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Genesis 1. 26. And God said, Let us make man in our image, after our likenesse.
Genesis 1. 26. And God said, Let us make man in our image, After our likeness.
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NEver such a frame so soon set up, as this in this chapter: For, for the thing it self, there is no other thing to compare it with;
NEver such a frame so soon Set up, as this in this chapter: For, for the thing it self, there is no other thing to compare it with;
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for it is all, it is the whole world. And for the time, there was no other time to compare it with;
for it is all, it is the Whole world. And for the time, there was no other time to compare it with;
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for this was the beginning of time, In the beginning God created heaven and earth.
for this was the beginning of time, In the beginning God created heaven and earth.
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That earth, which in some thousands of yeares men could not look over, nor discern what form it had (for neither Lactantius, almost three hundred yeares after Christ;
That earth, which in Some thousands of Years men could not look over, nor discern what from it had (for neither Lactantius, almost three hundred Years After christ;
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nor S. Augustine, more then a hundred yeares after him, would beleeve the earth to be round) That earth, which no man in his person is ever said to have compassed till our age:
nor S. Augustine, more then a hundred Years After him, would believe the earth to be round) That earth, which no man in his person is ever said to have compassed till our age:
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That earth, which is too much for man yet (for as yet a very great part of the earth is unpeopled) That earth, which,
That earth, which is too much for man yet (for as yet a very great part of the earth is unpeopled) That earth, which,
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if we will cast it all but into a Map, costs many moneths labour to grave it;
if we will cast it all but into a Map, costs many months labour to grave it;
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nay, if we will but cast a piece of an acre of it into a garden, costs many yeares labour to fashion and furnish it; all that earth:
nay, if we will but cast a piece of an acre of it into a garden, costs many Years labour to fashion and furnish it; all that earth:
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And then that heaven, which spreads so farre, as that subtill men have, with some appearance of probabilitie, imagined, that in that heaven, in those manifold Spheres of the Planets and the Starres, there are many earths, many worlds,
And then that heaven, which spreads so Far, as that subtle men have, with Some appearance of probability, imagined, that in that heaven, in those manifold Spheres of the Planets and the Stars, there Are many earth's, many world's,
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as big as this which we inhabit:
as big as this which we inhabit:
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That earth and that heaven, which spent God himself, Almightie God, six dayes in finishing, Moses sets up in a few syllables, in one line, In principio, In the beginning God created heaven and earth.
That earth and that heaven, which spent God himself, Almighty God, six days in finishing, Moses sets up in a few syllables, in one line, In principio, In the beginning God created heaven and earth.
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If a Livie or a Guicciardine, or such extensive and voluminous authours had had this story in hand, God must have made another world, to have made them a library to hold their books, of the making of this world.
If a Livy or a Guicciardini, or such extensive and voluminous Authors had had this story in hand, God must have made Another world, to have made them a library to hold their books, of the making of this world.
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Into what wire would they have drawn out this earth! Into what leaf-gold would they have beat out these heavens!
Into what wire would they have drawn out this earth! Into what leaf-gold would they have beatrice out these heavens!
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It may assist our conjecture herein, to cōsider, that amongst those men, who proceed with a sober modestie and limitation in their writing,
It may assist our conjecture herein, to Consider, that among those men, who proceed with a Sobrium modesty and limitation in their writing,
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& make a conscience not to clog the world with unnecessary books;
& make a conscience not to clog the world with unnecessary books;
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yet the volumes which are written by them, upon the beginning of Genesis, are scarce lesse then infinite.
yet the volumes which Are written by them, upon the beginning of Genesis, Are scarce less then infinite.
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God did no more but say, Let this & this be done; and Moses doth no more but say, that upon Gods saying it was done.
God did no more but say, Let this & this be done; and Moses does not more but say, that upon God's saying it was done.
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God required not Nature to help him to do it; Moses required not Reason to help him to beleeve:
God required not Nature to help him to do it; Moses required not Reason to help him to believe:
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The holy Ghost hovered upon the waters, and so God wrought; The holy Ghost hovered upon Moses too, and so he wrote:
The holy Ghost hovered upon the waters, and so God wrought; The holy Ghost hovered upon Moses too, and so he wrote:
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And we beleeve these things to be so, by the same Spirit in the mouth of Moses, by which they were made so in Gods hand:
And we believe these things to be so, by the same Spirit in the Mouth of Moses, by which they were made so in God's hand:
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Onely (Beloved) remember, that a frame may be thrown down in much lesse time then it was set up.
Only (beloved) Remember, that a frame may be thrown down in much less time then it was Set up.
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A childe, an ape can give fire to a cannon; and a vapour can shake the earth:
A child, an ape can give fire to a cannon; and a vapour can shake the earth:
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and when Christ said, Throw down this Temple, and in three dayes I will raise it, they never stood upon the consideration of throwing it down;
and when christ said, Throw down this Temple, and in three days I will raise it, they never stood upon the consideration of throwing it down;
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they knew that might be soon done: but they wondered at the speedy raising of it.
they knew that might be soon done: but they wondered At the speedy raising of it.
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Now, if all this earth were made in that minute, may not all come to the generall dissolution in this minute? Or may not thy acres, thy miles, thy shires shrink into feet,
Now, if all this earth were made in that minute, may not all come to the general dissolution in this minute? Or may not thy acres, thy miles, thy shires shrink into feet,
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and so few feet, as shall but make up thy grave? when he who was a great lord must be but a cottager, & not so wel;
and so few feet, as shall but make up thy grave? when he who was a great lord must be but a cottager, & not so well;
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for a cottager must have so many acres to his cottage:
for a cottager must have so many acres to his cottage:
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but in this case, a little piece of an acre, five foot, is become the house it self, the house and the land; the grave is all:
but in this case, a little piece of an acre, five foot, is become the house it self, the house and the land; the grave is all:
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lower then that, the grave is the land, and the tenement, & the tenant too. He that lies in it, becomes the same earth that he lies in;
lower then that, the grave is the land, and the tenement, & the tenant too. He that lies in it, becomes the same earth that he lies in;
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they all make but one earth, and but a little of it. But then raise thy self to a higher hope again:
they all make but one earth, and but a little of it. But then raise thy self to a higher hope again:
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God hath made better land, the land of promise; a stronger citie, the new Jerusalem;
God hath made better land, the land of promise; a Stronger City, the new Jerusalem;
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& inhabitants for that everlasting citie, us, whom he made, not by saying, Let there be men; but by consultation, by deliberation;
& inhabitants for that everlasting City, us, whom he made, not by saying, Let there be men; but by consultation, by deliberation;
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God said, Let us make man, &c. We shall pursue our great examples, God in doing, Moses in saying, and so make haste in applying the parts. But first receive them: God said, Let us make man, etc. We shall pursue our great Examples, God in doing, Moses in saying, and so make haste in applying the parts. But First receive them:
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and since we have the whole world in contemplation, consider in these words, the foure quarters of the world, by application, by fair and just accommodations of the words.
and since we have the Whole world in contemplation, Consider in these words, the foure quarters of the world, by application, by fair and just accommodations of the words.
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First, in the first word that God speaks here, Faciamus, Let Ʋs, in the plurall, (a denotation of divers persons in the Godhead) we consider our East, where we must begin, at the knowledge and confession of the Trinity:
First, in the First word that God speaks Here, Faciamus, Let Ʋs, in the plural, (a denotation of diverse Persons in the Godhead) we Consider our East, where we must begin, At the knowledge and Confessi of the Trinity:
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for though in the way to heaven we have travelled beyond the Gentiles, when we come to confesse but one God (the Gentiles could not do that) yet we are still among the Jews,
for though in the Way to heaven we have traveled beyond the Gentiles, when we come to confess but one God (the Gentiles could not do that) yet we Are still among the jews,
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if we think that one God to be but one person.
if we think that one God to be but one person.
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Christs name is Oriens, the East; if we will be named by him, (called Christians) we must look to this East, the confession of the Trinitie:
Christ name is Orient, the East; if we will be nam by him, (called Christians) we must look to this East, the Confessi of the Trinity:
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there is then our East in the Faciamus; Let Ʋs, Ʋs make man:
there is then our East in the Faciamus; Let Ʋs, Ʋs make man:
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And then our West is in the next word, Faciamus hominem: Though we be thus made;
And then our West is in the next word, Faciamus hominem: Though we be thus made;
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made by the councell, made by the concurrence, made by the hand of the whole Trinity:
made by the council, made by the concurrence, made by the hand of the Whole Trinity:
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yet we are made but men; and man but in the appellation in this Text; and man there is but Adam;
yet we Are made but men; and man but in the appellation in this Text; and man there is but Adam;
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and Adam is but earth, but red earth, died red in bloud, in bloud, in soul, the bloud of our own souls.
and Adam is but earth, but read earth, died read in blood, in blood, in soul, the blood of our own Souls.
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To that West we must all come, to the earth; The sunne knoweth his going down:
To that West we must all come, to the earth; The sun Knoweth his going down:
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even the sunne, for all his glory and height, hath a going down, and he knows it.
even the sun, for all his glory and height, hath a going down, and he knows it.
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The highest cannot devest mortality, nor the discomfort of mortality.
The highest cannot devest mortality, nor the discomfort of mortality.
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When you see a cloud rise out of the west, straightway you say, There cometh a storm, sayes Christ: When you see a cloud rise out of the west, straightway you say, There comes a storm, Says christ:
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When out of the region of your West, (that is, your latter dayes) there comes a cloud, a sicknesse; you feel a storm:
When out of the region of your West, (that is, your latter days) there comes a cloud, a sickness; you feel a storm:
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even the best morall constancie is shaken. But this cloud, and this storm, and this West there must be;
even the best moral constancy is shaken. But this cloud, and this storm, and this West there must be;
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and that is our second consideration.
and that is our second consideration.
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But then the next word designes a North, a strong and powerfull NOrth, to scatter and dissipate these clouds:
But then the next word designs a North, a strong and powerful NOrth, to scatter and dissipate these Clouds:
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Ad imaginem & similitudinem; that we are made according to a pattern, to an image, to a likenesse, which God proposed to himself for the making of man.Ad imaginem & similitudinem; that we Are made according to a pattern, to an image, to a likeness, which God proposed to himself for the making of man.
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This consideration, that God did not rest in that preexistent matter, out of which he made all other creatures,
This consideration, that God did not rest in that preexistent matter, out of which he made all other creatures,
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and produced their forms out of their matter, for the making of man; but took a form, a pattern, a modell for that work:
and produced their forms out of their matter, for the making of man; but took a from, a pattern, a model for that work:
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This is the North-winde that is called upon to carrie out the perfumes of the garden, to spread the goodnesse of God abroad:
This is the Northwind that is called upon to carry out the perfumes of the garden, to spread the Goodness of God abroad:
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this is that which is intended in Job;
this is that which is intended in Job;
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Fair weather cometh out of the North. Our West, our declination is in this, that we are but earth; Fair weather comes out of the North. Our West, our declination is in this, that we Are but earth;
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our North, our dissipation of that darknesse is in this, that we are not all earth:
our North, our dissipation of that darkness is in this, that we Are not all earth:
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though we be of that matter, we have on another form, another image, another likenesse.
though we be of that matter, we have on Another from, Another image, Another likeness.
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And then whose image and likenesse it is, is our Meridionall height, our Noon, our South-point, our highest elevation;
And then whose image and likeness it is, is our Meridional height, our Noon, our South point, our highest elevation;
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In imagine nostra, Let us make man in our image. Though our sunne set at noon, as the prophet Amos speaks; In imagine nostra, Let us make man in our image. Though our sun Set At noon, as the Prophet Amos speaks;
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though we die in our youth, or fall in our height; yet even in that sunne-set we shall have a noon:
though we die in our youth, or fallen in our height; yet even in that sunset we shall have a noon:
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for this image of God shall never depart from our soul, no not when that soul departs from our bodie:
for this image of God shall never depart from our soul, no not when that soul departs from our body:
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And that is our South, our Meridionall height and glory.
And that is our South, our Meridional height and glory.
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And when we have thus seen this East, in the Faciamus; that I am the workmanship and care of the whole Trinitie;
And when we have thus seen this East, in the Faciamus; that I am the workmanship and care of the Whole Trinity;
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and this West, in the Hominem; that for all this, my matter, my substance is but earth;
and this West, in the Hominem; that for all this, my matter, my substance is but earth;
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But then a North, a power of overcoming that law and miserable state, In imagine; that though in my matter the earth, I must die;
But then a North, a power of overcoming that law and miserable state, In imagine; that though in my matter the earth, I must die;
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yet in my form, in that image which I am made by, I cannot die:
yet in my from, in that image which I am made by, I cannot die:
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And after all, a South, a knowledge that this image is not the image of angels themselves, to whom we shall be like;
And After all, a South, a knowledge that this image is not the image of Angels themselves, to whom we shall be like;
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but it is by the same life by which those angels themselves were made, the image of God himself:
but it is by the same life by which those Angels themselves were made, the image of God himself:
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when I have gone over this East, and West, and North, & South here in this world, I should be sorie,
when I have gone over this East, and West, and North, & South Here in this world, I should be sorry,
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as Alexander was, if there were no more worlds.
as Alexander was, if there were no more world's.
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But there is another world, which these considerations will discover and leade us to, in which our joy and our glorie shall be to see that God essentially,
But there is Another world, which these considerations will discover and lead us to, in which our joy and our glory shall be to see that God essentially,
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and face to face, after whose image and likenesse we were made before.
and face to face, After whose image and likeness we were made before.
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But as that Pilot, which hath harboured his ship so farre within land, as that he must have change of windes, in all the points of the compasse, to bring her out, cannot hope to bring her out in one day:
But as that Pilot, which hath Harboured his ship so Far within land, as that he must have change of winds, in all the points of the compass, to bring her out, cannot hope to bring her out in one day:
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so being to transport you by occasion of these words, from this world to the next,
so being to transport you by occasion of these words, from this world to the next,
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and in this world, through all the compasse, all the foure quarters thereof; I cannot hope to make all this voyage to day.
and in this world, through all the compass, all the foure quarters thereof; I cannot hope to make all this voyage to day.
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To day we shall consider our longitude, our East and West; and our North and South at another tide and another gale.
To day we shall Consider our longitude, our East and West; and our North and South At Another tide and Another gale.
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First then we look towards our East, the fountain of light and life; There this world began:
First then we look towards our East, the fountain of Light and life; There this world began:
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The creation was in the East, and there our next world began too: The creation was in the East, and there our next world began too:
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there the gates of heaven opened to us, and opened to us in the gates of death:
there the gates of heaven opened to us, and opened to us in the gates of death:
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for our heaven is the death of our Saviour, and there he lived, and died there,
for our heaven is the death of our Saviour, and there he lived, and died there,
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and there he looked into our West, from the East, from his terrasse, from his pinacle, from his exaltation (as himself calls it) the Crosse.
and there he looked into our West, from the East, from his terrasse, from his pinnacle, from his exaltation (as himself calls it) the Cross.
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The light which arises to us in this East, the knowledge which we receive in this first word of our text, Faciamus, Let us (where God, speaking of himself, speaks in the plurall) is the manifestation of the Trinitie;
The Light which arises to us in this East, the knowledge which we receive in this First word of our text, Faciamus, Let us (where God, speaking of himself, speaks in the plural) is the manifestation of the Trinity;
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The Trinitie, which is the first letter in his Alphabet, that ever thinks to reade his name in the Book of life;
The Trinity, which is the First Letter in his Alphabet, that ever thinks to read his name in the Book of life;
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the first note in his Gammut, that ever thinks to sing his part in the Triumphant Church.
the First note in his Gammut, that ever thinks to sing his part in the Triumphant Church.
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Let him have done as much as all the worthies, and suffer as much as all natures martyrs, the penurious Philosophers;
Let him have done as much as all the worthies, and suffer as much as all nature's Martyrs, the penurious Philosophers;
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let him have known as much as they pretend to know, Omne scibile, all that can be known;
let him have known as much as they pretend to know, Omne scibile, all that can be known;
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nay, and In-intelligibilia, In-investigabilia (as Tertullian speaks) un-understandable things, unrevealed decrees of God:
nay, and In-intelligibilia, In-investigabilia (as Tertullian speaks) un-understandable things, unrevealed decrees of God:
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let him have writ as much as Aristotle writ, or as is written upon Aristotle (which is multiplication enough) yet he hath not learned to spell, that hath not learned the Trinitie:
let him have writ as much as Aristotle writ, or as is written upon Aristotle (which is multiplication enough) yet he hath not learned to spell, that hath not learned the Trinity:
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he hath not learned to pronounce the first word, that cannot bring three persons into one God.
he hath not learned to pronounce the First word, that cannot bring three Persons into one God.
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The subject of naturall Philosophers, are the foure elements, which God made: the subject of supernaturall Philosophie, Divinitie, are the three elements which God is;
The Subject of natural Philosophers, Are the foure elements, which God made: the Subject of supernatural Philosophy, Divinity, Are the three elements which God is;
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and (if we may so speak) which make God, that is, constitute God, notifie God to us, Father, Sonne, and holy Ghost.
and (if we may so speak) which make God, that is, constitute God, notify God to us, Father, Son, and holy Ghost.
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The naturall man, that hearkens to his own heart, and the law written there, may produce actions that are good;
The natural man, that hearkens to his own heart, and the law written there, may produce actions that Are good;
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good in the nature, and matter, and substance of the work: he may relieve the poore, he may defend the oppressed;
good in the nature, and matter, and substance of the work: he may relieve the poor, he may defend the oppressed;
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but yet he is but as an open field: and though he be not absolutely barren, he bears but grasse.
but yet he is but as an open field: and though he be not absolutely barren, he bears but grass.
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The godly man, he that hath taken in the knowledge of a great and powerfull God,
The godly man, he that hath taken in the knowledge of a great and powerful God,
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and inclosed and hedged in himself with the fear of God, may produce actions better then the meer nature of man,
and enclosed and hedged in himself with the Fear of God, may produce actions better then the mere nature of man,
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because he referres his actions to the glorie of an imagined God:
Because he refers his actions to the glory of an imagined God:
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but yet this man, though he be more fruitfull then the former, more then a grassie field, is but a ploughed field,
but yet this man, though he be more fruitful then the former, more then a grassy field, is but a ploughed field,
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and bears but corn, and corn (God knows) choked with weeds.
and bears but corn, and corn (God knows) choked with weeds.
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But the man that hath taken hold of God, by those handles, by which God hath delivered and manifested himself, in the notions of Father, Sonne, and holy Ghost;
But the man that hath taken hold of God, by those handles, by which God hath Delivered and manifested himself, in the notions of Father, Son, and holy Ghost;
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he is no field, but a garden, a garden of Gods planting, paradise, in which grow all things good to eat,
he is no field, but a garden, a garden of God's planting, paradise, in which grow all things good to eat,
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and good to see (spirituall refection, and spirituall recreation too) and all things good to cure:
and good to see (spiritual refection, and spiritual recreation too) and all things good to cure:
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he hath his being, and his diet, and his physick there, in the knowledge of the Trinitie:
he hath his being, and his diet, and his physic there, in the knowledge of the Trinity:
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his being, in the mercie of the Father; his physick, in the merits of his Sonne;
his being, in the mercy of the Father; his physic, in the merits of his Son;
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his diet, his daily bread, in the daily visitations of the holy Ghost. God is not pleased, not satisfied with our bare knowledge that there is a God;
his diet, his daily bred, in the daily visitations of the holy Ghost. God is not pleased, not satisfied with our bore knowledge that there is a God;
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for, it is impossible to please God without faith:
for, it is impossible to please God without faith:
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and there is no such exercise of faith in the knowledge of a God, but that reason and nature will bring a man to it.
and there is no such exercise of faith in the knowledge of a God, but that reason and nature will bring a man to it.
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When we professe God in the Creed, by way of belief, Credo in Deum, I beleeve in God;
When we profess God in the Creed, by Way of belief, Credo in God, I believe in God;
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in the same article we professe him to be a Father too; I beleeve in God the Father Almightie:
in the same article we profess him to be a Father too; I believe in God the Father Almighty:
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and that notion, the Father, necessarily implies a second person, a Sonne. And then we professe him to be maker of heaven and earth:
and that notion, the Father, necessarily Implies a second person, a Son. And then we profess him to be maker of heaven and earth:
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and in the creation the holy Ghost, the Spirit of God, is expressely named: so that we do but exercise reason and nature in directing our selves upon God:
and in the creation the holy Ghost, the Spirit of God, is expressly nam: so that we do but exercise reason and nature in directing our selves upon God:
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we exercise not Faith (and without faith it is impossible to please God) till we come to that which is above nature, till we apprehend a Trinitie:
we exercise not Faith (and without faith it is impossible to please God) till we come to that which is above nature, till we apprehend a Trinity:
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we know God, we beleeve in the Trinitie. The Gentiles multiplied gods; there were almost as many gods as men that beleeved in them;
we know God, we believe in the Trinity. The Gentiles multiplied God's; there were almost as many God's as men that believed in them;
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and I am got out of that throng, and out of that noise, when I am come into the knowledge of one God:
and I am god out of that throng, and out of that noise, when I am come into the knowledge of one God:
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but I am got above stairs, got into the bed-chamber, when I am come to see the Trinitie,
but I am god above stairs, god into the bedchamber, when I am come to see the Trinity,
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and to apprehend not onely, that I am in the care of a great & powerfull God,
and to apprehend not only, that I am in the care of a great & powerful God,
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but that there is a Father that made me, a Sonne that redeemed me, a holy Ghost that applies this good purpose of the Father and Sonne upon me, to me.
but that there is a Father that made me, a Son that redeemed me, a holy Ghost that Applies this good purpose of the Father and Son upon me, to me.
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The root of all is God.
The root of all is God.
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But it is not the way to receive fruits, to dig to the root, but to reach to the boughs.
But it is not the Way to receive fruits, to dig to the root, but to reach to the boughs.
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I reach for my creation, to the Father; for my redemption, to the Sonne; for my sanctification, to the holy Ghost:
I reach for my creation, to the Father; for my redemption, to the Son; for my sanctification, to the holy Ghost:
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and so I make the knowledge of God a tree of life unto me, and not otherwise.
and so I make the knowledge of God a tree of life unto me, and not otherwise.
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Truely it is a sad contemplation to see Christians scratch, and wound, and teare one another with the ignominious invectives and uncharitable names of Heretick and Schismatick, about ceremoniall and problematicall,
Truly it is a sad contemplation to see Christians scratch, and wound, and tear one Another with the ignominious invectives and uncharitable names of Heretic and Schismatic, about ceremonial and problematical,
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and indeed but criticall verball controversies;
and indeed but critical verbal controversies;
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and in the mean time, the foundation of all, the Trinitie, undermined by those numerous, those multitudinous ant-hills of Socinians, that overflow some parts of the Christian world, and multiply every where.
and in the mean time, the Foundation of all, the Trinity, undermined by those numerous, those multitudinous anthills of socinians, that overflow Some parts of the Christian world, and multiply every where.
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And therefore the adversaries of the Reformation were wise in their generation, when, to supplant the credit of both those great assistants of the Reformation, Luther & Calvin, they impute to Calvin fundamentall errour in the divinitie of the second person of the Trinitie, the Sonne;
And Therefore the Adversaries of the Reformation were wise in their generation, when, to supplant the credit of both those great assistants of the Reformation, Luther & calvin, they impute to calvin fundamental error in the divinity of the second person of the Trinity, the Son;
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And they impute to Luther a detestation of the word Trinitie, and an expunction thereof, in all places of the Liturgie, where the Church had received that word:
And they impute to Luther a detestation of the word Trinity, and an expunction thereof, in all places of the Liturgy, where the Church had received that word:
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They knew well, if that slander could prevail against those persons, nothing that they could say, could prevail upon any good Christians.
They knew well, if that slander could prevail against those Persons, nothing that they could say, could prevail upon any good Christians.
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But though in our Doctrine we keep up the Trinitie aright; yet God knows, in our Practise we do not:
But though in our Doctrine we keep up the Trinity aright; yet God knows, in our Practise we do not:
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I hope it cannot be said of any of us, that he beleeves not the Trinitie:
I hope it cannot be said of any of us, that he believes not the Trinity:
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but who amongst us thinks of the Trinitie, considers of the Trinitie? Father and Sonne do naturally imply and induce one another,
but who among us thinks of the Trinity, considers of the Trinity? Father and Son do naturally imply and induce one Another,
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& therefore they fall oftener into our consideration;
& Therefore they fallen oftener into our consideration;
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but for the holy Ghost, who feels him, when he feels him? who takes knowledge of his working,
but for the holy Ghost, who feels him, when he feels him? who Takes knowledge of his working,
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when he works? Indeed our Fathers provided not well enough for the worship of the whole Trinitie,
when he works? Indeed our Father's provided not well enough for the worship of the Whole Trinity,
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nor of the holy Ghost in particular, in the endowments of the Church, and consecrations of the Churches, and possessions in their names:
nor of the holy Ghost in particular, in the endowments of the Church, and consecrations of the Churches, and possessions in their names:
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what a spirituall dominion in the Prayers & worship of the people, what a temporall dominion in the possessions of the world, had the Virgin Marie, Queen of heaven, and Queen of earth too!
what a spiritual dominion in the Prayers & worship of the people, what a temporal dominion in the possessions of the world, had the Virgae Marry, Queen of heaven, and Queen of earth too!
