter almost wanders a several Way. Quae, Quando, Quibus:
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What night this is that is here prophesied: When this night was to betide:
What night this is that is Here prophesied: When this night was to betide:
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Lastly, What people they are against whom it is threatned, are still in the dark, still in tenebris, though long disputed.
Lastly, What people they Are against whom it is threatened, Are still in the dark, still in tenebris, though long disputed.
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But thus much (which may suffice our turn) is clear, and agreed on all hands;
But thus much (which may suffice our turn) is clear, and agreed on all hands;
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First, for the Quae, What night soever it is, it is Nox atra, a night of horrour and confusion, a night of warre and desolation:
First, for the Quae, What night soever it is, it is Nox atra, a night of horror and confusion, a night of war and desolation:
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This redoubled calling to the Watchman implyes no lesse, Rebus nox abstulit atra colorem.
This redoubled calling to the Watchman Implies no less, Rebus nox abstulit atra colorem.
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Secondly, for the Quando, this sad night was Nox propinqua, not farre off, but hard at hand, a coming night, Nox ruit & praeceps coelo devolvitur.
Secondly, for the Quando, this sad night was Nox propinqua, not Far off, but hard At hand, a coming night, Nox ruit & praeceps coelo devolvitur.
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Lastly, for the Quibus, the people here concerned, they are Populus in vicinia: So much appears by this intercourse of speech, they are a people within Israels call, a neighbour Nation, in the confines of Judea,
Lastly, for the Quibus, the people Here concerned, they Are Populus in vicinia: So much appears by this intercourse of speech, they Are a people within Israel's call, a neighbour nation, in the confines of Judea,
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and of the seed of Abraham:
and of the seed of Abraham:
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and therefore here their sad doom is styled, The burden of Dumah. Dumah, if NONLATINALPHABET it be put for Idumea (as S. Hierome doth understand it,
and Therefore Here their sad doom is styled, The burden of Dumah. Dumah, if it be put for Idumea (as S. Jerome does understand it,
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and indeed the Septuagint do so translate it) then the people here meant are the Idumeans, as the Greeks call them, that is the Edomites, the posterity of Esau:
and indeed the septuagint do so translate it) then the people Here meant Are the Idumeans, as the Greeks call them, that is the Edomites, the posterity of Esau:
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who as for his rednesse he was called Edom, so for his roughnesse he was called Seir, the very word in the foregoing verse.
who as for his redness he was called Edom, so for his roughness he was called Seir, the very word in the foregoing verse.
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There be some of the Rabbines that instead of Dumah reade it Roma, The burden of Rome, say they, telling us withall that the Romanes are not descended from Pius Aeneas and the Trojan race,
There be Some of the Rabbis that instead of Dumah read it Roma, The burden of Room, say they, telling us withal that the Romans Are not descended from Pius Aeneas and the Trojan raze,
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but from these very Edomites, and the stock of Esau. I will not warrant that pedigree, nor indeed allow that reading:
but from these very Edomites, and the stock of Esau I will not warrant that pedigree, nor indeed allow that reading:
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But sure I am that the present Church of Rome, though it be the seat of his Holinesse,
But sure I am that the present Church of Rome, though it be the seat of his Holiness,
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and talk much of piety, though it hath the voice of Jacob yet their hands are the hands of Esau. Their Roughnesse and their Rednesse, their bloudy persecutions (witnesse this day) do shew to all the world of what house they come.
and talk much of piety, though it hath the voice of Jacob yet their hands Are the hands of Esau Their Roughness and their Redness, their bloody persecutions (witness this day) do show to all the world of what house they come.
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Remember the children of Edom, O Lord, in the day of Hierusalem; how they said, Down with it, Down with it, even to the ground. remember the children of Edom, Oh Lord, in the day of Jerusalem; how they said, Down with it, Down with it, even to the ground.
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But if Dumah here meant be one of the sonnes of Ishmael, as most agree, for Gen. 25.14. amongst Ishmaels sonnes are reckoned up Misma, and Dumah, and Massa;
But if Dumah Here meant be one of the Sons of Ishmael, as most agree, for Gen. 25.14. among Ishmaels Sons Are reckoned up Misma, and Dumah, and Massa;
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then the people here aimed at in this NONLATINALPHABET, are by a Synecdoche the Ishmaelites, the Hagarens, who have since falsely called themselves the Saracens, that is, the Turks,
then the people Here aimed At in this, Are by a Synecdoche the Ishmaelites, the Hagarens, who have since falsely called themselves the Saracens, that is, the Turks,
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and those whom we now call Mahumetans. Were my errand unto you this day concerning either of these two;
and those whom we now call Mahumetans. Were my errand unto you this day Concerning either of these two;
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were the burden of this day in either of these senses the burden of Dumah, threatning or relating a night of misery and desolation to the Edomites or Ishmaelites, to the enemies of the Gospel,
were the burden of this day in either of these Senses the burden of Dumah, threatening or relating a night of misery and desolation to the Edomites or Ishmaelites, to the enemies of the Gospel,
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whether of old Rome or new, whether Papisme or Turcisme;
whither of old Room or new, whither Papism or Turcisme;
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I should bear that burden with more ease, and you might heare it with more alacrity. But, alas beloved!
I should bear that burden with more ease, and you might hear it with more alacrity. But, alas Beloved!
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the burden of this day is Onus Aetnâ gravius, it is The burden of Ireland; poore Ireland is the burden of our sad ditty. Not Mahumetans, but Christians; nay not Papists, but Protestants:
the burden of this day is Onus Aetnâ Gravius, it is The burden of Ireland; poor Ireland is the burden of our sad ditty. Not Mahumetans, but Christians; nay not Papists, but Protestants:
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and therefore their burden is a heavie burden unto us;
and Therefore their burden is a heavy burden unto us;
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even Onus Dumah in another sense, The burden of similitude: so the word signifies from NONLATINALPHABET, saith S. Hierome.
even Onus Dumah in Another sense, The burden of similitude: so the word signifies from, Says S. Jerome.
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And surely the burden of Ireland is a burden of similitude to us both in regard of the sufferers, and also in regard of the sufferings. First, in regard of the sufferers, is it not a burden of similitude? Are they not our brethren? We and they children of the same father Abraham, And surely the burden of Ireland is a burden of similitude to us both in regard of the sufferers, and also in regard of the sufferings. First, in regard of the sufferers, is it not a burden of similitude? are they not our brothers? We and they children of the same father Abraham,
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and that not by Hagar, but by Sarah;
and that not by Hagar, but by Sarah;
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not by the bondwoman, but the free, Hierusalem that is above is free, which is the mother of us both.
not by the bondwoman, but the free, Jerusalem that is above is free, which is the mother of us both.
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Nay they and we children of the same father Jacob; Nay they and we children of the same father Jacob;
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not Edomites, but Israelites, not rough and bloudy Papists, but peacefull Protestants, true and humble Catholicks.
not Edomites, but Israelites, not rough and bloody Papists, but peaceful Protestants, true and humble Catholics.
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We and they brethren in one God, of the same Religion: brethren in one Prince, of the same subiection under our most Gracious Sovereigne:
We and they brothers in one God, of the same Religion: brothers in one Prince, of the same subjection under our most Gracious Sovereign:
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and, for the most part, brethren in the same bloud, of the same extraction:
and, for the most part, brothers in the same blood, of the same extraction:
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are they not flesh of our flesh, and bone of our bone? Then surely this must make their burden a burden of similitude,
Are they not Flesh of our Flesh, and bone of our bone? Then surely this must make their burden a burden of similitude,
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even a heavie burden unto us in regard of the sufferers, thus Naturally, Civilly, and Spiritually near and dear unto us. But this is not all;
even a heavy burden unto us in regard of the sufferers, thus Naturally, Civilly, and Spiritually near and dear unto us. But this is not all;
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It is likewise to us Onus Dumah, a burden of similitude in regard of the sufferings. Be not deceived;
It is likewise to us Onus Dumah, a burden of similitude in regard of the sufferings. Be not deceived;
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Whatsoever poore Ireland now suffers in this cause, England hath cause to fear the like, unlesse by Gods great mercy, and our timely repentance, it be prevented.
Whatsoever poor Ireland now suffers in this cause, England hath cause to Fear the like, unless by God's great mercy, and our timely Repentance, it be prevented.
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Jam proximus ardet Ʋcalegon: Ireland flameth, and is not England scorched? It is not all the water of the intervening sea can keep that fire from us, Jam Proximus Ardet Ʋcalegon: Ireland flameth, and is not England scorched? It is not all the water of the intervening sea can keep that fire from us,
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so long as the same firebrands are amongst us.
so long as the same firebrands Are among us.
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The Authours and Actours of the Irish Tragedy who are they, but the common enemies of us as well as them,
The Authors and Actors of the Irish Tragedy who Are they, but the Common enemies of us as well as them,
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yea of our God and our Religion? Even the Ishmaelites and Edomites, the Romish shall I call them,
yea of our God and our Religion? Even the Ishmaelites and Edomites, the Romish shall I call them,
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or (for their cruelty) the Turkish Priests and Jesuites. They own it now, nay NONLATINALPHABET, with open face they proclaim it to the world:
or (for their cruelty) the Turkish Priests and Jesuits. They own it now, nay, with open face they proclaim it to the world:
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It is (say they) for Gods religion, and for the Kings Prerogative. Thus they dare to spit their poyson in the face of heaven;
It is (say they) for God's Religion, and for the Kings Prerogative. Thus they Dare to spit their poison in the face of heaven;
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to blaspheme the Lord and his Annointed.
to Blaspheme the Lord and his Anointed.
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O ye unhallowed Priests, sacerrimi sacerdotes! Is this your religion? Tantum Relligio potuit suadere malorum? Is this the unbloudy sacrifice you so much talk of? to offer up whole hecatombes of pious souls, by impious hands? To dishonour matrons, To ravish virgins, To dash out the childrens brains before the parents eyes? God blesse my soul from such religion.
O you unhallowed Priests, sacerrimi Sacerdotes! Is this your Religion? Tantum Relligio Potuit suadere malorum? Is this the unbloody sacrifice you so much talk of? to offer up Whole hecatombs of pious Souls, by impious hands? To dishonour matrons, To ravish Virgins, To dash out the Children's brains before the Parents eyes? God bless my soul from such Religion.
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And, O ye traiterous and rebellious Loyolists!
And, Oh you traitorous and rebellious Loyolists!
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Is this your loyaltie unto your King? Is this the maintenance of his Prerogative to torture, to murder, to massacre his subjects, to surprize his castles, to fire his Towns, to sack, to ransack, to ruine all? We were wont to say that no poysonous creature could live in Ireland;
Is this your loyalty unto your King? Is this the maintenance of his Prerogative to torture, to murder, to massacre his subject's, to surprise his Castles, to fire his Towns, to sack, to ransack, to ruin all? We were wont to say that no poisonous creature could live in Ireland;
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but now, it seems, no other must.
but now, it seems, no other must.
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Now behold a generation of vipers, that have even torn the bowels of their mother, laid that poore land weltering in her bloud,
Now behold a generation of vipers, that have even torn the bowels of their mother, laid that poor land weltering in her blood,
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and brought a dismall night upon that Church and State;
and brought a dismal night upon that Church and State;
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even the night of the Text, a night of horrour and confusion, a night of warre,
even the night of the Text, a night of horror and confusion, a night of war,
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yea of the worst of warres, and desolation. Quis cladem illius Noctis, quis funera fando Explicet, aut possit lacrymis aequare labores?
yea of the worst of wars, and desolation. Quis cladem Illius Noctis, quis funera Fando Explicet, Or possit lacrymis aequare labores?
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O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of Ireland.Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slave of the daughter of Ireland.
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And therefore are we met this solemne day, yea even all the congregations throughout this Land are met, Ad exequias Hiberniae & parentalia, to celebrate the funeralls of so many thousands of our poore brethren slain and made away in Ireland. And Therefore Are we met this solemn day, yea even all the congregations throughout this Land Are met, Ad exequias Hiberniae & parentalia, to celebrate the funerals of so many thousands of our poor brothers slave and made away in Ireland.
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If we be backward to send them other succours, yet let us at least afford the succour of our sighs, our groans, our tears:
If we be backward to send them other succours, yet let us At least afford the succour of our sighs, our groans, our tears:
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If we forbear timely to relieve the living, let us not forbear to bewail the dead:
If we forbear timely to relieve the living, let us not forbear to bewail the dead:
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Or if we have no sense of them, let us not be senselesse of our selves.
Or if we have no sense of them, let us not be senseless of our selves.
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Here we are gathered together as the Israelites in Bochim (in the valley of tears) to lift up our voyce and weep:
Here we Are gathered together as the Israelites in Bochim (in the valley of tears) to lift up our voice and weep:
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or as they were gathered unto Mizpeh, to draw water and poure it out before the Lord, to fast and to say, We have sinned against the Lord. or as they were gathered unto Mizpeh, to draw water and pour it out before the Lord, to fast and to say, We have sinned against the Lord.
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We should weep for them, but weep not for them onely but our selves withall. England hath Ishmaelites and Edomites at home:
We should weep for them, but weep not for them only but our selves withal. England hath Ishmaelites and Edomites At home:
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I mean not onely the Priests and Jesuites; but our own distempers and distractions;
I mean not only the Priests and Jesuits; but our own distempers and distractions;
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our rents and our divisions, for the divisions of Reuben there are great thoughts of heart.
our rends and our divisions, for the divisions of Reuben there Are great thoughts of heart.
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Lord make up these breaches, and compose our differences, occasioned by our sinnes. O these, beloved, are our homebred Ishmaelites and Edomites, even our sinnes, our sinnes; Lord make up these Breaches, and compose our differences, occasioned by our Sins. O these, Beloved, Are our Homebred Ishmaelites and Edomites, even our Sins, our Sins;
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our open and our secret sinnes; our nationall and our personall sinnes; our common and our particular sinnes;
our open and our secret Sins; our national and our personal Sins; our Common and our particular Sins;
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even the sinnes of every mans own heart. We are all ready enough to cry out against the times;
even the Sins of every men own heart. We Are all ready enough to cry out against the times;
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and indeed the times are bad: but they are the persons that infect the times;
and indeed the times Are bad: but they Are the Persons that infect the times;
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and where is one of a thousand that reflects upon himself, that duly considers what influence his particular hath unto the publick State;
and where is one of a thousand that reflects upon himself, that duly considers what influence his particular hath unto the public State;
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and whether his own sinnes help not forward the common wo.
and whither his own Sins help not forward the Common woe.
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Who abates a pleasure? who crucifies a lust the more? Well, for all our fastings and our prayers,
Who abates a pleasure? who Crucifies a lust the more? Well, for all our Fastings and our Prayers,
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except we turn from these, we cannot expect that God should turn to us, or turn away this dismall night that threatens us.
except we turn from these, we cannot expect that God should turn to us, or turn away this dismal night that threatens us.
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England and Ireland lie at stake this day, and thy soul's ingaged for their redemption:
England and Ireland lie At stake this day, and thy soul's engaged for their redemption:
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be not carelesse then in a businesse of so great importance, but Inquire, yea Inquire while thou hast light to see,
be not careless then in a business of so great importance, but Inquire, yea Inquire while thou hast Light to see,
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while it is yet morning, The morning cometh saith the Text. Be not obstinate to go on,
while it is yet morning, The morning comes Says the Text. Be not obstinate to go on,
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but Return, yea Return before it be too late, before it be full night, The morning cometh and also the night.
but Return, yea Return before it be too late, before it be full night, The morning comes and also the night.
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And if I shall prevail with you so farre as to Inquire and to Return; behold I have commission from my Text to invite you all;
And if I shall prevail with you so Far as to Inquire and to Return; behold I have commission from my Text to invite you all;
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to invite you all this day to God; to bid you Come, Come with comfort, Come with confidence, Come and welcome.
to invite you all this day to God; to bid you Come, Come with Comfort, Come with confidence, Come and welcome.
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There is not a man amongst us, I presume, but sees himself in the dark, and the world in a night;
There is not a man among us, I presume, but sees himself in the dark, and the world in a night;
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he often cries, O that Ireland were restored, and England safe, and my soul secure with God:
he often cries, Oh that Ireland were restored, and England safe, and my soul secure with God:
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Come this day and secure thy soul with God, it is the best means that thou canst use for both the other.
Come this day and secure thy soul with God, it is the best means that thou Canst use for both the other.
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We are very inquisitive, What news, what news? I do not come to stop your inquiries, but to direct them:
We Are very inquisitive, What news, what news? I do not come to stop your inquiries, but to Direct them:
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Inquire on Gods name, but inquire of God; Inquire of whom you should; Inquire of what you should;
Inquire on God's name, but inquire of God; Inquire of whom you should; Inquire of what you should;
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Ask the question immediately before the Text, Custos, quid de nocte? Watchman, what of the night? Watchman, what of the night? and behold there is a Watchman in the Text shall answer you, The Watchman said, The morning cometh, and also the night; if ye will inquire, inquire; return, come.
Ask the question immediately before the Text, Custos, quid de nocte? Watchman, what of the night? Watchman, what of the night? and behold there is a Watchman in the Text shall answer you, The Watchman said, The morning comes, and also the night; if you will inquire, inquire; return, come.
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In which words we may observe two generalls, The Watchman, and The Watchword: Or if you please Concionatorem & Concionem: To save my labour you have a Preacher and a Sermon in the Text. The first generall concerns the Preacher, Who he is, and What he doth.
In which words we may observe two generals, The Watchman, and The Watchword: Or if you please Concionatorem & Concionem: To save my labour you have a Preacher and a Sermon in the Text. The First general concerns the Preacher, Who he is, and What he does.
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Who he is, His Charge and function:
Who he is, His Charge and function:
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What he doth, his Discharge and execution. 1. For his Charge, he is NONLATINALPHABET saith the Originall, Custos saith S. Hierome, a Keeper;
What he does, his Discharge and execution. 1. For his Charge, he is Says the Original, Custos Says S. Jerome, a Keeper;
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Vigil, a Watcher, so saith Junius, and both say well; Nam & custodiendo vigilat, & vigilando custodit. Vigil, a Watcher, so Says Junius, and both say well; Nam & custodiendo Vigilat, & vigilando Custodit.
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He is so a Watcher, that he keeps a continuall watch, and therefore he is called The Watchman. 2. For his Discharge and execution, NONLATINALPHABET saith the Hebrew;
He is so a Watcher, that he keeps a continual watch, and Therefore he is called The Watchman. 2. For his Discharge and execution, Says the Hebrew;
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Dixit, saith S. Hierome; Dicit, saith Junius; that is by an Hebraisme for Dicet, saith Vatablus: He hath said, saith the one;Dixit, Says S. Jerome; Dicit, Says Junius; that is by an Hebraism for Dicet, Says Vatablus: He hath said, Says the one;
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He doth say, saith the other; He will say, saith a third; and all say true;
He does say, Says the other; He will say, Says a third; and all say true;
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for he both hath said it, still doth say it, and ever must:
for he both hath said it, still does say it, and ever must:
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while he is NONLATINALPHABET he must be NONLATINALPHABET, while he is a Watchman he must be a Spokesman, The Watchman said.
while he is he must be, while he is a Watchman he must be a Spokesman, The Watchman said.
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That he said we see, What he said we must see, The watchword. If you will have it in a word, in short (as watchwords for the most part are) it is the common watchword of all Gods Watchmen from the beginning of his Church untill this day, Repent. So all the Prophets, praecones poenitentiae, all their prophesies were but so many echoes of this word Repent. So he that was not onely a Prophet but more then a Prophet, John the Baptist, In those dayes came John the Baptist preaching in the wildernesse of Judaea and saying, what? Repent. Nay so not onely all the Watchmen, vigiles, but praefectus vigilum, the great master of the watch Christ Jesus, From that time Jesus began to preach and to say, what? Repent. All true preaching begins, yea and ends in this: That he said we see, What he said we must see, The watchword. If you will have it in a word, in short (as watchwords for the most part Are) it is the Common watchword of all God's Watchmen from the beginning of his Church until this day, repent. So all the prophets, Praecones poenitentiae, all their prophecies were but so many echoes of this word repent. So he that was not only a Prophet but more then a Prophet, John the Baptist, In those days Come John the Baptist preaching in the Wilderness of Judaea and saying, what? repent. Nay so not only all the Watchmen, Vigiles, but praefectus vigilum, the great master of the watch christ jesus, From that time jesus began to preach and to say, what? repent. All true preaching begins, yea and ends in this:
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Repent is the summe of every Sermon: I am sure it is the summe of our Preachers Sermon in the Text:
repent is the sum of every Sermon: I am sure it is the sum of our Preachers Sermon in the Text:
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so that Repent is the Text, and the Text the Sermon.
so that repent is the Text, and the Text the Sermon.
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A plain Sermon consisting of a Doctrine and the Ʋse: The Doctrine or monition in these words, The morning cometh and also the night.
A plain Sermon consisting of a Doctrine and the Ʋse: The Doctrine or monition in these words, The morning comes and also the night.
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The best motive to repentance is the consideration of the motion of our time.
The best motive to Repentance is the consideration of the motion of our time.
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'Tis true in the generall, 'tis true of all times, of every Morning and of every Night; but especially of these times in the Text, of this Morning and of this Night: If This Morning cometh,
It's true in the general, it's true of all times, of every Morning and of every Night; but especially of these times in the Text, of this Morning and of this Night: If This Morning comes,
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and also this Night, it is high time to fall to the Practice of Repentance,
and also this Night, it is high time to fallen to the Practice of Repentance,
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and that is the second particular, the Ʋse. The Practice of Repentance what is that? why, To Inquire, to Return, to Come.
and that is the second particular, the Ʋse. The Practice of Repentance what is that? why, To Inquire, to Return, to Come.
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Three exquisitely well ordered steps of true Repentance;
Three exquisitely well ordered steps of true Repentance;
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first Inquisition, secondly Conversion, and lastly Accession. He that is perfectly penitent is Come, even come home to God:
First Inquisition, secondly Conversion, and lastly Accession. He that is perfectly penitent is Come, even come home to God:
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but no man can ever come home to God, that doth not first Return from his sinnes:
but no man can ever come home to God, that does not First Return from his Sins:
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and no man will return from his sinnes that doth not first Inquire into himself and his condition:
and no man will return from his Sins that does not First Inquire into himself and his condition:
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Therefore saith our heavenly Watchman first Inquire, then Return, then Come, The Watchman said, The morning cometh and also the night;
Therefore Says our heavenly Watchman First Inquire, then Return, then Come, The Watchman said, The morning comes and also the night;
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if ye will inquire, inquire, return, come. if you will inquire, inquire, return, come.
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THese are the severalls whereon, by Gods assistance, I shall insist, so far as your Honourable patience shall give way:
THese Are the severals whereon, by God's assistance, I shall insist, so Far as your Honourable patience shall give Way:
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all together do fit the season and the occasion. you have a penitentiall Text in this twofold penitentiall day:
all together do fit the season and the occasion. you have a penitential Text in this twofold penitential day:
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The day is not onely a set day of Lent, a yearly fast; but a solemne day appointed by the State, a monethly fast.
The day is not only a Set day of Lent, a yearly fast; but a solemn day appointed by the State, a monthly fast.
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I trust therefore that it will seem no solecisme (though at Court) upon a double solemne fast, to give you NONLATINALPHABET more then the measure of a single Sermon:
I trust Therefore that it will seem no solecism (though At Court) upon a double solemn fast, to give you more then the measure of a single Sermon:
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At least where your patience shall give me over, endure the rest as penance for the day.
At lest where your patience shall give me over, endure the rest as penance for the day.
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The Text, just as the day, is full, even full of tears:
The Text, just as the day, is full, even full of tears:
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It is Domus luctûs, an house of mourning, where there are many rooms, but every room you will find to be hung with blacks.
It is Domus luctûs, an house of mourning, where there Are many rooms, but every room you will find to be hung with blacks.
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It is NONLATINALPHABET, Repentance Tower against sinne and Satan. Like Davids tower from whence he smote the Philistines:
It is, Repentance Tower against sin and Satan. Like Davids tower from whence he smote the philistines:
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That there is called the tower of the Watchmen; He smote the Philistines from the Tower of the watchmen.
That there is called the tower of the Watchmen; He smote the philistines from the Tower of the watchmen.
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I am sure that ours is so, God grant that we may smite our enemies from hence. I am sure that ours is so, God grant that we may smite our enemies from hence.
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Nay like mount Sion (and NONLATINALPHABET, saith S. Hierome, signifies a Watch-tower too) it is a strong castle consisting of many towers:
Nay like mount Sion (and, Says S. Jerome, signifies a Watchtower too) it is a strong castle consisting of many towers:
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And therefore now, if you please, we will with David in the 48. Psalme, Walk about Sion, and go round about her, and tell the Towers thereof.
And Therefore now, if you please, we will with David in the 48. Psalm, Walk about Sion, and go round about her, and tell the Towers thereof.
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But not about her onely, but into her too; even into every Tower.
But not about her only, but into her too; even into every Tower.
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And that we may get in we must make our entrance by the Watchman, who stands Centinel, you see,
And that we may get in we must make our Entrance by the Watchman, who Stands Centinel, you see,
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even at the very gate of the Text, Custos dixit, The Watchman said: Where the first particular is the consideration of his Charge and Function, The Watchman.
even At the very gate of the Text, Custos dixit, The Watchman said: Where the First particular is the consideration of his Charge and Function, The Watchman.
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The Watchman who is that? Deus Custos die ac nocte, saith S. Hierome, on the Text, He maketh this Watchman to be God.
The Watchman who is that? Deus Custos die ac nocte, Says S. Jerome, on the Text, He makes this Watchman to be God.
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And most true it is that God is Custos a Keeper, a Watchman to his Church:
And most true it is that God is Custos a Keeper, a Watchman to his Church:
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Nay Vigil, a perfect Watchman, for he doth neither dormire nor dormitare, Behold, he that keepeth Israel shall neither slumber nor sleep;
Nay Vigil, a perfect Watchman, for he does neither dormire nor dormitare, Behold, he that Keepeth Israel shall neither slumber nor sleep;
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The Lord himself is thy Keeper: An unspeakable comfort to every righteous soul in these times of danger. The Lord himself is thy Keeper: an unspeakable Comfort to every righteous soul in these times of danger.
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Was there ever more danger? Are not these S. Pauls very NONLATINALPHABET, Hard times, so it is in the Originall:
Was there ever more danger? are not these S. Paul's very, Hard times, so it is in the Original:
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Perilous times, as we translate it. Perilous times, as we translate it.
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In S. Pauls words in another place, Times full of perils, perils of waters, perils of robbers, perils of our own Country-men, perils of the heathen, perils in the Citie, perils in the wildernesse, perils in the sea, perils among false brethren.
In S. Paul's words in Another place, Times full of perils, perils of waters, perils of robbers, perils of our own Countrymen, perils of the heathen, perils in the city, perils in the Wilderness, perils in the sea, perils among false brothers.
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Why alas what comfort, what securitie can a pious soul have in such time of peril? Surely none (that I know) but this, Deus Custos, The Watchman is the Lord, The Lord himself is thy Keeper, the true Lord Keeper of his Church, Why alas what Comfort, what security can a pious soul have in such time of peril? Surely none (that I know) but this, Deus Custos, The Watchman is the Lord, The Lord himself is thy Keeper, the true Lord Keeper of his Church,
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and every faithfull member of it.
and every faithful member of it.
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And therefore as it is in the Psalme, The lying lips shall be put to silence which cruelly, disdainfully,
And Therefore as it is in the Psalm, The lying lips shall be put to silence which cruelly, disdainfully,
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and despitefully speak against the Righteous. and despitefully speak against the Righteous.
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But for them, Thou, O Lord, shalt hide them privily by thine own presence, Thou shalt keep them secretly in thy Tabernacle, from the strife of tongues. But for them, Thou, Oh Lord, shalt hide them privily by thine own presence, Thou shalt keep them secretly in thy Tabernacle, from the strife of tongues.
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Thou shalt hide them by thine own presence: O blessed and secure condition! unadvised Jonah, he being troubled flyeth from the presence of the Lord; Thou shalt hide them by thine own presence: Oh blessed and secure condition! unadvised Jonah, he being troubled flies from the presence of the Lord;
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but in the next verse, he falls into a storm; The Lord sent a great wind into the sea, and there was a mighty tempest. but in the next verse, he falls into a storm; The Lord sent a great wind into the sea, and there was a mighty tempest.
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How much better is it, with David in a storm and tempest to flie for shelter into the presence of the Lord? Thou shalt hide them privily by thine own presence.
How much better is it, with David in a storm and tempest to fly for shelter into the presence of the Lord? Thou shalt hide them privily by thine own presence.
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Thou shalt keep them secretly in thy Tabernacle. The Chamber of Gods presence in their souls shall be their protection;Thou shalt keep them secretly in thy Tabernacle. The Chamber of God's presence in their Souls shall be their protection;
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Gods Tabernacle shall be their Castle; and God himself shall be Custos, the Keeper, the Watchman.
God's Tabernacle shall be their Castle; and God himself shall be Custos, the Keeper, the Watchman.
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Though this be most true and comfortable, that God is a Watchman;
Though this be most true and comfortable, that God is a Watchman;
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yet, with all reverence to S. Hierome, God (I take it) is neither the onely nor indeed the proper Watchman in the Text. And therefore in the second place, The Watchman, that is Minister Dei, saith Ʋrsine; Propheta, saith Junius on the place, qui se custodem esse gloriatur & excubare pro salute populi, judiciáque Dei explorare.
yet, with all Reverence to S. Jerome, God (I take it) is neither the only nor indeed the proper Watchman in the Text. And Therefore in the second place, The Watchman, that is Minister Dei, Says Ʋrsine; Propheta, Says Junius on the place, qui se custodem esse gloriatur & excubare Pro salute People, judiciáque Dei explorare.
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The Prophets, the Ministers of Gods Word and Sacraments, are Gods Watchmen in his Church, who are there set by him to watch over the peoples souls as they that must give account;
The prophets, the Ministers of God's Word and Sacraments, Are God's Watchmen in his Church, who Are there Set by him to watch over the peoples Souls as they that must give account;
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and timely to blow their trumpet, to descrie and discover Gods approaching wrath and judgements for the peoples sinnes. and timely to blow their trumpet, to descry and discover God's approaching wrath and Judgments for the peoples Sins.
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These are the proper Watchmen of the Text; not excluding God;
These Are the proper Watchmen of the Text; not excluding God;
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for he, as you have heard, is Custos, nay Custos custodum, The Watchmens Watchman, Qui custodit ipsos custodes, He keepeth the Keepers;
for he, as you have herd, is Custos, nay Custos custodum, The Watchmens Watchman, Qui Custodit ipsos custodes, He Keepeth the Keepers;
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NONLATINALPHABET, saith S. Peter, The chief Shepherd, that is, the Shepherd of Shepherds; Curat oves, oviúmque magistros;
, Says S. Peter, The chief Shepherd, that is, the Shepherd of Shepherd's; Curate Owes, oviúmque magistros;
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He feeds the shepherds and their flocks too; he watcheth both over the Watchman and the Citie too.
He feeds the shepherd's and their flocks too; he watches both over the Watchman and the city too.
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And it is well it is so, for Except the Lord keep the Citie, the Watchman watcheth but in vain.
And it is well it is so, for Except the Lord keep the city, the Watchman watches but in vain.
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But under God it is the Watchmans proper charge to watch; and no man must serve in that charge, but who is there set by God; But under God it is the Watchman's proper charge to watch; and no man must serve in that charge, but who is there Set by God;
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either immediately by himself, in extraordinary cases;
either immediately by himself, in extraordinary cases;
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so God set Ezekiel, Sonne of man, I have made thee a Watchman unto the house of Israel:
so God Set Ezekielem, Son of man, I have made thee a Watchman unto the house of Israel:
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Or mediately, in a settled and ordinary way, by men authorised thereto from God; Or mediately, in a settled and ordinary Way, by men authorised thereto from God;
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as here at the sixth verse, Thus hath the Lord said unto me, Go set a Watchman.
as Here At the sixth verse, Thus hath the Lord said unto me, Go Set a Watchman.
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The Apostles themselves were set as Watchmen immediately by God: The Apostles themselves were Set as Watchmen immediately by God:
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And by authoritie from God, they with their own hands NONLATINALPHABET set their successours to be Watchmen after them;
And by Authority from God, they with their own hands Set their Successors to be Watchmen After them;
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that they should still lampada tradere, orderly succeed in the severall watches of the night, untill the morning of the resurrection, the great day, the day of the Lord: and so as it were from hand to hand continue a successive watch by imposition of hands. And blessed be God, that so it is still in this our Church.
that they should still lampada Tradere, orderly succeed in the several watches of the night, until the morning of the resurrection, the great day, the day of the Lord: and so as it were from hand to hand continue a successive watch by imposition of hands. And blessed be God, that so it is still in this our Church.
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Let therefore no bold and common person without a calling, dare to profane the ministerie of Gods holy ordinances;
Let Therefore no bold and Common person without a calling, Dare to profane the Ministry of God's holy ordinances;
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O let them not dare to sit in Moses chair, nor lay hands upon the Ark of Aaron. For Lay-men to teach and instruct their families at home, in the fundamentall grounds of pietie and Religion, such as they understand, God forbid I should open my mouth against it;
Oh let them not Dare to fit in Moses chair, nor lay hands upon the Ark of Aaron. For Laymen to teach and instruct their families At home, in the fundamental grounds of piety and Religion, such as they understand, God forbid I should open my Mouth against it;
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nay let my mouth be for ever shut, when it shall not be ready to open it self in approbation of it, and exhortation to it.
nay let my Mouth be for ever shut, when it shall not be ready to open it self in approbation of it, and exhortation to it.
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Ʋnusquisque paterfamilias est minister Christi, & erga suos Ecclesiasticus; & quodammodo Episcopale officium implere debet: S. Augustine. Ʋnusquisque paterfamilias est minister Christ, & Erga suos Ecclesiasticus; & quodammodo Episcopal officium implere debet: S. Augustine.
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Every man in this case is a Minister, nay if you will a Bishop, so he keep his Diocesse.
Every man in this case is a Minister, nay if you will a Bishop, so he keep his Diocese.
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But for the publick charge, the Pulpit, that is the chair of Moses: let Nadab and Abihu then take heed how they approach unto it;
But for the public charge, the Pulpit, that is the chair of Moses: let Nadab and Abihu then take heed how they approach unto it;
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there to offer up the strange fire of their preposterous zeal, lest fire come down from heaven, and so devoure them.
there to offer up the strange fire of their preposterous zeal, lest fire come down from heaven, and so devour them.
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The supper of the Lord is the Ark of the Covenant, committed to the charge of Aaron and his sonnes: The supper of the Lord is the Ark of the Covenant, committed to the charge of Aaron and his Sons:
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let then no over-officious Uzzah dare to put forth his unhallowed hand and touch it, no,
let then no over-officious Uzzah Dare to put forth his unhallowed hand and touch it, no,
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though happily he intendeth no harm, though he think onely to hold it when the oxen shake it;
though happily he intends no harm, though he think only to hold it when the oxen shake it;
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Lest the anger of the Lord be kindled against Ʋzzah, and God smite him that he die before the Ark. O then as we love our souls, let us learn to know our selves, and know our charges: Lest the anger of the Lord be kindled against Ʋzzah, and God smite him that he die before the Ark Oh then as we love our Souls, let us Learn to know our selves, and know our charges:
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Let no man take this honour unto himself, but he that is called of God as Aaron was. Let no man take this honour unto himself, but he that is called of God as Aaron was.
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Are all Apostles? are all Prophets? are all Teachers? It is a known and admirable Climax of the Apostles: are all Apostles? Are all prophets? Are all Teachers? It is a known and admirable Climax of the Apostles:
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How then shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they heare without a Preacher? And how shall they preach except they be sent? God is my witnesse, I speak not this out of any spirit of pride, How then shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not herd? And how shall they hear without a Preacher? And how shall they preach except they be sent? God is my witness, I speak not this out of any Spirit of pride,
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or contempt of the persons or gifts of others, be they never so mean;
or contempt of the Persons or Gifts of Others, be they never so mean;
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much lesse out of any spirit of envie at their parts, be they never so great.
much less out of any Spirit of envy At their parts, be they never so great.
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I can say (I trust) with Moses and in the spirit of Moses, that is in the spirit of meeknesse, Would God that all the Lords people were prophets;
I can say (I trust) with Moses and in the Spirit of Moses, that is in the Spirit of meekness, Would God that all the lords people were Prophets;
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and that the Lord would put his spirit upon them. But we must give God leave to be the Orderer of his own Ordinances; and that the Lord would put his Spirit upon them. But we must give God leave to be the Orderer of his own Ordinances;
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who being the God of order, will doubtlesse revenge the contemptuous breach of order.
who being the God of order, will doubtless revenge the contemptuous breach of order.
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And we must take leave to call upon men to keep their callings, Not to touch the mount lest they die.
And we must take leave to call upon men to keep their callings, Not to touch the mount lest they die.
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Quam quisque norit artem: In the fear of God, let every man hold him to his trade. Quam Quisque norit Artem: In the Fear of God, let every man hold him to his trade.
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Né sutor ultra crepidam: Let not a taylour instead of a garment cut out a Text;Né suitor ultra crepidam: Let not a tailor instead of a garment Cut out a Text;
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and it may be with some stolen shreds patch up a Sermon. Let him not mistake the Lords Board for a shopboard.
and it may be with Some stolen shreds patch up a Sermon. Let him not mistake the lords Board for a shopboard.
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No, let not every man as he list venter to be a Watchman, or meddle with the Watchmans charge.
No, let not every man as he list venture to be a Watchman, or meddle with the Watchman's charge.
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Surely if this be suffered, we shall all suffer; God will never take it at our hands.
Surely if this be suffered, we shall all suffer; God will never take it At our hands.
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He quarrelled once that the meanest or lowest of the people were made Priests by Jeroboam, though the truth is that service was onely for calves, at the best but golden calves: what is it then for the meanest of the people to make themselves ministers of God? Nay, not themselves neither:
He quarreled once that the Meanest or lowest of the people were made Priests by Jeroboam, though the truth is that service was only for calves, At the best but golden calves: what is it then for the Meanest of the people to make themselves Ministers of God? Nay, not themselves neither:
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Ministers of God they will be, yet neither so made by God nor man:
Ministers of God they will be, yet neither so made by God nor man:
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It is easie then to guesse from whence they come, and by what spirit they are led.
It is easy then to guess from whence they come, and by what Spirit they Are led.
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These are not Vigiles but Noctambulones: These are disturbers of the Watch, not Watchmen: These are not led by the spirit, but scared with sprites.
These Are not Vigiles but Noctambulones: These Are disturbers of the Watch, not Watchmen: These Are not led by the Spirit, but scared with sprites.
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Like the seven sonnes of one Sceva a vagabond Jew, that without commission would needs conjure out evil spirits in the name of Jesus.
Like the seven Sons of one Sceva a vagabond Jew, that without commission would needs conjure out evil spirits in the name of jesus.
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Such there are still amongst us of a vagabond and Jewish brood. Seven sonnes; I am sory that generation was so fruitfull.
Such there Are still among us of a vagabond and Jewish brood. Seven Sons; I am sorry that generation was so fruitful.
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It may be the superstitious Jews thought the seventh sonne at least would do miracles, and cast out Devils:
It may be the superstitious jews Thought the seventh son At least would do Miracles, and cast out Devils:
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But you know what happened, The evil spirit answered and said, Jesus I know, and Paul I know,
But you know what happened, The evil Spirit answered and said, jesus I know, and Paul I know,
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sed qui vos? but who are ye? and the man in whom the spirit was leaped upon them,
sed qui vos? but who Are you? and the man in whom the Spirit was leapt upon them,
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and overcame them, and prevailed against them. Jesus I know, and Paul I know: Jesus was called of his Father; and Paul of Jesus; and overcame them, and prevailed against them. jesus I know, and Paul I know: jesus was called of his Father; and Paul of jesus;
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both these had their warrantable callings, you see the devil himself could not denie it. Sed qui vos? Who are ye? ye that have no calling;
both these had their warrantable callings, you see the Devil himself could not deny it. said qui vos? Who Are you? you that have no calling;
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ye that pretend the spirit of Jesus against the ordinance of Jesus.
you that pretend the Spirit of jesus against the Ordinance of jesus.
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O take heed lest the evil spirit, which you would seem to cast out, do not ipso facto, even by this very means, enter into you, overcome you, and prevail against you.
O take heed lest the evil Spirit, which you would seem to cast out, do not ipso facto, even by this very means, enter into you, overcome you, and prevail against you.
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Our Watchman here, as you may be assured from the president in this chapter at the 5. verse, hath a good commission for his charge;
Our Watchman Here, as you may be assured from the president in this chapter At the 5. verse, hath a good commission for his charge;
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even a commission to the same which we lay claim to; Prepare a table, Watch in the Watch-tower.
even a commission to the same which we lay claim to; Prepare a table, Watch in the Watchtower.
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The Pulpit, that is our Watch-tower; The Lords Supper, that is our Table; The officiating at these is ours, The Pulpit, that is our Watchtower; The lords Supper, that is our Table; The officiating At these is ours,
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and we lay claim to it; procul, procul este profani. For others, quoad hoc, hands off.
and we lay claim to it; procul, procul este profani. For Others, quoad hoc, hands off.
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If they will still presumptuously rush upon God, and his holy ordinances;
If they will still presumptuously rush upon God, and his holy ordinances;
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If they (which I beseech God to stop, I say if they) without a warrant will still prepare the Table, and watch in the Watch-tower, I must go on with the rest of that verse, Arise ye Princes, and anoint the shield.