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She was made joynt-purchaser of the Church with the Sonne, and had asmuch of the worship thereof as he,
She was made joynt-purchaser of the Church with the Son, and had as of the worship thereof as he,
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though she paid her Fine in milk, and he in bloud:
though she paid her Fine in milk, and he in blood:
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And, till a new sect came in her Sonnes name, and in his name, the name of Jesus, took the Regencie so farre out of that Queen-mothers hands,
And, till a new sect Come in her Sons name, and in his name, the name of jesus, took the Regency so Far out of that Queen-mothers hands,
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and sued out her sonnes liverie so farre, as that, though her name be used, the Virgin Marie is but a Feofee in trust for them; all was hers.
and sued out her Sons livery so Far, as that, though her name be used, the Virgae Marie is but a Feofee in trust for them; all was hers.
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And if God oppose not these new usurpers of the world, posteritie will soon see S. Ignatius worth all the Trinitie in possessions and endowments;
And if God oppose not these new usurpers of the world, posterity will soon see S. Ignatius worth all the Trinity in possessions and endowments;
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and that sumptuous and splendid foundation of his first Temple at Rome, may well create a conjecture and suspicion. Travell no farther;
and that sumptuous and splendid Foundation of his First Temple At Rome, may well create a conjecture and suspicion. Travel no farther;
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Survey but this Citie, and, of their not one hundred Churches, the Virgin Marie hath a dozen: The Trinitie hath but one; Christ hath but one; the holy Ghost hath none.
Survey but this city, and, of their not one hundred Churches, the Virgae Marie hath a dozen: The Trinity hath but one; christ hath but one; the holy Ghost hath none.
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But not to go into the Citie, nor out of our selves, which of us doth truely & considerately ascribe the comforts that he receives in dangers or in distresses, to that God of all comfort, the Comforter, the holy Ghost? We know who procured us our presentation, and our dispensation:
But not to go into the city, nor out of our selves, which of us does truly & considerately ascribe the comforts that he receives in dangers or in Distresses, to that God of all Comfort, the Comforter, the holy Ghost? We know who procured us our presentation, and our Dispensation:
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you know who procured you your offices, and your honours:
you know who procured you your Offices, and your honours:
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Shall I ever forget who gave me my comfort in sicknesse? who gave me my comfort in the troubles,
Shall I ever forget who gave me my Comfort in sickness? who gave me my Comfort in the Troubles,
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and perplexities, and diffidencies of my conscience? The holy Ghost, the holy Ghost brought you hither;
and perplexities, and diffidencies of my conscience? The holy Ghost, the holy Ghost brought you hither;
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The holy Ghost opens your eares and your hearts here. Till in all your distresses you say, Veni Creator Spiritus, Come holy Ghost;
The holy Ghost Opens your ears and your hearts Here. Till in all your Distresses you say, Veni Creator Spiritus, Come holy Ghost;
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and that you feel a comfort in his coming: you can never say, Veni Domine Jesu, Come Lord Jesus, come to judgement.
and that you feel a Comfort in his coming: you can never say, Veni Domine Jesu, Come Lord jesus, come to judgement.
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Never to consider the day of judgement, is a fearfull thing;
Never to Consider the day of judgement, is a fearful thing;
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but to consider the day of judgement without the holy Ghost, is a thousand times more fearfull.
but to Consider the day of judgement without the holy Ghost, is a thousand times more fearful.
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This seal then, this impression, this notion of the Trinitie, being set upon us in this first plurall word of our Text, Faciamus, Let us (for Father, Sonne,
This seal then, this impression, this notion of the Trinity, being Set upon us in this First plural word of our Text, Faciamus, Let us (for Father, Son,
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and holy Ghost made man) and this seal being reimprinted upon us in our second Creation,
and holy Ghost made man) and this seal being reimprinted upon us in our second Creation,
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or Regeneration, in Baptisme, (man is baptized in the name of the Father, and of the Sonne,
or Regeneration, in Baptism, (man is baptised in the name of the Father, and of the Son,
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and of the holy Ghost) this notion of the Trinitie, being our distinctive character from Jew and Gentile; this being our specificall form;
and of the holy Ghost) this notion of the Trinity, being our distinctive character from Jew and Gentile; this being our specifical from;
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why doth not this our form, this soul of our Religion denominate us? why are we not called Trinitarians, a name that would embrace the profession of all the persons;
why does not this our from, this soul of our Religion denominate us? why Are we not called Trinitarians, a name that would embrace the profession of all the Persons;
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but onely Christians, which limits and determines us upon one? The first Christians, amongst whose manifold persecutions, scorn and contempt was not the least, in contempt and scorn were called Nazaraei, Nazarites, in the mouth of the vulgar;
but only Christians, which Limits and determines us upon one? The First Christians, among whose manifold persecutions, scorn and contempt was not the least, in contempt and scorn were called Nazarei, nazarites, in the Mouth of the Vulgar;
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and Galilaei, Galileans, in the mouth of Julian; & Judaei, Jews, in the mouth of Nero, when he imputed the burning of Rome (his own art) to them;
and Galilaei, Galileans, in the Mouth of Julian; & Judaei, jews, in the Mouth of Nero, when he imputed the burning of Rome (his own art) to them;
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and Christiani, Christians, so that (as Tertullian sayes) they could accuse Christians of nothing, but the name of Christians:
and Christians, Christians, so that (as Tertullian Says) they could accuse Christians of nothing, but the name of Christians:
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and yet they could not call them by their right name of Christians, which was gentle, quiet, easie, patient men, made to be troden upon;
and yet they could not call them by their right name of Christians, which was gentle, quiet, easy, patient men, made to be trodden upon;
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but they gave them divers names in scorn, yet never called them Trinitarians. Christians themselves amongst themselves were called by divers names in the Primitive Church, for distinction;
but they gave them diverse names in scorn, yet never called them Trinitarians. Christians themselves among themselves were called by diverse names in the Primitive Church, for distinction;
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Fideles, the Faithfull; and Fratres, the Brethren; and Discipuli, Disciples; & after, by common custome at Antioch, Christians: and after that (they say, by a councell which the Apostles held at the same Citie, at Antioch) there passed an expresse Canon of the Church, that they should be called so, Christians: And before they had this name at Antioch,Fideles, the Faithful; and Brothers, the Brothers; and disciples, Disciples; & After, by Common custom At Antioch, Christians: and After that (they say, by a council which the Apostles held At the same city, At Antioch) there passed an express Canon of the Church, that they should be called so, Christians: And before they had this name At Antioch,
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first by common usage, after by a determinate Canon, to be called Christians, from Christ; at Alexandria, they were called (most likely from the name of Jesus) Jesseans. And so Philo Judaeus, in that book which he writes de Jessaeis, intends by his Jesseans, Christians. And in divers parts of the world, into which Christians travell now, they finde some elements, some fragments, some reliques of the Christian religion, in the practise of some religious men, whom those Countreys call Jesseans, doubtlesly derived and continued from the name of Jesus. So that the Christians took many names to themselves for distinction (Brethren, Disciples, Faithfull) and they had many names put upon them in scorn (Nazarites, Galileans, Jews, Christians) & yet they were never by custome amongst themselves, never by commandment from the Church, never in contempt from others, called Trinitarians, the profession of the Trinitie being their specifick form, and distinctive character.
First by Common usage, After by a determinate Canon, to be called Christians, from christ; At Alexandria, they were called (most likely from the name of jesus) Jesseans. And so Philo Judaeus, in that book which he writes de Jessaeis, intends by his Jesseans, Christians. And in diverse parts of the world, into which Christians travel now, they find Some elements, Some fragments, Some Relics of the Christian Religion, in the practice of Some religious men, whom those Countries' call Jesseans, doubtlessly derived and continued from the name of jesus. So that the Christians took many names to themselves for distinction (Brothers, Disciples, Faithful) and they had many names put upon them in scorn (nazarites, Galileans, jews, Christians) & yet they were never by custom among themselves, never by Commandment from the Church, never in contempt from Others, called Trinitarians, the profession of the Trinity being their specific from, and distinctive character.
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Why so? Beloved, the name of Christ involved all:
Why so? beloved, the name of christ involved all:
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not onely because it is a name that hath a dignitie in it, more then the rest (for Christ is an anointed person, a King, a Messiah;
not only Because it is a name that hath a dignity in it, more then the rest (for christ is an anointed person, a King, a Messiah;
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and so the profession of that name conferres an unction, a regall and a holy unction upon us,
and so the profession of that name confers an unction, a regal and a holy unction upon us,
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for we are thereby a royall priesthood) but because in the profession of Christ, the whole Trinitie is professed.
for we Are thereby a royal priesthood) but Because in the profession of christ, the Whole Trinity is professed.
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How often doth the Sonne say that the Father sent him! And how often that the Father will, and that he will send the holy Ghost!
How often does the Son say that the Father sent him! And how often that the Father will, and that he will send the holy Ghost!
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This is life eternall (sayes he) to know thee the onely true God, and Jesus Christ whom thou hast sent; This is life Eternal (Says he) to know thee the only true God, and jesus christ whom thou hast sent;
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and sent with all power in heaven and in earth. This must be professed, Father and Sonne;
and sent with all power in heaven and in earth. This must be professed, Father and Son;
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and then no man can professe this, no man can call Jesus the Lord, but by the holy Ghost:
and then no man can profess this, no man can call jesus the Lord, but by the holy Ghost:
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So that as in the persecutions in the Primitive Church, the Martyrs which were hurried to tumultuary executions,
So that as in the persecutions in the Primitive Church, the Martyrs which were hurried to tumultuary executions,
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and could not be heard for noise, in excusing themselves of treason, and sedition, & crimes imputed to them, to make their cause odious, did use in the sight of the people (who might see a gesture,
and could not be herd for noise, in excusing themselves of treason, and sedition, & crimes imputed to them, to make their cause odious, did use in the sighed of the people (who might see a gesture,
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though they could not heare a protestation) to signe themselves with the signe of the Crosse, to let them know for what profession they died;
though they could not hear a protestation) to Signen themselves with the Signen of the Cross, to let them know for what profession they died;
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so that the signe of the Crosse, in that use thereof, in that time, was an Abridgement and a Catechisme of the whole Christian religion:
so that the Signen of the Cross, in that use thereof, in that time, was an Abridgement and a Catechism of the Whole Christian Religion:
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So is the professing of the name of Christ, the professing of the whole Trinitie. As he that confesseth one God, is got beyond the meer naturall man;
So is the professing of the name of christ, the professing of the Whole Trinity. As he that Confesses one God, is god beyond the mere natural man;
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And he that confesseth a Sonne of God, beyond him: so is neither got to the full truth, till he confesse the holy Ghost too.
And he that Confesses a Son of God, beyond him: so is neither god to the full truth, till he confess the holy Ghost too.
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The fool sayes in his heart, There is no God: The fool, sayes David; the emphaticall fool, in the highest degree of folly:The fool Says in his heart, There is no God: The fool, Says David; the emphatical fool, in the highest degree of folly:
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But though he get beyond that folly, he is a fool still, if he say, There is no Christ;
But though he get beyond that folly, he is a fool still, if he say, There is no christ;
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for Christ is the wisdome of the Father: And a fool still, if he denie the holy Ghost.
for christ is the Wisdom of the Father: And a fool still, if he deny the holy Ghost.
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Etiam Christiani nomen superficies est, is excellently said by Tertullian; The name and profession of a Christian, is but a superficiall outside, sprinkled upon my face in Baptisme,Etiam Christians Nome superficies est, is excellently said by Tertullian; The name and profession of a Christian, is but a superficial outside, sprinkled upon my face in Baptism,
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or upon my outward profession in actions, if I have not in my heart a sense of the holy Ghost, that applies the mercies of the Father,
or upon my outward profession in actions, if I have not in my heart a sense of the holy Ghost, that Applies the Mercies of the Father,
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and the merits of the Sonne to my soul. As S. Paul said, Whilest you are without Christ, you are without God;
and the merits of the Son to my soul. As S. Paul said, Whilst you Are without christ, you Are without God;
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It is an Atheisme (with S. Paul) to be no Christian: So whilest you are without the holy Ghost, you are without Christ.
It is an Atheism (with S. Paul) to be no Christian: So whilst you Are without the holy Ghost, you Are without christ.
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It is Antichristian to denie, or not to confesse the holy Ghost.
It is Antichristian to deny, or not to confess the holy Ghost.
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For as Christ is the manifestation of the Father, so the holy Ghost is the application of the Sonne.
For as christ is the manifestation of the Father, so the holy Ghost is the application of the Son.
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Therein are we Christians, that in the profession of that name of Christ, we professe all the three Persons:
Therein Are we Christians, that in the profession of that name of christ, we profess all the three Persons:
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In Christ is the whole Trinitie; because, as the Father sent him, so sent he the holy Ghost:
In christ is the Whole Trinity; Because, as the Father sent him, so sent he the holy Ghost:
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And that is our specifick form; that is our distinctive character from Jew & Gentile, the Trinitie.
And that is our specific from; that is our distinctive character from Jew & Gentile, the Trinity.
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But then is this specifick form, this distinctive character, the notion of the Trinitie, conveyed to us, exhibited, imprinted upon us in our creation in this word, this plurall word, in the mouth of our own God, Faciamus, Let Ʋs, Ʋs.
But then is this specific from, this distinctive character, the notion of the Trinity, conveyed to us, exhibited, imprinted upon us in our creation in this word, this plural word, in the Mouth of our own God, Faciamus, Let Ʋs, Ʋs.
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It is here, and here first.
It is Here, and Here First.
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This is an intimation, and the first intimation of the Trinitie from the mouth of God, in all the Bible.
This is an intimation, and the First intimation of the Trinity from the Mouth of God, in all the bible.
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It is true, that though the same faith, which is necessary to salvation now, were alwayes necessary,
It is true, that though the same faith, which is necessary to salvation now, were always necessary,
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and so in the old Testament they were bound to beleeve in Christ, as well as in the new,
and so in the old Testament they were bound to believe in christ, as well as in the new,
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and consequently in the whole Trinitie; yet not so explicitely, nor so particularly as now:
and consequently in the Whole Trinity; yet not so explicitly, nor so particularly as now:
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now Christ, calling upon God, in the name of the Father, sayes, I have manifested thy Name unto the men which thou gavest me out of the world. They were men appropriated to God, men exempt out of the world:
now christ, calling upon God, in the name of the Father, Says, I have manifested thy Name unto the men which thou Gavest me out of the world. They were men appropriated to God, men exempt out of the world:
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yet they had not a cleare manifestation of Father and Sonne, the doctrine of the Trinitie, till Christ manifested it to them.
yet they had not a clear manifestation of Father and Son, the Doctrine of the Trinity, till christ manifested it to them.
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I have manifested thy Name, thy name of Father and Sonne.I have manifested thy Name, thy name of Father and Son.
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And therefore the Jewish Rabbins say, that the Septuagint, the first Translatours of the Bible, did disguise some places of the Scriptures, in their translation,
And Therefore the Jewish Rabbis say, that the septuagint, the First Translators of the bible, did disguise Some places of the Scriptures, in their Translation,
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lest Ptolomey (for whom they translated it) should be scandalized with those places:
lest Ptolemy (for whom they translated it) should be scandalized with those places:
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And that this text was one of those places, which, (say they) though it be otherwise in the copies of the Scriptures which we have now, they translated Faciam, and not Faciamus: that God said here, I will make, in the singular,
And that this text was one of those places, which, (say they) though it be otherwise in the copies of the Scriptures which we have now, they translated Faciam, and not Faciamus: that God said Here, I will make, in the singular,
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and not, Let us make man, in the plurall;
and not, Let us make man, in the plural;
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lest that plurall word might have misled King Ptolomey to think that the Jews had a plurall religion, and worshipped divers gods.
lest that plural word might have misled King Ptolemy to think that the jews had a plural Religion, and worshipped diverse God's.
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So good an evidence do they confesse this text to be, for some kinde of pluralitie in the Godhead.
So good an evidence do they confess this text to be, for Some kind of plurality in the Godhead.
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Here then God notified the Trinitie; and here first.
Here then God notified the Trinity; and Here First.
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For though we accept an intimation of the Trinitie, in the first line of the Bible, where Moses joyned a plurall name, Elohim, with a singular verb, Bara; and so in construction it is Creavit Dii, Gods created heaven and earth:
For though we accept an intimation of the Trinity, in the First line of the bible, where Moses joined a plural name, Elohim, with a singular verb, Bara; and so in construction it is Created Gods, God's created heaven and earth:
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yet besides that, that is rather a mysterious collection, then an evident conclusion of a pluralitie of persons:
yet beside that, that is rather a mysterious collection, then an evident conclusion of a plurality of Persons:
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though we reade that in that first verse, before this in the 26; yet Moses writ that, which is in the beginning of this chapter, more then 2000. yeares after God spake this that is in our text:
though we read that in that First verse, before this in the 26; yet Moses writ that, which is in the beginning of this chapter, more then 2000. Years After God spoke this that is in our text:
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so long was Gods plurall before Moses his plurall; Gods Faciamus before Moses Bara Elohim. So that in this text begins our Catechisme:
so long was God's plural before Moses his plural; God's Faciamus before Moses Bara Elohim. So that in this text begins our Catechism:
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here we have (and here first) the saving knowledge of the Trinitie.
Here we have (and Here First) the Saving knowledge of the Trinity.
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For, when God spake here, to whom could God speak, but to God? Non cum rebus creandis, non cum re nihili, sayes Athanasius, speaking of Gods first speaking,
For, when God spoke Here, to whom could God speak, but to God? Non cum rebus creandis, non cum re Nihil, Says Athanasius, speaking of God's First speaking,
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when he said of the first creature, Let there be light. God spake not then to future things, that were not.
when he said of the First creature, Let there be Light. God spoke not then to future things, that were not.
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When God spake first, there was no creature at all to speak to: when God spake of the making of man, there were no creatures.
When God spoke First, there was no creature At all to speak to: when God spoke of the making of man, there were no creatures.
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But were there any creatures able to create, or able to assist him in the creation of man? who? Angels? some had thought so in S. Basils time;
But were there any creatures able to create, or able to assist him in the creation of man? who? Angels? Some had Thought so in S. Basils time;
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and to them S. Basil sayes, Súntne illi? God sayes, Let us make man to our image;
and to them S. Basil Says, Súntne illi? God Says, Let us make man to our image;
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and could he say so to Angels? Are Angels and God all one? or is that that is like an Angel,
and could he say so to Angels? are Angels and God all one? or is that that is like an Angel,
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therefore like God? It was sua ratio, suum verbum, sua sapientia, sayes that Father: God spake to his own word and wisdome;
Therefore like God? It was sua ratio, suum verbum, sua sapientia, Says that Father: God spoke to his own word and Wisdom;
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to his own purpose and goodnesse: And the Sonne is the word and wisdome of God;
to his own purpose and Goodness: And the Son is the word and Wisdom of God;
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and the holy Ghost is the goodnesse and the purpose of God, that is, the administration, the dispensation of his Church.
and the holy Ghost is the Goodness and the purpose of God, that is, the administration, the Dispensation of his Church.
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It is true, that when God speaks this over again, in the Church (as he doth every day,
It is true, that when God speaks this over again, in the Church (as he does every day,
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now this minute) then God speaks to his Angels, to the Angels of the Church, to his Ministers:
now this minute) then God speaks to his Angels, to the Angels of the Church, to his Ministers:
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he sayes, Faciamus, Let Ʋs, Ʋs both together, you and we, make a man:
he Says, Faciamus, Let Ʋs, Ʋs both together, you and we, make a man:
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joyn mine ordinance (your preaching) with my Spirit (sayes God to us) and so make man:
join mine Ordinance (your preaching) with my Spirit (Says God to us) and so make man:
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Preach the oppressour, and preach the wanton; and preach the calumniatour, into an other nature; make that ravening wolf, a man; that licentious goat, a man;
Preach the oppressor, and preach the wanton; and preach the calumniator, into an other nature; make that ravening wolf, a man; that licentious goat, a man;
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that insinuating serpent, a man by thy preaching. To day if you will heare his voice, heare us;
that insinuating serpent, a man by thy preaching. To day if you will hear his voice, hear us;
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for here he calls upon us to joyn with him for the making of man.
for Here he calls upon us to join with him for the making of man.
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But for his first Faciamus, which is in our text, it is excellently said, Dictum in senatu, & soliloquio: It was spoken in a senate, and yet in solitarinesse;
But for his First Faciamus, which is in our text, it is excellently said, Dictum in senatu, & soliloquio: It was spoken in a senate, and yet in solitariness;
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spoken in private, and yet publiquely spoken; spoken where there were divers, and yet but one, one God, and three persons.
spoken in private, and yet publicly spoken; spoken where there were diverse, and yet but one, one God, and three Persons.
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If there were no more intended in this plurall expression, Ʋs, but (as some have conceived) that God spake here in the person of a Prince and Soveraigne Lord;
If there were no more intended in this plural expression, Ʋs, but (as Some have conceived) that God spoke Here in the person of a Prince and Sovereign Lord;
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and therefore spake, as Princes do, in the plurall, We command, and we forbid:
and Therefore spoke, as Princes do, in the plural, We command, and we forbid:
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yet S. Gregories caution would justly fall upon it, Reverenter pensandum est, It requires reverent consideration, if it be but so:
yet S. Gregories caution would justly fallen upon it, Reverenter pensandum est, It requires reverend consideration, if it be but so:
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for God speaks so, like a King, in the plurall, but seldome, but five times (in my accompt) in all the scriptures;
for God speaks so, like a King, in the plural, but seldom, but five times (in my account) in all the Scriptures;
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and in all five, in cases of important consequence.
and in all five, in cases of important consequence.
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In this text first, where God creates man, whom he constitutes his vice-Roy in the world;
In this text First, where God creates man, whom he constitutes his viceroy in the world;
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here he speaks in his Royall plurall:
Here he speaks in his Royal plural:
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And then in the next Chapter, where he exempts mans term in this vice-regencie to the end of the world, in propounding man means of succession;
And then in the next Chapter, where he exempts men term in this vice-regencie to the end of the world, in propounding man means of succession;
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Faciamus, Let us make him a helper: there he speaks in his Royall plurall.Faciamus, Let us make him a helper: there he speaks in his Royal plural.
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And also in the third Chapter, in declaring the hainousnesse of mans fault, & arraigning him,
And also in the third Chapter, in declaring the heinousness of men fault, & arraigning him,
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and all us in him, God sayes, Sicut unus ex nobis, Man is become as one of us, not content to be our vice-Roy, but our selves:
and all us in him, God Says, Sicut Unus ex nobis, Man is become as one of us, not content to be our viceroy, but our selves:
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there is his Royall plurall too:
there is his Royal plural too:
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And again, in that declaration of his justice, in that confusion of the builders of Babylon, Descendamus, Confundamus, Let us do it.
And again, in that declaration of his Justice, in that confusion of the Builders of Babylon, Descendamus, Let us confuse, Let us do it.
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And then lastly, in that great work of mingling mercy with justice, which (if we may so speak) is Gods masterpiece,
And then lastly, in that great work of mingling mercy with Justice, which (if we may so speak) is God's masterpiece,
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when he sayes, Quis ex nobis? Who will go for us, and publish this? In these places,
when he Says, Quis ex nobis? Who will go for us, and publish this? In these places,
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& these onely (and not all these neither, if we take it exactly according to the originall;
& these only (and not all these neither, if we take it exactly according to the original;
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for in the second, the making of Eve, though the vulgar have it in the plurall, it is indeed but singular in the Hebrew) God speaks as a King, in his Royall plurall still.
for in the second, the making of Eve, though the Vulgar have it in the plural, it is indeed but singular in the Hebrew) God speaks as a King, in his Royal plural still.
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And when it is but so, Reverenter pensandum est, sayes that Father, It behoves us to hearken reverently to him, for kings are images of God;
And when it is but so, Reverenter pensandum est, Says that Father, It behoves us to harken reverently to him, for Kings Are Images of God;
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such images of God, as have eares, and can heare; and hands, and can strike.
such Images of God, as have ears, and can hear; and hands, and can strike.