If they (which I beseech God to stop, I say if they) without a warrant will still prepare the Table, and watch in the Watchtower, I must go on with the rest of that verse, Arise you Princes, and anoint the shield.
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Let lawfull authoritie force them to the obedience of the law of Christ. This is the Watchmans charge, For thus saith the Lord, Go set a Watchman. Let lawful Authority force them to the Obedience of the law of christ. This is the Watchman's charge, For thus Says the Lord, Go Set a Watchman.
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But then what follows? Let him declare what he seeth. But then what follows? Let him declare what he sees.
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The Watchman that is set, he must declare; and so doth our Watchman in the Text. He was a Watchman, that was his Charge;
The Watchman that is Set, he must declare; and so does our Watchman in the Text. He was a Watchman, that was his Charge;
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But The Watchman said, Custos dixit, That is his Discharge, and our second particular. His Discharge, Dixit, He said; So he Doth;
But The Watchman said, Custos dixit, That is his Discharge, and our second particular. His Discharge, Dixit, He said; So he Does;
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and so he ought to do. Go set a Watchman, saith the Lord, and let him declare what he seeth.
and so he ought to do. Go Set a Watchman, Says the Lord, and let him declare what he sees.
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So then to make up this full discharge, The Watchman must see, He must declare, and He must declare what he seeth, and all is implyed in this He said. He must See, Away then with all blind, ignorant,
So then to make up this full discharge, The Watchman must see, He must declare, and He must declare what he sees, and all is employed in this He said. He must See, Away then with all blind, ignorant,
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and unlearned Watchmen that cannot see.
and unlearned Watchmen that cannot see.
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He must Declare, Away then with all dumbe, idle, and slothfull Watchmen that will not say.
He must Declare, Away then with all dumb, idle, and slothful Watchmen that will not say.
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He must Declare what he sees, Away then with all false, all flattering, and treacherous Watchmen, that see one thing, but say another.
He must Declare what he sees, Away then with all false, all flattering, and treacherous Watchmen, that see one thing, but say Another.
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Our Watchman must first see, or else (the truth is) he cannot say: He is a madman that trusts a blind man to be a watchman.
Our Watchman must First see, or Else (the truth is) he cannot say: He is a madman that trusts a blind man to be a watchman.
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A minister of Christ must not be ignorant of the mysteries of Christ;
A minister of christ must not be ignorant of the Mysteres of christ;
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nor of those Arts and Sciences, of those tongues and languages that are now required thereunto.
nor of those Arts and Sciences, of those tongues and languages that Are now required thereunto.
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If the blind lead the blind, you know what becomes of both. The Prophets were of old called Seers, and speculatores, NONLATINALPHABET;If the blind led the blind, you know what becomes of both. The prophets were of old called Seers, and Speculators,;
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Then they must NONLATINALPHABET, yea and (as their place may be) NONLATINALPHABET; not onely See, but Oversee, that is rule and govern. Then they must, yea and (as their place may be); not only See, but Oversee, that is Rule and govern.
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It is required there should be an order even among the Watchmen, or else the Watchmen will soon be out of order. Jer. 37.13. we find a Captain of the Watch;
It is required there should be an order even among the Watchmen, or Else the Watchmen will soon be out of order. Jer. 37.13. we find a Captain of the Watch;
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and NONLATINALPHABET, the Captain of the Temple, that is, of the watch of the Temple, as appears by S. Matthew. and, the Captain of the Temple, that is, of the watch of the Temple, as appears by S. Matthew.
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And this Captain and his watch had their Watch-tower too, even Turrem Antoniam, the Turret next the Temple, where the robes of the High Priest were kept, which was called the Tower of Anthony. And this Captain and his watch had their Watchtower too, even Turrem Antoniam, the Turret next the Temple, where the robes of the High Priest were kept, which was called the Tower of Anthony.
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And in the fettled government of Gods Church, both before and ever since our Saviours and his Apostles times, in the time of the Law and the Gospel, it cannot be denied but as there was a Watch,
And in the fettled government of God's Church, both before and ever since our Saviors and his Apostles times, in the time of the Law and the Gospel, it cannot be denied but as there was a Watch,
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so in that Watch there was an order: Priests and chief Priests, NONLATINALPHABET & NONLATINALPHABET. The Bishops chait it is NONLATINALPHABET, the Watchmans Tower, Specula NONLATINALPHABET.
so in that Watch there was an order: Priests and chief Priests, &. The Bishops chait it is, the Watchman's Tower, Specula.
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First, a Tower for strength against the adversary.
First, a Tower for strength against the adversary.
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Who, that pretends to learning, dare gainsay that in all former ages the famous Bishops have been the bulwarks of the Church of God;
Who, that pretends to learning, Dare gainsay that in all former ages the famous Bishops have been the bulwarks of the Church of God;
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blessed Martyrs, holy Confessours, and the profoundest Doctours. Witnesse their lasting monuments which shall outlive both time and envie.
blessed Martyrs, holy Confessors, and the profoundest Doctors. Witness their lasting monuments which shall outlive both time and envy.
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Secondly, a Tower for eminency. It is most requisite that he who must see farre, should be placed high; Secondly, a Tower for eminency. It is most requisite that he who must see Far, should be placed high;
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the advantage of the place doth help the sight.
the advantage of the place does help the sighed.
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God hath set the eyes which are, saith the Oratour, tanquam speculatores in corpore, the bodies watchmen, not in the feet or any of the lower members,
God hath Set the eyes which Are, Says the Orator, tanquam Speculators in corpore, the bodies watchmen, not in the feet or any of the lower members,
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but in the head, in capite tanquam in Capitolio, in the Turret of the head.
but in the head, in capite tanquam in Capitol, in the Turret of the head.
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Qui Ecclesiae praesides corporis Christies oculus, saith Origen. Since then the Bishop is the Churches eye, we may well afford him the eminency and honour of his chair. Qui Ecclesiae Praesides corporis Christ's oculus, Says Origen. Since then the Bishop is the Churches eye, we may well afford him the eminency and honour of his chair.
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Yea, and a correspondency of means withall: since he is in a speciall manner to Watch; Let me use still the words of the Prophet, Prepare a Table that he may watch in the watch-tower.
Yea, and a correspondency of means withal: since he is in a special manner to Watch; Let me use still the words of the Prophet, Prepare a Table that he may watch in the watchtower.
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Since he must watch, you must not make him fast too; take away his means: that would be too much; Since he must watch, you must not make him fast too; take away his means: that would be too much;
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this is to make him not stand as a Watchman, but to lie perdieu. No;
this is to make him not stand as a Watchman, but to lie perdieu. No;
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prepare a table, and then on Gods name let him watch in the watch tower, that is, not onely see but say: The second branch.prepare a table, and then on God's name let him watch in the watch tower, that is, not only see but say: The second branch.
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That is Preach: For I would not be mistaken:
That is Preach: For I would not be mistaken:
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I confesse I reverence the Order, for the Antiquity, Universalitie, and (where it is rightly ordered) the great Conveniency of it;
I confess I Reverence the Order, for the Antiquity, Universality, and (where it is rightly ordered) the great Conveniency of it;
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but I come no Advocate for pompous ignorance, or learned silence.
but I come no Advocate for pompous ignorance, or learned silence.
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This particular prophesie, in the verse before the Text, is called (ye know) The burden of Dumah, and Dumah from NONLATINALPHABET, (from whence perhaps our English dumbe doth come) is silentium, silence.
This particular prophesy, in the verse before the Text, is called (you know) The burden of Dumah, and Dumah from, (from whence perhaps our English dumb does come) is silentium, silence.
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Dumah interpretatur silentium, saith S. Bernard; then surely to an idle silence (wheresoever it is found) there doth belong a burden, a heavy judgement is threatned from the mouth of God. Dumah interpretatur silentium, Says S. Bernard; then surely to an idle silence (wheresoever it is found) there does belong a burden, a heavy judgement is threatened from the Mouth of God.
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Neither our Watchmans seeing nor his overseeing must stop his saying. Let the Watchman have his Watch-tower;
Neither our Watchman's seeing nor his overseeing must stop his saying. Let the Watchman have his Watchtower;
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but let not that tower be so high that his voice may not be heard below;
but let not that tower be so high that his voice may not be herd below;
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Prepare him a table, but let not his table be made a snare unto him, to stop his breath.
Prepare him a table, but let not his table be made a snare unto him, to stop his breath.
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God as he hath placed the eyes in the head, so the tongue too. The Bishops chair is not a chair of state or chair of ease. S. Pauls NONLATINALPHABET must be NONLATINALPHABET;
God as he hath placed the eyes in the head, so the tongue too. The Bishops chair is not a chair of state or chair of ease. S. Paul's must be;
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His chair is then Cathedra doctoralis, it is the chair of Moses;
His chair is then Cathedra doctoralis, it is the chair of Moses;
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and thence they are to teach and preach, even by their example to encourage preachers, to preach up preaching.
and thence they Are to teach and preach, even by their Exampl to encourage Preachers, to preach up preaching.
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Praedicatio praecipuum munus Episcoporum, The very Councel of Trent determines it; Preaching is the chiefest flower in the Bishops garden. Predication praecipuum munus Bishops, The very Council of Trent determines it; Preaching is the chiefest flower in the Bishops garden.
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An unpreaching Bishop is an Idole in the Church, That hath eyes and sees not; at least, he hath a mouth and speaks not.
an unpreaching Bishop is an Idol in the Church, That hath eyes and sees not; At least, he hath a Mouth and speaks not.
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It was a fearfull complaint, that of S. Gregory of his times, Ad exteriora negotia delapsi sumus,
It was a fearful complaint, that of S. Gregory of his times, Ad exteriora Business delapsi sumus,
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& aliud ex honore suscipimus, atque aliud ex officio actionis exhibemus.
& Aliud ex honore suscipimus, atque Aliud ex Officio actionis exhibemus.
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Ministerium praedicationis relinquimus, & ad poenam nostram ut video Episcopi vocamur, qui honoris nomen, non virtutis tenemus. I will not english it. Ministerium praedicationis relinquimus, & ad poenam nostram ut video Bishops vocamur, qui Honoris Nome, non virtue tenemus. I will not english it.
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But if we stop our mouths, it is no marvell if the people open theirs.
But if we stop our mouths, it is no marvel if the people open theirs.
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When the watchmen were asleep (you know the story) etiam striderunt anseres, the geese once gagled to save the Capitol.
When the watchmen were asleep (you know the story) etiam striderunt anseres, the geese once gaggled to save the Capitol.
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The onely way to stop their clamours, is to use our own. Clama, nè cesses; Cry aloud and spare not, lift up thy voice like a trumpet.
The only Way to stop their clamours, is to use our own. Claim, nè cesses; Cry aloud and spare not, lift up thy voice like a trumpet.
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This voice will drown their cries: This voice will drown their cries:
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It is not all the learning in thy brain will do it, Scire tuum nihil est. It must be thy learning in thy tongue, The Lord hath given me the Tongue of the learned.
It is not all the learning in thy brain will do it, Scire tuum nihil est. It must be thy learning in thy tongue, The Lord hath given me the Tongue of the learned.
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It is the Priests lips, and not his head, that must preserve knowledge, and the people seek the Law at his mouth. It is the Priests lips, and not his head, that must preserve knowledge, and the people seek the Law At his Mouth.
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Good Zachary indeed though a Priest was dumbe; but when his tongue could not, his pen did speak; Good Zachary indeed though a Priest was dumb; but when his tongue could not, his pen did speak;
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He made signes for his writing-tables.
He made Signs for his writing-tables.
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In that case his pen may be his tongue, but otherwise his tongue, like Davids, must be his pen; In that case his pen may be his tongue, but otherwise his tongue, like Davids, must be his pen;
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My tongue is the pen of a ready writer. My tongue is the pen of a ready writer.
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They say in the fable that when Argus was set a watch to Io, Mercury the feigned Deity of eloquence did charm him: They say in the fable that when Argus was Set a watch to Io, Mercury the feigned Deity of eloquence did charm him:
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Our Watchman must have the eyes of Argus, saith Hector Pintus, and the tongue of Mercury. Our Watchman must have the eyes of Argus, Says Hector Pintus, and the tongue of Mercury.
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He must open the doore of utterance by the key of knowledge;
He must open the door of utterance by the key of knowledge;
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He must both see, and say, yea and say what he seeth. That is the third branch.
He must both see, and say, yea and say what he sees. That is the third branch.
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Otherwise he is but a treacherous Watchman, a false and lying Prophet.
Otherwise he is but a treacherous Watchman, a false and lying Prophet.
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A Prophet, a true Minister of the Gospel (whatsoever the world now thinketh) is an Angel of light,
A Prophet, a true Minister of the Gospel (whatsoever the world now Thinketh) is an Angel of Light,
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an Herauld of heaven, an Embassadour of God. Especially an ancient and Reverend Father of the Church;
an Herald of heaven, an Ambassador of God. Especially an ancient and Reverend Father of the Church;
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he is the head, The ancient and honourable he is the head.
he is the head, The ancient and honourable he is the head.
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But on the contrary, a lying, a flattering and seducing Prophet, he is the tayl, The Prophet that telleth lyes he is the tayl: But on the contrary, a lying, a flattering and seducing Prophet, he is the tail, The Prophet that Telleth lies he is the tail:
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(what more base?) Metaphora à canibus & serpentibus ducta; qui caudâ blandientes sensim illabuntur & venenum evomunt.
(what more base?) Metaphor à canibus & serpentibus ducta; qui caudâ blandientes Gradually illabuntur & venenum evomunt.
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O take heed of these, the poyson of asps is under their lips, and the sting of death is in their tayls. Oh take heed of these, the poison of asps is under their lips, and the sting of death is in their tails.
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These leaders of the people cause them to erre; and they that are led of them are destroyed. These leaders of the people cause them to err; and they that Are led of them Are destroyed.
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Such are Romes Scouts, their Emissaries, their Spies, even treacherous Watchmen; Such Are Romes Scouts, their Emissaries, their Spies, even treacherous Watchmen;
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who hold out false fires to poore straying souls, and give false alarums to frighted consciences.
who hold out false fires to poor straying Souls, and give false alarms to frighted Consciences.
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You know who it is that is a lying spirit in the mouth of the Prophets.
You know who it is that is a lying Spirit in the Mouth of the prophets.
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As for us, we have our light too and our alarum, even Gods word and the true preaching of that word: As for us, we have our Light too and our alarm, even God's word and the true preaching of that word:
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We have also a more sure word of prophesie, whereunto ye do well that ye take heed, We have also a more sure word of prophesy, whereunto you do well that you take heed,
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as unto a light that shineth in a dark place. But with the word must go the alarum. as unto a Light that shines in a dark place. But with the word must go the alarm.
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The faithfull Belman, the walking Watchman of the night, commonly is furnished not onely with his lantern, but his bell:
The faithful Belman, the walking Watchman of the night, commonly is furnished not only with his lantern, but his bell:
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A Minister of Gods Church, he must have his lantern;
A Minister of God's Church, he must have his lantern;
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Not one borrowed from Faux, not Romes lantern, not a dark one, the lantern of humane Traditions, by which they can turn the light of Doctrine which way they please;
Not one borrowed from Faux, not Romes lantern, not a dark one, the lantern of humane Traditions, by which they can turn the Light of Doctrine which Way they please;
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no Judas lantern to betray Gods truth; but Davids lantern, the written word of God:
no Judas lantern to betray God's truth; but Davids lantern, the written word of God:
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Thy word (saith David) is a lantern unto my feet, and a light unto my paths. Thy word (Says David) is a lantern unto my feet, and a Light unto my paths.
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But as he must have Davids lantern, so he must have Aarons bells. We hardly think a Churchman possessed till he have rung his bells:
But as he must have Davids lantern, so he must have Aaron's Bells'. We hardly think a Churchman possessed till he have rung his Bells':
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That is but a supposed Ceremonie at his entrance;
That is but a supposed Ceremony At his Entrance;
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but the ringing of this bell, the constant and faithfull preaching of the true word of God, is the main substance of our performance.
but the ringing of this bell, the constant and faithful preaching of the true word of God, is the main substance of our performance.
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By this he rings all in; he rings the truth of Christ into the peoples eares and hearts;
By this he rings all in; he rings the truth of christ into the peoples ears and hearts;
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he rings both himself and all his auditours into heaven. Take heed to thy self, and to thy doctrine; continue in them;
he rings both himself and all his Auditors into heaven. Take heed to thy self, and to thy Doctrine; continue in them;
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for in doing this thou shalt save thy self, and them that heare thee. Blessed are those watchmen whom the Lord when he cometh shall find thus watching.
for in doing this thou shalt save thy self, and them that hear thee. Blessed Are those watchmen whom the Lord when he comes shall find thus watching.
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If he shall come in the second watch or in the third watch, blessed are those servants. If he shall come in the second watch or in the third watch, blessed Are those Servants.
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And such we may suppose was the Watchman of the Text, a seeing, saying, faithfull Watchman. And such we may suppose was the Watchman of the Text, a seeing, saying, faithful Watchman.
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As it seemeth, he did not onely vigilare, but excubias agere, he kept both watch and ward;
As it seems, he did not only Vigilare, but Excubias agere, he kept both watch and ward;
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like Jacob, he watched his flock both day and night. The Watchword doth import no lesse:
like Jacob, he watched his flock both day and night. The Watchword does import no less:
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Here are tidings of the Morning, and tidings of the Night; The morning cometh and also the night.
Here Are tidings of the Morning, and tidings of the Night; The morning comes and also the night.
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Like the vigilant and spritefull cock (the native watchman of the house) he no sooner perceiveth the morning dawn, but falls a crowing.
Like the vigilant and spriteful cock (the native watchman of the house) he no sooner perceives the morning dawn, but falls a crowing.
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Nay, like S. Peters cock, he croweth, and crieth for our repentant tears; To Inquire, to Return, to Come; That is the note;
Nay, like S. Peter's cock, he croweth, and cries for our repentant tears; To Inquire, to Return, to Come; That is the note;
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The Watchman said, The morning cometh and also the night: If ye will inquire, inquire; Return, Come. The Watchman said, The morning comes and also the night: If you will inquire, inquire; Return, Come.
dt n1 vvd, dt n1 vvz cc av dt n1: cs pn22 vmb vvi, vvb; vvb, vvb.
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And now it is high time to dismisse our Watchman, and our first generall with him.
And now it is high time to dismiss our Watchman, and our First general with him.
cc av pn31 vbz j n1 pc-acp vvi po12 n1, cc po12 ord n1 p-acp pno31.
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The second followeth, and that is the Watchword, all tending to repentance, but it is partly Monitory, and partly Directory. VVe begin with the first, the Doctrine or Monition, Venit mane, The Morning cometh and also the Night.
The second follows, and that is the Watchword, all tending to Repentance, but it is partly Monitory, and partly Directory. We begin with the First, the Doctrine or Monition, Venit mane, The Morning comes and also the Night.
dt ord vvz, cc d vbz dt n1, d vvg p-acp n1, cc-acp pn31 vbz av j, cc av n1. pns12 vvb p-acp dt ord, dt n1 cc n1, fw-la n1, dt n1 vvz cc av dt n1.
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Which in a twofold sense gives us a twofold motive to Repentance.
Which in a twofold sense gives us a twofold motive to Repentance.
r-crq p-acp dt j n1 vvz pno12 dt j n1 p-acp np1-n.
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VVe may take the words Naturally and Morally. Naturally, The Morning cometh and also the Night;
We may take the words Naturally and Morally. Naturally, The Morning comes and also the Night;
pns12 vmb vvi dt n2 av-j cc av-j. np1, dt n1 vvz cc av dt n1;
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that is, our time is fleeting, and our whole life is fading, the Morning of our life doth passe, our Night of death draweth on, therefore Repent.
that is, our time is fleeting, and our Whole life is fading, the Morning of our life does pass, our Night of death draws on, Therefore repent.
cst vbz, po12 n1 vbz vvg, cc po12 j-jn n1 vbz vvg, dt n1 pp-f po12 n1 vdz vvi, po12 n1 pp-f n1 vvz a-acp, av vvb.
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Secondly Morally, The Morning of prosperity and of Gods mercies, that comes; The Night of adversitie and Gods temporall judgements, that cometh.
Secondly Morally, The Morning of Prosperity and of God's Mercies, that comes; The Night of adversity and God's temporal Judgments, that comes.
ord av-j, dt n1 pp-f n1 cc pp-f npg1 n2, cst vvz; dt n1 pp-f n1 cc n2 j n2, cst vvz.
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Since therefore we are thus summoned both by the voice of Mercy, and the voice of Judgement, therefore Repent.
Since Therefore we Are thus summoned both by the voice of Mercy, and the voice of Judgement, Therefore repent.
p-acp av pns12 vbr av vvn d p-acp dt n1 pp-f n1, cc dt n1 pp-f n1, av vvb.
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First Naturally, Repent, because our time passeth, our life fadeth, and our death approacheth.
First Naturally, repent, Because our time passes, our life fades, and our death Approaches.
ord av-j, vvb, c-acp po12 n1 vvz, po12 n1 vvz, cc po12 n1 vvz.
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Our Saviour said it of himself, I must work the works of him that sent me while it is day, the Night cometh when no man can work.
Our Saviour said it of himself, I must work the works of him that sent me while it is day, the Night comes when no man can work.
po12 n1 vvd pn31 pp-f px31, pns11 vmb vvi dt n2 pp-f pno31 cst vvd pno11 cs pn31 vbz n1, dt n1 vvz c-crq dx n1 vmb vvi.
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While it is day, that is, NONLATINALPHABET, saith S. Chrysostome, while life doth last; Quamdin vita suppetit, Dies est, post mortem Nox: While it is day, that is,, Says S. Chrysostom, while life does last; Quamdin vita suppetit, Die est, post mortem Nox:
cs pn31 vbz n1, cst vbz,, vvz n1 np1, cs n1 vdz vvi; np1 fw-la fw-fr, vvz zz, fw-la fw-la fw-la:
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Our life is a Day, and our death a Night; a long night after a short winters day. Our life is a Day, and our death a Night; a long night After a short winter's day.
po12 n1 vbz dt n1, cc po12 n1 dt n1; dt j n1 p-acp dt j ng1 n1.
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If we neglect to work this Day, what followeth? Nox est perpetua una dormienda; a dismall and an eternall night.
If we neglect to work this Day, what follows? Nox est perpetua una dormienda; a dismal and an Eternal night.
cs pns12 vvb pc-acp vvi d n1, r-crq vvz? fw-la fw-la fw-la fw-la fw-la; dt j cc dt j n1.
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We fool away our time, (God knows) our pretious time either in not working,
We fool away our time, (God knows) our precious time either in not working,
pns12 vvb av po12 n1, (np1 vvz) po12 j n1 av-d p-acp xx vvg,
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or in not working the works of him that sent us; in works of vanitie, works of curiositie, nay works of iniquitie.
or in not working the works of him that sent us; in works of vanity, works of curiosity, nay works of iniquity.
cc a-acp xx vvg dt n2 pp-f pno31 cst vvd pno12; p-acp n2 pp-f n1, n2 pp-f n1, uh-x n2 pp-f n1.
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A Heathen could complain of this, Magna pars vitae elabitur malè agentibus; maxima, nihil agentibus; tota, aliud agentibus. But we Christians practice it.
A Heathen could complain of this, Magna pars vitae elabitur malè agentibus; maxima, nihil agentibus; tota, Aliud agentibus. But we Christians practice it.
dt j-jn vmd vvi pp-f d, fw-la fw-la fw-la fw-la fw-la fw-la; fw-la, fw-la fw-la; fw-la, vvn fw-la. cc-acp pns12 njpg2 n1 pn31.
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How many of us spend the choice of our dear time in trickings and trimmings, in tirings and dressings? Dum moliuntur, dum comuntur annus est.
How many of us spend the choice of our dear time in trickings and trimmings, in tirings and dressings? Dum moliuntur, dum comuntur annus est.
c-crq d pp-f pno12 vvi dt n1 pp-f po12 j-jn n1 p-acp n2 cc n2-vvg, p-acp n2 cc n2-vvg? fw-la fw-la, fw-la fw-la fw-la fw-la.
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I dare say the morning is gone before many of us know it is come; at least by any serious work that we have done therein. I Dare say the morning is gone before many of us know it is come; At least by any serious work that we have done therein.
pns11 vvb vvi dt n1 vbz vvn p-acp d pp-f pno12 vvi pn31 vbz vvn; p-acp ds p-acp d j n1 cst pns12 vhb vdn av.
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And be there not that spend their Nights in revellings and riotings? O little do they think of that approaching night of death;
And be there not that spend their Nights in revellings and riotings? O little do they think of that approaching night of death;
cc vbb a-acp xx d vvi po32 ng1 p-acp n2 cc n2? sy av-j vdb pns32 vvb pp-f d j-vvg n1 pp-f n1;
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that serious thought would damp their sport and spoil their play.
that serious Thought would damp their sport and spoil their play.
cst j n1 vmd n-jn po32 n1 cc vvi po32 n1.
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How many are there of us that can spend an age in courting of some fair face, some beauty of the times,
How many Are there of us that can spend an age in courting of Some fair face, Some beauty of the times,
c-crq d vbr a-acp pp-f pno12 cst vmb vvi dt n1 p-acp vvg pp-f d j n1, d n1 pp-f dt n2,
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and think of no other heaven then the fruition of our Mistris favour; and her smile the onely vision beatificall.
and think of no other heaven then the fruition of our Mistress favour; and her smile the only vision beatifical.
cc vvb pp-f dx j-jn n1 cs dt n1 pp-f po12 n1 n1; cc po31 n1 dt j n1 j.
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Why alas, vain man, death is courting that face as well as thou; and oftentimes he proves the more successefull, or at least the more revengefull rivall.
Why alas, vain man, death is courting that face as well as thou; and oftentimes he Proves the more successful, or At least the more revengeful rival.
uh-crq uh, j n1, n1 vbz vvg d n1 c-acp av c-acp pns21; cc av pns31 vvz dt av-dc j, cc p-acp ds dt av-dc j n1.
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In the heat of all thy pursuit, he either takes her from thee, or thee from her,
In the heat of all thy pursuit, he either Takes her from thee, or thee from her,
p-acp dt n1 pp-f d po21 n1, pns31 av-d vvz pno31 p-acp pno21, cc pno21 p-acp pno31,
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and sends ye to another world, there to embrace; but what? eternall flames.
and sends you to Another world, there to embrace; but what? Eternal flames.
cc vvz pn22 p-acp j-jn n1, a-acp pc-acp vvi; cc-acp q-crq? j n2.
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Again, he saith it in the Comedie, Sic vita est hominum ac si ludas tesseris, The life of man is even as a game at Chesse or Tables.
Again, he Says it in the Comedy, Sic vita est hominum ac si ludas tesseris, The life of man is even as a game At Chess or Tables.
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Many of us indeed make it so without a trope or figure.
Many of us indeed make it so without a trope or figure.
av-d pp-f pno12 av vvi pn31 av p-acp dt n1 cc n1.
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We spend our life, whole dayes and nights, even our best houres, at Cards, or Tables, or some such idle exercise;
We spend our life, Whole days and nights, even our best hours, At Cards, or Tables, or Some such idle exercise;
pns12 vvb po12 n1, j-jn n2 cc n2, av po12 js n2, p-acp n2, cc n2, cc d d j n1;
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We sit down to eat and to drink, and rise up to play. There is the model of our Gallants life; We fit down to eat and to drink, and rise up to play. There is the model of our Gallants life;
pns12 vvb a-acp pc-acp vvi cc pc-acp vvi, cc vvb a-acp pc-acp vvi. pc-acp vbz dt n1 pp-f po12 n2-jn n1;
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the summa totalis of his time laid out. I do not say that all games or playing are in themselves unlawfull.
the summa totalis of his time laid out. I do not say that all games or playing Are in themselves unlawful.
dt fw-la fw-la pp-f po31 n1 vvd av. pns11 vdb xx vvi cst d n2 cc vvg vbr p-acp px32 j.
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No, but this I say, At the best they are no otherwise lawfull then as recreations;
No, but this I say, At the best they Are not otherwise lawful then as recreations;
uh-dx, cc-acp d pns11 vvb, p-acp dt js pns32 vbr xx av j av c-acp n2;
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to which he hath no right which hath not first seriously imployed himself in his Vocation:
to which he hath no right which hath not First seriously employed himself in his Vocation:
p-acp r-crq pns31 vhz dx n-jn r-crq vhz xx ord av-j vvn px31 p-acp po31 n1:
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He hath no right to play, that doth refuse to work.
He hath no right to play, that does refuse to work.
pns31 vhz dx j-jn pc-acp vvi, cst vdz vvi pc-acp vvi.
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In what condition then are they who scorn the very name of a Vocation? no, they would have you know, they are better born then so, to follow a Vocation and be bound to work.
In what condition then Are they who scorn the very name of a Vocation? no, they would have you know, they Are better born then so, to follow a Vocation and be bound to work.
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They have no other businesse but to enjoy their pleasure, NONLATINALPHABET.
They have no other business but to enjoy their pleasure,.
pns32 vhb dx j-jn n1 cc-acp pc-acp vvi po32 n1,.
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Was this the end that God sent thee forth into the world? Doth God imploy us here as Claudius did his souldiers to gather cockles? Or will it be our last account, Was this the end that God sent thee forth into the world? Does God employ us Here as Claudius did his Soldiers to gather cockles? Or will it be our last account,
vbds d dt n1 cst np1 vvd pno21 av p-acp dt n1? vdz np1 vvi pno12 av p-acp npg1 vdd po31 n2 pc-acp vvi n2? cc vmb pn31 vbi po12 ord n1,
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How many games we have played, or sets we have wonne? Wonne? There will appear but little winning then, I fear.
How many games we have played, or sets we have won? Won? There will appear but little winning then, I Fear.
c-crq d n2 pns12 vhb vvn, cc vvz pns12 vhb vvn? vvn? pc-acp vmb vvi p-acp j n-vvg av, pns11 vvb.
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He that in such sad times as these hath lost an houre at play, though haply he hath wonne a pound,
He that in such sad times as these hath lost an hour At play, though haply he hath won a pound,
pns31 cst p-acp d j n2 c-acp d vhz vvn dt n1 p-acp n1, cs av pns31 vhz vvn dt n1,
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nay hundreds of pounds, may put all his winnings in his eye; and so he must, and weep them out.
nay hundreds of pounds, may put all his winnings in his eye; and so he must, and weep them out.
uh-x crd pp-f n2, vmb vvi d po31 n2-vvg p-acp po31 n1; cc av pns31 vmb, cc vvi pno32 av.
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Would we spend our time thus, if we knew our time to be so short,
Would we spend our time thus, if we knew our time to be so short,
vmd pns12 vvi po12 n1 av, cs pns12 vvd po12 n1 pc-acp vbi av j,
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and our work so serious as Repentance is? That is the work of him that sent us.
and our work so serious as Repentance is? That is the work of him that sent us.
cc po12 n1 av j c-acp n1 vbz? cst vbz dt n1 pp-f pno31 cst vvd pno12.
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Tertullian said it of himself, I say it of us all, Omnium notarum peccatores, nec ullae rei quàm poenitentiae nati sumus. Tertullian said it of himself, I say it of us all, Omnium notarum Peccatores, nec ullae rei quàm poenitentiae Nati sumus.
np1 vvd pn31 pp-f px31, pns11 vvb pn31 pp-f pno12 d, fw-la fw-la n2, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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We are born for this, and onely this. We come into the world with tears; though our tongues cannot speak, yet our eyes soon tell our errand.
We Are born for this, and only this. We come into the world with tears; though our tongues cannot speak, yet our eyes soon tell our errand.
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But we no sooner grow up to that which we miscall yeares of discretion, but (like Idiots) we presently forget the errand for which we are sent.
But we no sooner grow up to that which we miscall Years of discretion, but (like Idiots) we presently forget the errand for which we Are sent.
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No, it is true our lives are short; I know nothing shorter, but one, and that is our wits and memories.
No, it is true our lives Are short; I know nothing shorter, but one, and that is our wits and memories.
uh-dx, pn31 vbz j po12 n2 vbr j; pns11 vvb pix jc, cc-acp pi, cc d vbz po12 n2 cc n2.
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Ars longa, vita brevis, said Theophrastus: Give me leave to say, Vita brevis est ars longa: Ars Longam, vita brevis, said Theophrastus: Give me leave to say, Vita brevis est ars Longam:
fw-la zf, fw-la fw-la, vvd np1: vvb pno11 n1 pc-acp vvi, fw-la fw-la fw-la fw-la zf:
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It is one of the hardest lessons, and we are longest in learning it, To know that our lives are short.
It is one of the Hardest Lessons, and we Are longest in learning it, To know that our lives Are short.
pn31 vbz crd pp-f dt js n2, cc pns12 vbr js p-acp n1 pn31, pc-acp vvi cst po12 n2 vbr j.
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Every man almost would be a Macrobius, and flatters himself with the hopes of a long life.
Every man almost would be a Macrobius, and flatters himself with the hope's of a long life.
np1 n1 av vmd vbi dt np1, cc vvz px31 p-acp dt n2 pp-f dt j n1.
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Why man, thy life (at most) is but a day. Be it so:
Why man, thy life (At most) is but a day. Be it so:
q-crq n1, po21 n1 (p-acp ds) vbz p-acp dt n1. vbb pn31 av:
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Yet, be there not twelve houres in the day? at least, quatuor insigniores horae, as Tertullian calls them, specially mentioned in the Gospel.
Yet, be there not twelve hours in the day? At least, quatuor insigniores horae, as Tertullian calls them, specially mentioned in the Gospel.
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There is, saith Origen, Hora pueritiae, adolescentiae, virilis aetatis, & senectutis:
There is, Says Origen, Hora pueritiae, adolescentiae, virilis aetatis, & senectutis:
pc-acp vbz, vvz n1, fw-la fw-la, fw-la, fw-la fw-la, cc fw-gr:
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A twylight of childhood, a morning of youth, a noon of perfect age, and an afternoon of old age. All this before a night of Death: then time enough to repent. Yes;
A twilight of childhood, a morning of youth, a noon of perfect age, and an afternoon of old age. All this before a night of Death: then time enough to Repent. Yes;
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but when? Wilt thou begin in thy childhood? What? put a child unto so harsh a master, to repentance school? NONLATINALPHABET, That age was made for sport, and not for work;
but when? Wilt thou begin in thy childhood? What? put a child unto so harsh a master, to Repentance school?, That age was made for sport, and not for work;
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gestit paribus colludere. Well, youth is come, shall repentance be welcome now? By no means; gestit paribus colludere. Well, youth is come, shall Repentance be welcome now? By no means;
fw-la fw-la fw-la. av, n1 vbz vvn, vmb n1 vbi j-jn av? p-acp dx n2;
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Rejoyce O young man in thy youth, &c. Now let us fill our selves with costly wine and ointments; Rejoice Oh young man in thy youth, etc. Now let us fill our selves with costly wine and ointments;
vvb uh j n1 p-acp po21 n1, av av vvb pno12 vvi po12 n2 p-acp j n1 cc n2;
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Let no flower of the spring passe by us; Let us crown our selves with rose buds before they be withered: Let no flower of the spring pass by us; Let us crown our selves with rose buds before they be withered:
vvb dx n1 pp-f dt n1 vvi p-acp pno12; vvb pno12 vvi po12 n2 p-acp n1 vvz c-acp pns32 vbb vvn:
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And take our fill of love. And take our fill of love.
cc vvb po12 n1 pp-f n1.
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Shall I poyson the sweet flower of my youth with that bitter herb of grace, Repentance? No, away Repentance; Shall I poison the sweet flower of my youth with that bitter herb of grace, Repentance? No, away Repentance;
vmb pns11 vvi dt j n1 pp-f po11 n1 p-acp d j n1 pp-f n1, n1? uh-dx, av n1;
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Thou comest to torment me before my time. Thou Comest to torment me before my time.
pns21 vv2 pc-acp vvi pno11 p-acp po11 n1.
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By this time thou art become a man, what sayest thou to Repentance yet? Quin importuna abi poenitentia; Unmannerly Repentance;
By this time thou art become a man, what Sayest thou to Repentance yet? Quin importuna abi Penitence; Unmannerly Repentance;
p-acp d n1 pns21 vb2r vvn dt n1, q-crq vv2 pns21 p-acp n1 av? fw-la fw-la fw-la fw-la; j n1;
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I never had more businesse in my life; Aetas animúsque virilis Quaerit opes & amicitias, inservit honori.
I never had more business in my life; Aetas animúsque virilis Query opes & amicitias, inservit honori.
pns11 av-x vhd dc n1 p-acp po11 n1; np1 fw-la fw-la fw-la fw-la cc fw-la, fw-la fw-la.
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My head is wholly taken up with affairs of State; I am raising a family; I am contriving to get into some great Office either in Church or State.
My head is wholly taken up with affairs of State; I am raising a family; I am contriving to get into Some great Office either in Church or State.
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When I have got that, it may be I shall have more leisure, but certainly more cause to repent.
When I have god that, it may be I shall have more leisure, but Certainly more cause to Repent.
c-crq pns11 vhb vvn cst, pn31 vmb vbi pns11 vmb vhi dc n1, cc-acp av-j dc n1 pc-acp vvi.
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Therefore, good Repentance, spare me for a while, Go thy way for this time, when I have a convenient season I will call for thee.
Therefore, good Repentance, spare me for a while, Go thy Way for this time, when I have a convenient season I will call for thee.
av, j n1, vvb pno11 p-acp dt n1, vvb po21 n1 p-acp d n1, c-crq pns11 vhb dt j n1 pns11 vmb vvi p-acp pno21.
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Come to me somewhat about my Old age.
Come to me somewhat about my Old age.
vvb p-acp pno11 av p-acp po11 j n1.
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Nay Old age it self will not be old enough, Nemo tam senex, saith the Oratour;
Nay Old age it self will not be old enough, Nemo tam senex, Says the Orator;
uh-x j n1 pn31 n1 vmb xx vbi j av-d, np1 fw-la fw-la, vvz dt n1;
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Age hopes for an Evening even after an Afternoon.
Age hope's for an Evening even After an Afternoon.
n1 vvz p-acp dt n1 av p-acp dt n1.
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Thus we post off Repentance from day to day, from Age to Age, as if it were fit onely for our dotage.
Thus we post off Repentance from day to day, from Age to Age, as if it were fit only for our dotage.
av pns12 vvb a-acp n1 p-acp n1 p-acp n1, p-acp n1 p-acp n1, c-acp cs pn31 vbdr j av-j p-acp po12 n1.
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Well, I will not say that Repentance then is either impossible or unacceptable. But this I'le say, he is stark mad that trusts to that.
Well, I will not say that Repentance then is either impossible or unacceptable. But this I'll say, he is stark mad that trusts to that.
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O it is the most Incongruous, most Difficult, most Hazardous thing in all the world.
O it is the most Incongruous, most Difficult, most Hazardous thing in all the world.
sy pn31 vbz dt av-ds j, av-ds j, av-ds j n1 p-acp d dt n1.
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Most incongruous: What? sing matins to the devil, and even-song to God? Hast thou nothing for him but the fag end of a life, the dregges of Age? Most Difficult: Dost thou think that thou wilt be fit to turn to God,
Most incongruous: What? sing Matins to the Devil, and evensong to God? Hast thou nothing for him but the fag end of a life, the dregs of Age? Most Difficult: Dost thou think that thou wilt be fit to turn to God,
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when thou canst scarcely turn thee in thy bed? and that sinne and Satan, the sole companions of thy life, will shake hands with thee when thou art shaking hands with the world? But above all it is most hazardous. Fond men that we are, we talk of a noon,
when thou Canst scarcely turn thee in thy Bed? and that sin and Satan, the sole Sodales of thy life, will shake hands with thee when thou art shaking hands with the world? But above all it is most hazardous. Found men that we Are, we talk of a noon,
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an afternoon, yea and an evening too;
an afternoon, yea and an evening too;
dt n1, uh cc dt n1 av;
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but my Text hath onely a morning and a night, to teach us not onely the shortnesse,
but my Text hath only a morning and a night, to teach us not only the shortness,
cc-acp po11 n1 vhz av-j dt n1 cc dt n1, pc-acp vvi pno12 xx j dt n1,
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but withall the uncertaintie of life. Thou hast a Morning now;
but withal the uncertainty of life. Thou hast a Morning now;
cc-acp av dt n1 pp-f n1. pns21 vh2 dt n1 av;
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how soon mayest thou be overtaken with a Stulte hâc nocte. God hath not warranted thee a noon of life, much lesse a noon of Grace. O then take heed lest thou that neglectest this morning, beest not surprised by night.
how soon Mayest thou be overtaken with a Stulte hâc nocte. God hath not warranted thee a noon of life, much less a noon of Grace. Oh then take heed lest thou that neglectest this morning, Best not surprised by night.
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Be thy age what it will, haec hora est tua, this houre is thy morning, Gallicinium: When this Gospel sounds the cock doth crow;
Be thy age what it will, haec hora est tua, this hour is thy morning, Gallicinium: When this Gospel sounds the cock does crow;
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the next houre for ought thou knowest may be Conticinium, the dead of night; and thou heare no other musick but the scrichowls note.
the next hour for ought thou Knowest may be Conticinium, the dead of night; and thou hear no other music but the scrichowls note.