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But I would ask no more premeditation at your hands, when you come to speak to God in this place,
But I would ask no more premeditation At your hands, when you come to speak to God in this place,
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then if you sued to speak with the King:
then if you sued to speak with the King:
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to speak with no more fear of God here, then if you went to the King under the conscience of a guiltinesse towards him,
to speak with no more Fear of God Here, then if you went to the King under the conscience of a guiltiness towards him,
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and a knowledge that he knew it. And that is your case here; sinners, and even manifest sinners:
and a knowledge that he knew it. And that is your case Here; Sinners, and even manifest Sinners:
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for even midnight is noon in the sight of God; and when your candles are put out, his sunne shines still.
for even midnight is noon in the sighed of God; and when your Candles Are put out, his sun shines still.
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Nec quid absconditum à calore ejus (sayes David) There is nothing hid from the heat thereof: Nec quid absconditum à calore His (Says David) There is nothing hid from the heat thereof:
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not onely no sin hid from the light thereof, from the sight of God; but not from the heat thereof, not from the wrath and indignation of God.
not only no since hid from the Light thereof, from the sighed of God; but not from the heat thereof, not from the wrath and Indignation of God.
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If God speak plurally, onely in the majestie of a soveraigne Prince, still Reverenter pensandum, that calls for reverence.
If God speak plurally, only in the majesty of a sovereign Prince, still Reverenter pensandum, that calls for Reverence.
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What reverence? There are nationall differēces in outward reverence and worships: some worship princes, and parents, and masters, in one; some in another fashion:
What Reverence? There Are national differences in outward Reverence and worships: Some worship Princes, and Parents, and Masters, in one; Some in Another fashion:
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children kneel to ask blessing of parents, in England;
children kneel to ask blessing of Parents, in England;
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but where else? servants attend not with the same reverence upon masters in other nations, as with us:
but where Else? Servants attend not with the same Reverence upon Masters in other Nations, as with us:
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Accesses to their princes, are not with the same difficultie, nor the same solemnitie in France, as in Turkie.
Accesses to their Princes, Are not with the same difficulty, nor the same solemnity in France, as in Turkey.
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But this rule goes through all nations, that in that disposition, and posture, and action of the bodie, which in that place is esteemed most humble and reverent, God is to be worshipped. Do so then here. God is your Father; ask blessing upon your knees; pray in that posture: God is your King;
But this Rule Goes through all Nations, that in that disposition, and posture, and actium of the body, which in that place is esteemed most humble and reverend, God is to be worshipped. Do so then Here. God is your Father; ask blessing upon your knees; pray in that posture: God is your King;
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worship him with that worship which is highest in our use & estimation. We have no Grandes, that stand covered to the King:
worship him with that worship which is highest in our use & estimation. We have no Grandes, that stand covered to the King:
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where there are such, though they stand covered in the Kings presence, they do not speak to him for matters of grace, they do not sue to him:
where there Are such, though they stand covered in the Kings presence, they do not speak to him for matters of grace, they do not sue to him:
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so, ancient Canons make difference of persons in the presence of God:
so, ancient Canonas make difference of Persons in the presence of God:
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where and how this and this shall dispose of themselves in the Church of God, dignitie,
where and how this and this shall dispose of themselves in the Church of God, dignity,
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and age, and infirmitie will induce differences. But for prayer, there is no difference: one humiliation is required of all:
and age, and infirmity will induce differences. But for prayer, there is no difference: one humiliation is required of all:
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As when the King comes in here, howsoever they sat diversly before, all return to one manner of expressing their acknowledgement of his presence:
As when the King comes in Here, howsoever they sat diversely before, all return to one manner of expressing their acknowledgement of his presence:
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so at the Oremus, Let us pray, Let us all fall down, and worship, and kneel before the Lord our maker.
so At the Oremus, Let us pray, Let us all fallen down, and worship, and kneel before the Lord our maker.
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So he speaks in our Text: not onely as the Lord our King, intimating his providence and administration;
So he speaks in our Text: not only as the Lord our King, intimating his providence and administration;
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but as the Lord our maker; and then a maker so, as that he made us in a Councell;
but as the Lord our maker; and then a maker so, as that he made us in a Council;
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Faciamus, Let us: and that he speaks as in councel, is an other argument for reverence.Faciamus, Let us: and that he speaks as in council, is an other argument for Reverence.
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For what trust or freedome soever I have by his favour with any Counsellour of state;
For what trust or freedom soever I have by his favour with any Counselor of state;
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yet I should surely use another manner of consideration to this pluralitie in God, to this meeting in Councel, to this intimation of a Trinitie,
yet I should surely use Another manner of consideration to this plurality in God, to this meeting in Council, to this intimation of a Trinity,
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then to those other actions, in which God is presented to us singly, as one God;
then to those other actions, in which God is presented to us singly, as one God;
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for so he is presented to the naturall man as well as to us.
for so he is presented to the natural man as well as to us.
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And here enters the necessitie of this knowledge, O portet denuo nasci; without a second birth, no salvation:
And Here enters the necessity of this knowledge, O portet anew Nasci; without a second birth, no salvation:
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And so no second birth without Baptisme, no Baptisme, but in the name of the Father, Sonne, and holy Ghost.
And so no second birth without Baptism, no Baptism, but in the name of the Father, Son, and holy Ghost.
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It was the entertainment of God himself, his delight, his contemplation, for those infinite millions of generations,
It was the entertainment of God himself, his delight, his contemplation, for those infinite millions of generations,
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when he was without a world, without creatures, to joy in one another, in the Trinitie,
when he was without a world, without creatures, to joy in one Another, in the Trinity,
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as Gregorie Nazianzene, and a Poet as well as a Father, as most of the Fathers were, expresses it:
as Gregory Nazianzene, and a Poet as well as a Father, as most of the Father's were, Expresses it:
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— Ille suae splendorem cernere formae Gaudebat —
— Isle suae splendorem cernere Formae Gaudebat —
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It was the Fathers delight to look upon himself in the Sonne, — Numén { que } suum triplici { que } pari { que } Luce nitens —
It was the Father's delight to look upon himself in the Son, — Numén { que } suum triplici { que } Pair { que } Luce nitens —
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And to see the whole Godhead, in a threefold and equall glorie.
And to see the Whole Godhead, in a threefold and equal glory.
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It was Gods own delight, and it must be the delight of every Christian, upon particular occasions to carry his thoughts upon the severall persons of the Trinitie.
It was God's own delight, and it must be the delight of every Christian, upon particular occasions to carry his thoughts upon the several Persons of the Trinity.
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If I have a barre of iron, that barre in that form will not nail a doore:
If I have a bar of iron, that bar in that from will not nail a door:
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If a sow of lead, that lead in that form will not stop a leak: If a wedge of gold, that wedge will not buy my bread.
If a sow of led, that led in that from will not stop a leak: If a wedge of gold, that wedge will not buy my bred.
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The generall notion of a mighty God, may lesse fit my particular purposes:
The general notion of a mighty God, may less fit my particular Purposes:
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But I coyn my gold into currant money, when I apprehend God in the severall notions of the Trinitie;
But I coin my gold into currant money, when I apprehend God in the several notions of the Trinity;
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That, if I have been a prodigall son, I have a Father in heaven, and can go to him,
That, if I have been a prodigal son, I have a Father in heaven, and can go to him,
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and say, Father, I have sinned, and be received by him;
and say, Father, I have sinned, and be received by him;
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That, if I be a decayed father, and need the sustentation of my own children, there is a Sonne in heaven, that will do more for me then my own children (of what good means or good nature soever they be) can or will do;
That, if I be a decayed father, and need the sustentation of my own children, there is a Son in heaven, that will do more for me then my own children (of what good means or good nature soever they be) can or will do;
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If I be dejected in spirit, there is a holy Spirit in heaven, which shall bear witnesse to my spirit, that I am a childe of God:
If I be dejected in Spirit, there is a holy Spirit in heaven, which shall bear witness to my Spirit, that I am a child of God:
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And if the ghosts of those sinners, whom I made sinners, haunt me after their deaths, in returning to my memorie,
And if the Ghosts of those Sinners, whom I made Sinners, haunt me After their death's, in returning to my memory,
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& reproaching my conscience with the heavy judgements that I have brought upon them;
& reproaching my conscience with the heavy Judgments that I have brought upon them;
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If after the death of my own sinne, when my appetite is dead to some particular sinne, the memorie and sinfull delight of those passed sinnes, the ghosts of those sinnes haunt me again:
If After the death of my own sin, when my appetite is dead to Some particular sin, the memory and sinful delight of those passed Sins, the Ghosts of those Sins haunt me again:
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yet there is a holy Ghost in heaven, that shall exorcise these, and shall overshadow me.
yet there is a holy Ghost in heaven, that shall exorcise these, and shall overshadow me.
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The God of the whole world is God alone, in the generall notion, as he is so, God;
The God of the Whole world is God alone, in the general notion, as he is so, God;
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but he is my God most especially, & most appliably, as he is received by me in the severall notions of Father, Sonne, and holy Ghost. This is our East;
but he is my God most especially, & most appliably, as he is received by me in the several notions of Father, Son, and holy Ghost. This is our East;
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here we see God, God in all the persons, consulting, concurring to the making of us.
Here we see God, God in all the Persons, consulting, concurring to the making of us.
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But then my West presents it self; that is an occasion to humble me, in the next word: he makes but man;
But then my West presents it self; that is an occasion to humble me, in the next word: he makes but man;
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a man, that is, but Adam, but Earth. I remember 4. names, by which man is often called in the scriptures:
a man, that is, but Adam, but Earth. I Remember 4. names, by which man is often called in the Scriptures:
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& of these foure, three do absolutely carry miserie in their significations; three to one against any man, that he is miserable:
& of these foure, three do absolutely carry misery in their significations; three to one against any man, that he is miserable:
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One name of man is Ish; and that they derive à sonitu; Man is but a voice,
One name of man is Ish; and that they derive à sonitu; Man is but a voice,
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but a sound, but a noise: he begins the noise himself, when he comes crying into the world;
but a found, but a noise: he begins the noise himself, when he comes crying into the world;
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& when he goes out, perchance friends celebrate, perchance enemies calumniate him, with a diverse voice, a diverse noise.
& when he Goes out, perchance Friends celebrate, perchance enemies calumniate him, with a diverse voice, a diverse noise.
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A melancholick man is but a groning; a sportfull man, but a song; an active man, but a trumpet;
A melancholic man is but a groaning; a sportful man, but a song; an active man, but a trumpet;
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a mighty man, but a thunder-clap: every man but Ish, but a sound, but a noyse.
a mighty man, but a thunderclap: every man but Is, but a found, but a noise.
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An other name is Enosh. Enosh, is meer calamitie, miserie, depression. It is indeed most properly oblivion;
an other name is Enosh. Enosh, is mere calamity, misery, depression. It is indeed most properly oblivion;
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And so the word is most elegantly used by David, Quid est homo? where the name of man is Enosh: And so that which we translate, What is man, that thou art mindfull of him? is indeed, What is forgetfulnesse, that thou shouldest remember it;
And so the word is most elegantly used by David, Quid est homo? where the name of man is Enosh: And so that which we translate, What is man, that thou art mindful of him? is indeed, What is forgetfulness, that thou Shouldst Remember it;
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that thou shouldest think of that man, whom all the world hath forgotten? first man is but a voice, but a sound:
that thou Shouldst think of that man, whom all the world hath forgotten? First man is but a voice, but a found:
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but because fame & honour may come within that name of a sound, of a voice;
but Because fame & honour may come within that name of a found, of a voice;
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therefore he is overtaken with another damp, man is but oblivion:
Therefore he is overtaken with Another damp, man is but oblivion:
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his fame, his name shall be forgotten. One name man hath, that hath some taste of greatnesse and power in it, Gheber; and yet, I that am that man (sayes the Prophet,
his fame, his name shall be forgotten. One name man hath, that hath Some taste of greatness and power in it, Gheber; and yet, I that am that man (Says the Prophet,
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for there that name of man Gheber is used) I am the man that hath seen affliction by the rod of Gods wrath.
for there that name of man Gheber is used) I am the man that hath seen affliction by the rod of God's wrath.
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Man Ish is so miserable, as that he afflicts himself, cries, and whines out his own time;
Man Is is so miserable, as that he afflicts himself, cries, and whines out his own time;
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and man Enosh, so miserable, as that others afflict him, and bury him in ignominious oblivion:
and man Enosh, so miserable, as that Others afflict him, and bury him in ignominious oblivion:
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and man, that is, Gheber, the greatest & powerfullest of men, is yet but that man, that may possibly, that may justly see affliction by the rod of Gods wrath.
and man, that is, Gheber, the greatest & Powerfullest of men, is yet but that man, that may possibly, that may justly see affliction by the rod of God's wrath.
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And from Gheber, he made Adam, which is the fourth name of man, indeed the first name of man, the name in this text,
And from Gheber, he made Adam, which is the fourth name of man, indeed the First name of man, the name in this text,
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and the name to which every man must be called, and referre himself, and call himself by; earth, and red earth.
and the name to which every man must be called, and refer himself, and call himself by; earth, and read earth.
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Now God did not say of man, as of other creatures, Let us, or let the earth bring forth herbs,
Now God did not say of man, as of other creatures, Let us, or let the earth bring forth herbs,
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and fruits, and trees, as upon the third day;
and fruits, and trees, as upon the third day;
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Now let the earth bring forth cattell and worms, as upō the sixth day, the same day that he made man:
Now let the earth bring forth cattle and worms, as upon the sixth day, the same day that he made man:
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Non imperiali verbo, sed familiari manu, sayes Tertullian; God calls not man out with an imperious command,Non imperiali verbo, sed familiari manu, Says Tertullian; God calls not man out with an imperious command,
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but he leads him out with a familiar, with his own hand.
but he leads him out with a familiar, with his own hand.
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And it is not, Fiat homo, but, Faciamus; not, Let there be, but, Let us make man. Man is but an earthen vessell. It is true:
And it is not, Fiat homo, but, Faciamus; not, Let there be, but, Let us make man. Man is but an earthen vessel. It is true:
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but when we are upon that consideration, God is the potter: if God will be that, I am well content to be this:
but when we Are upon that consideration, God is the potter: if God will be that, I am well content to be this:
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let me be any thing, so that that I am be from my God.
let me be any thing, so that that I am be from my God.
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I am as well content to be a sheep as a lion, so God will be my shepherd;
I am as well content to be a sheep as a Lion, so God will be my shepherd;
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and the Lord is my shepherd: to be a cottage, as a castle; the house, as a citie, so God will be the builder:
and the Lord is my shepherd: to be a cottage, as a castle; the house, as a City, so God will be the builder:
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and the Lord builds, and watches the citie, the house; this house, this citie, me: to be rye, as wheat, so God will be the husbandman:
and the Lord builds, and watches the City, the house; this house, this City, me: to be rye, as wheat, so God will be the husbandman:
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and the Lord plants me, and waters, and weeds, and gives the increase:
and the Lord plants me, and waters, and weeds, and gives the increase:
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and to be clothed in leather, as well as in silk, so God will be the merchant:
and to be clothed in leather, as well as in silk, so God will be the merchant:
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and he clothed me in Adam, and assures me of clothing, in clothing the lilies of the field;
and he clothed me in Adam, and assures me of clothing, in clothing the lilies of the field;
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and is fitting the robe of Christs righteousnesse to me now this minute:
and is fitting the robe of Christ righteousness to me now this minute:
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Adam is as good to me, as Gheber; a clod of earth, as a hill of earth, so God be the potter.Adam is as good to me, as Gheber; a clod of earth, as a hill of earth, so God be the potter.
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God made man of earth, not of aire, not of fire.
God made man of earth, not of air, not of fire.
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Man hath many offices, that appertain to this world, and whilest he is here, must not withdraw himself from those offices of mutuall societie, upon pretence of zeal,
Man hath many Offices, that appertain to this world, and whilst he is Here, must not withdraw himself from those Offices of mutual society, upon pretence of zeal,
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or better serving God in a retired life. A ship will no more come to the harbour without ballast, then without sails:
or better serving God in a retired life. A ship will no more come to the harbour without ballast, then without sails:
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A man will no more get to heaven without discharging his duties to other men, then without doing them to God himself:
A man will no more get to heaven without discharging his duties to other men, then without doing them to God himself:
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Man liveth not by bread onely, sayes Christ; but yet he liveth by bread too: every man must do the duties, every man must bear the encumbrances of some calling. Pulvis es, Thou art earth: Man lives not by bred only, Says christ; but yet he lives by bred too: every man must do the duties, every man must bear the encumbrances of Some calling. Pulvis es, Thou art earth:
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he whom thou treadest upon, is no lesse; and he that treads upon thee, is no more.
he whom thou treadest upon, is no less; and he that treads upon thee, is no more.
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Positively, it is a low thing to be but earth: and yet the low earth, is the quiet center:
Positively, it is a low thing to be but earth: and yet the low earth, is the quiet centre:
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there may be rest, acquiescence, content in the lowest condition: But comparatively, earth is as high as the highest.
there may be rest, acquiescence, content in the lowest condition: But comparatively, earth is as high as the highest.
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Challenge him that magnifies himself above thee, to meet thee in Adam; there bid him,
Challenge him that Magnifies himself above thee, to meet thee in Adam; there bid him,
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if he will have more nobilitie, more greatnesse then thou, take more originall sin then thou hast.
if he will have more Nobilt, more greatness then thou, take more original since then thou hast.
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If God have submitted thee to as much sin, and penalty of sin, as him; he hath afforded thee as much, and as noble earth as him.
If God have submitted thee to as much since, and penalty of since, as him; he hath afforded thee as much, and as noble earth as him.
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And if he will not trie it in the root, in your equalitie in Adam; yet, in another test, another furnace, in the grave, he must: there all dusts are equall.
And if he will not try it in the root, in your equality in Adam; yet, in Another test, Another furnace, in the grave, he must: there all dusts Are equal.
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Except an epitaph tell me who lies there, I cannot tell by the dust;
Except an epitaph tell me who lies there, I cannot tell by the dust;
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nor by the epitaph know, which is the dust it speaks of, if another have been layed there before,
nor by the epitaph know, which is the dust it speaks of, if Another have been laid there before,
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or after, in the same grave: nor can any epitaph be confident in saying, Here lies; but, Here was laid:
or After, in the same grave: nor can any epitaph be confident in saying, Here lies; but, Here was laid:
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for so various, so vicissitudinarie is all this world, as that even the dust of the grave hath revolutions.
for so various, so vicissitudinary is all this world, as that even the dust of the grave hath revolutions.
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As the motions of an upper sphere imprint a motion in a lower sphere, other then naturally it would have;
As the motions of an upper sphere imprint a motion in a lower sphere, other then naturally it would have;
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so the changes of the life work after death. And as envie supplants and removes us alive;
so the changes of the life work After death. And as envy supplants and removes us alive;
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a shovell removes us, and throwes us out of our grave, after death. No limbeck, no weights can tell you, This is dust royall, this plebeian dust:
a shovel removes us, and throws us out of our grave, After death. No limbeck, no weights can tell you, This is dust royal, this plebeian dust:
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no commission, no inquisition can say, This is catholick, this is hereticall dust. All lie alike, and all shall rise alike:
no commission, no inquisition can say, This is catholic, this is heretical dust. All lie alike, and all shall rise alike:
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alike, that is, at once, and upon one command. The saint cannot accelerate, the reprobate cannot retard the resurrection.
alike, that is, At once, and upon one command. The saint cannot accelerate, the Reprobate cannot retard the resurrection.
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And all that rise to the right hand, shall be equally kings;
And all that rise to the right hand, shall be equally Kings;
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and all at the left, equally what? the worst name we can call them by,
and all At the left, equally what? the worst name we can call them by,
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or affect them with, is devil: and then they shall have bodies to be tormented in, which devils have not.
or affect them with, is Devil: and then they shall have bodies to be tormented in, which Devils have not.
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Miserable, unexpressible, unimaginable, macerable condition, where the sufferer would be glad to be but a devil;
Miserable, unexpressible, unimaginable, macerable condition, where the sufferer would be glad to be but a Devil;
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where it were some happinesse, and some kinde of life, to be able to die; and a great preferment, to be nothing!
where it were Some happiness, and Some kind of life, to be able to die; and a great preferment, to be nothing!
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He made us all of earth, and all of red earth: our earth was red, even when it was in Gods hands:
He made us all of earth, and all of read earth: our earth was read, even when it was in God's hands:
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a rednesse that amounts to a shamefastnesse, to a blushing at our infirmities, is imprinted in us by Gods hands:
a redness that amounts to a shamefastness, to a blushing At our infirmities, is imprinted in us by God's hands:
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for this rednesse is but a conscience, a guiltinesse of needing a continuall supply, and succession of more and more grace:
for this redness is but a conscience, a guiltiness of needing a continual supply, and succession of more and more grace:
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and we are all red, red so, even from the beginning, and in our best state.
and we Are all read, read so, even from the beginning, and in our best state.
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Adam had, the angels had thus much of this infirmitie, that though they had a great measure of grace, they needed more.Adam had, the Angels had thus much of this infirmity, that though they had a great measure of grace, they needed more.
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The prodigall childe grew poore enough after he had received his portion:
The prodigal child grew poor enough After he had received his portion:
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and he may be wicked enough, that trusts upon former or present grace, and seeks not more.
and he may be wicked enough, that trusts upon former or present grace, and seeks not more.
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This rednesse, a blushing, that is, an acknowledgement that we could not subsist with any measure of faith,
This redness, a blushing, that is, an acknowledgement that we could not subsist with any measure of faith,
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except we pray for more faith; nor of grace, except we seek more grace, we have from the hand of God:
except we pray for more faith; nor of grace, except we seek more grace, we have from the hand of God:
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and an other rednesse from his hand too, the bloud of his Sonne;
and an other redness from his hand too, the blood of his Son;
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for that bloud was effused by Christ, in the vail of this ransome for us all,
for that blood was effused by christ, in the Vail of this ransom for us all,
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and accepted by God in the vail thereof for us all:
and accepted by God in the Vail thereof for us all:
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and this rednesse is in the nature thereof as extensive, as the rednesse derived from Adam is: both reach to all;
and this redness is in the nature thereof as extensive, as the redness derived from Adam is: both reach to all;
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so we were red earth in the hands of God, as rednesse denotes our generall infirmities:
so we were read earth in the hands of God, as redness denotes our general infirmities:
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and as rednesse denotes the bloud of his Sonne, our Saviour, all have both.
and as redness denotes the blood of his Son, our Saviour, all have both.
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But that rednesse which we have contracted from bloud shed by our selves, the bloud of our own souls, by sinne, was not upon us when we were in the hands of God:
But that redness which we have contracted from blood shed by our selves, the blood of our own Souls, by sin, was not upon us when we were in the hands of God:
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that rednesse is not his tincture, not his complexion: no decree of his is writ in any such red ink.
that redness is not his tincture, not his complexion: no Decree of his is writ in any such read ink.
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Our sins are our own, & our destruction is from our selves. We are not as accessaries, and God as principall in this soul-murder: God forbid.
Our Sins Are our own, & our destruction is from our selves. We Are not as accessaries, and God as principal in this Soul-murder: God forbid.
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We are not as executioners of Gods sentence, and God the malefactour in this souldamnation: God forbid.
We Are not as executioners of God's sentence, and God the Malefactor in this souldamnation: God forbid.
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Cain came not red in his brothers bloud out of Gods hands; nor David red with Ʋriahs bloud; nor Achitophel with his own;Cain Come not read in his Brother's blood out of God's hands; nor David read with Ʋriahs blood; nor Ahithophel with his own;
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nor Judas with Christs, or his own.
nor Judas with Christ, or his own.
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That that Pilate did illusorily, God can do truely, wash his hands from the bloud of any of those men.
That that Pilate did illusorily, God can do truly, wash his hands from the blood of any of those men.
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It were a weak plea to say, I killed not that man; but it is true, I commanded one who was under my command, to kill him:
It were a weak plea to say, I killed not that man; but it is true, I commanded one who was under my command, to kill him:
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It is rather a prevarication, then a justification of God, to say, God is not the authour of sinne in any man:
It is rather a prevarication, then a justification of God, to say, God is not the author of sin in any man:
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but it is true, God makes that mans sinne, that sinne. God is innocencie: and the beams that flow from him, are of the same nature and colour.
but it is true, God makes that men sin, that sin. God is innocence: and the beams that flow from him, Are of the same nature and colour.
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Christ, when he appeared in heaven, was not red, but white; his hand, his head, and hairs too:
christ, when he appeared in heaven, was not read, but white; his hand, his head, and hairs too:
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he, and that that grows from him; he, and we, as we come from his hands, are white too:
he, and that that grows from him; he, and we, as we come from his hands, Are white too:
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his angels, that provoke us to the imitation of that pattern, are so in white; two men, two angels stood by the apostles in white apparell:
his Angels, that provoke us to the imitation of that pattern, Are so in white; two men, two Angels stood by the Apostles in white apparel:
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the imitation is laid upon us, by precept too:
the imitation is laid upon us, by precept too:
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At all times let thy garments be white; those actions, in which thou appearest to the world, innocent. At all times let thy garments be white; those actions, in which thou appearest to the world, innocent.