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Lord teach us therefore so to number our dayes, that we may apply our hearts to wisdome: Lord teach us Therefore so to number our days, that we may apply our hearts to Wisdom:
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And our wisdome is not NONLATINALPHABET, but NONLATINALPHABET, it is not Providence, but Repentance. Let us therefore repent, for our life passeth, our death approacheth; And our Wisdom is not, but, it is not Providence, but Repentance. Let us Therefore Repent, for our life passes, our death Approaches;
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The Morning cometh and also the Night: That is the first motive from the words taken Naturally. Secondly, Morally.The Morning comes and also the Night: That is the First motive from the words taken Naturally. Secondly, Morally.
dt n1 vvz cc av dt n1: cst vbz dt ord n1 p-acp dt n2 vvn av-j. ord, av-j.
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The Morning of Prosperitie and of Gods mercie, that comes: The Night of Adversitie and of Gods temporall judgements, that comes; Therefore Repent.The Morning of Prosperity and of God's mercy, that comes: The Night of Adversity and of God's temporal Judgments, that comes; Therefore repent.
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Per MANE praesentis vitae prosperit as designatur, saith S. Gregorie. Every of Gods severall blessings which he bestows on any of us in this life, Per MANE praesentis vitae prosperit as designatur, Says S. Gregory. Every of God's several blessings which he bestows on any of us in this life,
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as Health, or Wealth, or Peace, or the enjoyment of his Word and Ordinances, they are a kind of Morning to a Christian:
as Health, or Wealth, or Peace, or the enjoyment of his Word and Ordinances, they Are a kind of Morning to a Christian:
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They bring light to his eyes, heat to his heart, they help to chear his spirits and to warm his bloud;
They bring Light to his eyes, heat to his heart, they help to cheer his spirits and to warm his blood;
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Heavinesse may endure for a night, but joy cometh in the morning. Heaviness may endure for a night, but joy comes in the morning.
n1 vmb vvi p-acp dt n1, cc-acp n1 vvz p-acp dt n1.
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Yet the truth is, there is none, no not all of these are more then a Morning: no blessing of this life can shine forth unto a perfect day; their light is never full, Yet the truth is, there is none, no not all of these Are more then a Morning: no blessing of this life can shine forth unto a perfect day; their Light is never full,
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and often changing, ever in danger of a night. No, the perfect day is onely the blisse of heaven;
and often changing, ever in danger of a night. No, the perfect day is only the bliss of heaven;
cc av vvg, av p-acp n1 pp-f dt n1. uh-dx, dt j n1 vbz av-j dt n1 pp-f n1;
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Lux haec perpetua est, & sine nocte dies. All the best dayes of this life put together make but a Christians morning.Lux haec perpetua est, & sine nocte dies. All the best days of this life put together make but a Christians morning.
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Yet there is none of these morning rayes but should cause rorem matutinum, a morning dew upon our souls.
Yet there is none of these morning rays but should cause rorem matutinum, a morning due upon our Souls.
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Look how the lowly earth, when the early sunne salutes it first, sends forth her vapours and exhalations towards heaven;
Look how the lowly earth, when the early sun salutes it First, sends forth her vapours and exhalations towards heaven;
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as it were in a due acknowledgement of her own basenesse in her self, and in a reall thankfulnesse for those rayes of light:
as it were in a due acknowledgement of her own baseness in her self, and in a real thankfulness for those rays of Light:
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just so the humble soul, when it considers the undeserved blessings and mercies, of what kind soever, that God vouchsafeth unto it, cannot forbear to send forth some sighs and groans towards heaven.
just so the humble soul, when it considers the undeserved blessings and Mercies, of what kind soever, that God vouchsafeth unto it, cannot forbear to send forth Some sighs and groans towards heaven.
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Lord I am a sinfull and a wretched creature, I was born in sinne and still live in it;
Lord I am a sinful and a wretched creature, I was born in sin and still live in it;
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as thou hast added dayes unto my life, so have I each day added sinnes to sinnes;
as thou hast added days unto my life, so have I each day added Sins to Sins;
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and yet behold thou still dost visit me, even every morning, with thy loving kindnesse.
and yet behold thou still dost visit me, even every morning, with thy loving kindness.
cc av vvb pns21 av vd2 vvi pno11, av d n1, p-acp po21 j-vvg n1.
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O adde this blessing to all the rest, give me an heart truly sensible of thy goodnesse, and my own unworthinesse;
O add this blessing to all the rest, give me an heart truly sensible of thy Goodness, and my own unworthiness;
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O let me spend my self in heavenly sighs and groans; O let thy grace bedew my soul;
Oh let me spend my self in heavenly sighs and groans; Oh let thy grace bedew my soul;
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O let me melt into repentant tears; O let me live no longer in the fog of my old sinnes.
Oh let me melt into repentant tears; Oh let me live no longer in the fog of my old Sins.
uh vvb pno11 vvi p-acp j n2; uh vvb pno11 vvi av-dx av-jc p-acp dt n1 pp-f po11 j n2.
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The night is farre spent, the day is come, let us walk therefore as children of the light. The night is Far spent, the day is come, let us walk Therefore as children of the Light.
dt n1 vbz av-j vvn, dt n1 vbz vvn, vvb pno12 vvi av p-acp n2 pp-f dt n1.
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God in this morning hath sent thee a ray of health, thou hast an able bodie, a firm and chearfull constitution: God in this morning hath sent thee a ray of health, thou hast an able body, a firm and cheerful constitution:
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take heed thou dost not abuse that health to riot and intemperance, to surfeting and drunkennesse, to lust and lasciviousnesse;
take heed thou dost not abuse that health to riot and intemperance, to surfeiting and Drunkenness, to lust and lasciviousness;
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if thou dost, thou cloudest thy morning.
if thou dost, thou cloudest thy morning.
cs pns21 vd2, pns21 js po21 n1.
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God in this morning hath sent unto another a ray of wealth, thou hast riches in abundance:
God in this morning hath sent unto Another a ray of wealth, thou hast riches in abundance:
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O then abuse not thy wealth to pride and vanitie, to avarice or worldlinesse; if thou dost, thou cloudest thy morning.
Oh then abuse not thy wealth to pride and vanity, to avarice or worldliness; if thou dost, thou cloudest thy morning.
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God in this morning hath sent to others a ray of peace, they sit with quiet under their own vine and figtree:
God in this morning hath sent to Others a ray of peace, they fit with quiet under their own vine and Fig tree:
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O then abuse not this peace to idlenesse and security, be not senselesse of thy poore brethrens misery.
Oh then abuse not this peace to idleness and security, be not senseless of thy poor Brothers' misery.
uh av vvb xx d n1 p-acp n1 cc n1, vbb xx j pp-f po21 j ng2 n1.
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Wo be to them that lie upon their beds of Ivorie, and stretch themselves upon their couches,
Woe be to them that lie upon their Beds of Ivory, and stretch themselves upon their couches,
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and eat the lambs out of the flock, and the calves out of the midst of the stall;
and eat the Lambs out of the flock, and the calves out of the midst of the stall;
cc vvi dt n2 av pp-f dt n1, cc dt n2 av pp-f dt n1 pp-f dt n1;
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That chaunt to the sound of the viol, and invent to themselves instruments of musick; That drink wine in bowls, and anoint themselves with the chief ointments;
That chant to the found of the violent, and invent to themselves Instruments of music; That drink wine in bowls, and anoint themselves with the chief ointments;
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but they are not grieved for the affliction of Joseph. but they Are not grieved for the affliction of Joseph.
cc-acp pns32 vbr xx vvn p-acp dt n1 pp-f np1.
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What is this but to cloud thy morning? Above all, God sends unto us the sunshine of his Gospel, the light of his heavenly truth: What is this but to cloud thy morning? Above all, God sends unto us the sunshine of his Gospel, the Light of his heavenly truth:
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O let us not shut our eyes against that light, and turn our backs upon it;
Oh let us not shut our eyes against that Light, and turn our backs upon it;
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O let us not loath our manna, and look back to Egypt; when light is come into the world, let us not love darknesse more then light:
Oh let us not loath our manna, and look back to Egypt; when Light is come into the world, let us not love darkness more then Light:
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But as the Persians, Parthians, and other heathens were wont every morning to adore the Sunne: But as the Persians, Parthians, and other Heathens were wont every morning to adore the Sun:
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so let us look to our God through every severall blessing;
so let us look to our God through every several blessing;
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every morning salute the sunne of Righteousnesse: NONLATINALPHABET, the Grecians were wont to say at every approach of light;
every morning salute the sun of Righteousness:, the Greeks were wont to say At every approach of Light;
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then let every ray of Gods gracious light, every blessing direct thine eyes upward, even to the Father of lights, from whom comes every good and perfect gift.
then let every ray of God's gracious Light, every blessing Direct thine eyes upward, even to the Father of lights, from whom comes every good and perfect gift.
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Especially those whom God hath encompassed with his blessings; Especially those whom God hath encompassed with his blessings;
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especially that Nation which above all others under heaven hath enjoyed health, and wealth, and peace, and truth, and all together;
especially that nation which above all Others under heaven hath enjoyed health, and wealth, and peace, and truth, and all together;
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those to whom God hath given both the dew of heaven, and the fatnesse of the earth, the blessings of the right hand, and of the left too.
those to whom God hath given both the due of heaven, and the fatness of the earth, the blessings of the right hand, and of the left too.
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When Gods countenance shines not onely on our souls, but even on our bodies and our estates withall;
When God's countenance shines not only on our Souls, but even on our bodies and our estates withal;
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O surely this is a pleasant Morning;
Oh surely this is a pleasant Morning;
uh av-j d vbz dt j n1;
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When the light of Gods favour does not onely appear bright in heaven, but even gilds our very earth;
When the Light of God's favour does not only appear bright in heaven, but even gilds our very earth;
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When with the Gospel we enjoy all besides;
When with the Gospel we enjoy all beside;
c-crq p-acp dt n1 pns12 vvb d a-acp;
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VVhen, as the voice of the turtle is heard in our land, so the voice of joy and health is in our dwellings;
When, as the voice of the turtle is herd in our land, so the voice of joy and health is in our dwellings;
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Cùm prata rident, When our valleys do stand so thick with corn, that they even laugh and sing;
Cum prata rident, When our valleys do stand so thick with corn, that they even laugh and sing;
vvb fw-la n1, c-crq po12 n2 vdb vvi av j p-acp n1, cst pns32 av vvi cc vvi;
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Cùm ipsa suas mirantur Gargara messes; when our garners be full and plenteous with all manner of store; Cùm ipsa suas mirantur Gargara Messes; when our garners be full and plenteous with all manner of store;
fw-la fw-la fw-la fw-la np1 n2; c-crq po12 n2 vbb j cc j p-acp d n1 pp-f n1;
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when our sheep bring forth thousands, and ten thousands in our streets;
when our sheep bring forth thousands, and ten thousands in our streets;
c-crq po12 n1 vvb av crd, cc crd crd p-acp po12 n2;
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when our oxen be strong to labour, and there is no decay, no leading into captivitie,
when our oxen be strong to labour, and there is no decay, no leading into captivity,
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and no complaining in our streets; O this surely is a gladsome Morning; Jane clarum mane fenestras Intrat & angustas extendit lumine rimas.
and no complaining in our streets; Oh this surely is a gladsome Morning; Jane clarum mane fenestras Intrat & angustas extendit lumine rimas.
cc dx vvg p-acp po12 n2; uh d av-j vbz dt j n1; np1 n1 n1 fw-es fw-la cc fw-la fw-la fw-la fw-la.
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Stertimus? O me thinks this Morning should invite even a drowsie soul to rise; to arise in thankfulnesse toward heaven. Stertimus? Oh me thinks this Morning should invite even a drowsy soul to rise; to arise in thankfulness towards heaven.
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When our God appears to us, not as the Poets Jupiter to Semele, but as to Danae; not in a crack of thunder,
When our God appears to us, not as the Poets Jupiter to Semele, but as to Danae; not in a Crac of thunder,
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but in a showre of gold:
but in a shower of gold:
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when God speaks to us, not out of a whirlwind, as to Job of old, and to our neighbour Countreys now of late;
when God speaks to us, not out of a whirlwind, as to Job of old, and to our neighbour Countries' now of late;
c-crq np1 vvz p-acp pno12, xx av pp-f dt n1, a-acp p-acp n1 pp-f j, cc p-acp po12 n1 ng2 av pp-f av-j;
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but as to Eliah, in a still small voyce;
but as to Elijah, in a still small voice;
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VVhat is all this, but a sweet wooing of us to Repentance? Suidas tells us that when the morning rayes, What is all this, but a sweet wooing of us to Repentance? Suidas tells us that when the morning rays,
q-crq vbz d d, cc-acp dt j n-vvg pp-f pno12 p-acp n1? np1 vvz pno12 d q-crq dt n1 n2,
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when the beams of the rising sunne in the morning lighted upon Memnons statue, cut out of stone in Egypt, the very stone did speak, NONLATINALPHABET and lest we should take it for a fable, Tacitus affirms as much, Memnonis saxea effigies ubi radiis solis icta fuerit vocalem sonum reddit;
when the beams of the rising sun in the morning lighted upon Memnons statue, Cut out of stone in Egypt, the very stone did speak, and lest we should take it for a fable, Tacitus affirms as much, Memnonis saxea effigies ubi radiis solis icta fuerit vocalem Sound Render;
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there be that adde, that this voyce was both a melodious and a dolefull voice, neseio quid sonabat lacrymabile. What though our hearts be hard? yea, hard as stone, corda lapidea, the Prophet called them so, harder then the nether milstone; there be that add, that this voice was both a melodious and a doleful voice, neseio quid sonabat lacrymabile. What though our hearts be hard? yea, hard as stone, Corda lapidea, the Prophet called them so, harder then the neither millstone;
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yet me thinks if there be any thing of Memnons statue, of Christs image engraven on them, this morning-light, the light of Gods countenance, the rayes of so many blessings, which in our Halcyon dayes he hath heaped upon us, should even make these stones to speak, to answer him, aut nescio quid sonare lacrymabile, at least, yet me thinks if there be any thing of Memnons statue, of Christ image engraven on them, this Morning light, the Light of God's countenance, the rays of so many blessings, which in our Halcyon days he hath heaped upon us, should even make these stones to speak, to answer him, Or nescio quid sonare lacrymabile, At least,
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for our not answering, to mourn in sighs, and melt into repentant tears. Good David his heart even melted within him;
for our not answering, to mourn in sighs, and melt into repentant tears. Good David his heart even melted within him;
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yea, there was a heart of wax, My heart in the midst of my body is even like melting wax.
yea, there was a heart of wax, My heart in the midst of my body is even like melting wax.
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That is a sweet temper of a heart, when it melts in the sunshine of Gods favours. That is a sweet temper of a heart, when it melts in the sunshine of God's favours.
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But what then is that heart that is hardned by them? O surely those are corda lutea, ex meliore, shall I say? or ex duriore luto. It is durt, it is durt that hardens in the sunne.
But what then is that heart that is hardened by them? O surely those Are Corda lutea, ex meliore, shall I say? or ex duriore Luto. It is dirt, it is dirt that hardens in the sun.
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And to be obdurate notwithstanding so many mercies, is impenitence died in ingratitude, a sinne in grain.
And to be obdurate notwithstanding so many Mercies, is impenitence died in ingratitude, a sin in grain.
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What is this but to despise the riches of Gods goodnesse, and forbearance, and long-suffering; not knowing that the goodnesse of God leadeth thee to repentance.
What is this but to despise the riches of God's Goodness, and forbearance, and long-suffering; not knowing that the Goodness of God leads thee to Repentance.
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But if thou wilt not lead, God will try if thou wilt drive; Ducunt volentem futa, nolentem trahunt: But if thou wilt not led, God will try if thou wilt drive; Ducunt volentem futa, nolentem trahunt:
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God hath not a Morning onely but a Night also; The Morning cometh and also the Night. God hath not a Morning only but a Night also; The Morning comes and also the Night.
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The Night of Adversitie, the Night of Judgements.
The Night of Adversity, the Night of Judgments.
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For God, as in the midst of judgement he remembers mercy, so at the end of mercy he remembers judgement.
For God, as in the midst of judgement he remembers mercy, so At the end of mercy he remembers judgement.
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If by the extending of the golden sceptre of his mercy, he cannot reclaim us; then he summons as with his Black rod, the Night of judgements and afflictions.
If by the extending of the golden sceptre of his mercy, he cannot reclaim us; then he summons as with his Black rod, the Night of Judgments and afflictions.
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It was ingratitude not to listen to the musick of his mercy; but it is open defiance to stand one against the thunder of his judgements.
It was ingratitude not to listen to the music of his mercy; but it is open defiance to stand one against the thunder of his Judgments.
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What is that but NONLATINALPHABET, giant-like to bid battel to the God of heaven? In what case are they then that outface both? Yet such there be.
What is that but, giantlike to bid battle to the God of heaven? In what case Are they then that outface both? Yet such there be.
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Thus God sent Moses with a message, and withall Aaron with a rod to Egypt; and if Pharaoh do still stand out, he turns that rod into a serpent.
Thus God sent Moses with a message, and withal Aaron with a rod to Egypt; and if Pharaoh do still stand out, he turns that rod into a serpent.
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If his message take not place, God often sends his rod; not onely to his open enemies, but to his disobedient children;
If his message take not place, God often sends his rod; not only to his open enemies, but to his disobedient children;
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not onely unto Egypt, but to Israel.
not only unto Egypt, but to Israel.
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If Israel break my statutes and keep not my commandments, then will I visit their transgressions with a rod, and their sinne with scourges. If Israel break my statutes and keep not my Commandments, then will I visit their transgressions with a rod, and their sin with scourges.
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And the Prophet Jeremy speaks it of himself, I am the man that have seen affliction by the rod of his wrath. And the Prophet Jeremiah speaks it of himself, I am the man that have seen affliction by the rod of his wrath.
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And that rod, it seems, was the black rod too, for so it follows, He hath led me, and brought me into darknesse, and not into light. And that rod, it seems, was the black rod too, for so it follows, He hath led me, and brought me into darkness, and not into Light.
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There be that think that the same rod which God imployed in Egypt, he afterwards used in Israel: There be that think that the same rod which God employed in Egypt, he afterwards used in Israel:
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and that it is the same rod which is sometimes called in Scripture the rod of Moses, sometimes the rod of Aaron, sometimes, and that it is the same rod which is sometime called in Scripture the rod of Moses, sometime the rod of Aaron, sometime,
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and most properly, the rod of God. But sure I am if they be divers (whatsoever is become of the rod of Aaron,
and most properly, the rod of God. But sure I am if they be diverse (whatsoever is become of the rod of Aaron,
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or of the rod of Moses) the rod of God is not yet lost.
or of the rod of Moses) the rod of God is not yet lost.
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For the rod of Aaron the Apostle tells us that it was laid up in the Ark of the Covenant.
For the rod of Aaron the Apostle tells us that it was laid up in the Ark of the Covenant.
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I know that place is much disputed by reason that we reade in the Kings, That there was nothing in the Ark save the two tables of stone. I know that place is much disputed by reason that we read in the Kings, That there was nothing in the Ark save the two tables of stone.
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How was the rod in the Ark, when there was nothing in the Ark but the tables? Not to trouble you with the conjectures of others, I conceive that the Apostles NONLATINALPHABET, In which, relating to the Ark, (not to the Tabernacle, How was the rod in the Ark, when there was nothing in the Ark but the tables? Not to trouble you with the Conjectures of Others, I conceive that the Apostles, In which, relating to the Ark, (not to the Tabernacle,
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as Ribera thinks) is as much as NONLATINALPHABET, together with the Ark; or if you will, NONLATINALPHABET, close or near unto the Ark: So the Hebrew NONLATINALPHABET is sometimes taken as well for that which is near about,
as Ribera thinks) is as much as, together with the Ark; or if you will,, close or near unto the Ark: So the Hebrew is sometime taken as well for that which is near about,
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as for that which is properly within. The rod of Aaron then might be said to be in the Ark, as being near unto the Ark. And so the truth is, that in the Tabernacle or Sanctum Sanctorum there was placed the Ark of the Covenant, in which was the Tables, over which was the Oracle and the Mercy-seat,
as for that which is properly within. The rod of Aaron then might be said to be in the Ark, as being near unto the Ark And so the truth is, that in the Tabernacle or Sanctum Sanctorum there was placed the Ark of the Covenant, in which was the Tables, over which was the Oracle and the Mercy-seat,
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and before it, or near unto it, was the rod of Aaron.
and before it, or near unto it, was the rod of Aaron.
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For the rod of Moses, Baronius tells us out of one Glaber, that in the yeare 1008, part of that rod was miraculously found in a citie of France; and that great multitudes, not onely of the French, For the rod of Moses, Baronius tells us out of one Glaber, that in the year 1008, part of that rod was miraculously found in a City of France; and that great Multitudes, not only of the French,
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but out of Italy and other Nations came to see it.
but out of Italy and other nations Come to see it.
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I confesse this sounds loud of a legend, with which stuff those vast volumes are extremely furnished.
I confess this sounds loud of a legend, with which stuff those vast volumes Are extremely furnished.
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But for certain, the rod of God is still forthcoming;
But for certain, the rod of God is still forthcoming;
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God hath laid up his rod safe, even in his Tabernacle, in his Sanctum Sanctorum, not far from the Ark, the Oracle, and the Mercy-seat:
God hath laid up his rod safe, even in his Tabernacle, in his Sanctum Sanctorum, not Far from the Ark, the Oracle, and the Mercy-seat:
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both France, and Italy, yea and England, and poore Ireland too have seen this rod, yea and felt it now of late.
both France, and Italy, yea and England, and poor Ireland too have seen this rod, yea and felt it now of late.
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If any people, though formerly never so dear unto God, begin once openly to break his Covenant, to despise his Oracles, to neglect his Mercy-seat;
If any people, though formerly never so dear unto God, begin once openly to break his Covenant, to despise his Oracles, to neglect his Mercy-seat;
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then let them know, that near unto the Ark of the Covenant, the Oracle, and the Mercy-seat, God still hath his rod, even the rod of Egypt.
then let them know, that near unto the Ark of the Covenant, the Oracle, and the Mercy-seat, God still hath his rod, even the rod of Egypt.
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God hath given unto a Nation the blessing of Health, Clementiam coeli, salubritatem soli; A great blessing, a fair Morning!
God hath given unto a nation the blessing of Health, Clementiam coeli, salubritatem soli; A great blessing, a fair Morning!
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But if that Nation do abuse that health, either to riot and excesse; or else to lust and uncleannesse;
But if that nation do abuse that health, either to riot and excess; or Else to lust and uncleanness;
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If they be mighty to drink wine, & men of strength to mingle strong drink; If when they are fed to the full they commit adultery;
If they be mighty to drink wine, & men of strength to mingle strong drink; If when they Are fed to the full they commit adultery;
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and assemble themselves by troups in the harlots houses; If, as fed horses in the morning, every one neighs after his neighbours wife: and assemble themselves by troops in the harlots houses; If, as fed Horses in the morning, every one neighs After his neighbours wife:
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then Cedo virgam, saith God, give me my rod of Egypt, I will stretch out my hand and smite that people with blains and botches, with the pox and purples, then Cedo Virgam, Says God, give me my rod of Egypt, I will stretch out my hand and smite that people with blains and botches, with the pox and purples,
av np1 n1, vvz np1, vvb pno11 po11 n1 pp-f np1, pns11 vmb vvi av po11 n1 cc vvi d n1 p-acp n2 cc n2, p-acp dt n1 cc n2-jn,
(3) text (DIV1)
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479
yea with the plague and pestilence.
yea with the plague and pestilence.
uh p-acp dt n1 cc n1.
(3) text (DIV1)
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480
And was not this lately even our own case? or are we yet quite free? Behold your Morning turned into a dismal Night, the night of sicknesse.
And was not this lately even our own case? or Are we yet quite free? Behold your Morning turned into a dismal Night, the night of sickness.
np1 vbds xx d av-j vvi po12 d n1? cc vbr pns12 av av j? vvb po22 n1 vvn p-acp dt j n1, dt n1 pp-f n1.
(3) text (DIV1)
19
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481
God hath given a Nation the blessing of wealth and plentie;
God hath given a nation the blessing of wealth and plenty;
np1 vhz vvn dt n1 dt n1 pp-f n1 cc n1;
(3) text (DIV1)
20
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482
we have solum foecundum frugiferúmque, our land doth feed us with the flower of the finest wheat;
we have solum foecundum frugiferúmque, our land does feed us with the flower of the Finest wheat;
pns12 vhb fw-la fw-la fw-la, po12 n1 vdz vvi pno12 p-acp dt n1 pp-f dt js n1;
(3) text (DIV1)
20
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483
our flocks do clothe us in the softest wools; our flocks do cloth us in the Softest wools;
po12 n2 vdb vvi pno12 p-acp dt js n2;
(3) text (DIV1)
20
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484
our Seas bring in the spices of Arabia, and the Sabean gummes, the gold of Ophir, the pearls and gemmes of India, all the riches of Asia and America pay tribute to the British Ocean;
our Seas bring in the spices of Arabia, and the Sabean gums, the gold of Ophir, the Pearls and gems of India, all the riches of Asia and America pay tribute to the Brit Ocean;
po12 n2 vvi p-acp dt n2 pp-f np1, cc dt np1 n2, dt n1 pp-f np1, dt n2 cc n2 pp-f np1, d dt n2 pp-f np1 cc np1 vvb n1 p-acp dt jp n1;
(3) text (DIV1)
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485
A great blessing, a fair Morning! But if thou employest this wealth to pride or luxurie;
A great blessing, a fair Morning! But if thou employest this wealth to pride or luxury;
dt j n1, dt j n1! p-acp cs pns21 vv2 d n1 p-acp n1 cc n1;
(3) text (DIV1)
20
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486
or if thou beest still thirsty after more, and therefore, forgetting works of pietie and works of charitie, hoardest up riches per fas nefásque, by hook or crook, by right or wrong;
or if thou Best still thirsty After more, and Therefore, forgetting works of piety and works of charity, hoardest up riches per fas nefásque, by hook or crook, by right or wrong;
cc cs pns21 vb2s av j a-acp av-dc, cc av, vvg n2 pp-f n1 cc n2 pp-f n1, js p-acp n2 fw-la fw-la fw-la, p-acp n1 cc n1, p-acp j-jn cc n-jn;
(3) text (DIV1)
20
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487
Cedo virgam, saith God, give me my rod of Egypt;Cedo Virgam, Says God, give me my rod of Egypt;
np1 n1, vvz np1, vvb pno11 po11 n1 pp-f np1;
(3) text (DIV1)
20
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488
he strikes upon the dust of the earth and it turns to lice, to penurie and want;
he strikes upon the dust of the earth and it turns to lice, to penury and want;
pns31 vvz p-acp dt n1 pp-f dt n1 cc pn31 vvz p-acp n1, p-acp n1 cc n1;
(3) text (DIV1)
20
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489
he strikes upon thy estate, thy bags, thy cofers, and behold all is empty;
he strikes upon thy estate, thy bags, thy coffers, and behold all is empty;
pns31 vvz p-acp po21 n1, po21 n2, po21 n2, cc vvb d vbz j;
(3) text (DIV1)
20
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490
your trades decay, and stock does melt, Ye have put your money into a bag with holes;
your trades decay, and stock does melt, You have put your money into a bag with holes;
po22 ng1 n1, cc n1 vdz vvi, pn22 vhb vvn po22 n1 p-acp dt n1 p-acp n2;
(3) text (DIV1)
20
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491
Ye looked for much, and lo, it came to little; and when ye brought it home, I did blow upon it. You looked for much, and lo, it Come to little; and when you brought it home, I did blow upon it.
pn22 vvd p-acp d, cc uh, pn31 vvd p-acp j; cc c-crq pn22 vvd pn31 av-an, pns11 vdd vvi p-acp pn31.
(3) text (DIV1)
20
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492
Is it not our case? behold your Morning turned into a dismall Night; a night of scarcitie. Is it not our case? behold your Morning turned into a dismal Night; a night of scarcity.
vbz pn31 xx po12 n1? vvb po22 n1 vvn p-acp dt j n1; dt n1 pp-f n1.
(3) text (DIV1)
20
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493
God hath given unto a people the blessing of peace, peace abroad, peace at home, peace in Church, peace in State;
God hath given unto a people the blessing of peace, peace abroad, peace At home, peace in Church, peace in State;
np1 vhz vvn p-acp dt n1 dt n1 pp-f n1, n1 av, n1 p-acp n1-an, n1 p-acp n1, n1 p-acp n1;
(3) text (DIV1)
20
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494
A great blessing, a fair Morning!
A great blessing, a fair Morning!
dt j n1, dt j n1!
(3) text (DIV1)
20
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495
yet if we abuse this peace to pride, to oppression, to the neglect of our brethren that be in miserie, Cedo virgam, saith God, give me my rod of Egypt;
yet if we abuse this peace to pride, to oppression, to the neglect of our brothers that be in misery, Cedo Virgam, Says God, give me my rod of Egypt;
av cs pns12 vvb d n1 p-acp n1, p-acp n1, p-acp dt n1 pp-f po12 n2 cst vbb p-acp n1, np1 n1, vvz np1, vvb pno11 po11 n1 pp-f np1;
(3) text (DIV1)
20
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496
God stretcheth out his hand upon the rivers and turneth the waters into bloud: God Stretcheth out his hand upon the Rivers and turns the waters into blood:
np1 vvz av po31 n1 p-acp dt n2 cc vvz dt n2 p-acp n1:
(3) text (DIV1)
20
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497
Make Proclamation, prepare warre wake up the mighty men, let all the men of warre draw near; Make Proclamation, prepare war wake up the mighty men, let all the men of war draw near;
vvb n1, vvb n1 vvi a-acp dt j n2, vvb d dt n2 pp-f n1 vvi av-j;
(3) text (DIV1)
20
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498
beat the plowshares into swords, and the pruning-hooks into spears: beatrice the ploughshares into swords, and the pruning-hooks into spears:
vvb dt n2 p-acp n2, cc dt n2 p-acp n2:
(3) text (DIV1)
20
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499
How near are we that case? Behold your Morning turning into a dismall Night; a night of warre. How near Are we that case? Behold your Morning turning into a dismal Night; a night of war.
c-crq j vbr pns12 d n1? vvb po22 n1 vvg p-acp dt j n1; dt n1 pp-f n1.
(3) text (DIV1)
20
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500
God gives a people the truth of his word and worship, the pure light of his Gospel;
God gives a people the truth of his word and worship, the pure Light of his Gospel;
np1 vvz dt n1 dt n1 pp-f po31 n1 cc n1, dt j n1 pp-f po31 n1;
(3) text (DIV1)
20
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501
An unspeakable blessing, a glorious Morning!
an unspeakable blessing, a glorious Morning!
dt j n1, dt j n1!
(3) text (DIV1)
20
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502
But if that people shall either detain that truth in unrighteousnesse and keep onely a form of godlinesse but denie the power thereof;
But if that people shall either detain that truth in unrighteousness and keep only a from of godliness but deny the power thereof;
p-acp cs d n1 vmb d vvb d n1 p-acp n1 cc vvb av-j dt n1 pp-f n1 cc-acp vvi dt n1 av;
(3) text (DIV1)
20
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503
Or if they shall not so much as keep the form, but openly corrupt Gods truth through heresie, Or if they shall not so much as keep the from, but openly corrupt God's truth through heresy,
cc cs pns32 vmb xx av av-d c-acp vvi dt n1, cc-acp av-j vvi ng1 n1 p-acp n1,
(3) text (DIV1)
20
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504
and pollute Gods worship with their own inventions; Cedo virgam, saith God, give me my rod of Egypt;
and pollute God's worship with their own Inventions; Cedo Virgam, Says God, give me my rod of Egypt;
cc vvi npg1 n1 p-acp po32 d n2; np1 n1, vvz np1, vvb pno11 po11 n1 pp-f np1;
(3) text (DIV1)
20
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505
I will stretch out my hand toward heaven, I will cause a darknesse through the land, a darknesse that may be felt, I will stretch out my hand towards heaven, I will cause a darkness through the land, a darkness that may be felt,
pns11 vmb vvi av po11 n1 p-acp n1, pns11 vmb vvi dt n1 p-acp dt n1, dt n1 cst vmb vbi vvn,
(3) text (DIV1)
20
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506
so that one man shall not see another, neither shall any rise from his place. Behold your Morning turned into a dismall Night, a night of spirituall darknesse. so that one man shall not see Another, neither shall any rise from his place. Behold your Morning turned into a dismal Night, a night of spiritual darkness.
av cst pi n1 vmb xx vvi j-jn, dx vmb d vvi p-acp po31 n1. vvb po22 n1 vvn p-acp dt j n1, dt n1 pp-f j n1.
(3) text (DIV1)
20
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507
And surely this is of all others the most dreadfull night;
And surely this is of all Others the most dreadful night;
cc av-j d vbz pp-f d n2-jn dt av-ds j n1;
(3) text (DIV1)
20
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508
the very dead of night, more then a Cimmerian darknesse, so grosse that it may be felt.
the very dead of night, more then a Cimmerian darkness, so gross that it may be felt.
dt j j pp-f n1, av-dc cs dt jp n1, av j cst pn31 vmb vbi vvn.
(3) text (DIV1)
20
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509
When after so much means of light, grosse ignorance doth possesse a people;
When After so much means of Light, gross ignorance does possess a people;
c-crq p-acp av d n2 pp-f n1, j n1 vdz vvi dt n1;
(3) text (DIV1)
20
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510
when in their ignorance they grope severall wayes, some to Superstition and Idolatrie, some to Schisme and Separation,
when in their ignorance they grope several ways, Some to Superstition and Idolatry, Some to Schism and Separation,
c-crq p-acp po32 n1 pns32 vvb j n2, d p-acp n1 cc n1, d p-acp n1 cc n1,
(3) text (DIV1)
20
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511
so that one does not see another;
so that one does not see Another;
av d crd vdz xx vvi j-jn;
(3) text (DIV1)
20
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512
and all this with so much obstinacie, that prove and preach what you will, none will rise from his place, nor alter his resolution, it makes me fear,
and all this with so much obstinacy, that prove and preach what you will, none will rise from his place, nor altar his resolution, it makes me Fear,
cc d d p-acp av d n1, cst vvb cc vvi r-crq pn22 vmb, pix vmb vvi p-acp po31 n1, ccx vvi po31 n1, pn31 vvz pno11 vvi,
(3) text (DIV1)
20
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513
lest even for this cause God should send strong delusions amongst us that we should believe a lie.
lest even for this cause God should send strong delusions among us that we should believe a lie.
cs av p-acp d n1 np1 vmd vvi j n2 p-acp pno12 cst pns12 vmd vvi dt n1.
(3) text (DIV1)
20
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514
O let us pray to God to dispell this Night of spirituall darknesse, to keep off this rod; Oh let us pray to God to dispel this Night of spiritual darkness, to keep off this rod;
uh vvb pno12 vvi p-acp np1 p-acp n1 d n1 pp-f j n1, pc-acp vvi a-acp d n1;
(3) text (DIV1)
20
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515
strike us with any rod but this: strike us with sicknesse, famine, warre, rather then with spirituall blindnesse.
strike us with any rod but this: strike us with sickness, famine, war, rather then with spiritual blindness.
vvb pno12 p-acp d n1 p-acp d: vvb pno12 p-acp n1, n1, n1, av-c cs p-acp j n1.
(3) text (DIV1)
20
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516
The sunshine of Gods truth will afford some light of comfort to pious souls even in the midst of sicknesse, want, and warre.
The sunshine of God's truth will afford Some Light of Comfort to pious Souls even in the midst of sickness, want, and war.
dt n1 pp-f npg1 n1 vmb vvi d n1 pp-f n1 p-acp j n2 av p-acp dt n1 pp-f n1, n1, cc n1.
(3) text (DIV1)
20
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517
But if the light of the Gospel be once put out, though we enjoy health, and wealth, and peace, we are but in a desperate darknesse.
But if the Light of the Gospel be once put out, though we enjoy health, and wealth, and peace, we Are but in a desperate darkness.
p-acp cs dt n1 pp-f dt n1 vbb a-acp vvn av, cs pns12 vvb n1, cc n1, cc n1, pns12 vbr cc-acp p-acp dt j n1.
(3) text (DIV1)
20
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518
The Philosopher said well, If the sunne be once down it is night for all the starres.
The Philosopher said well, If the sun be once down it is night for all the Stars.
dt n1 vvd av, cs dt n1 vbb a-acp p-acp pn31 vbz n1 p-acp d dt n2.
(3) text (DIV1)
20
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519
Well, beloved, there is one way, and onely one (I know) to keep off all these strokes, to remove whatsoever judgements do threaten us in this dismall night which comes fast upon us;
Well, Beloved, there is one Way, and only one (I know) to keep off all these Strokes, to remove whatsoever Judgments do threaten us in this dismal night which comes fast upon us;
av, vvn, pc-acp vbz crd n1, cc av-j crd (pns11 vvb) pc-acp vvi a-acp d d n2, pc-acp vvi r-crq n2 vdb vvi pno12 p-acp d j n1 r-crq vvz av-j p-acp pno12;
(3) text (DIV1)
20
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520
and that is a stroke too: This stroke was Davids ward.
and that is a stroke too: This stroke was Davids ward.
cc d vbz dt n1 av: d n1 vbds npg1 n1.
(3) text (DIV1)
20
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521
When David had displeased his God by numbering the people (and have not we done so? whosoever, in such times as these, doth not daily number up his sinnes, he doth number the people;
When David had displeased his God by numbering the people (and have not we done so? whosoever, in such times as these, does not daily number up his Sins, he does number the people;
c-crq np1 vhd vvn po31 n1 p-acp vvg dt n1 (cc vhb xx pns12 vdn av? r-crq, p-acp d n2 c-acp d, vdz xx av-j vvi a-acp po31 n2, pns31 vdz vvi dt n1;
(3) text (DIV1)
20
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522
whosoever, not relying and daily addressing himself to God, trusts to his own plots and projects, to his wit and policie, he doth number the people) well,
whosoever, not relying and daily addressing himself to God, trusts to his own plots and projects, to his wit and policy, he does number the people) well,
r-crq, xx vvg cc av-j vvg px31 p-acp np1, vvz p-acp po31 d n2 cc n2, p-acp po31 n1 cc n1, pns31 vdz vvi dt n1) av,
(3) text (DIV1)
20
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523
when David had thus offended, the Text saith, His heart smote him. If our hearts did truly smite us with a sense of our transgressions, God either would not strike us,
when David had thus offended, the Text Says, His heart smote him. If our hearts did truly smite us with a sense of our transgressions, God either would not strike us,
c-crq np1 vhd av vvn, dt n1 vvz, po31 n1 vvd pno31. cs po12 n2 vdd av-j vvi pno12 p-acp dt n1 pp-f po12 n2, np1 d vmd xx vvi pno12,
(3) text (DIV1)
20
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524
or striking would not hurt us, His rod and his staffe should comfort us. But if thy heart with David will not strike thee;
or striking would not hurt us, His rod and his staff should Comfort us. But if thy heart with David will not strike thee;
cc vvg vmd xx vvi pno12, po31 n1 cc po31 n1 vmd vvi pno12. p-acp cs po21 n1 p-acp np1 vmb xx vvi pno21;
(3) text (DIV1)
20
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525
then do thou as the Publicane, strike thou thy heart, percussit pectus, He struck his breast,
then do thou as the Publican, strike thou thy heart, percussit pectus, He struck his breast,
av vdb pns21 p-acp dt n1, vvb pns21 po21 n1, fw-la fw-la, pns31 vvd po31 n1,
(3) text (DIV1)
20
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526
and said, God be mercifull to me a sinner. If thy heart will not complain, complain of thy heart; and said, God be merciful to me a sinner. If thy heart will not complain, complain of thy heart;
cc vvd, np1 vbb j p-acp pno11 dt n1. cs po21 n1 vmb xx vvi, vvb pp-f po21 n1;
(3) text (DIV1)
20
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527
grieve because thou canst not grieve.
grieve Because thou Canst not grieve.
vvb c-acp pns21 vm2 xx vvi.
(3) text (DIV1)
20
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528
But if we be so hard hearted to our selves, and tender hearted to our sinnes, that we will neither strike our heart nor our heart strike us,
But if we be so hard hearted to our selves, and tender hearted to our Sins, that we will neither strike our heart nor our heart strike us,
p-acp cs pns12 vbb av av-j vvn p-acp po12 n2, cc j j-vvn p-acp po12 n2, cst pns12 vmb av-dx vvi po12 n1 ccx po12 n1 vvb pno12,
(3) text (DIV1)
20
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529
then what shall I say? Nothing remains for me, but onely to pray to God to take away these hearts,
then what shall I say? Nothing remains for me, but only to pray to God to take away these hearts,
av q-crq vmb pns11 vvi? pix vvz p-acp pno11, cc-acp av-j pc-acp vvi p-acp np1 pc-acp vvi av d n2,
(3) text (DIV1)
20
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530
and to give us new ones, Cor novum crea, &c. Make us a clean heart, and renew a right spirit within us.
and to give us new ones, Cor novum crea, etc. Make us a clean heart, and renew a right Spirit within us.
cc pc-acp vvi pno12 j pi2, fw-la fw-la fw-la, av n1 pno12 dt j n1, cc vvi dt j-jn n1 p-acp pno12.
(3) text (DIV1)
20
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531
In the words of Ezekiel, That God would take away these hearts of stone and give us hearts of flesh. In the words of Ezekielem, That God would take away these hearts of stone and give us hearts of Flesh.
p-acp dt n2 pp-f np1, cst np1 vmd vvi av d n2 pp-f n1 cc vvb pno12 n2 pp-f n1.