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It is true that Christ is both; My beloved is white and ruddy, sayes the Spouse:
It is true that christ is both; My Beloved is white and ruddy, Says the Spouse:
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but the white was his own; his rednesse is from us.
but the white was his own; his redness is from us.
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That which Zipporah said to her husband Moses in anger, the Church may say to Christ in thankfulnesse, Verè sponsus sanguinum, Thou art truely a bloudy husband to me; Damim, sanguinum;
That which Zipporah said to her husband Moses in anger, the Church may say to christ in thankfulness, Vere Sponsus Sanguinum, Thou art truly a bloody husband to me; Danmim, Sanguinum;
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of blouds, blouds in the plurall: for all our blouds are upon him.
of bloods, bloods in the plural: for all our bloods Are upon him.
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This was a mercie to the militant Church, that even the triumphant Church wondred at it.
This was a mercy to the militant Church, that even the triumphant Church wondered At it.
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They knew not Christ, when he came up into heaven in red;
They knew not christ, when he Come up into heaven in read;
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Who is this that cometh in red garments? wherefore is thy apparell red, like him that treadeth in the wine-presse? They knew he went down in white, in entire innocencie; Who is this that comes in read garments? Wherefore is thy apparel read, like him that treadeth in the winepress? They knew he went down in white, in entire innocence;
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and they wondred to see him return in red: but he satisfies them; Calcavi, You think I have troden the wine-presse, and you mistake it not: I have troden the wine-presse:
and they wondered to see him return in read: but he Satisfies them; Calcavi, You think I have trodden the winepress, and you mistake it not: I have trodden the winepress:
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and Calcavi solus, and that alone: All the rednesse, all the bloud of the whole world is upon me:
and Calcavi solus, and that alone: All the redness, all the blood of the Whole world is upon me:
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and as he addes, Non vir de gentibus; Of all people there was none with me;
and as he adds, Non vir de gentibus; Of all people there was none with me;
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with me so, as to have any part in the merit; so, of all people there was none with me:
with me so, as to have any part in the merit; so, of all people there was none with me:
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without me so, as to be excluded by me, without their own fault, from the benefit of the merit.
without me so, as to be excluded by me, without their own fault, from the benefit of the merit.
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This rednesse he carried up to heaven; for by the bloud of his crosse came peace, both to the things in heaven, and the things on earth.
This redness he carried up to heaven; for by the blood of his cross Come peace, both to the things in heaven, and the things on earth.
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For the peccabilitie, that possibilitie of sinning, which is in the nature of the angels of heaven, would break out into sinne,
For the peccability, that possibility of sinning, which is in the nature of the Angels of heaven, would break out into sin,
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but for that confirmation, which those angels have received in the bloud of Christ. This rednesse he carried to heaven;
but for that confirmation, which those Angels have received in the blood of christ. This redness he carried to heaven;
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and this rednesse he hath left upon earth, that all we, miserable clods of earth, might be tempered with his bloud:
and this redness he hath left upon earth, that all we, miserable clods of earth, might be tempered with his blood:
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that in his bloud, exhibited in his holy & blessed Sacrament, our long robes might be made white in the bloud of the Lambe:
that in his blood, exhibited in his holy & blessed Sacrament, our long robes might be made white in the blood of the Lamb:
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that, though our sinnes be robes, habits of long continuance in sinne;
that, though our Sins be robes, habits of long Continuance in sin;
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yet, through that rednesse which our sinnes have cast upon him, we might come to participate of that whitenesse, that righteousnesse, which is his own:
yet, through that redness which our Sins have cast upon him, we might come to participate of that whiteness, that righteousness, which is his own:
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We; that is, all we: for, as to take us in, who are of low condition,We; that is, all we: for, as to take us in, who Are of low condition,
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and obscure station, a cloud is made white, by his sitting upon it; He sat upon a white cloud:
and Obscure station, a cloud is made white, by his sitting upon it; He sat upon a white cloud:
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so, to let the highest see, that they have no whitenesse, but from him, he makes the throne white by sitting upon it:
so, to let the highest see, that they have no whiteness, but from him, he makes the throne white by sitting upon it:
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He sat upon a great white throne. It had been great, if it had not been white:He sat upon a great white throne. It had been great, if it had not been white:
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white is the colour of dilatatiō; Goodnesse enlarges the throne. It had not been white, if he had not sat upon it.
white is the colour of dilatation; goodness enlarges the throne. It had not been white, if he had not sat upon it.
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That goodnesse onely which consists in glorifying God, and God in Christ, and Christ in the sinceritie of the truth, is true whitenesse.
That Goodness only which consists in glorifying God, and God in christ, and christ in the sincerity of the truth, is true whiteness.
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God hath no rednesse in himself, no anger towards us, till he considers us as sinners.
God hath no redness in himself, no anger towards us, till he considers us as Sinners.
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God casts no rednesse upon us, inflicts no necessitie, no constraint of sinning upon us:
God Cast no redness upon us, inflicts no necessity, no constraint of sinning upon us:
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we have died our selves in sinnes as red as scarlet, we have drowned our selves in such a red sea.
we have died our selves in Sins as read as scarlet, we have drowned our selves in such a read sea.
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But as a garment that was washed in the Red sea, would come out white, (so wonderfull works hath God done at the Red sea, sayes David) so doth his whitenesse work through our red,
But as a garment that was washed in the Read sea, would come out white, (so wonderful works hath God done At the Read sea, Says David) so does his whiteness work through our read,
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and makes this Adam, this red earth, Calculum candidum, that white stone, that receives a new name, not Ish, not Enosh, not Gheber; no name that tasts of miserie, nor of vanitie;
and makes this Adam, this read earth, Calculum candidum, that white stone, that receives a new name, not Ish, not Enosh, not Gheber; no name that tastes of misery, nor of vanity;
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but that name renewed and manifested, which was imprinted upon us in our elections, the sonnes of God;
but that name renewed and manifested, which was imprinted upon us in our elections, the Sons of God;
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the irremoveable, the undisinheritable sonnes of God. Be pleased to receive this note at parting, that there is Macula alba, a spot,
the irremoveable, the undisinheritable Sons of God. Be pleased to receive this note At parting, that there is Macula alba, a spot,
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and yet white, as well as a red spot: a whitenesse, that is an indication of a leprosie, as well as a rednesse.
and yet white, as well as a read spot: a whiteness, that is an indication of a leprosy, as well as a redness.
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It is whole-Pelagianisme, to think nature alone sufficient; half-Pelagianisme, to think grace once received to be sufficient;
It is whole-pelagianism, to think nature alone sufficient; half-Pelagianisme, to think grace once received to be sufficient;
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super-Pelagianisme, to think our actions can bring God in debt to us by merit, and supererogation,
super-pelagianism, to think our actions can bring God in debt to us by merit, and supererogation,
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& Catharisme, imaginarie puritie, in canonizing our selves as present saints, and condemning all that differ from us, as reprobates.
& Catharism, imaginary purity, in canonizing our selves as present Saints, and condemning all that differ from us, as Reprobates.
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All these are white spots, and have the colour of goodnesse; but are indications of leprosie.
All these Are white spots, and have the colour of Goodness; but Are indications of leprosy.
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So is that, that God threatens, Decorticatio ficûs & albi rami; that the fig-tree shall be barked, and the boughs thereof left white.
So is that, that God threatens, Decortication ficûs & Albi rami; that the Fig tree shall be barked, and the boughs thereof left white.
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To be left white without bark, was an indication of a speedy withering. Ostensa candescunt, & arescunt, sayes S. Gregorie of that place:
To be left white without bark, was an indication of a speedy withering. Ostensa candescunt, & arescunt, Says S. Gregory of that place:
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the bough that lies open without bark, looks white, but perisheth.
the bough that lies open without bark, looks white, but Perishes.
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The good works that are done openly to please men, have their reward (sayes Christ) that is, shall never have reward.
The good works that Are done openly to please men, have their reward (Says christ) that is, shall never have reward.
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To pretend to do good, and not mean it; to do things good in themselves, but not to good ends;
To pretend to do good, and not mean it; to do things good in themselves, but not to good ends;
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to go towards good ends, but not by good wayes; to make the deceiving of men thine end, or the praise of men thine end;
to go towards good ends, but not by good ways; to make the deceiving of men thine end, or the praise of men thine end;
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all this may have a whitenesse, a colour of good:
all this may have a whiteness, a colour of good:
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but all this is a barking of the bough, and an indication of a mischievous leprosie.
but all this is a barking of the bough, and an indication of a mischievous leprosy.
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There is no good whitenesse, but a reflexion from Christ Jesus, in an humble acknowledgement that we have none of our own;
There is no good whiteness, but a reflection from christ jesus, in an humble acknowledgement that we have none of our own;
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and in a confident assurance, that in our worst estate we may be made partakers of his. We are all red earth. In Adam, we would not;
and in a confident assurance, that in our worst estate we may be made partakers of his. We Are all read earth. In Adam, we would not;
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since Adam, we could not avoid sinne, and the concomitants thereof, miseries; which we have called our West, our cloud, our darknesse.
since Adam, we could not avoid sin, and the concomitants thereof, misery's; which we have called our West, our cloud, our darkness.
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But then we have a North, that scatters these clouds, in the next word, Ad imaginem; that we are made to another pattern, in another likenesse then our own.
But then we have a North, that scatters these Clouds, in the next word, Ad imaginem; that we Are made to Another pattern, in Another likeness then our own.
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Faciamus hominem. So farre we are gone, East and West; which is half our compasse, and all this dayes voyage:Faciamus hominem. So Far we Are gone, East and West; which is half our compass, and all this days voyage:
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for we are struck upon the sand, and must stay another tide and another gale for our North and South. FINIS.
for we Are struck upon the sand, and must stay Another tide and Another gale for our North and South. FINIS.
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Genesis 1. 26. And God said, Let us make man in our image, after our likenesse.
Genesis 1. 26. And God said, Let us make man in our image, After our likeness.
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BY fair occasion from these words, we proposed to you the whole compasse of mans voyage, from his launching forth in this world, to his anchoring in the next;
BY fair occasion from these words, we proposed to you the Whole compass of men voyage, from his launching forth in this world, to his anchoring in the next;
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from his hoysing sail here, to his striking sail there: in which compasse we designed to you his foure quarters:
from his hoisting sail Here, to his striking sail there: in which compass we designed to you his foure quarters:
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first, his East, where he must begin, the fundamentall knowledge of the Trinitie (for that we found to be the specification & distinctive character of a Christian) where,
First, his East, where he must begin, the fundamental knowledge of the Trinity (for that we found to be the specification & distinctive character of a Christian) where,
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though that be so, we shewed you also, why we were not called Trinitarians, but Christians: and we shewed you the advantage that man hath, in laying hold upon God in these severall notions;
though that be so, we showed you also, why we were not called Trinitarians, but Christians: and we showed you the advantage that man hath, in laying hold upon God in these several notions;
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That the prodigall sonne hath an indulgent father; that the decayed father hath an abundant sonne;
That the prodigal son hath an indulgent father; that the decayed father hath an abundant son;
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that the dejected spirit hath a Spirit of comfort to fly to in heaven.
that the dejected Spirit hath a Spirit of Comfort to fly to in heaven.
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And as we shewed you from S. Paul, that it was an Atheisme to be no Christian:
And as we showed you from S. Paul, that it was an Atheism to be no Christian:
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(Without God, sayes he, as long as without Christ) so we lamented the slacknesse of Christians, that they did not seriously and particularly consider the persons of the Trinitie,(Without God, Says he, as long as without christ) so we lamented the slackness of Christians, that they did not seriously and particularly Consider the Persons of the Trinity,
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and especially the holy Ghost, in their particular actions:
and especially the holy Ghost, in their particular actions:
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And then we came to that consideration, whether this doctrine were established, or directly insinuated, in this plurall word of our text, Faciamus, Let us make man:
And then we Come to that consideration, whither this Doctrine were established, or directly insinuated, in this plural word of our text, Faciamus, Let us make man:
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and we found that doctrine to be here, and here first, of any place in the Bible:
and we found that Doctrine to be Here, and Here First, of any place in the bible:
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and finding God to speak in the plurall, we accepted (for a time) that interpretation which some had made thereof, That God spake in the person of a Soveraigne Prince,
and finding God to speak in the plural, we accepted (for a time) that Interpretation which Some had made thereof, That God spoke in the person of a Sovereign Prince,
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and therefore (as they do) in the plurall, We: And thereby having established reverence to Princes, we claymed, in Gods behalf, the same reverence to him;
and Therefore (as they do) in the plural, We: And thereby having established Reverence to Princes, we claimed, in God's behalf, the same Reverence to him;
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that men would demean themselves here, when God is spoken to in prayer, as reverently as when they speak to the King.
that men would demean themselves Here, when God is spoken to in prayer, as reverently as when they speak to the King.
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But afterwards we found God to speak here not onely as our King, but as our Maker,
But afterwards we found God to speak hear not only as our King, but as our Maker,
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as God himself, and God in councel, Faciamus: And we applied thereunto the difference of our respect to a person of that honourable rank,
as God himself, and God in council, Faciamus: And we applied thereunto the difference of our respect to a person of that honourable rank,
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when we came before him at the councel-table, and when we came to him at his own table;
when we Come before him At the Council table, and when we Come to him At his own table;
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and thereby advanced the seriousnesse of this consideration, God in the Trinitie. And farther we sailed not with our Eastern winde.
and thereby advanced the seriousness of this consideration, God in the Trinity. And farther we sailed not with our Eastern wind.
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Our West we considered in the next word, Hominem; That, though we were made by the whole Trinitie,
Our West we considered in the next word, Hominem; That, though we were made by the Whole Trinity,
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yet the whole Trinitie made us but men, and men in this name of our text, Adam; and Adam is but earth:
yet the Whole Trinity made us but men, and men in this name of our text, Adam; and Adam is but earth:
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and that is our West, our declination, our Sun-set. We passed over the foure names, by which man is ordinarily expressed in the scriptures;
and that is our West, our declination, our Sunset. We passed over the foure names, by which man is ordinarily expressed in the Scriptures;
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and we found necessary miserie in three of them; and possible, nay, likely miserie in the fourth, in the best name.
and we found necessary misery in three of them; and possible, nay, likely misery in the fourth, in the best name.
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We insisted upon the name of our text, Adam, earth; and had some use of these notes;
We insisted upon the name of our text, Adam, earth; and had Some use of these notes;
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first, That if I were but earth, God was pleased to be the potter; If I but a sheep, he a shepherd;
First, That if I were but earth, God was pleased to be the potter; If I but a sheep, he a shepherd;
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If I but a cottage, he a builder: So he work upon me, let me be what he will.
If I but a cottage, he a builder: So he work upon me, let me be what he will.
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We noted, that God made us earth, not aire, not fire;
We noted, that God made us earth, not air, not fire;
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that man hath bodily and worldly duties to perform, and is not all spirit in this life. Devotion is his soul:
that man hath bodily and worldly duties to perform, and is not all Spirit in this life. Devotion is his soul:
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but he hath a bodie of discretion & usefulnesse to invest in some calling. We noted too, that in being earth we are equall:
but he hath a body of discretion & usefulness to invest in Some calling. We noted too, that in being earth we Are equal:
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we tried that equalitie, first in the root, in Adam; there if any man will be nobler earth then I, he must have more originall sinne then I:
we tried that equality, First in the root, in Adam; there if any man will be Nobler earth then I, he must have more original sin then I:
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for that was all Adams patrimonie, all that he could give. And we tried this equalitie in another furnace, in the grave;
for that was all Adams patrimony, all that he could give. And we tried this equality in Another furnace, in the grave;
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where there is no means to distinguish royall from plebeian, nor catholick from hereticall dust. And lastly we noted, that this our earth was red;
where there is no means to distinguish royal from plebeian, nor catholic from heretical dust. And lastly we noted, that this our earth was read;
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& considered in what respect it was red, even in Gods hands; but found that in the bloud-rednesse of sinne, God had no hand;
& considered in what respect it was read, even in God's hands; but found that in the blood-redness of sin, God had no hand;
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but sinne, and destructions for sinne, were wholly from our selves:
but sin, and destructions for sin, were wholly from our selves:
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which consideration we ended with this, that there was Macula alba, a white spot of leprosie, as well as a red:
which consideration we ended with this, that there was Macula alba, a white spot of leprosy, as well as a read:
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and we found the overvaluation of our own puritie, and the uncharitable condemnation of all that differ from us, to be that white spot.
and we found the overvaluation of our own purity, and the uncharitable condemnation of all that differ from us, to be that white spot.
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And so farre we sailed with that Western winde, & are come to our third point in this our compasse, our North.
And so Far we sailed with that Western wind, & Are come to our third point in this our compass, our North.
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In this point, the North, we place our first comfort. The North is not alwayes the comfortablest clime;
In this point, the North, we place our First Comfort. The North is not always the comfortablest climb;
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nor is the North alwayes a type of happinesse in the scriptures. Many times God threatens storms from the North:
nor is the North always a type of happiness in the Scriptures. Many times God threatens storms from the North:
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but even in those Northern storms, we consider their action, that they scatter, they dissipate those clouds which were gathered, and so induce a serenitie.
but even in those Northern storms, we Consider their actium, that they scatter, they dissipate those Clouds which were gathered, and so induce a serenity.
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And so fair weather comes from the North.
And so fair weather comes from the North.
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The consideration of our West, our low estate, that we are but earth, but red earth, died red by our selves;
The consideration of our West, our low estate, that we Are but earth, but read earth, died read by our selves;
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and that imaginary white, which appeares so to us, is but a white of leprosie:
and that imaginary white, which appears so to us, is but a white of leprosy:
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this West inwraps us in heavie clouds of murmuring in this life, that we cannot live so freely as beasts do;
this West inwraps us in heavy Clouds of murmuring in this life, that we cannot live so freely as beasts do;
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and in clouds of desperation for the next life, that we cannot die so absolutely as beasts do. We die all our lives;
and in Clouds of desperation for the next life, that we cannot die so absolutely as beasts do. We die all our lives;
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and yet we live after our deaths: These are our clouds; & then the North shakes these clouds.
and yet we live After our death's: These Are our Clouds; & then the North shakes these Clouds.
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The North-winde driveth away the rain, sayes Solomon. There is a North in our text, that drives all these tears from our eyes. The Northwind drives away the rain, Says Solomon. There is a North in our text, that drives all these tears from our eyes.
dt n1 vvz av dt n1, vvz np1. pc-acp vbz dt n1 p-acp po12 n1, cst vvz d d n2 p-acp po12 n2.
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Christ calls upon the North as well as the South, to blow upon his garden, and to diffuse the perfumes thereof.
christ calls upon the North as well as the South, to blow upon his garden, and to diffuse the perfumes thereof.
np1 vvz p-acp dt n1 c-acp av c-acp dt n1, pc-acp vvi p-acp po31 n1, cc pc-acp vvi dt n2 av.
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Adversitie, as well as prosperitie, opens the bountie of God unto us; and oftentimes better. But that is not the benefit of the North, in our present consideration:
Adversity, as well as Prosperity, Opens the bounty of God unto us; and oftentimes better. But that is not the benefit of the North, in our present consideration:
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but this is it, that first our Sunne sets in the West.
but this is it, that First our Sun sets in the West.
cc-acp d vbz pn31, cst ord po12 n1 vvz p-acp dt n1.
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The Eastern dignitie which we received in our first creation, as we were the work of the whole Trinitie, falls under a Western cloud, that that Trinitie made us but earth.
The Eastern dignity which we received in our First creation, as we were the work of the Whole Trinity, falls under a Western cloud, that that Trinity made us but earth.
dt j n1 r-crq pns12 vvd p-acp po12 ord n1, c-acp pns12 vbdr dt n1 pp-f dt j-jn np1, vvz p-acp dt j n1, cst d np1 vvd pno12 p-acp n1.
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And then blows our North, and scatters this cloud;
And then blows our North, and scatters this cloud;
cc av vvz po12 n1, cc vvz d n1;
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that this earth hath a nobler form then any other part or limbe of the world:
that this earth hath a Nobler from then any other part or limb of the world:
cst d n1 vhz dt jc n1 cs d j-jn n1 cc n1 pp-f dt n1:
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for we are made by a fairer pattern, by a nobler image, by a higher likenesse.
for we Are made by a Fairer pattern, by a Nobler image, by a higher likeness.
c-acp pns12 vbr vvn p-acp dt jc n1, p-acp dt jc n1, p-acp dt jc n1.
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Faciamus; Though we make but a man, Let us make him in our image, after our likenesse. Faciamus; Though we make but a man, Let us make him in our image, After our likeness.
np1; cs pns12 vvb p-acp dt n1, vvb pno12 vvi pno31 p-acp po12 n1, p-acp po12 n1.
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The varietie which the holy Ghost uses here in the pen of Moses, hath given occasion to divers, to raise divers observations upon these words, which seem divers, Image and Likenesse; as also in the varietie of the phrase:
The variety which the holy Ghost uses Here in the pen of Moses, hath given occasion to diverse, to raise diverse observations upon these words, which seem diverse, Image and Likeness; as also in the variety of the phrase:
dt n1 r-crq dt j n1 vvz av p-acp dt n1 pp-f np1, vhz vvn n1 p-acp j, pc-acp vvi j n2 p-acp d n2, r-crq vvb j, n1 cc n1; a-acp av p-acp dt n1 pp-f dt n1:
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for it is thus conceived and layed, In our image; and then, After our likenesse. I know it is a good rule that Damascen gives, Parva non sunt parva, ex quibus magna proveniunt;
for it is thus conceived and laid, In our image; and then, After our likeness. I know it is a good Rule that Damascene gives, Parva non sunt parva, ex quibus Magna proveniunt;
c-acp pn31 vbz av vvn cc vvn, p-acp po12 n1; cc av, p-acp po12 n1. pns11 vvb pn31 vbz dt j n1 cst n1 vvz, np1 fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la;
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Nothing is to be neglected, as little, from which great things may arise: If the consequence may be great, the thing must not be thought little.Nothing is to be neglected, as little, from which great things may arise: If the consequence may be great, the thing must not be Thought little.
pix vbz pc-acp vbi vvn, c-acp j, p-acp r-crq j n2 vmb vvi: cs dt n1 vmb vbi j, dt n1 vmb xx vbi vvn j.
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No Jod in the scripture shall perish; therefore no Jod is superfluous: if it were superfluous, it might perish.
No Jod in the scripture shall perish; Therefore no Jod is superfluous: if it were superfluous, it might perish.
uh-dx j p-acp dt n1 vmb vvi; av dx j vbz j: cs pn31 vbdr j, pn31 vmd vvi.
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Words, and lesse particles then words, have busied the whole Church.
Words, and less particles then words, have busied the Whole Church.
n2, cc av-dc n2 cs n2, vhb vvn dt j-jn n1.
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In the Councel of Ephesus, where Bishops in a great number excommunicated Bishops in a greater;
In the Council of Ephesus, where Bishops in a great number excommunicated Bishops in a greater;
p-acp dt n1 pp-f np1, c-crq n2 p-acp dt j n1 vvn n2 p-acp dt jc;
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Bishop against Bishop, and Patriarch against Patriarch;
Bishop against Bishop, and Patriarch against Patriarch;
n1 p-acp n1, cc n1 p-acp np1;
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in which case, when both parties had made strong parties in Court, and the Emperour forbore to declare himself on either side for a time, he was told, that he refused to assent to that which 6000 Bishops had agreed in:
in which case, when both parties had made strong parties in Court, and the Emperor forbore to declare himself on either side for a time, he was told, that he refused to assent to that which 6000 Bishops had agreed in:
p-acp r-crq n1, c-crq d n2 vhd vvn j n2 p-acp n1, cc dt n1 vvd pc-acp vvi px31 p-acp d n1 p-acp dt n1, pns31 vbds vvn, cst pns31 vvd pc-acp vvi p-acp d r-crq crd n2 vhd vvn p-acp:
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the strife was but for a word, whether the blessed Virgin might be called Deipara, The mother of God, for Christipara, The mother of Christ;
the strife was but for a word, whither the blessed Virgae might be called Deipara, The mother of God, for Christbearer, The mother of christ;
dt n1 vbds cc-acp p-acp dt n1, cs dt j-vvn n1 vmd vbi vvn np1, dt n1 pp-f np1, p-acp np1, dt n1 pp-f np1;
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which Christ all agree to be God. Nestorius and all his partie agreed with Cyril, that she might be.
which christ all agree to be God. Nestorius and all his party agreed with Cyril, that she might be.
r-crq np1 d vvb pc-acp vbi np1. np1 cc d po31 n1 vvn p-acp np1, cst pns31 vmd vbi.