(3) text (DIV1)
20
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532
Nay rather, with Bonaventure, that God would take from us these hearts of flesh and give us hearts of stone; Nay rather, with Bonaventure, that God would take from us these hearts of Flesh and give us hearts of stone;
uh av-c, p-acp np1, cst np1 vmd vvi p-acp pno12 d n2 pp-f n1 cc vvb pno12 n2 pp-f n1;
(3) text (DIV1)
20
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533
Were our hearts of stone, they would surely feel the rod of God.
Were our hearts of stone, they would surely feel the rod of God.
vbdr po12 n2 pp-f n1, pns32 vmd av-j vvi dt n1 pp-f np1.
(3) text (DIV1)
20
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534
When Israel was in distresse and in a night of judgement, ready for thirst to perish, God by the hand and rod of Moses struck the stonie rock, and the waters gushed out, and the streams flowed withall.
When Israel was in distress and in a night of judgement, ready for thirst to perish, God by the hand and rod of Moses struck the stony rock, and the waters gushed out, and the streams flowed withal.
c-crq np1 vbds p-acp n1 cc p-acp dt n1 pp-f n1, j p-acp n1 pc-acp vvi, np1 p-acp dt n1 cc n1 pp-f np1 vvd dt j n1, cc dt n2 vvd av, cc dt n2 vvd av.
(3) text (DIV1)
20
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535
O that God, by that powerfull rod of his, would strike the stonie rocks of our obdurate hearts that those waters, the waters of repentance might gush out. Oh that God, by that powerful rod of his, would strike the stony Rocks of our obdurate hearts that those waters, the waters of Repentance might gush out.
uh cst np1, p-acp cst j n1 pp-f png31, vmd vvi dt j n2 pp-f po12 j n2 cst d n2, dt n2 pp-f n1 vmd vvi av.
(3) text (DIV1)
20
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536
Our Repentance, this is it which God expects, that he hath long called for, early and late, both in the morning, and in the night, even that we should inquire, return, and come: so saith the Text, The Watchman said, the morning cometh and also the night; if ye will inquire, inquire; return, come. IF ye will inquire, inquire; return, come.
Our Repentance, this is it which God expects, that he hath long called for, early and late, both in the morning, and in the night, even that we should inquire, return, and come: so Says the Text, The Watchman said, the morning comes and also the night; if you will inquire, inquire; return, come. IF you will inquire, inquire; return, come.
po12 n1, d vbz pn31 r-crq np1 vvz, cst pns31 vhz av-j vvn p-acp, av-j cc av-j, av-d p-acp dt n1, cc p-acp dt n1, av cst pns12 vmd vvi, vvb, cc vvb: av vvz dt n1, dt n1 vvd, dt n1 vvz cc av dt n1; cs pn22 vmb vvi, vvb; vvb, vvb. cs pn22 vmb vvi, vvb; vvb, vvb.
(3) text (DIV1)
20
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537
That is the latter part, the Directory of our Watchmans Watchword. A part that is rich in matter,
That is the latter part, the Directory of our Watchman's Watchword. A part that is rich in matter,
cst vbz dt d n1, dt n1 pp-f po12 ng1 n1. dt n1 cst vbz j p-acp n1,
(3) text (DIV1)
21
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538
and full of life, but must be strangled by the time. The steps are three; The Prophet hath expressed them in three words;
and full of life, but must be strangled by the time. The steps Are three; The Prophet hath expressed them in three words;
cc j pp-f n1, cc-acp vmb vbi vvn p-acp dt n1. dt n2 vbr crd; dt n1 vhz vvn pno32 p-acp crd n2;
(3) text (DIV1)
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539
I must dispatch them in almost as few. Where our first inquirie is about Inquiry,; if ye will Inquire, Inquire.
I must dispatch them in almost as few. Where our First inquiry is about Inquiry,; if you will Inquire, Inquire.
pns11 vmb vvi pno32 p-acp av c-acp d. c-crq po12 ord n1 vbz p-acp n1,; cs pn22 vmb vvb, vvb.
(3) text (DIV1)
21
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540
Inquire, of Whom, and of What? Of what? Inquire of thy own state to Godward:Inquire, of Whom, and of What? Of what? Inquire of thy own state to Godward:
vvb, pp-f ro-crq, cc pp-f r-crq? pp-f q-crq? vvb pp-f po21 d n1 p-acp n1:
(3) text (DIV1)
21
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541
Then, of whom shouldst thou inquire but of God and thee. Inquire of God in his Word; of thy self in thy Conscience; Nec te quaesiveris extrá. Let Gods Word tell thee what thou oughtest to do;
Then, of whom Shouldst thou inquire but of God and thee. Inquire of God in his Word; of thy self in thy Conscience; Nec te quaesiveris extrá. Let God's Word tell thee what thou Ought to do;
av, pp-f ro-crq vmd2 pns21 vvi cc-acp pp-f np1 cc pno21. vvb pp-f np1 p-acp po31 n1; pp-f po21 n1 p-acp po21 n1; fw-la fw-la fw-la fw-la. vvb npg1 n1 vvb pno21 r-crq pns21 vmd2 p-acp vdi;
(3) text (DIV1)
21
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542
Let thy conscience tell thee what thou hast done.
Let thy conscience tell thee what thou hast done.
vvb po21 n1 vvb pno21 r-crq pns21 vh2 vdn.
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543
The result of these two inquiries will tell thee truly in what state thou standest to God.
The result of these two inquiries will tell thee truly in what state thou Standest to God.
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544
Gods Word is speculum voluntatis divinae, a perfect glasse of his ordinance concerning thee;
God's Word is speculum voluntatis Divinae, a perfect glass of his Ordinance Concerning thee;
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(3) text (DIV1)
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545
and thy conscience is speculum vitae, the most perfec glasse, where by reflection thou mayest see thy performance toward him.
and thy conscience is speculum vitae, the most perfec glass, where by reflection thou Mayest see thy performance towards him.
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(3) text (DIV1)
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546
I see now adayes many much delighted in their looking-glasses; we will be sure to use them every morning, and every night;
I see now adays many much delighted in their Looking-glasses; we will be sure to use them every morning, and every night;
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547
we dresse us and undresse us by them: Nay we are not onely dressed by them, but dressed with them;
we dress us and undress us by them: Nay we Are not only dressed by them, but dressed with them;
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(3) text (DIV1)
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548
we wear them at our girdles, they are become part of our apparell. Nay no room almost is now dressed up without a looking-glasse;
we wear them At our girdles, they Are become part of our apparel. Nay no room almost is now dressed up without a Looking glass;
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(3) text (DIV1)
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549
and that in folio, a glasse in the largest volume. It may be you shall not find a Bible there, no not in the least.
and that in folio, a glass in the Largest volume. It may be you shall not find a bible there, no not in the least.
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550
O that the glasse of Gods word, the miroir of eternall life, were in half so much use and esteem amongst us.
O that the glass of God's word, the miroir of Eternal life, were in half so much use and esteem among us.
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551
I will not say, as Tertullian seemeth, that they are Nundinatrices pudicitiae quae consiliū formae à speculo petunt;
I will not say, as Tertullian seems, that they Are Nundinatrices pudicitiae Quae consiliū Formae à speculo petunt;
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552
That they set their bodies out to sale that dresse their faces by a glasse. No, Socrates long since gave way to it in his scholars; That they Set their bodies out to sale that dress their faces by a glass. No, Socrates long since gave Way to it in his Scholars;
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553
A fair face, saith he, may learn even from the glasse to beautifie the soul; that so either part may answer other; A fair face, Says he, may Learn even from the glass to beautify the soul; that so either part may answer other;
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554
and those who are deformed may learn from thence the more to adde beauty to the soul to recompense defect. and those who Are deformed may Learn from thence the more to add beauty to the soul to recompense defect.
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555
But this I will say, that they who more consult their glasse then they do their Bible, inquire more whether they be fair then good; But this I will say, that they who more consult their glass then they do their bible, inquire more whither they be fair then good;
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and this is not the inquiry of the Text. No, if ye will inquire, inquire; that is, inquire to Godward.
and this is not the inquiry of the Text. No, if you will inquire, inquire; that is, inquire to Godward.
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557
These inquire more into mans pleasure & their own pride, then into Gods will and their own duty.
These inquire more into men pleasure & their own pride, then into God's will and their own duty.
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558
First look on Gods glasse, and then in Gods name look on thine.
First look on God's glass, and then in God's name look on thine.
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559
If thou once truly seest the deformity of thy soul, I dare trust thee, thou wilt never pride thy self more in the beauty of thy body.
If thou once truly See the deformity of thy soul, I Dare trust thee, thou wilt never pride thy self more in the beauty of thy body.
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Lais, the famous Curtezan, the pride of her youth being past, when she saw her wrinckles threw away her glasse; alas! Lais, the famous Courtesan, the pride of her youth being passed, when she saw her wrinkles threw away her glass; alas!
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the fault was in the face, not in the glasse:
the fault was in the face, not in the glass:
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562
And too many of us upon the consciousnesse of our own sinnes, we throw away our Bibles.
And too many of us upon the consciousness of our own Sins, we throw away our Bibles.
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563
In our Bibles we all, as in a glasse, with open face behold the glory of the Lord:
In our Bibles we all, as in a glass, with open face behold the glory of the Lord:
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But when by a glimpse in our own consciences we perceive that we have all sinned, and come short of the glory of God, then we throw away the glasse, But when by a glimpse in our own Consciences we perceive that we have all sinned, and come short of the glory of God, then we throw away the glass,
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(3) text (DIV1)
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565
and then we either go on carelesly in a bold presumption, or fall suddenly into the pit of fearfull desperation. Now God forbid;
and then we either go on carelessly in a bold presumption, or fallen suddenly into the pit of fearful desperation. Now God forbid;
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566
No, inquire you must, nay and inquire you may.
No, inquire you must, nay and inquire you may.
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567
Search the Scriptures, yea and search your hearts; yea search them throughly, if ye will inquire, inquire; search to the very bottome. Search the Scriptures, yea and search your hearts; yea search them thoroughly, if you will inquire, inquire; search to the very bottom.
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568
Let me have no slight and superficiall inquiry; make not a pretence of inquiring & no such matter.
Let me have no slight and superficial inquiry; make not a pretence of inquiring & not such matter.
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(3) text (DIV1)
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569
Scrutemur vias nostras & studia nostra, & in eo se judicet quisque profecisse, non cùm non invenerit quod reprehendat, sed cùm quod invenerit reprehendit. Scrutemur Ways nostras & Studia nostra, & in eo se judicet Quisque profecisse, non cùm non invenerit quod reprehendat, sed cùm quod invenerit reprehendit.
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570
Never cease to search till thou hast found that thou hadst cause to search. Never cease to search till thou hast found that thou Hadst cause to search.
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(3) text (DIV1)
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571
When Eliah sent his servant to the top of Carmel to report what he saw, the Text saith, He went up and looked,
When Elijah sent his servant to the top of Mount carmel to report what he saw, the Text Says, He went up and looked,
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572
and said, Non est quicquam, There is nothing. Well, go again saith Eliah, seven times;
and said, Non est quicquam, There is nothing. Well, go again Says Elijah, seven times;
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573
and at the seventh time, the servant said, Behold, there ariseth a little cloud, Sicut vola hominis, like a mans hand; and At the seventh time, the servant said, Behold, there arises a little cloud, Sicut vola hominis, like a men hand;
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574
But suddenly it came to passe, that the heaven was black with clouds and wind, and there was a great rain. But suddenly it Come to pass, that the heaven was black with Clouds and wind, and there was a great rain.
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When we first imploy our souls in this businesse of inquiry how things stand betwixt God and us, When we First employ our Souls in this business of inquiry how things stand betwixt God and us,
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whether no cloud of known sinne do intercept his favour;
whither no cloud of known sin do intercept his favour;
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577
what with self-flattery, & what with negligent inquiry, we have no other answer but all is well, Non est quicquam; There is nothing.
what with Self-flattery, & what with negligent inquiry, we have no other answer but all is well, Non est quicquam; There is nothing.
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578
How many here present be there that never as yet made so much as a scruple of their salvation? no, they think themselves as sure of heaven,
How many Here present be there that never as yet made so much as a scruple of their salvation? no, they think themselves as sure of heaven,
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(3) text (DIV1)
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579
and the blessed life to come, as of this present life; they count themselves as deep in Gods favour, as they are in their own.
and the blessed life to come, as of this present life; they count themselves as deep in God's favour, as they Are in their own.
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580
I pray God you have cause.
I pray God you have cause.
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581
But hast thou inquired, man, hast thou inquired throughly? hast thou inquired again and again, seven times? If thou hast, I dare say thou wilt discry a cloud;
But hast thou inquired, man, hast thou inquired thoroughly? hast thou inquired again and again, seven times? If thou hast, I Dare say thou wilt descry a cloud;
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582
Shall I say a little cloud of the bignesse of a mans hand, Nubes sicut vola hominis? yes, all our clouds, all our sinnes are measured by our own hands, they are the works of our fingers, perhaps little at the first appearance:
Shall I say a little cloud of the bigness of a men hand, Clouds sicut vola hominis? yes, all our Clouds, all our Sins Are measured by our own hands, they Are the works of our fingers, perhaps little At the First appearance:
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583
but soon after when the conscience is well awakened, the whole heaven is black with clouds and wind.
but soon After when the conscience is well awakened, the Whole heaven is black with Clouds and wind.
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584
Like S. Paul and his companions in the storm, neither sunne nor starres in many dayes appear,
Like S. Paul and his Sodales in the storm, neither sun nor Stars in many days appear,
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(3) text (DIV1)
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585
and no small tempest lieth on us, all hope that we shall be saved is taken away. and no small tempest lies on us, all hope that we shall be saved is taken away.
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586
Behold, I am overshadowed, saith one, with a cloud of ignorance; Behold, I am overshadowed, Says one, with a cloud of ignorance;
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587
how negligent have I been all my life in the reading and meditating of Gods word? how have I profaned his day and despised his ordinances? Is there any hope that I should be saved? Behold, I, saith another, have been hurried with a tempest of wrath, envy, and maliciousnesse:
how negligent have I been all my life in the reading and meditating of God's word? how have I profaned his day and despised his ordinances? Is there any hope that I should be saved? Behold, I, Says Another, have been hurried with a tempest of wrath, envy, and maliciousness:
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588
I have imbrued my hands in my brothers bloud, for which Christ shed his own.
I have imbrued my hands in my Brother's blood, for which christ shed his own.
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(3) text (DIV1)
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589
Is there any hope that I should be saved? Alas, saith a third, how have I been benighted in a cloud of lust,
Is there any hope that I should be saved? Alas, Says a third, how have I been benighted in a cloud of lust,
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(3) text (DIV1)
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590
and smothered my conscience for how long together in the unlawfull bed? Is there any hope that I should be saved? And I, saith a fourth, have been puffed up with a proud and ambitious wind,
and smothered my conscience for how long together in the unlawful Bed? Is there any hope that I should be saved? And I, Says a fourth, have been puffed up with a proud and ambitious wind,
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(3) text (DIV1)
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591
as though in despight of God, I would climbe up to heaven by the same way that Lucifer fell down.
as though in despite of God, I would climb up to heaven by the same Way that Lucifer fell down.
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592
What hope is there for us that we should be saved? Yes, poore souls, there is good hope;
What hope is there for us that we should be saved? Yes, poor Souls, there is good hope;
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593
nay more hope of these that have thus upon inquiry found their state, then of a thousand carelesse wretches,
nay more hope of these that have thus upon inquiry found their state, then of a thousand careless wretches,
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594
or proud justiciaries, that either do not search, or will not find.
or proud Justiciaries, that either do not search, or will not find.
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595
What though the heavens be black with clouds and wind? Remember what follows in the Text, And there was a great rain.
What though the heavens be black with Clouds and wind? remember what follows in the Text, And there was a great rain.
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596
Let that rain follow upon thy inquirie: Let that rain follow upon thy inquiry:
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(3) text (DIV1)
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597
Showre down thy tears, and they will spend the cloud, alay the storm, and clear the skie:
Shower down thy tears, and they will spend the cloud, allay the storm, and clear the sky:
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(3) text (DIV1)
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598
I have blotted out as a thick cloud thy transgressions, and as a cloud thy sinnes; I have blotted out as a thick cloud thy transgressions, and as a cloud thy Sins;
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599
return unto me, for I have redeemed thee. If thou upon this inquiry wilt cry peccavi, God will cry veni; Do thou return, return unto me, for I have redeemed thee. If thou upon this inquiry wilt cry peccavi, God will cry veni; Do thou return,
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(3) text (DIV1)
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600
and God crieth Come; and therefore, If thou wilt inquire, inquire; Return, Come.
and God cries Come; and Therefore, If thou wilt inquire, inquire; Return, Come.
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(3) text (DIV1)
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601
It is impossible to Return, unlesse we first Inquire; and it is unprofitable to Inquire unlesse we also Turn:
It is impossible to Return, unless we First Inquire; and it is unprofitable to Inquire unless we also Turn:
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602
And therefore, Let us search and try our wayes, and Turn, saith the Prophet Jeremy. NONLATINALPHABET, Convertimini; so S. Hierome reads the Text:
And Therefore, Let us search and try our ways, and Turn, Says the Prophet Jeremiah., Convertimini; so S. Jerome reads the Text:
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603
Revertimini, saith Junius. Be ye Turned, or Turnye, or Return. The truth is, there is all in the Text; We must be Turned; we must Turn; we must Return.Return, Says Junius. Be you Turned, or Turnye, or Return. The truth is, there is all in the Text; We must be Turned; we must Turn; we must Return.
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604
There is a turning wherein we are onely passive; Et hîc cardo salutis vertitur, This is the main hinge of all.
There is a turning wherein we Are only passive; Et hîc cardo Salutis vertitur, This is the main hinge of all.
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(3) text (DIV1)
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God must first turn us by breathing a new spirit into us, the Spirit of Regeneration; and that is gratia praeveniens, or gratia operans, saith S. Augustine; Turn thou me, and I shall be turned, saith the Prophet Jeremie. Being thus turned by God, we together with him, must act,
God must First turn us by breathing a new Spirit into us, the Spirit of Regeneration; and that is Gratia praeveniens, or Gratia operans, Says S. Augustine; Turn thou me, and I shall be turned, Says the Prophet Jeremiah. Being thus turned by God, we together with him, must act,
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and turn our selves by the imployment of Gods grace in us;
and turn our selves by the employment of God's grace in us;
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and that is gratia cooperans, or gratia subsequens. Now by the assistance of this grace we must so Turn, that we Return, even from our sinnes, and towards God.
and that is Gratia Cooperans, or Gratia Subsequent. Now by the assistance of this grace we must so Turn, that we Return, even from our Sins, and towards God.
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All this is included in our Conversion. The first of the three is here supposed:
All this is included in our Conversion. The First of the three is Here supposed:
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God doth not stirre us up to do his peculiar part, to work the first act of our conversion, that were mere Pelagianisme; No man hath quickened his own soul;
God does not stir us up to do his peculiar part, to work the First act of our conversion, that were mere Pelagianism; No man hath quickened his own soul;
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But you hath God quickened, who were dead in trespasses and sinnes. But you hath God quickened, who were dead in Trespasses and Sins.
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But being by him quickned, and turned from death to life, by the assistance and cooperation of his grace, he calls upon us to do the parts of living men, actually to turn. But being by him quickened, and turned from death to life, by the assistance and cooperation of his grace, he calls upon us to do the parts of living men, actually to turn.
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And a happy turn it is, though not so easie a matter as the world thinks.
And a happy turn it is, though not so easy a matter as the world thinks.
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Most think to Repent with the turning of a hand.
Most think to repent with the turning of a hand.
np1 vvb p-acp vvb p-acp dt n-vvg pp-f dt n1.
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It is not the turning of our habits, the changing of our clothes from colours into blacks (if that were all, we had store of converts here this day) no not from silks to sackcloth.
It is not the turning of our habits, the changing of our clothes from colours into blacks (if that were all, we had store of converts Here this day) no not from silks to Sackcloth.
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Rend your hearts, and not your garments; saith the Prophet. It is not the turning of our diets from flesh to fish; Rend your hearts, and not your garments; Says the Prophet. It is not the turning of our diets from Flesh to Fish;
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The kingdome of heaven consists not of meats and drinks, saith the Apostle. It is not the change of our countenance, the turning up of our eyes. The Kingdom of heaven consists not of Meats and drinks, Says the Apostle. It is not the change of our countenance, the turning up of our eyes.
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Philostratus tells us of a Rhetorician who committed a solecisme, spake false Latine with his finger, he cryed out, NONLATINALPHABET, O heavens, and pointed to the earth.Philostratus tells us of a Rhetorician who committed a solecism, spoke false Latin with his finger, he cried out,, Oh heavens, and pointed to the earth.
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Many, too many, look demurely, but live wickedly; Curios simulant, & Bacchanalia vivunt. No, it is not the bare turning or lifting up of our hands; Many, too many, look demurely, but live wickedly; Curios simulant, & Bacchanalia Vivunt. No, it is not the bore turning or lifting up of our hands;
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the doing of some seeming charitable good works. None of all these turnings will serve our turn:
the doing of Some seeming charitable good works. None of all these turnings will serve our turn:
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the reason is, because all these turnings may be, and yet we not Turn. If you will have it in a word, it is the turning of our heart,
the reason is, Because all these turnings may be, and yet we not Turn. If you will have it in a word, it is the turning of our heart,
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even of all our heart, Therefore also now saith the Lord, Turn ye unto me with all your heart.
even of all our heart, Therefore also now Says the Lord, Turn you unto me with all your heart.
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With the heart, and therefore sincerely, without hypocrisie; with all the heart, and therefore intirely, without partiality. With the heart, and Therefore sincerely, without hypocrisy; with all the heart, and Therefore entirely, without partiality.
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A man is said to turn that way his face turns. The heart is the face of the inward man;
A man is said to turn that Way his face turns. The heart is the face of the inward man;
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that is his visage toward God. Man looketh upon the outward appearance, but God looketh upon the heart.
that is his visage towards God. Man looks upon the outward appearance, but God looks upon the heart.
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If thy heart do not turn, that is, the resolution and inclination of thy understanding, will and affections (whatsoever thy outward actions be) thou dost not turn. If thy heart do not turn, that is, the resolution and inclination of thy understanding, will and affections (whatsoever thy outward actions be) thou dost not turn.
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But if thy heart detest the sinnes thou hast committed formerly; If thou seest their foulnesse; If thou abhorrest their vilenesse;
But if thy heart detest the Sins thou hast committed formerly; If thou See their foulness; If thou Abhorrest their vileness;
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If what was wont to be a pleasure to thee, be now a pain and grief to think on;
If what was wont to be a pleasure to thee, be now a pain and grief to think on;
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If thou canst resolve for ever hereafter, not onely to forsake them, but to loath them:
If thou Canst resolve for ever hereafter, not only to forsake them, but to loath them:
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then thou Turnest, nay then thou Returnest, that is, thou dost Turn homeward from whence thou wert strayed by sinne:
then thou Turnest, nay then thou Returnest, that is, thou dost Turn homeward from whence thou Wertenberg strayed by sin:
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thou removest from sinne, and drawest home to Godward. This is that Godly sorrow that worketh repentance to salvation, not to be repented of.
thou removest from sin, and drawest home to Godward. This is that Godly sorrow that works Repentance to salvation, not to be repented of.
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For behold, this selfsame thing, that ye sorrowed after a godly sort, what carefulnesse it wrought in you? yea, what clearing of your selves? yea, what indignation? yea, what fear? yea, what vehement desire? yea, what zeal? yea, what revenge? Why what ado is here with these Corinthians? could they not repent without so great a stirre? O be not mistaken! For behold, this selfsame thing, that you sorrowed After a godly sort, what carefulness it wrought in you? yea, what clearing of your selves? yea, what Indignation? yea, what Fear? yea, what vehement desire? yea, what zeal? yea, what revenge? Why what ado is Here with these Corinthians? could they not Repent without so great a stir? O be not mistaken!
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where true Repentance is, it sets the whole man awork, and so it had need; for it rendreth him a clean other man:
where true Repentance is, it sets the Whole man awork, and so it had need; for it rendereth him a clean other man:
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new thoughts, new desires, new resolutions. Ask not me, ask your own hearts whether ye are returned or not.
new thoughts, new Desires, new resolutions. Ask not me, ask your own hearts whither you Are returned or not.
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Ask thy self what was the last thought that went to bed with thee last night,
Ask thy self what was the last Thought that went to Bed with thee last night,
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and was up this day most early stirring in thy breast;
and was up this day most early stirring in thy breast;
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Was it of heaven or earth? Was it a thought of vanity, or of pietie? Was it for the committing,
Was it of heaven or earth? Was it a Thought of vanity, or of piety? Was it for the committing,
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or the crucifying of some sinne? Did it savour of worldly pleasure, or godly sorrow? Didst thou think of thy old sinnes,
or the crucifying of Some sin? Did it savour of worldly pleasure, or godly sorrow? Didst thou think of thy old Sins,
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as thy sworn enemies, or as thy sweet companions, which, though now asunder (for a Fast-day,
as thy sworn enemies, or as thy sweet Sodales, which, though now asunder (for a Fast-day,
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or so) yet should meet ere long, and be as merry as ever? If you can think of your old sinnes with patience, I dare not tell you what I think of you.
or so) yet should meet ere long, and be as merry as ever? If you can think of your old Sins with patience, I Dare not tell you what I think of you.
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But if you be now truly grieved for them, seriously resolved to abandon them; Behold I come a messenger of good news:
But if you be now truly grieved for them, seriously resolved to abandon them; Behold I come a Messenger of good news:
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good news unto thy soul, good news to heaven; Heus tu peccator, bono animo sis; vides ubi de tuo reditu gaudeatur: Tertullian.
good news unto thy soul, good news to heaven; Heus tu peccator, Bono animo sis; vides ubi de tuo reditu gaudeatur: Tertullian.
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Heaven joyeth to see a returning sinner, it is tripudium coeli, The blessed Angels joy: Lacrymae poenitentium sunt vinum. Angelorum. Heaven Joyeth to see a returning sinner, it is tripudium coeli, The blessed Angels joy: Lacrymae Penitence sunt vinum. Angels.
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When thou returnest, they in troups come forth to meet thee. Nay, the blessed Trinity doth joy; When thou returnest, they in troops come forth to meet thee. Nay, the blessed Trinity does joy;
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God the Father joyes at thy return; Why this, saith he, is my lost sonne, my returning prodigall;
God the Father Joys At thy return; Why this, Says he, is my lost son, my returning prodigal;
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Tam pater nemo, tam pius nemo, Tertullian. God the Sonne rejoyceth; Why this, saith he, is my lost sheep, returning to the fold; Tam pater nemo, tam Pius nemo, Tertullian. God the Son Rejoiceth; Why this, Says he, is my lost sheep, returning to the fold;
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Ʋna pastoris ovicula, sed grex unâ carior non est. God the Holy Ghost doth joy; Ʋna Pastors ovicula, sed grex unâ carior non est. God the Holy Ghost does joy;
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Why this, saith he, is my renewed temple, returning to the beautie of its first erection.
Why this, Says he, is my renewed temple, returning to the beauty of its First erection.
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And therefore God the Father he crieth, Come: God the Sonne he crieth, Come: and God the Holy Ghost he cryeth, Come. The Father he crieth, Veni ad me, Come unto me; for I am the End:
And Therefore God the Father he cries, Come: God the Son he cries, Come: and God the Holy Ghost he Cries, Come. The Father he cries, Veni ad me, Come unto me; for I am the End:
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The Sonne he crieth, Veni per me, Come by me; for I am the Way: The Holy Ghost crieth, Veni cum me, Come with me; for I am the Guide:
The Son he cries, Veni per me, Come by me; for I am the Way: The Holy Ghost cries, Veni cum me, Come with me; for I am the Guide:
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All cry Come, and all cry Welcome; And therefore, If you will Inquire, Inquire; Return, Come.
All cry Come, and all cry Welcome; And Therefore, If you will Inquire, Inquire; Return, Come.
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Come. This word onely remaineth of the Text; onely one word of it, and I have done.Come. This word only remains of the Text; only one word of it, and I have done.
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Ye have heard, that the penitent sinner now returning from his sinne, every person of the Sacred Trinitie inviteth him.
You have herd, that the penitent sinner now returning from his sin, every person of the Sacred Trinity Inviteth him.
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God the Father, thy Creatour, he cryeth Come: God the Sonne, thy Redeemer, he cryeth Come:
God the Father, thy Creator, he Cries Come: God the Son, thy Redeemer, he Cries Come:
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And God the Holy Ghost, thy Sanctifier, he cryeth Come. Thy Almighty Creatcur calleth thee by the voice of Nature;
And God the Holy Ghost, thy Sanctifier, he Cries Come. Thy Almighty Creature calls thee by the voice of Nature;
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Therefore come in humilitie to so great a Majestie. Thy gracious Redeemer calleth thee by the voyce of Scripture;
Therefore come in humility to so great a Majesty. Thy gracious Redeemer calls thee by the voice of Scripture;
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Therefore come in faith to so dear a Saviour. Thy blessed Sanctifier calleth thee by his secret motion in thy heart;
Therefore come in faith to so dear a Saviour. Thy blessed Sanctifier calls thee by his secret motion in thy heart;
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Therefore come in holinesse and new obedience to thy holy guide.
Therefore come in holiness and new Obedience to thy holy guide.
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Behold a convoy of three heavenly virtues, Holinesse in life, Humilitie in heart, and Faith in Christ.
Behold a convoy of three heavenly Virtues, Holiness in life, Humility in heart, and Faith in christ.
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If thou comest to God, thou must Come with these. Take heed thou leavest not Holinesse behind;
If thou Comest to God, thou must Come with these. Take heed thou Leavest not Holiness behind;
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Without Holinesse no man shall see the Lord. Without Holiness no man shall see the Lord.
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Yet in no case forget Humilitie, Blessed are the poore in spirit, for theirs is the Kingdome of heaven. But above all bring Faith: Yet in no case forget Humility, Blessed Are the poor in Spirit, for theirs is the Kingdom of heaven. But above all bring Faith:
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For without Faith it is impossible to please God; and he that cometh to God must believe.
For without Faith it is impossible to please God; and he that comes to God must believe.
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These three Virgin-sister-Graces all joyn hand in hand, and make a ring, and so convey the Christian soul to heaven between them. These three Virgin-sister-Graces all join hand in hand, and make a ring, and so convey the Christian soul to heaven between them.
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Holinesse taketh fast hold of Humilitie; Humilitie takes hold of Faith; and Faith again of Holinesse.
Holiness Takes fast hold of Humility; Humility Takes hold of Faith; and Faith again of Holiness.
n1 vvz av-j n1 pp-f n1; n1 vvz n1 pp-f n1; cc n1 av pp-f n1.
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Be sure thou partest no hand; if thou dost, thou mayest fall out between them; and they fall out between themselves.
Be sure thou partest no hand; if thou dost, thou Mayest fallen out between them; and they fallen out between themselves.
vbb j pns21 vv2 dx n1; cs pns21 vd2, pns21 vm2 vvi av p-acp pno32; cc pns32 vvb av p-acp px32.
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Holinesse without Humilitie will soon be proud: Humilitie without Faith will soon despair:
Holiness without Humility will soon be proud: Humility without Faith will soon despair:
n1 p-acp n1 vmb av vbi j: n1 p-acp n1 vmb av vvi:
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Faith without Holinesse, without works, is dead. O let us labour for an humble Holinesse, a faithfull Humilitie, and a holy Faith. Faith without Holiness, without works, is dead. Oh let us labour for an humble Holiness, a faithful Humility, and a holy Faith.
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Come with these to God, and I dare be bold in his name to bid thee welcome:
Come with these to God, and I Dare be bold in his name to bid thee welcome:
np1 p-acp d p-acp np1, cc pns11 vvb vbb j p-acp po31 n1 pc-acp vvi pno21 j-jn:
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Come with these this day, and he will denie thee nothing. These never are denied accesse to the King of Kings.
Come with these this day, and he will deny thee nothing. These never Are denied access to the King of Kings.
vvb p-acp d d n1, cc pns31 vmb vvi pno21 pix. np1 av vbr vvn n1 p-acp dt n1 pp-f n2.
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Holinesse, that is, a pure conscience within, an unspotted life without, it is the daughter of the King of heaven.
Holiness, that is, a pure conscience within, an unspotted life without, it is the daughter of the King of heaven.
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The Kings daughter is all glorious within, her clothing is of wrought gold. The Kings daughter is all glorious within, her clothing is of wrought gold.
dt ng1 n1 vbz d j p-acp, po31 n1 vbz a-acp vvn n1.
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Shall she be denied accesse to her heavenly father? No, she shall be brought unto the King in raiment of needle-work. Shall she be denied access to her heavenly father? No, she shall be brought unto the King in raiment of needlework.
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But shall she come alone? No, the virgins that be her fellows (Humilitie and Faith) shall bear her company, and shall be brought unto thee. But shall she come alone? No, the Virgins that be her Fellows (Humility and Faith) shall bear her company, and shall be brought unto thee.
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With joy and gladnesse shall she be brought, and enter into the Kings palace. Blessed soul that comest thus accompanied! These are the Kings Daughters; With joy and gladness shall she be brought, and enter into the Kings palace. Blessed soul that Comest thus accompanied! These Are the Kings Daughters;
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Thou art more, thou art made his spouse, his bride, his wife. Heare how he wooes thee:
Thou art more, thou art made his spouse, his bride, his wife. Hear how he Woes thee:
pns21 vb2r av-dc, pns21 vb2r vvn po31 n1, po31 n1, po31 n1. vvb c-crq pns31 vvz pno21:
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My sister, my love, my dove, my undefiled. My sister, my love, my dove, my undefiled.
po11 n1, po11 n1, po11 n1, po11 j.
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When thou thus comest to God, what is it but even the marriage of thy soul with Christ? Let us be glad, and rejoyce, When thou thus Comest to God, what is it but even the marriage of thy soul with christ? Let us be glad, and rejoice,
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and give honour to the Lord; for the marriage of the Lambe is come, and his wife hath made her ready. Made her ready; and give honour to the Lord; for the marriage of the Lamb is come, and his wife hath made her ready. Made her ready;
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how? what hath she put on? It followeth in the next verse, She is arayed in fine linen, clean, and white;
how? what hath she put on? It follows in the next verse, She is arrayed in fine linen, clean, and white;
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for the fine linen, is the righteousnesse of the Saints. for the fine linen, is the righteousness of the Saints.
p-acp dt j n1, vbz dt n1 pp-f dt n2.
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Why then is the righteousnesse of the Saints so clean, and white? I thought with the Prophet, That all our righteousnesse had been as a menstruous cloth, Stillamus quotidie super telam justitiae nostrae saniem concupiscentiae nostrae. Why then is the righteousness of the Saints so clean, and white? I Thought with the Prophet, That all our righteousness had been as a menstruous cloth, Stillamus quotidie super telam justitiae Nostrae saniem concupiscentiae Nostrae.
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How then is our righteousnesse clean and white? Yes, all is true. Our holinesse, and inherent righteousnesse is fine linen, being the work of the Holy Ghost; it must not be denied; How then is our righteousness clean and white? Yes, all is true. Our holiness, and inherent righteousness is fine linen, being the work of the Holy Ghost; it must not be denied;
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but God knows how much soyled and spotted by the flesh, till it be made clean and white;
but God knows how much soiled and spotted by the Flesh, till it be made clean and white;
cc-acp np1 vvz c-crq av-d vvn cc vvn p-acp dt n1, c-acp pn31 vbb vvn j cc j-jn;
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and therefore Humilitie must be ever at hand to scoure our righteousnesse; and Faith to wash it.
and Therefore Humility must be ever At hand to scour our righteousness; and Faith to wash it.
cc av n1 vmb vbi av p-acp n1 pc-acp vvi po12 n1; cc n1 pc-acp vvi pn31.
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Humilitie doth daily rince it in a stream of tears, and makes it clean; Faith doth wash it in the bloud of Christ,
Humility does daily rince it in a stream of tears, and makes it clean; Faith does wash it in the blood of christ,
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and makes it white. These are they that have washed their robes, and made them white in the bloud of the Lamb.
and makes it white. These Are they that have washed their robes, and made them white in the blood of the Lamb.
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Christs bride hath made her ready; Christ bride hath made her ready;
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she hath put on righteousnesse, that is, stolam sanctorum (NONLATINALPHABET is the word) the outward-garment, the righteousnesse of good works.
she hath put on righteousness, that is, Stolam sanctorum (is the word) the outward-garment, the righteousness of good works.
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But withall she must put on interulam humilitatis, the inward garment of humilitie;
But withal she must put on interulam humilitatis, the inward garment of humility;
p-acp av pns31 vmb vvi p-acp fw-la fw-la, dt j n1 pp-f n1;
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Be clothed with humilitie, NONLATINALPHABET, that is, saith Beza, be ye inwardly adorned, estote intus ornati, be ye clothed inwardly with humilitie. Be clothed with humility,, that is, Says Beza, be you inwardly adorned, estote intus ornati, be you clothed inwardly with humility.
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And over both, even in the sight of God to cover both, she hath put on velum, or peplum fidei, the veil of faith, whereby to Gods justice she presents Christs righteousnesse for hers. And over both, even in the sighed of God to cover both, she hath put on velum, or peplum fidei, the veil of faith, whereby to God's Justice she presents Christ righteousness for hers.
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That is fine linen indeed, clean and white; And to the bride it is granted (NONLATINALPHABET, that is the word) that she should be arayed in this.
That is fine linen indeed, clean and white; And to the bride it is granted (, that is the word) that she should be arrayed in this.
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When she comes covered with this veil, she comes with boldnesse to the throne of grace.
When she comes covered with this veil, she comes with boldness to the throne of grace.
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With this veil of faith she passeth through the veil, and hath boldnesse to enter into the holiest by the bloud of Jesus.
With this veil of faith she passes through the veil, and hath boldness to enter into the Holiest by the blood of jesus.
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The Spouse did once complain of the watchmen, that they robbed her of her veil. The watchmen that went about the citie found me, they smote me, they wounded me; The Spouse did once complain of the watchmen, that they robbed her of her veil. The watchmen that went about the City found me, they smote me, they wounded me;
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the keepers of the walls took away my veil from me. the keepers of the walls took away my veil from me.
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If we have any such Watchmen, that would take away from the Church the veil of Christs imputed righteousnesse (our righteousnesse by faith) O let such Watchmen watch no more, they smite, they wound Christs Spouse; If we have any such Watchmen, that would take away from the Church the veil of Christ imputed righteousness (our righteousness by faith) Oh let such Watchmen watch no more, they smite, they wound Christ Spouse;
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so that she cannot do what the Watchman in the Text doth bid her, she cannot come with confidence to God. But so she must;
so that she cannot do what the Watchman in the Text does bid her, she cannot come with confidence to God. But so she must;
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even Come with Holinesse, Come with Humilitie, and especially Come with Faith; or else she will never come home.
even Come with Holiness, Come with Humility, and especially Come with Faith; or Else she will never come home.
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As good not Come at all, as not come thus; and as good not Return, as not Come;
As good not Come At all, as not come thus; and as good not Return, as not Come;
p-acp j xx vvi p-acp d, c-acp xx vvn av; cc c-acp j xx vvi, c-acp xx vvn;
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and as good not Inquire, as not Return. Our Watchman therefore hath joyned all together, Inquire, if you will Inquire, Return, Come.
and as good not Inquire, as not Return. Our Watchman Therefore hath joined all together, Inquire, if you will Inquire, Return, Come.
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And now the Watchman hath said:
And now the Watchman hath said:
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You have seen the Watchman, and have heard the Watchword. You have seen the Watchmans Charge, and his Discharge. You have heard the Watchword as it is Monitory and Directory. As it is Monitory it tells us that the Morning cometh, and also the Night;
You have seen the Watchman, and have herd the Watchword. You have seen the Watchman's Charge, and his Discharge. You have herd the Watchword as it is Monitory and Directory. As it is Monitory it tells us that the Morning comes, and also the Night;
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The Morning of Life, and Night of Death; The Morning of Prosperitie, and Gods mercie; The Night of Adversitie, and Gods judgements.
The Morning of Life, and Night of Death; The Morning of Prosperity, and God's mercy; The Night of Adversity, and God's Judgments.
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As it is Directory it calls upon us to Inquire, Return and Come.
As it is Directory it calls upon us to Inquire, Return and Come.
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What remains, but that we practice what we have heard and seen? And that we may the better do it, that we turn the Sermon into a prayer,
What remains, but that we practice what we have herd and seen? And that we may the better do it, that we turn the Sermon into a prayer,
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even to the Watchman of Israel, That our Watchmen may stand where God hath set them;
even to the Watchman of Israel, That our Watchmen may stand where God hath Set them;
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That our Watchmen may say what God doth shew them;
That our Watchmen may say what God does show them;
cst po12 n2 vmb vvi r-crq np1 vdz vvi pno32;
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That we all may be thankfull for our Morning and prepare for our Night; That we may Inquire into our selves, Return from our sinnes, and Come home to God: The Watchman said, The Morning cometh, and also the Night; if ye will Inquire, inquire; Return, Come. FINIS.
That we all may be thankful for our Morning and prepare for our Night; That we may Inquire into our selves, Return from our Sins, and Come home to God: The Watchman said, The Morning comes, and also the Night; if you will Inquire, inquire; Return, Come. FINIS.
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