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In the Councel of Calcedon, the difference was not so great, as for a word composed of syllables.
In the Council of Calcedon, the difference was not so great, as for a word composed of syllables.
p-acp dt n1 pp-f np1, dt n1 vbds xx av j, c-acp p-acp dt n1 vvn pp-f n2.
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It was but for a syllable, whether Ex or In. The heretiques condemned then, confessed Christ to be Ex duabus naturis, to be composed of two natures, at first;
It was but for a syllable, whither Ex or In. The Heretics condemned then, confessed christ to be Ex Duabus naturis, to be composed of two nature's, At First;
pn31 vbds cc-acp p-acp dt n1, cs fw-la cc np1 dt n2 vvn av, vvd np1 pc-acp vbi fw-la fw-la fw-la, pc-acp vbi vvn pp-f crd n2, p-acp ord;
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but not to be In duabus naturis, not to consist of two natures after. And for that In, they were thrust out.
but not to be In Duabus naturis, not to consist of two nature's After. And for that In, they were thrust out.
cc-acp xx pc-acp vbi p-acp fw-la fw-la, xx p-acp vvb pp-f crd ng1 a-acp. cc p-acp d p-acp, pns32 vbdr vvn av.
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In the Councel of Nice, it was not so much as a syllable made of letters;
In the Council of Nicaenae, it was not so much as a syllable made of letters;
p-acp dt n1 pp-f j, pn31 vbds xx av av-d c-acp dt n1 vvd pp-f n2;
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for it was but for one letter; whether Homoousion, or Homōusion, was the issue.
for it was but for one Letter; whither Homoousion, or Homonvsion, was the issue.
p-acp pn31 vbds cc-acp p-acp crd n1; cs n1, cc n1, vbds dt n1.
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Where the question hath not been of divers words, nor syllables, nor letters, but onely of the place of words, what tempestuous differences have risen!
Where the question hath not been of diverse words, nor syllables, nor letters, but only of the place of words, what tempestuous differences have risen!
c-crq dt n1 vhz xx vbn pp-f j n2, ccx n2, ccx n2, cc-acp av-j pp-f dt n1 pp-f n2, r-crq j n2 vhb vvn!
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How much hath sola fides and fides sola changed the case! Nay, where there hath been no quarrell for precedencie, for transposing of words, or syllables,
How much hath sola fides and fides sola changed the case! Nay, where there hath been no quarrel for precedency, for transposing of words, or syllables,
c-crq d vhz uh fw-la cc fw-la uh vvd dt n1! uh-x, c-crq a-acp vhz vbn dx n1 p-acp n1, p-acp vvg pp-f n2, cc n2,
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or letters, where there hath not been so much as a letter in question, how much doth an accent varie a sense!
or letters, where there hath not been so much as a Letter in question, how much does an accent vary a sense!
cc n2, c-crq a-acp vhz xx vbn av av-d c-acp dt n1 p-acp n1, c-crq av-d vdz dt n1 vvi dt n1!
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An interrogation or no interrogation, will make it directly contrarie.
an interrogation or no interrogation, will make it directly contrary.
dt n1 cc dx n1, vmb vvi pn31 av-j j-jn.
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All Christian expositours reade those words of Cain, My sinne is greater then can be pardoned, positively;
All Christian expositors read those words of Cain, My sin is greater then can be pardoned, positively;
av-d njp n2 vvb d n2 pp-f np1, po11 n1 vbz jc cs vmb vbi vvn, av-j;
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and so they are evident words of desperation. The Jews reade them with an interrogation, Are my sinnes greater then can be pardoned? and so they are words of compunction and repentance. The prophet Micheas sayes, that Bethlehem is a small place:
and so they Are evident words of desperation. The jews read them with an interrogation, are my Sins greater then can be pardoned? and so they Are words of compunction and Repentance. The Prophet Micheas Says, that Bethlehem is a small place:
cc av pns32 vbr j n2 pp-f n1. dt np2 vvd pno32 p-acp dt n1, vbr po11 n2 jc cs vmb vbi vvn? cc av pns32 vbr n2 pp-f n1 cc n1. dt n1 np1 vvz, cst np1 vbz dt j n1:
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The Evangelist S. Matthew sayes, No small place. An interrogation in Micheas mouth reconciles it;
The Evangelist S. Matthew Says, No small place. an interrogation in Micheas Mouth reconciles it;
dt np1 n1 np1 vvz, dx j n1. dt n1 p-acp np1 n1 vvz pn31;
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Art thou a small place? amounts to that, Thou art not. Sounds, voices, words, must not be neglected:Art thou a small place? amounts to that, Thou art not. Sounds, voices, words, must not be neglected:
vb2r pns21 dt j n1? vvz p-acp d, pns21 vb2r xx. vvz, n2, n2, vmb xx vbi vvn:
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for Christs forerunner, John Baptist, qualified himself no otherwise;
for Christ forerunner, John Baptist, qualified himself not otherwise;
c-acp npg1 n1, np1 np1, vvn px31 xx av;
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he was but a voice: and Christ himself is Verbum; The Word is the name even of the Sonne of God.
he was but a voice: and christ himself is Verbum; The Word is the name even of the Son of God.
pns31 vbds p-acp dt n1: cc np1 px31 vbz fw-la; dt n1 vbz dt n1 av pp-f dt n1 pp-f np1.
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No doubt but States-men & Magistrates finde often the danger of having suffered small abuses to passe uncorrected.
No doubt but Statesmen & Magistrates find often the danger of having suffered small Abuses to pass uncorrected.
dx n1 p-acp n2 cc n2 vvb av dt n1 pp-f vhg vvn j n2 pc-acp vvi j.
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We that see State-businesse but in the glasse of storie, and cannot be shut out of chronicles, see there, upon what little objects the eye and the jealousie of the State is oftentimes forced to bend it self.
We that see State-business but in the glass of story, and cannot be shut out of chronicles, see there, upon what little objects the eye and the jealousy of the State is oftentimes forced to bend it self.
pns12 d vvb n1 cc-acp p-acp dt n1 pp-f n1, cc vmbx vbi vvn av pp-f n2, vvb a-acp, p-acp r-crq j n2 dt n1 cc dt n1 pp-f dt n1 vbz av vvn pc-acp vvi pn31 n1.
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We know in whose times in Rome a man might not weep, he might not sigh, he might not look pale, he might not be sick,
We know in whose times in Room a man might not weep, he might not sighs, he might not look pale, he might not be sick,
pns12 vvb p-acp rg-crq n2 p-acp vvi dt n1 vmd xx vvi, pns31 vmd xx vvi, pns31 vmd xx vvi j, pns31 vmd xx vbi j,
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but it was informed against, as a discontent, as a murmuring against the present government, and an inclination to change.
but it was informed against, as a discontent, as a murmuring against the present government, and an inclination to change.
cc-acp pn31 vbds vvn p-acp, c-acp dt n-jn, c-acp dt j-vvg p-acp dt j n1, cc dt n1 pc-acp vvi.
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And truely many times, upon Damascens true ground, though not alwayes well applied, Parva non sunt parva; Nothing may be thought little,
And truly many times, upon Damascens true ground, though not always well applied, Parva non sunt parva; Nothing may be Thought little,
cc av-j d n2, p-acp np1 j n1, cs xx av av vvn, np1 fw-fr fw-la fw-la; pix vmb vbi vvn j,
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when the consequence may prove great. In our own sphere, in the Church, we are sure it is so;
when the consequence may prove great. In our own sphere, in the Church, we Are sure it is so;
c-crq dt n1 vmb vvi j. p-acp po12 d n1, p-acp dt n1, pns12 vbr j pn31 vbz av;
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great inconveniences grew upon small tolerations.
great inconveniences grew upon small tolerations.
j n2 vvd p-acp j n2.
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Therefore in that businesse, which occasioned all that trouble which we mentioned before, in the Councel of Ephesus,
Therefore in that business, which occasioned all that trouble which we mentioned before, in the Council of Ephesus,
av p-acp d n1, r-crq vvn d cst n1 r-crq pns12 vvd a-acp, p-acp dt n1 pp-f np1,
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when S. Cyril wrote to the Clergie of his diocesse about it, at first he sayes, Praestiterat abstinere, It had been better these questions had not been raised:
when S. Cyril wrote to the Clergy of his diocese about it, At First he Says, Praestiterat abstinere, It had been better these questions had not been raised:
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but (sayes he) Si his nugis nos adoriantur, If they vex us with these impertinences, these trifles:
but (Says he) Si his Trifles nos adoriantur, If they vex us with these impertinences, these trifles:
p-acp (vvz pns31) fw-mi po31 fw-la fw-la fw-la, cs pns32 vvb pno12 p-acp d n2, d n2:
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And yet these, which were but trifles at first, came to occasion Councels; and then to divide Councel against Councel;
And yet these, which were but trifles At First, Come to occasion Counsels; and then to divide Council against Council;
cc av d, r-crq vbdr cc-acp n2 p-acp ord, vvd p-acp n1 n2; cc av pc-acp vvi n1 p-acp n1;
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and then to force the Emperour to take away the power of both Councels, and govern in Councel by his Vicar generall, a secular Lord sent from Court.
and then to force the Emperor to take away the power of both Counsels, and govern in Council by his Vicar general, a secular Lord sent from Court.
cc av pc-acp vvi dt n1 pc-acp vvi av dt n1 pp-f d n2, cc vvi p-acp n1 p-acp po31 n1 n1, dt j n1 vvn p-acp n1.
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And therefore did some of the Ancients (particularly Philastrius) crie down some opinions for heresies, which were not matters of faith, but of philosophie;
And Therefore did Some of the Ancients (particularly Philastrius) cry down Some opinions for heresies, which were not matters of faith, but of philosophy;
cc av vdd d pp-f dt n2-j (av-j np1) vvb a-acp d n2 p-acp n2, r-crq vbdr xx n2 pp-f n1, cc-acp pp-f n1;
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and even in philosophie truely held by them who were condemned for hereticks, and mistaken by their Judges that condemned them.
and even in philosophie truly held by them who were condemned for Heretics, and mistaken by their Judges that condemned them.
cc av p-acp fw-fr av-j vvn p-acp pno32 r-crq vbdr vvn p-acp n2, cc vvn p-acp po32 n2 cst vvd pno32.
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Little things were called in question, lest great things should passe unquestioned:
Little things were called in question, lest great things should pass unquestioned:
j n2 vbdr vvn p-acp n1, cs j n2 vmd vvi j:
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and some of these upon Damascens true ground (still true in rule, but not alwayes in the application) Parva non sunt parva; Nothing may be thought little, where the consequence may prove great.
and Some of these upon Damascens true ground (still true in Rule, but not always in the application) Parva non sunt parva; Nothing may be Thought little, where the consequence may prove great.
cc d pp-f d p-acp np1 j n1 (av j p-acp n1, cc-acp xx av p-acp dt n1) np1 fw-fr fw-la fw-la; pix vmb vbi vvn j, c-crq dt n1 vmb vvi j.
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Descend we from those great spheres, the State and the Church, into a lesser, that is, the conscience of particular men,
Descend we from those great spheres, the State and the Church, into a lesser, that is, the conscience of particular men,
vvb pns12 p-acp d j n2, dt n1 cc dt n1, p-acp dt jc, cst vbz, dt n1 pp-f j n2,
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and consider the danger of exposing those vines to little foxes; of leaving small sinnes unconsidered, unrepented, uncorrected.
and Consider the danger of exposing those vines to little foxes; of leaving small Sins unconsidered, unrepented, uncorrected.
cc vvb dt n1 pp-f vvg d n2 p-acp j n2; pp-f vvg j n2 j, n1, j.
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In that glistering circle in the firmament, which we call the Galaxie, the milkie-way, there is not one starre of any of the six great magnitudes, which Astronomers proceed upon, belonging to that circle:
In that glistering circle in the firmament, which we call the Galaxy, the Milky-way, there is not one star of any of the six great magnitudes, which Astronomers proceed upon, belonging to that circle:
p-acp d j-vvg n1 p-acp dt n1, r-crq pns12 vvb dt n1, dt n1, pc-acp vbz xx crd n1 pp-f d pp-f dt crd j n2, r-crq n2 vvb p-acp, vvg p-acp d n1:
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it is a glorious circle, and possesseth a great part of heaven;
it is a glorious circle, and Possesses a great part of heaven;
pn31 vbz dt j n1, cc vvz dt j n1 pp-f n1;
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and yet is all of so little starres as have no name, no knowledge taken of them:
and yet is all of so little Stars as have no name, no knowledge taken of them:
cc av vbz d pp-f av j n2 c-acp vhb dx n1, dx n1 vvn pp-f pno32:
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So certainly are there many Saints in heaven, that shine as starres, and yet are not of those great magnitudes, to have been Patriarchs, or Prophets, or Apostles, or Martyrs, or Doctours, or Virgins; but good & blessed souls, that have religiously performed the duties of inferiour callings, and no more.
So Certainly Are there many Saints in heaven, that shine as Stars, and yet Are not of those great magnitudes, to have been Patriarchs, or prophets, or Apostles, or Martyrs, or Doctors, or Virgins; but good & blessed Souls, that have religiously performed the duties of inferior callings, and no more.
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And as certainly are there many souls tormented in hell, that never sinned sinne of any of the great magnitudes, Idolatry, Adultery, Murder, or the like;
And as Certainly Are there many Souls tormented in hell, that never sinned sin of any of the great magnitudes, Idolatry, Adultery, Murder, or the like;
cc c-acp av-j vbr pc-acp d n2 vvn p-acp n1, cst av-x vvd n1 pp-f d pp-f dt j n2, n1, n1, n1, cc dt j;
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but inconsiderately have slid, and insensibly continued in the practise and habit of lesser sinnes.
but inconsiderately have slid, and insensibly continued in the practice and habit of lesser Sins.
cc-acp av-j vhb vvd, cc av-j vvd p-acp dt n1 cc n1 pp-f jc n2.
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But parva non sunt parva; Nothing may be thought little, where the consequence may prove great.
But parva non sunt parva; Nothing may be Thought little, where the consequence may prove great.
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When our Saviour sayes, That we shall give an account for every idle word in the day of judgement, what great hills of little sands will oppresse us then!
When our Saviour Says, That we shall give an account for every idle word in the day of judgement, what great hills of little sands will oppress us then!
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And if substances of sinne were removed, yet what circumstances of sinne would condemne us!
And if substances of sin were removed, yet what Circumstances of sin would condemn us!
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If idle words have this weight, there can be no word thought idle in the Scriptures:
If idle words have this weight, there can be no word Thought idle in the Scriptures:
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And therefore I blame not in any, I decline not in mine own practise, the making use of the varietie and copiousnesse of the holy Ghost, who is ever abundant,
And Therefore I blame not in any, I decline not in mine own practice, the making use of the variety and copiousness of the holy Ghost, who is ever abundant,
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and yet never superfluous in expressing his purpose in change of words.
and yet never superfluous in expressing his purpose in change of words.
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And so no doubt we might do now in observing a difference between these words in our text, Image, and Likenesse; and between these two forms of expressing it, In our image, and, After our likenesse. This might be done.
And so no doubt we might do now in observing a difference between these words in our text, Image, and Likeness; and between these two forms of expressing it, In our image, and, After our likeness. This might be done.
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But that that must be done, will possesse all our time;
But that that must be done, will possess all our time;
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that is, to declare (taking the two for this time to be but a farther illustration of one another;
that is, to declare (taking the two for this time to be but a farther illustration of one Another;
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Image and Likenesse, to our present purpose, to be all one) what this image and this likenesse imports;Image and Likeness, to our present purpose, to be all one) what this image and this likeness imports;
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and how this North scatters our former cloud; what our advantage is, that we are made to an image, to a pattern;
and how this North scatters our former cloud; what our advantage is, that we Are made to an image, to a pattern;
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and our obligation to set a pattern before us in all our actions. God appointed Moses to make all that he made, by a pattern.
and our obligation to Set a pattern before us in all our actions. God appointed Moses to make all that he made, by a pattern.
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God himself made all that he made, according to a pattern.
God himself made all that he made, according to a pattern.
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God had deposited and laid up in himself certain forms, patterns, Ideas of every thing that he made.
God had deposited and laid up in himself certain forms, patterns, Ideas of every thing that he made.
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He made nothing, of which he had not preconceived the form, and predetermined in himself, I will make it thus.
He made nothing, of which he had not preconceived the from, and predetermined in himself, I will make it thus.
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And when he had made any thing, he saw it was good; Good, because it answered the pattern, the image;
And when he had made any thing, he saw it was good; Good, Because it answered the pattern, the image;
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Good, because it was like to that.
Good, Because it was like to that.
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And therefore though of other creatures God pronounced they were good, because they were presently like their pattern, that is,
And Therefore though of other creatures God pronounced they were good, Because they were presently like their pattern, that is,
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like that form which was in him for them: yet of man, he forbore to say that he was good;
like that from which was in him for them: yet of man, he forbore to say that he was good;
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because his conformitie to his pattern was to appeare after in his subsequent actions.
Because his conformity to his pattern was to appear After in his subsequent actions.
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Now as God made man after another pattern, and therefore we have a dignitie above all, that we had another manner of creation then the rest:
Now as God made man After Another pattern, and Therefore we have a dignity above all, that we had Another manner of creation then the rest:
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so have we a comfort above all, that we have another manner of administration then the rest.
so have we a Comfort above all, that we have Another manner of administration then the rest.
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God exercises another manner of providence upon man, then upon other creatures. A sparrow falls not without God, sayes Christ:
God exercises Another manner of providence upon man, then upon other creatures. A sparrow falls not without God, Says christ:
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yet no doubt God works otherwise in the fall of eminent persons, then in the fall of sparrows;
yet no doubt God works otherwise in the fallen of eminent Persons, then in the fallen of sparrows;
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for ye are of more value then many sparrows, sayes Christ there of every man: & some men single, are of more value then many men.for you Are of more valve then many sparrows, Says christ there of every man: & Some men single, Are of more valve then many men.
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God doth not thank the ant, for her industrie and good husbandrie in providing for her self.
God does not thank the Ant, for her industry and good Husbandry in providing for her self.
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God doth not reward the foxes, for concurring with Samson in his revenge.
God does not reward the foxes, for concurring with samson in his revenge.
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God doth not fee the lion, which was his executioner upon the Prophet which had disobeyed his commandment;
God does not fee the Lion, which was his executioner upon the Prophet which had disobeyed his Commandment;
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nor those few she-bears, which slew the petulant children who had calumniated and reproached Elisha. God doth not fee them before,
nor those few she-bears, which slew the petulant children who had calumniated and reproached Elisha. God does not fee them before,
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nor thank them after, nor take knowledge of their service:
nor thank them After, nor take knowledge of their service:
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But for those men that served Gods execution upon the idolaters of the golden calf, it is pronounced in their behalf, that therein they consecrated themselves unto God;
But for those men that served God's execution upon the Idolaters of the golden calf, it is pronounced in their behalf, that therein they consecrated themselves unto God;
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and for that service God made that Tribe, the Tribe of Levi, his portion, his clergie, his consecrated Tribe:
and for that service God made that Tribe, the Tribe of Levi, his portion, his Clergy, his consecrated Tribe:
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So, Quia fecisti hoc, sayes God to Abraham, By my self I have sworn, because thou hast done this thing,
So, Quia fecisti hoc, Says God to Abraham, By my self I have sworn, Because thou hast done this thing,
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and hast not withheld thy sonne, thine onely sonne: that in blessing I will blesse thee, and in multiplying I will multiply thee. and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thee.
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So neither is God angrie with the dog that turns to his vomit; nor with the sow, that after her washing wallows in the mire.
So neither is God angry with the dog that turns to his vomit; nor with the sow, that After her washing wallows in the mire.
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But of man in that case he sayes, It is impossible for those who were once enlightned,
But of man in that case he Says, It is impossible for those who were once enlightened,
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if they fall away, to renew themselves again by repentance. if they fallen away, to renew themselves again by Repentance.
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The creatures live under his law, but a law imposed thus, This they shall do, this they must do:
The creatures live under his law, but a law imposed thus, This they shall do, this they must do:
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Man lives under another manner of law, This you shall do, that is, This you should do, This I would have you do.
Man lives under Another manner of law, This you shall do, that is, This you should do, This I would have you do.
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And, Fac hoc, Do this, and you shall live; disobey, and you shall die: but yet the choice is yours;
And, Fac hoc, Do this, and you shall live; disobey, and you shall die: but yet the choice is yours;
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choose you this day life or death.
choose you this day life or death.
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So that this is Gods administration in the creature, that he hath imprinted in them an instinct,
So that this is God's administration in the creature, that he hath imprinted in them an instinct,
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and so he hath something to preserve in them:
and so he hath something to preserve in them:
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In man, his administration is this, that he hath imprinted in him a facultie of will and election,
In man, his administration is this, that he hath imprinted in him a faculty of will and election,
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and hath something to reward in him. That instinct in the creature God leaves to the naturall working thereof in it self:
and hath something to reward in him. That instinct in the creature God leaves to the natural working thereof in it self:
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but the freewill of man God visits & assists with his grace, to do supernaturall things.
but the freewill of man God visits & assists with his grace, to do supernatural things.
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When the creature doth an extraordinarie action above the nature thereof (as when Balaams asse spake) the creature exercises no facultie, no will in it self;
When the creature does an extraordinary actium above the nature thereof (as when Balaams Ass spoke) the creature exercises no faculty, no will in it self;
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but God forced it to that it did.
but God forced it to that it did.
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When man doth any thing conducing to supernaturall ends, though the work be Gods, the will of man is not meerly passive.
When man does any thing conducing to supernatural ends, though the work be God's, the will of man is not merely passive.
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The will of man is but Gods agent;
The will of man is but God's agent;
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but still an agent it is, and an agent in another manner then the tongue of the beast.
but still an agent it is, and an agent in Another manner then the tongue of the beast.
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For the will considered as a will (and grace never destroyes nature;
For the will considered as a will (and grace never Destroys nature;
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nor, though it make a dead will a live will, or an ill will a good will, doth it make the will no will) might refuse or omit that it does.
nor, though it make a dead will a live will, or an ill will a good will, does it make the will no will) might refuse or omit that it does.
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So that because we are created by another pattern, we are governed by another law, and another providence.
So that Because we Are created by Another pattern, we Are governed by Another law, and Another providence.
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Go thou then the same way.
Go thou then the same Way.
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If God wrought by a pattern, and writ by a copie, and proceeded by a precedent; do thou so too.
If God wrought by a pattern, and writ by a copy, and proceeded by a precedent; do thou so too.
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Never say, There is no Church without errour;
Never say, There is no Church without error;
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therefore I will be bound by none, but frame a Church of mine own, or be a Church to my self.
Therefore I will be bound by none, but frame a Church of mine own, or be a Church to my self.
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What greater injustice then to propose no image, no pattern to thy self to imitate;
What greater injustice then to propose no image, no pattern to thy self to imitate;
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and yet propose thy self for a pattern, for an image to be adored? Thou wilt have singular opinions,
and yet propose thy self for a pattern, for an image to be adored? Thou wilt have singular opinions,
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and singular wayes, differing from all other men: and yet all that are not of thy opinion, must be hereticks;
and singular ways, differing from all other men: and yet all that Are not of thy opinion, must be Heretics;
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and all reprobates, that go not thy wayes. Propose good patterns to thy self, and thereby become a fit pattern for others.
and all Reprobates, that go not thy ways. Propose good patterns to thy self, and thereby become a fit pattern for Others.
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God (we see) was the first that made images; and he was the first that forbad them: he made them for imitation;
God (we see) was the First that made Images; and he was the First that forbade them: he made them for imitation;
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he forbad them, in danger of adoration.
he forbade them, in danger of adoration.
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For, what a basenesse, what a madnesse of the soul is it, to worship that which is no better,
For, what a baseness, what a madness of the soul is it, to worship that which is no better,
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nay, not so good as it self! Worship belongs to the best: know then thy distance and thy period, how farre to go, and where to stop.
nay, not so good as it self! Worship belongs to the best: know then thy distance and thy Period, how Far to go, and where to stop.
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Dishonour not God by an image, in worshipping it; and yet benefit thy self by it in following it:
Dishonour not God by an image, in worshipping it; and yet benefit thy self by it in following it:
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There is no more danger out of a picture, then out of a historie, if thou intend no more in either then example.
There is no more danger out of a picture, then out of a history, if thou intend no more in either then Exampl.
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Though thou have a West, a dark and a sad condition, that thou art but earth, a man of infirmities, and ill-counselled in thy self:
Though thou have a West, a dark and a sad condition, that thou art but earth, a man of infirmities, and ill-counselled in thy self:
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yet thou hast here a North, that scatters and dispells these clouds, that God proposes to thee in his Scriptures;
yet thou hast Here a North, that scatters and dispels these Clouds, that God proposes to thee in his Scriptures;
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and otherwise, images, patterns of good and holy men to go by.
and otherwise, Images, patterns of good and holy men to go by.
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But beyond this North, this assistance of good examples of men, thou hast a South, a Meridionall height, by which thou seest thine image, thy pattern, to be no copie, no other man,
But beyond this North, this assistance of good Examples of men, thou hast a South, a Meridional height, by which thou See thine image, thy pattern, to be no copy, no other man,
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but the originall it self, God himself: Faciamus ad nostram; Let us make man in our image, after our likenesse.
but the original it self, God himself: Faciamus ad nostram; Let us make man in our image, After our likeness.
cc-acp dt n-jn pn31 n1, np1 px31: np1 fw-la fw-la; vvb pno12 vvi n1 p-acp po12 n1, p-acp po12 n1.
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Here we consider first, where the image is; and then, what it doth: first, in what part of man God hath imprinted this his image;
Here we Consider First, where the image is; and then, what it does: First, in what part of man God hath imprinted this his image;
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and then, what this image conferres and derives upon man, what it works in man.
and then, what this image confers and derives upon man, what it works in man.
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And as when we seek God in his essence, we are advised to proceed by negatives (God is not mortall, not passible:) so when we seek the image of God in man, we begin with a negative, This image is not his Bodie. Tertullian declined to think it was;
And as when we seek God in his essence, we Are advised to proceed by negatives (God is not Mortal, not passable:) so when we seek the image of God in man, we begin with a negative, This image is not his Body. Tertullian declined to think it was;
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nay, Tertullian inclined others to think so;
nay, Tertullian inclined Others to think so;
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for he is the first that is noted to have been the authour of that opinion that God had a bodie:
for he is the First that is noted to have been the author of that opinion that God had a body:
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yet S. Augustine excuses Tertullian for heresie:
yet S. Augustine excuses Tertullian for heresy:
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Because (sayes he) Tertullian might mean, That it was so sure that there is a God; Because (Says he) Tertullian might mean, That it was so sure that there is a God;
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and that God was a certain, though not a finite essence; that God was so farre from being nothing, as that he had rather a bodie. and that God was a certain, though not a finite essence; that God was so Far from being nothing, as that he had rather a body.
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Because it was possible to give a good interpretation of Tertullian, that charitable Father would excuse him of heresie.
Because it was possible to give a good Interpretation of Tertullian, that charitable Father would excuse him of heresy.
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I would S. Augustines charitie might prevail with them that pretend to be Augustinianissimi, and to adore him so much in the Romane Church, not to cast the name of Heresie upon every probleme,
I would S. Augustine's charity might prevail with them that pretend to be Augustinianissimi, and to adore him so much in the Roman Church, not to cast the name of Heresy upon every problem,
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nor the name of Heretick upon every inquirer of truth. S. Augustine would deliver Tertullian from heresie, in a point concerning God;
nor the name of Heretic upon every inquirer of truth. S. Augustine would deliver Tertullian from heresy, in a point Concerning God;
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and they will condemne us of heresie, in every point that may be drawn to concern, not the Church, but the Court of Rome; not their doctrine, but their profit. Malo de misericordia Deo rationem reddere, quàm de crudelitate;
and they will condemn us of heresy, in every point that may be drawn to concern, not the Church, but the Court of Room; not their Doctrine, but their profit. Malo de misericordia God rationem reddere, quàm de crudelitate;
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I shall better answer God for my mildenesse, then for my severitie. I shall better answer God for my mildness, then for my severity.
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And though anger towards a brother, or a Racha, or a Fool, will bear an action;
And though anger towards a brother, or a Racha, or a Fool, will bear an actium;
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yet he shall recover lesse against me at that barre, whom I have called weak, or misse-led (as I must necessarily call many in the Romane Church) then he whom I have passionately and peremptorily called heretick: for I dare call an opinion heresie for the matter, a great while before I dare call the man that holds it an heretick: for that consists much in the manner.
yet he shall recover less against me At that bar, whom I have called weak, or miss-led (as I must necessarily call many in the Roman Church) then he whom I have passionately and peremptorily called heretic: for I Dare call an opinion heresy for the matter, a great while before I Dare call the man that holds it an heretic: for that consists much in the manner.
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It must be matter of faith, before the matter be heresie; but there must be pertinacie after convenient instruction, before the man be an heretick.
It must be matter of faith, before the matter be heresy; but there must be pertinacy After convenient instruction, before the man be an heretic.
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But how excusable soever Tertullian be herein, in S. Augustines charitie, there was a whole sect of hereticks an hundred yeares after Tertullian, the Audiani, who over literally taking those places of Scripture, where God is said to have hands,
But how excusable soever Tertullian be herein, in S. Augustine's charity, there was a Whole sect of Heretics an hundred Years After Tertullian, the Audiani, who over literally taking those places of Scripture, where God is said to have hands,
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and feet, and eyes, and eares, beleeved God to have a bodie like ours;
and feet, and eyes, and ears, believed God to have a body like ours;
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and accordingly interpreted this text, that in that image, and that likenesse, a bodily likenesse, consisted this image of God in man.
and accordingly interpreted this text, that in that image, and that likeness, a bodily likeness, consisted this image of God in man.
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And yet even these men, these Audians, Epiphanius (who first took knowledge of them) calls but schismaticks, not hereticks: so loth is charitie to say the worst of any.
And yet even these men, these Audience, Epiphanius (who First took knowledge of them) calls but Schismatics, not Heretics: so loath is charity to say the worst of any.
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Yet we must remember them of the Romane perswasion, that they come too neare giving God a bodie in their pictures of God the Father:
Yet we must Remember them of the Roman persuasion, that they come too near giving God a body in their pictures of God the Father:
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and they bring the bodie of God, that bodie which God the Sonne hath assumed, the bodie of Christ, too neare in their Transsubstantiation: not too neare our faith (for so it cannot be brought too neare to our sense,
and they bring the body of God, that body which God the Son hath assumed, the body of christ, too near in their Transubstantiation: not too near our faith (for so it cannot be brought too near to our sense,
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so it is as really there as we are there) not too neare in the ubi; for so it is there, there, that is, in that place to which the Sacrament extends it self:
so it is as really there as we Are there) not too near in the ubi; for so it is there, there, that is, in that place to which the Sacrament extends it self:
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for the Sacrament extends as well to heaven, from whence it fetches grace, as to the table from whence it delivers bread and wine:
for the Sacrament extends as well to heaven, from whence it Fetches grace, as to the table from whence it delivers bred and wine:
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but too neare in modo; for it comes not thither that way. We must necessarily complain, that they make religion too bodily a thing.
but too near in modo; for it comes not thither that Way. We must necessarily complain, that they make Religion too bodily a thing.
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Our Saviour Christ corrected Marie Magdalenes zeal, where she flew to him in a personall devotion;
Our Saviour christ corrected marry Magdalene's zeal, where she flew to him in a personal devotion;
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and said, Touch me not, for I am not yet ascended to my Father. Fix your meditations upon Christ Jesus,
and said, Touch me not, for I am not yet ascended to my Father. Fix your meditations upon christ jesus,
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so as he is now at the right hand of his Father in heaven, and entangle not your selves so with controversies about his bodie,
so as he is now At the right hand of his Father in heaven, and entangle not your selves so with controversies about his body,
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as to lose reall charitie for imaginarie zeal; nor enlarge your selves so farre in the pictures and images of his bodie,
as to loose real charity for imaginary zeal; nor enlarge your selves so Far in the pictures and Images of his body,
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as to worship them more then him.
as to worship them more then him.
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As Damascen sayes of God, that he is Superprincipale principium, A beginning before any beginning we can conceive;
As Damascene Says of God, that he is Superprincipale principium, A beginning before any beginning we can conceive;
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and praeterea aeternitas, an eternitie infinitely elder then any eternity we can imagine:
and praeterea aeternitas, an eternity infinitely elder then any eternity we can imagine:
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so he is superspiritualis Spiritus, such a Superspirit, as that the soul of man, and the substance of angels, is but a bodie compared to this Spirit.
so he is superspiritualis Spiritus, such a Superspirit, as that the soul of man, and the substance of Angels, is but a body compared to this Spirit.
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God hath no bodie, though Tertullian disputed it, though the Audians preached it, though the Papists paint it:
God hath no body, though Tertullian disputed it, though the Audience preached it, though the Papists paint it:
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and therefore this image of God is not in the body of man that way.
and Therefore this image of God is not in the body of man that Way.
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Nor that way neither which some others have assigned, That God, who hath no bodie as God,
Nor that Way neither which Some Others have assigned, That God, who hath no body as God,
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yet in the creation did assume that form which man hath now, and so made man in his image, that is, in that form which he had then assumed.
yet in the creation did assume that from which man hath now, and so made man in his image, that is, in that from which he had then assumed.
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Some of the ancients thought so; and some other men of great estimation in the Romane Church have thought so too.
some of the ancients Thought so; and Some other men of great estimation in the Roman Church have Thought so too.
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In particular, Oleaster, a great officer in the Inquisition of Spain. But great inquirers into other men, are easie neglecters of themselves.
In particular, Oleaster, a great officer in the Inquisition of Spain. But great Inquirers into other men, Are easy neglecters of themselves.
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The image of God is not in mans bodie this way.
The image of God is not in men body this Way.
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Nor that third way which others have imagined, that is, that when God said, Let us make man after our likenesse, God had respect to that form, which in the fulnesse of time his Sonne was to take upon him upon earth.
Nor that third Way which Others have imagined, that is, that when God said, Let us make man After our likeness, God had respect to that from, which in the fullness of time his Son was to take upon him upon earth.
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Let us make him now (sayes God) at first, like that which I intend hereafter my Sonne shall be:
Let us make him now (Says God) At First, like that which I intend hereafter my Son shall be:
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for though this were spoken before the fall of man, and so before any occasion of decreeing the sending of Christ;
for though this were spoken before the fallen of man, and so before any occasion of decreeing the sending of christ;
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yet in the School a great part of great men adhere to that opinion, That God from all eternitie had a purpose, that his Sonne should become man in this world, though Adam had not fallen;
yet in the School a great part of great men adhere to that opinion, That God from all eternity had a purpose, that his Son should become man in this world, though Adam had not fallen;
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Non ut medicus, sed ut Dominus, ad nobilitandum genus humanum, say they:Non ut medicus, sed ut Dominus, ad nobilitandum genus humanum, say they:
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Though Christ had not come as a Redeemer, if man had not needed him by sinne,
Though christ had not come as a Redeemer, if man had not needed him by sin,
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but had kept his first state;
but had kept his First state;
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yet as a Prince, that desired to heap honour upon him whom he loves, to do man an honour by his assuming that nature, Christ (say they) should have come:
yet as a Prince, that desired to heap honour upon him whom he loves, to do man an honour by his assuming that nature, christ (say they) should have come:
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and to that image, that form which he was to take then, was man made in this text, say these imaginers.
and to that image, that from which he was to take then, was man made in this text, say these imaginers.
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But (alas!) how much better were wit and learning bestowed, to prove to the Gentiles that a Christ must come (that they beleeve not) to prove to the Jews, that the Christ is come (that they beleeve not) to prove to our own consciences, that the same Christ may come again this minute to judgement (we live as though we beleeved not that) then to have filled the world,
But (alas!) how much better were wit and learning bestowed, to prove to the Gentiles that a christ must come (that they believe not) to prove to the jews, that the christ is come (that they believe not) to prove to our own Consciences, that the same christ may come again this minute to judgement (we live as though we believed not that) then to have filled the world,
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and torn the Church with frivolous disputations, Whether Christ should have come if Adam had not fallen!
and torn the Church with frivolous disputations, Whither christ should have come if Adam had not fallen!
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Wo unto fomentours of frivolous disputations. None of these wayes: not because God hath a bodie, not because God assumed a bodie;
Woe unto fomentours of frivolous disputations. None of these ways: not Because God hath a body, not Because God assumed a body;
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not because it was intended that Christ should be born, before it was intended that man should be made, is this image of God in the bodie of man:
not Because it was intended that christ should be born, before it was intended that man should be made, is this image of God in the body of man:
xx p-acp pn31 vbds vvn cst np1 vmd vbi vvn, c-acp pn31 vbds vvn cst n1 vmd vbi vvn, vbz d n1 pp-f np1 p-acp dt n1 pp-f n1:
(4) sermon (DIV1)
25
Page 20
673
nor hath it in any other relation respect to the bodie;
nor hath it in any other Relation respect to the body;
ccx vhz pn31 p-acp d j-jn n1 n1 p-acp dt n1;
(4) sermon (DIV1)
25
Page 20
674
but, as we say in the School, arguitivè, and significativé; that because God hath given man a bodie of a nobler form then any other creature, we inferre,
but, as we say in the School, arguitivè, and significativé; that Because God hath given man a body of a Nobler from then any other creature, we infer,
cc-acp, c-acp pns12 vvb p-acp dt n1, fw-la, cc fw-fr; cst p-acp np1 vhz vvn n1 dt n1 pp-f dt jc n1 cs d j-jn n1, pns12 vvb,
(4) sermon (DIV1)
25
Page 20
675
and argue, and conclude from thence, that God is otherwise represented in man then in any other creature:
and argue, and conclude from thence, that God is otherwise represented in man then in any other creature:
cc vvi, cc vvi p-acp av, cst np1 vbz av vvn p-acp n1 av p-acp d j-jn n1:
(4) sermon (DIV1)
25
Page 20
676
and so farre is this image of God in the bodie above that in the creatures, that as you see some pictures, to which the very tables are jewels;
and so Far is this image of God in the body above that in the creatures, that as you see Some pictures, to which the very tables Are Jewels;
cc av av-j vbz d n1 pp-f np1 p-acp dt n1 p-acp d p-acp dt n2, cst c-acp pn22 vvb d n2, p-acp r-crq dt j n2 vbr n2;
(4) sermon (DIV1)
25
Page 20
677
some watches, to which the very cases are jewels; and therefore they have outward cases too;
Some watches, to which the very cases Are Jewels; and Therefore they have outward cases too;
d n2, p-acp r-crq dt j n2 vbr n2; cc av pns32 vhb j n2 av;
(4) sermon (DIV1)
25
Page 20
678
and so the picture and the watch are in that outward case, of what meaner stuff soever that be:
and so the picture and the watch Are in that outward case, of what meaner stuff soever that be:
cc av dt n1 cc dt n1 vbr p-acp d j n1, pp-f r-crq jc n1 av d vbb:
(4) sermon (DIV1)
25
Page 20
679
so is this image in this bodie, as in an outward case, so as that you may not injure nor enfeeble this bodie,
so is this image in this body, as in an outward case, so as that you may not injure nor enfeeble this body,
av vbz d n1 p-acp d n1, c-acp p-acp dt j n1, av c-acp cst pn22 vmb xx vvi ccx j d n1,
(4) sermon (DIV1)
25
Page 20
680
neither by sinfull intemperance and licentiousnesse, nor by inordinate fastings or other disciplines of imaginarie merits, while the bodie is alive;
neither by sinful intemperance and licentiousness, nor by inordinate Fastings or other disciplines of imaginary merits, while the body is alive;
av-dx p-acp j n1 cc n1, ccx p-acp j n2-vvg cc j-jn n2 pp-f j n2, cs dt n1 vbz j;
(4) sermon (DIV1)
25
Page 21
681
for the image of God is in it: nor defraud the body of decent buriall and due solemnities after death;
for the image of God is in it: nor defraud the body of decent burial and due solemnities After death;
p-acp dt n1 pp-f np1 vbz p-acp pn31: ccx vvi dt n1 pp-f j n1 cc j-jn n2 p-acp n1;
(4) sermon (DIV1)
25
Page 21
682
for the image of God is to return to it.
for the image of God is to return to it.
p-acp dt n1 pp-f np1 vbz pc-acp vvi p-acp pn31.
(4) sermon (DIV1)
25
Page 21
683
But yet the bodie is but the outward case, and God looks not for the gilding,
But yet the body is but the outward case, and God looks not for the gild,
p-acp av dt n1 vbz p-acp dt j n1, cc np1 vvz xx p-acp dt n-vvg,
(4) sermon (DIV1)
25
Page 21
684
or enamelling, or painting of that;
or enamelling, or painting of that;
cc n-vvg, cc vvg pp-f d;
(4) sermon (DIV1)
25
Page 21
685
but requires the labour and cost therein to be bestowed upon the table it self, in which this image is immediately, that is, the soul:
but requires the labour and cost therein to be bestowed upon the table it self, in which this image is immediately, that is, the soul:
cc-acp vvz dt n1 cc vvi av pc-acp vbi vvn p-acp dt n1 pn31 n1, p-acp r-crq d n1 vbz av-j, cst vbz, dt n1:
(4) sermon (DIV1)
25
Page 21
686
and that is truely the ubi, the place where this image is.
and that is truly the ubi, the place where this image is.
cc cst vbz av-j dt fw-la, dt n1 c-crq d n1 vbz.
(4) sermon (DIV1)
25
Page 21
687
And there remains onely now the operation thereof, how this image of God in the soul of man works.
And there remains only now the operation thereof, how this image of God in the soul of man works.
cc a-acp vvz av-j av dt n1 av, c-crq d n1 pp-f np1 p-acp dt n1 pp-f n1 vvz.
(4) sermon (DIV1)
25
Page 21
688
The sphere then of this Intelligence, the gallerie for this picture, the arch for this statue, the table and frame and shrine for this image of God, is inwardly and immediately the soul of man:
The sphere then of this Intelligence, the gallery for this picture, the arch for this statue, the table and frame and shrine for this image of God, is inwardly and immediately the soul of man:
dt n1 av pp-f d n1, dt n1 p-acp d n1, dt n1 p-acp d n1, dt n1 cc n1 cc n1 p-acp d n1 pp-f np1, vbz av-j cc av-j dt n1 pp-f n1:
(4) sermon (DIV1)
26
Page 21
689
not immediately so, as that the soul of man is a part of the essence of God;
not immediately so, as that the soul of man is a part of the essence of God;
xx av-j av, c-acp cst dt n1 pp-f n1 vbz dt n1 pp-f dt n1 pp-f np1;
(4) sermon (DIV1)
26
Page 21
690
for so essentially Christ onely is the image of God. S. Augustine at first thought so;
for so essentially christ only is the image of God. S. Augustine At First Thought so;
c-acp av av-j np1 av-j vbz dt n1 pp-f np1. np1 np1 p-acp ord vvd av;
(4) sermon (DIV1)
26
Page 21
691
Putabam te, Deus, corpus lucidum, & me frustum de illo corpore: Putabam te, Deus, corpus lucidum, & me frustum de illo corpore:
fw-la fw-la, fw-la, fw-la fw-la, cc pno11 fw-la fw-fr fw-la fw-la:
(4) sermon (DIV1)
26
Page 21
692
I took thee, O God (sayes that Father) to be a globe of fire,
I took thee, Oh God (Says that Father) to be a Globe of fire,
pns11 vvd pno21, uh np1 (vvz d n1) pc-acp vbi dt n1 pp-f n1,
(4) sermon (DIV1)
26
Page 21
693
and my soul to be a spark of that fire;
and my soul to be a spark of that fire;
cc po11 n1 pc-acp vbi dt n1 pp-f d n1;
(4) sermon (DIV1)
26
Page 21
694
thee to be a bodie of light, and my soul to be a beam of that light. thee to be a body of Light, and my soul to be a beam of that Light.
pno21 pc-acp vbi dt n1 pp-f n1, cc po11 n1 pc-acp vbi dt n1 pp-f d n1.
(4) sermon (DIV1)
26
Page 21
695
But S. Augustine doth not onely retract that in himself, but dispute against it in the Manichees. But this image is in our soul,
But S. Augustine does not only retract that in himself, but dispute against it in the manichees. But this image is in our soul,
p-acp n1 np1 vdz xx av-j vvi cst p-acp px31, cc-acp vvb p-acp pn31 p-acp dt n2. p-acp d n1 vbz p-acp po12 n1,
(4) sermon (DIV1)
26
Page 21
696
as the soul is the wax, and this image the seal. The comparison is S. Cyrils; and he addes well, that no seal but that which printed the wax at first, can fit that wax, and fill that impression after:
as the soul is the wax, and this image the seal. The comparison is S. Cyril's; and he adds well, that no seal but that which printed the wax At First, can fit that wax, and fill that impression After:
c-acp dt n1 vbz dt vvb, cc d n1 dt vvb. dt n1 vbz n1 n2; cc pns31 vvz av, cst dx n1 cc-acp cst r-crq vvn dt n1 p-acp ord, vmb vvi d n1, cc vvi d n1 a-acp:
(4) sermon (DIV1)
26
Page 22
697
no image, but the image of God, can fit our soul; every other seal is too narrow, too shallow for it.
no image, but the image of God, can fit our soul; every other seal is too narrow, too shallow for it.
dx n1, cc-acp dt n1 pp-f np1, vmb vvi po12 n1; d j-jn n1 vbz av j, av j c-acp pn31.
(4) sermon (DIV1)
26
Page 22
698
The magistrate is sealed with the Lion; the Wolf will not fit that seal:
The magistrate is sealed with the lion; the Wolf will not fit that seal:
dt n1 vbz vvn p-acp dt n1; dt n1 vmb xx vvi d n1:
(4) sermon (DIV1)
26
Page 22
699
the magistrate hath a power in his hand, but not oppression. Princes are sealed with the Crown; the Mitre will not fit that seal.
the magistrate hath a power in his hand, but not oppression. Princes Are sealed with the Crown; the Mitre will not fit that seal.
dt n1 vhz dt n1 p-acp po31 n1, cc-acp xx n1. n2 vbr vvn p-acp dt n1; dt n1 vmb xx vvi d n1.
(4) sermon (DIV1)
26
Page 22
700
Powerfully and graciously they protect the Church, and are supream heads of the Church; but they minister not the Sacraments of the Church:
Powerfully and graciously they Pact the Church, and Are supreme Heads of the Church; but they minister not the Sacraments of the Church:
av-j cc av-j pns32 vvb dt n1, cc vbr j n2 pp-f dt n1; cc-acp pns32 vvb xx dt n2 pp-f dt n1:
(4) sermon (DIV1)
26
Page 22
701
they give preferments, but they give not the capacitie of preferments:
they give preferments, but they give not the capacity of preferments:
pns32 vvb n2, cc-acp pns32 vvb xx dt n1 pp-f n2:
(4) sermon (DIV1)
26
Page 22
702
they give order who shall have, but they have not Orders by which they are enabled to have that they have.
they give order who shall have, but they have not Order by which they Are enabled to have that they have.
pns32 vvb n1 r-crq vmb vhi, cc-acp pns32 vhb xx n1 p-acp r-crq pns32 vbr vvn p-acp vhb cst pns32 vhb.
(4) sermon (DIV1)
26
Page 22
703
Men of inferiour and laborious callings in the world are sealed with the Crosse; a Rose, or a bunch of Grapes will not answer that seal:
Men of inferior and laborious callings in the world Are sealed with the Cross; a Rose, or a bunch of Grapes will not answer that seal:
n2 pp-f j-jn cc j n2 p-acp dt n1 vbr vvn p-acp dt n1; dt vvd, cc dt n1 pp-f n2 vmb xx vvi d n1:
(4) sermon (DIV1)
26
Page 22
704
ease and plentie in age must not be looked for without crosses, and labour, and industrie in youth.
ease and plenty in age must not be looked for without Crosses, and labour, and industry in youth.
n1 cc n1 p-acp n1 vmb xx vbi vvn p-acp p-acp n2, cc n1, cc n1 p-acp n1.
(4) sermon (DIV1)
26
Page 22
705
All men, Prince and people, Clergie and Magistrate, are sealed with the image of God, with a conformitie to him;
All men, Prince and people, Clergy and Magistrate, Are sealed with the image of God, with a conformity to him;
av-d n2, n1 cc n1, n1 cc n1, vbr vvn p-acp dt n1 pp-f np1, p-acp dt n1 p-acp pno31;
(4) sermon (DIV1)
26
Page 22
706
and worldly seals will not answer that, nor fill up that seal.
and worldly Seals will not answer that, nor fill up that seal.
cc j n2 vmb xx vvi cst, ccx vvb a-acp d n1.
(4) sermon (DIV1)
26
Page 22
707
We should wonder to see a mother in the midst of many sweet children, passing her time in making babies and puppets for her own delight.
We should wonder to see a mother in the midst of many sweet children, passing her time in making babies and puppets for her own delight.
pns12 vmd vvi pc-acp vvi dt n1 p-acp dt n1 pp-f d j n2, vvg po31 n1 p-acp vvg n2 cc n2 p-acp po31 d n1.
(4) sermon (DIV1)
26
Page 22
708
We should wonder to see a man, whose chambers and galleries were full of curious master-pieces, thrust in a village-fayre, to look upon sixpenie pictures & three-farthing prints.
We should wonder to see a man, whose chambers and galleries were full of curious masterpieces, thrust in a village-fayre, to look upon sixpenie pictures & three-farthing prints.
pns12 vmd vvi pc-acp vvi dt n1, rg-crq n2 cc n2 vbdr j pp-f j n2, vvn p-acp dt j, pc-acp vvi p-acp n1 n2 cc n1 n2.
(4) sermon (DIV1)
26
Page 22
709
We have all the image of God at home; and we all make babies, fancies of honour in our ambitions.
We have all the image of God At home; and we all make babies, fancies of honour in our ambitions.
pns12 vhb d dt n1 pp-f np1 p-acp n1-an; cc pns12 av-d vvi n2, n2 pp-f n1 p-acp po12 n2.
(4) sermon (DIV1)
26
Page 23
710
The master-piece is our own, in our own bosome;
The masterpiece is our own, in our own bosom;
dt n1 vbz po12 d, p-acp po12 d n1;
(4) sermon (DIV1)
26
Page 23
711
and we thrust in countrey-fayres, that is, we endure the distempers of any unseasonable weather, in night-journeys and watchings;
and we thrust in countrey-fayres, that is, we endure the distempers of any unseasonable weather, in night-journeys and watchings;
cc pns12 vvd p-acp n2, cst vbz, pns12 vvb dt n2 pp-f d j n1, p-acp n2 cc n2-vvg;
(4) sermon (DIV1)
26
Page 23
712
we endure the oppositions, and scorns, and triumphs of a rivall and competitour, that seeks with us, and shares with us.
we endure the oppositions, and scorns, and Triumphos of a rival and competitor, that seeks with us, and shares with us.
pns12 vvb dt n2, cc n2, cc n2 pp-f dt n1 cc n1, cst vvz p-acp pno12, cc vvz p-acp pno12.
(4) sermon (DIV1)
26
Page 23
713
We endure the guiltinesse and reproach of having deceived the trust which a confident friend reposes in us,
We endure the guiltiness and reproach of having deceived the trust which a confident friend reposes in us,
pns12 vvb dt n1 cc n1 pp-f vhg vvn dt n1 r-crq dt j n1 vvz p-acp pno12,
(4) sermon (DIV1)
26
Page 23
714
and solicite his wife or daughter.
and solicit his wife or daughter.
cc vvi po31 n1 cc n1.
(4) sermon (DIV1)
26
Page 23
715
We endure the decay of fortune, of bodie, of soul, of honour, to possesse lovers pictures;
We endure the decay of fortune, of body, of soul, of honour, to possess lovers pictures;
pns12 vvb dt n1 pp-f n1, pp-f n1, pp-f n1, pp-f n1, pc-acp vvi n2 n2;
(4) sermon (DIV1)
26
Page 23
716
pictures that are not originals, not made by that hand of God, Nature; but artificiall beauties:
pictures that Are not originals, not made by that hand of God, Nature; but artificial beauty's:
n2 cst vbr xx n2-jn, xx vvn p-acp d n1 pp-f np1, n1; cc-acp j n2:
(4) sermon (DIV1)
26
Page 23
717
and for that bodie we give a soul;
and for that body we give a soul;
cc p-acp d n1 pns12 vvb dt n1;
(4) sermon (DIV1)
26
Page 23
718
and for that drug which might have been bought where they bought it, for a shilling, we give an estate.
and for that drug which might have been bought where they bought it, for a shilling, we give an estate.
cc p-acp d n1 r-crq vmd vhi vbn vvn c-crq pns32 vvd pn31, p-acp dt n1, pns12 vvb dt n1.
(4) sermon (DIV1)
26
Page 23
719
The image of God is more worth then all substances; and we give it for colours, for dreams, for shadows.
The image of God is more worth then all substances; and we give it for colours, for dreams, for shadows.
dt n1 pp-f np1 vbz av-dc j cs d n2; cc pns12 vvb pn31 p-acp n2, c-acp n2, c-acp n2.
(4) sermon (DIV1)
26
Page 23
720
But the better to prevent the losse, let us consider the having of this image; in what respect, in what operation this image is in our soul:
But the better to prevent the loss, let us Consider the having of this image; in what respect, in what operation this image is in our soul:
p-acp dt jc pc-acp vvi dt n1, vvb pno12 vvi dt vhg pp-f d n1; p-acp r-crq n1, p-acp r-crq n1 d n1 vbz p-acp po12 n1:
(4) sermon (DIV1)
27
Page 23
721
for whether this image be in those faculties, which we have in Nature; or in those qualifications which we have in Grace; or in those super-illustrations, which the blessed shall have in Glorie, hath exercised the contemplation of many.
for whither this image be in those faculties, which we have in Nature; or in those qualifications which we have in Grace; or in those super-illustrations, which the blessed shall have in Glory, hath exercised the contemplation of many.
c-acp cs d n1 vbi p-acp d n2, r-crq pns12 vhb p-acp n1; cc p-acp d n2 r-crq pns12 vhb p-acp vvb; cc p-acp d j, r-crq dt j-vvn vmb vhi p-acp n1, vhz vvn dt n1 pp-f d.
(4) sermon (DIV1)
27
Page 23
722
Properly this image is in nature; in the naturall reason, and other faculties of the immortall soul of man;
Properly this image is in nature; in the natural reason, and other faculties of the immortal soul of man;
av-j d n1 vbz p-acp n1; p-acp dt j n1, cc j-jn n2 pp-f dt j n1 pp-f n1;
(4) sermon (DIV1)
27
Page 23
723
for thereupon doth S. Bernard say, Imago Dei uri potest in gehenna, non exuri;
for thereupon does S. Bernard say, Imago Dei uri potest in gehenna, non exuri;
c-acp av vdz n1 np1 vvb, fw-la fw-la fw-la fw-la p-acp fw-la, fw-la fw-la;
(4) sermon (DIV1)
27
Page 24
724
till the soul be burnt to ashes, to nothing (which cannot be done, no not in hell) the image of God cannot be burnt out of the soul;
till the soul be burned to Ashes, to nothing (which cannot be done, no not in hell) the image of God cannot be burned out of the soul;
p-acp dt n1 vbb vvn p-acp n2, p-acp pix (r-crq vmbx vbb vdn, uh-x xx p-acp n1) dt n1 pp-f np1 vmbx vbi vvn av pp-f dt n1;
(4) sermon (DIV1)
27
Page 24
725
for it is radically, primarily in the very soul it self:
for it is radically, primarily in the very soul it self:
p-acp pn31 vbz av-j, av-j p-acp dt j n1 pn31 n1:
(4) sermon (DIV1)
27
Page 24
726
and whether that soul be infused into the elect, or reprobate, that image is in that soul:
and whither that soul be infused into the elect, or Reprobate, that image is in that soul:
cc cs d n1 vbi vvn p-acp dt j-vvn, cc n-jn, cst n1 vbz p-acp d n1:
(4) sermon (DIV1)
27
Page 24
727
as farre as he hath a soul by nature, he hath the image of God by nature in it.
as Far as he hath a soul by nature, he hath the image of God by nature in it.
c-acp av-j c-acp pns31 vhz dt n1 p-acp n1, pns31 vhz dt n1 pp-f np1 p-acp n1 p-acp pn31.
(4) sermon (DIV1)
27
Page 24
728
But then the seal is deeper cut, or harder pressed, or better preserved in some then in others,
But then the seal is Deeper Cut, or harder pressed, or better preserved in Some then in Others,
p-acp av dt n1 vbz jc-jn n1, cc av-jc vvn, cc av-jc vvn p-acp d av p-acp n2-jn,
(4) sermon (DIV1)
27
Page 24
729
and in some other considerations then meerly naturall:
and in Some other considerations then merely natural:
cc p-acp d j-jn n2 av av-j j:
(4) sermon (DIV1)
27
Page 24
730
therefore we may consider man, who was made here to the image of God, and of God in three persons, to have been made so in Gods intendment three wayes:
Therefore we may Consider man, who was made Here to the image of God, and of God in three Persons, to have been made so in God's intendment three ways:
av pns12 vmb vvi n1, r-crq vbds vvn av p-acp dt n1 pp-f np1, cc pp-f np1 p-acp crd n2, pc-acp vhi vbn vvn av p-acp ng1 n1 crd n2:
(4) sermon (DIV1)
27
Page 24
731
Man had this image in Nature, and doth deface it; he hath it also in Grace here, and so doth refresh it;
Man had this image in Nature, and does deface it; he hath it also in Grace Here, and so does refresh it;
n1 vhd d n1 p-acp n1, cc vdz vvi pn31; pns31 vhz pn31 av p-acp vvb av, cc av vdz vvi pn31;
(4) sermon (DIV1)
27
Page 24
732
and he shall have it in Glorie hereafter, and that shall fix it, establish it.
and he shall have it in Glory hereafter, and that shall fix it, establish it.
cc pns31 vmb vhi pn31 p-acp n1 av, cc cst vmb vvi pn31, vvb pn31.
(4) sermon (DIV1)
27
Page 24
733
And in every of these three, in this Trinitie in man, Nature, Grace, and Glorie, man hath not onely the image of God,
And in every of these three, in this Trinity in man, Nature, Grace, and Glory, man hath not only the image of God,
cc p-acp d pp-f d crd, p-acp d np1 p-acp n1, n1, n1, cc n1, n1 vhz xx av-j dt n1 pp-f np1,
(4) sermon (DIV1)
27
Page 24
734
but the image of all the persons of the Trinitie, in every of his three capacities.
but the image of all the Persons of the Trinity, in every of his three capacities.
cc-acp dt n1 pp-f d dt n2 pp-f dt np1, p-acp d pp-f po31 crd n2.
(4) sermon (DIV1)
27
Page 24
735
He hath the image of the Father, the image of the Sonne, the image of the holy Ghost, in nature;
He hath the image of the Father, the image of the Son, the image of the holy Ghost, in nature;
pns31 vhz dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f dt j n1, p-acp n1;
(4) sermon (DIV1)
27
Page 24
736
and all these also in grace; and all these in glorie too.
and all these also in grace; and all these in glory too.
cc d d av p-acp n1; cc d d p-acp n1 av.
(4) sermon (DIV1)
27
Page 24
737
How all these are in all, I cannot hope to handle particularly, not though I were upon the first grain of our sand, upon the first dram of your patience, upon the first flash of my strength:
How all these Are in all, I cannot hope to handle particularly, not though I were upon the First grain of our sand, upon the First dram of your patience, upon the First flash of my strength:
c-crq d d vbr p-acp d, pns11 vmbx vvi pc-acp vvi av-j, xx cs pns11 vbdr p-acp dt ord n1 pp-f po12 n1, p-acp dt ord n1 pp-f po22 n1, p-acp dt ord n1 pp-f po11 n1:
(4) sermon (DIV1)
27
Page 25
738
But a cleare repeating of these many branches, that these things are thus, that all the persons of the heavenly Trinitie are (in their image) in every branch of this humane Trinitie in man, may (at least must) suffice.
But a clear repeating of these many branches, that these things Are thus, that all the Persons of the heavenly Trinity Are (in their image) in every branch of this humane Trinity in man, may (At least must) suffice.
cc-acp dt j n-vvg pp-f d d n2, cst d n2 vbr av, cst d dt n2 pp-f dt j np1 vbr (p-acp po32 n1) p-acp d n1 pp-f d j np1 p-acp n1, vmb (p-acp ds vmb) vvi.
(4) sermon (DIV1)
27
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739
In nature then, man, that is, the soul of man, hath this image of God;
In nature then, man, that is, the soul of man, hath this image of God;
p-acp n1 av, n1, cst vbz, dt n1 pp-f n1, vhz d n1 pp-f np1;
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740
of God, considered in his unitie, entirely, altogether in this, that this soul is made of nothing, proceeds of nothing.
of God, considered in his unity, entirely, altogether in this, that this soul is made of nothing, proceeds of nothing.
pp-f np1, vvn p-acp po31 n1, av-j, av p-acp d, cst d n1 vbz vvn pp-f pix, vvz pp-f pix.
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741
All other creatures are made of that preexistent matter which God had made before; so were our bodies too, but our souls of nothing:
All other creatures Are made of that preexistent matter which God had made before; so were our bodies too, but our Souls of nothing:
av-d j-jn n2 vbr vvn pp-f cst j n1 r-crq np1 vhd vvn a-acp; av vbdr po12 n2 av, cc-acp po12 n2 pp-f pix:
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742
now not to be made at all, is to be God himself; onely God himself was never made.
now not to be made At all, is to be God himself; only God himself was never made.
av xx pc-acp vbi vvn p-acp d, vbz pc-acp vbi n1 px31; j np1 px31 vbds av-x vvn.
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743
But to be made of nothing, to have no other parent but God, no other element but the breath of God, no other instrument but the purpose of God, this is to be the image of God;
But to be made of nothing, to have no other parent but God, no other element but the breath of God, no other Instrument but the purpose of God, this is to be the image of God;
p-acp pc-acp vbi vvn pp-f pix, pc-acp vhi dx j-jn n1 p-acp np1, dx j-jn n1 p-acp dt n1 pp-f np1, dx j-jn n1 p-acp dt n1 pp-f np1, d vbz pc-acp vbi dt n1 pp-f np1;
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744
for this is nearest to God himself (who was never made at all) to be made of nothing.
for this is nearest to God himself (who was never made At all) to be made of nothing.
p-acp d vbz js p-acp np1 px31 (r-crq vbds av-x vvn p-acp d) pc-acp vbi vvn pp-f pix.
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745
And then man (considered in nature) is otherwise the nearest representation of God too:
And then man (considered in nature) is otherwise the nearest representation of God too:
cc av n1 (vvn p-acp n1) vbz av dt js n1 pp-f np1 av:
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746
for the steps which we consider, are foure; First, Esse, Being; for some things have onely a being, and no life, as stones:
for the steps which we Consider, Are foure; First, Esse, Being; for Some things have only a being, and no life, as stones:
c-acp dt n2 r-crq pns12 vvb, vbr crd; ord, fw-la, vbg; p-acp d n2 vhb av-j dt vbg, cc dx n1, c-acp n2:
(4) sermon (DIV1)
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747
Secondly, Vivere, Living; for some things have life, and no sense, as plants: and then thirdly, Sentire, Sense; for some things have sense, and no understanding;
Secondly, Vivere, Living; for Some things have life, and no sense, as plants: and then Thirdly, Sentire, Sense; for Some things have sense, and no understanding;
ord, fw-la, vvg; p-acp d n2 vhb n1, cc dx n1, c-acp n2: cc av ord, fw-la, n1; p-acp d n2 vhb n1, cc dx n1;
(4) sermon (DIV1)
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748
which understanding and reason man hath with his being, and life, and sense;
which understanding and reason man hath with his being, and life, and sense;
r-crq n1 cc n1 n1 vhz p-acp po31 vbg, cc n1, cc n1;
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749
and so is in a nearer station to God, then any creature, and a livelier image of him (who is the root of being) then all they;
and so is in a nearer station to God, then any creature, and a livelier image of him (who is the root of being) then all they;
cc av vbz p-acp dt jc n1 p-acp np1, cs d n1, cc dt jc n1 pp-f pno31 (r-crq vbz dt n1 pp-f vbg) cs d pns32;
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750
because man onely hath all the declarations of beings.
Because man only hath all the declarations of beings.
c-acp n1 av-j vhz d dt n2 pp-f n2.
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751
Nay, if we consider Gods eternitie, the soul of man hath such an image of that,
Nay, if we Consider God's eternity, the soul of man hath such an image of that,
uh-x, cs pns12 vvb ng1 n1, dt n1 pp-f n1 vhz d dt n1 pp-f d,
(4) sermon (DIV1)
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752
as that, though man had a beginning, which the originall, the eternall God himself had not;
as that, though man had a beginning, which the original, the Eternal God himself had not;
c-acp d, cs n1 vhd dt n1, r-crq dt n-jn, dt j np1 px31 vhd xx;
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753
yet man shall no more have an end, then the originall, the eternall God himself shall have.
yet man shall no more have an end, then the original, the Eternal God himself shall have.
av n1 vmb av-dx av-dc vhb dt n1, cs dt n-jn, dt j np1 px31 vmb vhi.
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754
And this image of eternitie, this post-meridian, this after-noon eternitie, that is, this perpetuitie and after-everlastingnesse is in man, meerly as a naturall man, without any consideration of grace:
And this image of eternity, this post-meridian, this afternoon eternity, that is, this perpetuity and after-everlastingnesse is in man, merely as a natural man, without any consideration of grace:
cc d n1 pp-f n1, d n1, d n1 n1, cst vbz, d n1 cc j vbz p-acp n1, av-j c-acp dt j n1, p-acp d n1 pp-f n1:
(4) sermon (DIV1)
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755
for the reprobate can no more die, that is, come to nothing, then the elect. It is but of the naturall man that Theodoret sayes, A King built a citie,
for the Reprobate can no more die, that is, come to nothing, then the elect. It is but of the natural man that Theodoret Says, A King built a City,
c-acp dt n-jn vmb av-dx av-dc vvi, cst vbz, vvb p-acp pix, cs dt n-vvn. pn31 vbz p-acp pp-f dt j n1 cst np1 vvz, dt n1 vvd dt n1,
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756
and erected his statue in the middest of that citie; that is, God made man, and imprinted his image in his soul.and erected his statue in the midst of that City; that is, God made man, and imprinted his image in his soul.
cc vvd po31 n1 p-acp dt n1 pp-f d n1; cst vbz, np1 vvd n1, cc vvd po31 n1 p-acp po31 n1.
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757
How will this King take it (sayes that Father) to have this statue thrown down? Every man doth so,How will this King take it (Says that Father) to have this statue thrown down? Every man does so,
q-crq vmb d n1 vvi pn31 (vvz d n1) pc-acp vhi d n1 vvn a-acp? d n1 vdz av,
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758
if he do not exalt his naturall faculties, if he do not hearken to the law written in his heart,
if he do not exalt his natural faculties, if he do not harken to the law written in his heart,
cs pns31 vdb xx vvi po31 j n2, cs pns31 vdb xx vvi p-acp dt n1 vvn p-acp po31 n1,
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759
if he do not run, as Plato, or as Socrates, in the wayes of vertuous actions;
if he do not run, as Plato, or as Socrates, in the ways of virtuous actions;
cs pns31 vdb xx vvi, c-acp np1, cc c-acp np1, p-acp dt n2 pp-f j n2;
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760
he throws down the statue of this King, he defaces the image of God.
he throws down the statue of this King, he defaces the image of God.
pns31 vvz a-acp dt n1 pp-f d n1, pns31 vvz dt n1 pp-f np1.
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761
How would this King take it (sayes he) if any other statue, especially the statue of his enemie should be set up in his place? Every man doth so too, that embraces false opinions in matter of doctrine,How would this King take it (Says he) if any other statue, especially the statue of his enemy should be Set up in his place? Every man does so too, that embraces false opinions in matter of Doctrine,
q-crq vmd d n1 vvi pn31 (vvz pns31) cs d j-jn n1, av-j dt n1 pp-f po31 n1 vmd vbi vvn a-acp p-acp po31 n1? d n1 vdz av av, cst vvz j n2 p-acp n1 pp-f n1,
(4) sermon (DIV1)
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762
or false appearances of happinesse in matter of conversation;
or false appearances of happiness in matter of Conversation;
cc j n2 pp-f n1 p-acp n1 pp-f n1;
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763
for these a naturall man may avoid in many cases, without that addition of Grace which is offered to us as Christians.
for these a natural man may avoid in many cases, without that addition of Grace which is offered to us as Christians.
p-acp d dt j n1 vmb vvi p-acp d n2, p-acp d n1 pp-f n1 r-crq vbz vvn p-acp pno12 p-acp np1.
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764
That comparison of other creatures to man, which is intimated in Job, is intended but of the naturall man.
That comparison of other creatures to man, which is intimated in Job, is intended but of the natural man.
cst n1 pp-f j-jn n2 p-acp n1, r-crq vbz vvn p-acp np1, vbz vvn p-acp pp-f dt j n1.
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765
There speaking of Behemoth, that is, of the greatest of creatures, he sayes in our Translation that He is the chief of the wayes of God: S. Hierom hath it, Principium; and others before him, Initium viarum Dei; that when God went the progresse over the world in the creation thereof, he did but begin, he did but set out at Behemoth, at the best of all such creatures;
There speaking of behemoth, that is, of the greatest of creatures, he Says in our translation that He is the chief of the ways of God: S. Hieronymus hath it, Principium; and Others before him, Initium viarum Dei; that when God went the progress over the world in the creation thereof, he did but begin, he did but Set out At behemoth, At the best of all such creatures;
a-acp vvg pp-f np1, cst vbz, pp-f dt js pp-f n2, pns31 vvz p-acp po12 n1 cst pns31 vbz dt n-jn pp-f dt n2 pp-f np1: np1 np1 vhz pn31, fw-la; cc n2-jn p-acp pno31, np1 fw-la fw-la; cst c-crq np1 vvd dt n1 p-acp dt n1 p-acp dt n1 av, pns31 vdd p-acp vvi, pns31 vdd p-acp vvi av p-acp np1, p-acp dt js pp-f d d n2;
(4) sermon (DIV1)
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766
He. All they were but Initium viarum, The beginning of the wayes of God: He. All they were but Initium viarum, The beginning of the ways of God:
pns31 d pns32 vbdr cc-acp np1 fw-la, dt n1 pp-f dt n2 pp-f np1:
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767
but, Finis viarum, the end of his journey, and the eve, the vespers of his Sabbath, was the making of man, even of the naturall man.
but, Finis viarum, the end of his journey, and the eve, the vespers of his Sabbath, was the making of man, even of the natural man.
p-acp, fw-la fw-la, dt n1 pp-f po31 n1, cc dt n1, dt n2 pp-f po31 n1, vbds dt n-vvg pp-f n1, av pp-f dt j n1.
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768
Behemoth and the other creatures were vestigia, sayes the School. In them we may see where God hath gone;
behemoth and the other creatures were vestigia, Says the School. In them we may see where God hath gone;
np1 cc dt j-jn n2 vbdr fw-la, vvz dt n1. p-acp pno32 pns12 vmb vvi c-crq np1 vhz vvn;
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769
for all being is from God:
for all being is from God:
p-acp d vbg vbz p-acp np1:
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770
and so every thing that hath a being, hath filiationem vestigii, a testimonie of Gods having passed that way, and called in there:
and so every thing that hath a being, hath filiationem vestigii, a testimony of God's having passed that Way, and called in there:
cc av d n1 cst vhz dt vbg, vhz fw-la fw-la, dt n1 pp-f n2 vhg vvn d n1, cc vvn p-acp a-acp:
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771
but man hath filiationem imaginis, an expression of his image;
but man hath filiationem imaginis, an expression of his image;
cc-acp n1 vhz fw-la fw-la, dt n1 pp-f po31 n1;
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772
and doth the office of an image or picture, to bring him whom it represents, the more lively to our memories.
and does the office of an image or picture, to bring him whom it represents, the more lively to our memories.
cc vdz dt n1 pp-f dt n1 cc n1, pc-acp vvi pno31 ro-crq pn31 vvz, dt av-dc j p-acp po12 n2.
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773
Gods abridgement of the whole world was man; reabridge man into his least volume, in pura naturalia, as he is but meer man,
God's abridgement of the Whole world was man; reabridge man into his least volume, in Pura Naturalia, as he is but mere man,
npg1 n1 pp-f dt j-jn n1 vbds n1; vvb n1 p-acp po31 av-ds n1, p-acp fw-la fw-la, c-acp pns31 vbz p-acp j n1,
(4) sermon (DIV1)
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774
and so he hath the image of God in his soul. He hath it as God is considered in his unitie;
and so he hath the image of God in his soul. He hath it as God is considered in his unity;
cc av pns31 vhz dt n1 pp-f np1 p-acp po31 n1. pns31 vhz pn31 p-acp np1 vbz vvn p-acp po31 n1;
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775
for as God is, the soul of man is, indivisibly, impartibly, one entire. And he hath it also as God is notified to us in a Trinitie:
for as God is, the soul of man is, indivisibly, impartibly, one entire. And he hath it also as God is notified to us in a Trinity:
c-acp c-acp np1 vbz, dt n1 pp-f n1 vbz, av-j, av-j, crd j. cc pns31 vhz pn31 av p-acp np1 vbz vvn p-acp pno12 p-acp dt np1:
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776
for as there are three persons in the essence of God; so are there three faculties in the soul of man.
for as there Are three Persons in the essence of God; so Are there three faculties in the soul of man.
c-acp c-acp pc-acp vbr crd n2 p-acp dt n1 pp-f np1; av vbr pc-acp crd n2 p-acp dt n1 pp-f n1.
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777
The attributes, and some kinde of speculation of the persons in the Trinitie, are, power to the Father, wisdome to the Sonne,
The attributes, and Some kind of speculation of the Persons in the Trinity, Are, power to the Father, Wisdom to the Son,
dt n2, cc d n1 pp-f n1 pp-f dt n2 p-acp dt np1, vbr, n1 p-acp dt n1, n1 p-acp dt n1,
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778
and goodnesse to the holy Ghost. And the three faculties of the soul have the images of these three:
and Goodness to the holy Ghost. And the three faculties of the soul have the Images of these three:
cc n1 p-acp dt j n1. cc dt crd n2 pp-f dt n1 vhb dt n2 pp-f d crd:
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779
the Ʋnderstanding is the image of the Father, that is, Power; for no man exercises power, no man can govern well, without understanding the natures & dispositions of them whom he governs:
the Ʋnderstanding is the image of the Father, that is, Power; for no man exercises power, no man can govern well, without understanding the nature's & dispositions of them whom he governs:
dt vvg vbz dt n1 pp-f dt n1, cst vbz, n1; p-acp dx n1 n2 n1, dx n1 vmb vvi av, p-acp vvg dt n2 cc n2 pp-f pno32 r-crq pns31 vvz:
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780
and therefore in this consists the power which man hath over the creature, that man understands the nature of every creature;
and Therefore in this consists the power which man hath over the creature, that man understands the nature of every creature;
cc av p-acp d vvz dt n1 r-crq n1 vhz p-acp dt n1, cst n1 vvz dt n1 pp-f d n1;
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781
for so Adam did when he named every creature according to the nature thereof: and by this advantage of our understanding them, and comprehending them, we master them;
for so Adam did when he nam every creature according to the nature thereof: and by this advantage of our understanding them, and comprehending them, we master them;
c-acp av np1 vdd c-crq pns31 vvd d n1 vvg p-acp dt n1 av: cc p-acp d n1 pp-f po12 j-vvg pno32, cc vvg pno32, pns12 vvb pno32;
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782
and so, Obliviscuntur quod natae sunt, sayes S. Ambrose: the lion, the bear, the elephant, have forgot what they were born to;
and so, Obliviscuntur quod natae sunt, Says S. Ambrose: the Lion, the bear, the elephant, have forgotten what they were born to;
cc av, fw-la fw-la fw-la fw-la, vvz n1 np1: dt n1, dt n1, dt n1, vhb vvn r-crq pns32 vbdr vvn p-acp;
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783
Induuntur quod jubentur, they invest and put on such a disposition and such a nature as we enjoyn them & appoint them:Induuntur quod jubentur, they invest and put on such a disposition and such a nature as we enjoin them & appoint them:
fw-la fw-la fw-la, pns32 vvb cc vvi p-acp d dt n1 cc d dt n1 c-acp pns12 vvb pno32 cc vvi pno32:
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784
Serviunt ut famuli (as that Father pursues it elegantly) and, Verberantur ut timidi; they wait upon us as servants, who,Serviunt ut famuli (as that Father pursues it elegantly) and, Verberantur ut timidi; they wait upon us as Servants, who,
fw-la fw-la fw-la (c-acp d n1 vvz pn31 av-j) cc, fw-la fw-la fw-la; pns32 vvb p-acp pno12 p-acp n2, r-crq,
(4) sermon (DIV1)
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785
if they understood us, as well as we understand them, might be our masters;
if they understood us, as well as we understand them, might be our Masters;
cs pns32 vvd pno12, c-acp av c-acp pns12 vvb pno32, vmd vbi po12 n2;
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786
and they receive correction from us, as though they were afraid of us, when, if they understood us, they would know that we were not able to stand in the teeth of the lion, the horn of the bull, in the heels of the horse;
and they receive correction from us, as though they were afraid of us, when, if they understood us, they would know that we were not able to stand in the teeth of the Lion, the horn of the bull, in the heels of the horse;
cc pns32 vvb n1 p-acp pno12, c-acp cs pns32 vbdr j pp-f pno12, c-crq, cs pns32 vvd pno12, pns32 vmd vvi cst pns12 vbdr xx j pc-acp vvi p-acp dt n2 pp-f dt n1, dt n1 pp-f dt n1, p-acp dt n2 pp-f dt n1;
(4) sermon (DIV1)
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787
and, Adjuvantur ut infirmi, they counterfeit a weaknesse, that they might be beholding to us for help;
and, Adjuvantur ut infirmi, they counterfeit a weakness, that they might be beholding to us for help;
cc, fw-la fw-la fw-fr, pns32 vvb dt n1, cst pns32 vmd vbi vvg p-acp pno12 p-acp n1;
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788
and they are content to thank us, if we afford them rest, or any food, who,
and they Are content to thank us, if we afford them rest, or any food, who,
cc pns32 vbr j pc-acp vvi pno12, cs pns12 vvb pno32 vvi, cc d n1, r-crq,
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789
if they understood us as well as we do them, might tear our meat out of our throats;
if they understood us as well as we do them, might tear our meat out of our throats;
cs pns32 vvd pno12 p-acp av c-acp pns12 vdb pno32, vmd vvi po12 n1 av pp-f po12 n2;
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790
nay, tear out our throats for their meat.
nay, tear out our throats for their meat.
uh-x, vvb av po12 n2 p-acp po32 n1.
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791
So then in this first naturall facultie of the soul, the Ʋnderstanding, stands the image of the first person, the Father, Power.
So then in this First natural faculty of the soul, the Ʋnderstanding, Stands the image of the First person, the Father, Power.
av av p-acp d ord j n1 pp-f dt n1, dt vvg, vvz dt n1 pp-f dt ord n1, dt n1, n1.
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792
And in the second facultie, which is the Will, is the image, the attribute of the second person, the Sonne, which is Wisdome: for wisdome is not so much in knowing, in understanding,
And in the second faculty, which is the Will, is the image, the attribute of the second person, the Son, which is Wisdom: for Wisdom is not so much in knowing, in understanding,
cc p-acp dt ord n1, r-crq vbz dt vmb, vbz dt n1, dt n1 pp-f dt ord n1, dt n1, r-crq vbz n1: p-acp n1 vbz xx av av-d p-acp vvg, p-acp n1,
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793
as in electing, in choosing, in assenting.
as in electing, in choosing, in assenting.
c-acp p-acp vvg, p-acp vvg, p-acp vvg.
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794
No man needs go out of himself, nor beyond his own legend, and the historie of his own actions for examples of that, That many times we know better, and choose ill wayes.
No man needs go out of himself, nor beyond his own legend, and the history of his own actions for Examples of that, That many times we know better, and choose ill ways.
dx n1 av vvi av pp-f px31, ccx p-acp po31 d n1, cc dt n1 pp-f po31 d n2 p-acp n2 pp-f d, cst d n2 pns12 vvb av-jc, cc vvi j-jn n2.
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795
Wisdome is in choosing or assenting.
Wisdom is in choosing or assenting.
n1 vbz p-acp vvg cc vvg.
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796
And then in the third facultie of the soul, the Memorie, is the image of the third person, the holy Ghost, that is, Goodnesse. For to remember, to recollect our former understanding,
And then in the third faculty of the soul, the Memory, is the image of the third person, the holy Ghost, that is, goodness. For to Remember, to recollect our former understanding,
cc av p-acp dt ord n1 pp-f dt n1, dt n1, vbz dt n1 pp-f dt ord n1, dt j n1, cst vbz, n1. p-acp pc-acp vvi, pc-acp vvi po12 j n1,
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797
and our former assenting, so farre as to do them, to crown them with action, that is true goodnesse.
and our former assenting, so Far as to do them, to crown them with actium, that is true Goodness.
cc po12 j vvg, av av-j c-acp pc-acp vdi pno32, pc-acp vvi pno32 p-acp n1, cst vbz j n1.
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798
The office that Christ assignes to the holy Ghost, and the goodnesse which he promiseth in his behalf is this, that he shall bring former things to our remembrance.
The office that christ assigns to the holy Ghost, and the Goodness which he promises in his behalf is this, that he shall bring former things to our remembrance.
dt n1 cst np1 vvz p-acp dt j n1, cc dt n1 r-crq pns31 vvz p-acp po31 n1 vbz d, cst pns31 vmb vvi j n2 p-acp po12 n1.
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799
The wise man places all goodnesse in this facultie, the Memorie: properly nothing can fall into the Memorie, but that which is past; The wise man places all Goodness in this faculty, the Memory: properly nothing can fallen into the Memory, but that which is past;
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and yet he sayes, Whatsoever thou takest in hand, remember the end, and thou shalt never do amisse.
and yet he Says, Whatsoever thou Takest in hand, Remember the end, and thou shalt never do amiss.
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801
The end cannot be yet come, and yet we are bid to remember that.
The end cannot be yet come, and yet we Are bid to Remember that.
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802
Visus per omnes sensus recurrit, sayes S. Augustine: as all senses are called sight in the Scriptures (for there is Gustate Dominum, and Audite, and Palpate; Taste the Lord,Visus per omnes sensus recurrit, Says S. Augustine: as all Senses Are called sighed in the Scriptures (for there is Taste Dominum, and Audite, and Palpate; Taste the Lord,
fw-la fw-la fw-la fw-la n1, vvz n1 np1: c-acp d n2 vbr vvn n1 p-acp dt n2 (c-acp pc-acp vbz n1 fw-la, cc fw-la, cc vvb; vvb dt n1,
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803
and Heare the Lord, and Feel the Lord;
and Hear the Lord, and Feel the Lord;
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and still the Videte is added, Taste and see the Lord) so all goodnesse is in remembring; all goodnesse (which is the image of the holy Ghost) is in bringing our understanding and our assenting into action.
and still the Videte is added, Taste and see the Lord) so all Goodness is in remembering; all Goodness (which is the image of the holy Ghost) is in bringing our understanding and our assenting into actium.
cc av dt vvz vbz vvn, vvb cc vvi dt n1) av d n1 vbz p-acp vvg; d n1 (r-crq vbz dt n1 pp-f dt j n1) vbz p-acp vvg po12 n1 cc po12 vvg p-acp n1.
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805
Certainly (beloved) if a man were like the King but in countenance, and in proportion, he himself would think somewhat better of himself,
Certainly (Beloved) if a man were like the King but in countenance, and in proportion, he himself would think somewhat better of himself,
av-j (j-vvn) cs dt n1 vbdr av-j dt n1 cc-acp p-acp n1, cc p-acp n1, pns31 px31 vmd vvi av j pp-f px31,
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806
and others would be the lesse apt to put scorns or injuries upon him, then if he had a vulgar and course aspect:
and Others would be the less apt to put scorns or injuries upon him, then if he had a Vulgar and course aspect:
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807
with those who have the image of the Kings power (the Magistrate) the image of his wisdome (the Councel) the image of his goodnesse (the Clergie) it should be so too;
with those who have the image of the Kings power (the Magistrate) the image of his Wisdom (the Council) the image of his Goodness (the Clergy) it should be so too;
p-acp d r-crq vhb dt n1 pp-f dt ng1 n1 (dt n1) dt n1 pp-f po31 n1 (dt n1) dt n1 pp-f po31 n1 (dt n1) pn31 vmd vbi av av;
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808
there is a respect due to the image of the King in all that have it.
there is a respect due to the image of the King in all that have it.
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Now in all these respects, man, the meer naturall man, hath the image of the King of kings;
Now in all these respects, man, the mere natural man, hath the image of the King of Kings;
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810
and therefore respect that image in thy self, and exalt thy naturall faculties, emulate those men,
and Therefore respect that image in thy self, and exalt thy natural faculties, emulate those men,
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and be ashamed to be outgone by those men who had no light but nature.
and be ashamed to be outgone by those men who had no Light but nature.
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Make thine understanding, and thy will, and thy memorie (though but naturall faculties) serviceable to thy God,
Make thine understanding, and thy will, and thy memory (though but natural faculties) serviceable to thy God,
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and auxiliarie & subsidiarie for thy salvation:
and auxiliary & subsidiary for thy salvation:
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for though they be not naturally instruments of grace, yet naturally they are susceptible of grace,
for though they be not naturally Instruments of grace, yet naturally they Are susceptible of grace,
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and have so much in their nature, as that by grace they may be made instruments of grace, which no facultie in any creature but man can be.
and have so much in their nature, as that by grace they may be made Instruments of grace, which no faculty in any creature but man can be.
cc vhb av av-d p-acp po32 n1, c-acp cst p-acp n1 pns32 vmb vbi vvn n2 pp-f n1, r-crq dx n1 p-acp d n1 p-acp n1 vmb vbi.
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816
And do not think that because a naturall man cannot do all, he hath nothing to do for himself.
And do not think that Because a natural man cannot do all, he hath nothing to do for himself.
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817
This then is the image of God in man, the first way, in Nature; and most literally this is the intention of the text. Man was this image thus;
This then is the image of God in man, the First Way, in Nature; and most literally this is the intention of the text. Man was this image thus;
np1 av vbz dt n1 pp-f np1 p-acp n1, dt ord n1, p-acp n1; cc av-ds av-j d vbz dt n1 pp-f dt n1. n1 vbds d n1 av;
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818
and the room furnished with this image, was paradise:
and the room furnished with this image, was paradise:
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but there is a better room then that paradise for the second image (the image of God in man by Grace) that is, the Christian Church:
but there is a better room then that paradise for the second image (the image of God in man by Grace) that is, the Christian Church:
cc-acp pc-acp vbz dt jc n1 cs d n1 p-acp dt ord n1 (dt n1 pp-f np1 p-acp n1 p-acp n1) d vbz, dt njp n1:
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for though for the most part this text be understood de naturalibus, of our naturall faculties;
for though for the most part this text be understood de Naturalibus, of our natural faculties;
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yet Origen, and not onely such allegoricall expositours, but Saint Basil, and Nissen, and Ambrose, and others, who are literall enough, assigne this image of God to consist in the gifts of Gods grace, exhibited to us here in the Church.
yet Origen, and not only such allegorical expositors, but Saint Basil, and Nissen, and Ambrose, and Others, who Are literal enough, assign this image of God to consist in the Gifts of God's grace, exhibited to us Here in the Church.
av np1, cc xx av-j d j n2, cc-acp n1 np1, cc np1, cc np1, cc n2-jn, r-crq vbr j av-d, vvb d n1 pp-f np1 pc-acp vvi p-acp dt n2 pp-f npg1 n1, vvn p-acp pno12 av p-acp dt n1.
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A Christian then in that second capacitie, as a Christian, and not onely as a Man, hath this image of God, of God first considered entirely.
A Christian then in that second capacity, as a Christian, and not only as a Man, hath this image of God, of God First considered entirely.
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And those expressions of this impression, those representations of this image of God in a Christian by grace, which the Apostles have exhibited to us, that we are the sonnes of God, the seed of God, the off-spring of God, and partakers of the divine nature, (which are high and glorious exaltations) are enlarged and exalted by Damascen to a further height,
And those expressions of this impression, those representations of this image of God in a Christian by grace, which the Apostles have exhibited to us, that we Are the Sons of God, the seed of God, the offspring of God, and partakers of the divine nature, (which Are high and glorious exaltations) Are enlarged and exalted by Damascene to a further height,
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when he sayes, Sicut Deus homo, ità ego Deus;
when he Says, Sicut Deus homo, ità ego Deus;
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825
As God i• man, so I am God, sayes Damascen; I, taking in the whole mankinde (for so Damascen takes it out of Nazianzen; and he sayes, Sicut verbum caro, ità caro verbum;
As God i• man, so I am God, Says Damascene; I, taking in the Whole mankind (for so Damascene Takes it out of Nazianzen; and he Says, Sicut verbum Caro, ità Caro verbum;
c-acp np1 n1 n1, av pns11 vbm np1, vvz n1; pns11, vvg p-acp dt j-jn n1 (c-acp av n1 vvz pn31 av pp-f np1; cc pns31 vvz, fw-la fw-la fw-la, fw-la fw-la fw-la;
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As God was made man, man may become God) but especially I; I, as I am wrought upon by grace in Christ Jesus.As God was made man, man may become God) but especially I; I, as I am wrought upon by grace in christ jesus.
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So a Christian is made the image of God entirely.
So a Christian is made the image of God entirely.
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To which expression S. Cyril also comes neare, when he calls a Christian Deiformem hominem, man in the form of God;
To which expression S. Cyril also comes near, when he calls a Christian Deiformem hominem, man in the from of God;
p-acp r-crq n1 np1 np1 av vvz av-j, c-crq pns31 vvz dt njp fw-la fw-la, n1 p-acp dt n1 pp-f np1;
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which is a mysterious and a blessed metamorphosis and transfiguration:
which is a mysterious and a blessed metamorphosis and transfiguration:
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830
that, whereas it was the greatest trespasse of the greatest trespasser in the world, the devil, to say, Similis ero Altissimis, I will be like the Highest;
that, whereas it was the greatest trespass of the greatest trespasser in the world, the Devil, to say, Similis Ero Altissimis, I will be like the Highest;
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it would be as great a trespasse in me not to be like the Highest, not to conform my self to God, by the use of his grace in the Christian Church.
it would be as great a trespass in me not to be like the Highest, not to conform my self to God, by the use of his grace in the Christian Church.
pn31 vmd vbi a-acp j dt n1 p-acp pno11 xx pc-acp vbi av-j dt js, xx pc-acp vvi po11 n1 p-acp np1, p-acp dt n1 pp-f po31 n1 p-acp dt njp n1.
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832
And whereas the humiliation of my Saviour is in all things to be imitated by me,
And whereas the humiliation of my Saviour is in all things to be imitated by me,
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833
yet herein I am bound to depart from his humiliation; that, whereas he being in the form of God, took the form of a servant;
yet herein I am bound to depart from his humiliation; that, whereas he being in the from of God, took the from of a servant;
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I, being in the form of a servant, may (nay, must) take upon me the form of God, in being Deiformis homo, a man made in Christ, the image of God.
I, being in the from of a servant, may (nay, must) take upon me the from of God, in being Deiformis homo, a man made in christ, the image of God.
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So have I the image of God entirely in his unitie, because I professe that faith which is but one faith,
So have I the image of God entirely in his unity, Because I profess that faith which is but one faith,
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and under the seal of that Baptisme which is but one Baptisme.
and under the seal of that Baptism which is but one Baptism.
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And then, as of this one God, so I have also the image of the severall persons of the Trinitie, in this capacitie as I am a Christian, more then in my naturall faculties.
And then, as of this one God, so I have also the image of the several Persons of the Trinity, in this capacity as I am a Christian, more then in my natural faculties.
cc av, c-acp pp-f d crd np1, av pns11 vhb av dt n1 pp-f dt j n2 pp-f dt np1, p-acp d n1 c-acp pns11 vbm dt njp, av-dc cs p-acp po11 j n2.
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The attribute of the first person, the Father, is Power: and none but a Christian hath power over those great tyrants of the world, Sinne, Satan, Death, and Hell.
The attribute of the First person, the Father, is Power: and none but a Christian hath power over those great Tyrants of the world, Sin, Satan, Death, and Hell.
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For thus my power accrues and grows unto me: first, Possum judicare, I have a power to judge;
For thus my power accrues and grows unto me: First, Possum judicare, I have a power to judge;
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840
a judiciarie, a discretive power, a power to discern between a naturall accident and a judgement of God,
a judiciary, a discretive power, a power to discern between a natural accident and a judgement of God,
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841
and will never call a judgement an accident; and between an ordinarie occasion of conversion, & a temptation of Satan:
and will never call a judgement an accident; and between an ordinary occasion of conversion, & a temptation of Satan:
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842
Possum judicare. And then, Possum resistere, which is another act of power: when I finde it to be a temptation, I am able to resist it. Possum judicare. And then, Possum resistere, which is Another act of power: when I find it to be a temptation, I am able to resist it.
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843
And Possum stare (which is another) I am able not onely to withstand, but to stand out this battell of temptations to the end.
And Possum stare (which is Another) I am able not only to withstand, but to stand out this battle of temptations to the end.
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And then, Possum capere; that which Christ proposes for a triall of his disciples, He that is able to receive it, let him receive it: I shall have power to receive the gift of continencie against all temptations of that kinde.
And then, Possum capere; that which christ proposes for a trial of his Disciples, He that is able to receive it, let him receive it: I shall have power to receive the gift of continency against all temptations of that kind.
cc av, fw-la fw-la; cst r-crq np1 vvz p-acp dt n1 pp-f po31 n2, pns31 cst vbz j pc-acp vvi pn31, vvb pno31 vvi pn31: pns11 vmb vhi n1 pc-acp vvi dt n1 pp-f n1 p-acp d n2 pp-f d n1.
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Bring it to the highest act of power, that with which Christ tried his strongest Apostles;
Bring it to the highest act of power, that with which christ tried his Strongest Apostles;
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846
Possum bibere calicem, I shall be able to drink of Christs cup, even to drink his bloud, Possum bibere calicem, I shall be able to drink of Christ cup, even to drink his blood,
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and be the more innocent for that; and to poure out my bloud, and be the stronger for that.
and be the more innocent for that; and to pour out my blood, and be the Stronger for that.
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In Christo omnia possum; there is the fulnesse of power: In Christ I can do all things; In Christ omnia possum; there is the fullness of power: In christ I can do all things;
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I can want, or I can abound; I can live, or I can die.
I can want, or I can abound; I can live, or I can die.
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And yet there is an extension of power beyond all this, in this, Non possum peccare; being born of God in Christ, I cannot sinne.
And yet there is an extension of power beyond all this, in this, Non possum Peccare; being born of God in christ, I cannot sin.
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This that seems to have a name of impotence, Non possum, I cannot, is the fullest omnipotence of all: I cannot sinne;
This that seems to have a name of impotence, Non possum, I cannot, is the Fullest omnipotence of all: I cannot sin;
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852
not sinne to death, not sinne with a desire to sinne, not sinne with a delight in sinne;
not sin to death, not sin with a desire to sin, not sin with a delight in sin;
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853
but that temptation that overthrows another, I can resist; or that sinne which being done, casts another into desperation, I can repent.
but that temptation that overthrows Another, I can resist; or that sin which being done, Cast Another into desperation, I can Repent.
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854
And so I have the image of the first person, the Father, in Power.
And so I have the image of the First person, the Father, in Power.
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The image of the second person, whose attribute is Wisdome, I have in this, that wisdome being the knowledge of this world and the next, I embrace nothing in this world,
The image of the second person, whose attribute is Wisdom, I have in this, that Wisdom being the knowledge of this world and the next, I embrace nothing in this world,
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but as it leads me to the next: for thus my wisdome, my knowledge grows: first, Scio cui credidi, I know whom I have beleeved;
but as it leads me to the next: for thus my Wisdom, my knowledge grows: First, Scio cui credidi, I know whom I have believed;
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I have not mislayed my foundation; my foundation is Christ: and then, Scio non moriturum; my foundation cannot sink: I have not mislaid my Foundation; my Foundation is christ: and then, Scio non moriturum; my Foundation cannot sink:
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858
I know that Christ being raised from the dead, dies no more:
I know that christ being raised from the dead, die no more:
pns11 vvb cst np1 vbg vvn p-acp dt j, vvz av-dx av-dc:
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859
again, Scio quod desideret spiritus; I know what my spirit, enlightened by the Spirit of God, desires:
again, Scio quod desideret spiritus; I know what my Spirit, enlightened by the Spirit of God, Desires:
av, fw-la fw-la fw-la fw-la; pns11 vvb q-crq po11 n1, vvn p-acp dt n1 pp-f np1, n2:
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860
I am not transported with illusions and singularities of private spirits. And as in the attribute of Power we found an Omnipotence in a Christian;
I am not transported with illusions and singularities of private spirits. And as in the attribute of Power we found an Omnipotence in a Christian;
pns11 vbm xx vvn p-acp n2 cc n2 pp-f j n2. cc c-acp p-acp dt n1 pp-f n1 pns12 vvd dt n1 p-acp dt njp;
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861
so in this there is an Omniscience. Scimus quia omnem scientiam habemus; there is all together:
so in this there is an Omniscience. Scimus quia omnem scientiam habemus; there is all together:
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862
We know that we have all knowledge; We know that we have all knowledge;
pns12 vvb cst pns12 vhb d n1;
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863
for all S. Pauls universall knowledge was but this, Jesum crucifixum: I determined not to know any thing, save Jesus Christ, and him crucified.
for all S. Paul's universal knowledge was but this, Jesus crucifixum: I determined not to know any thing, save jesus christ, and him Crucified.
p-acp d n1 npg1 j n1 vbds p-acp d, fw-la fw-la: pns11 vvd xx pc-acp vvi d n1, p-acp np1 np1, cc pno31 vvd.
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864
And then the way by which he would proceed and take degrees in this wisdome, was, stultitia praedicandi, the way that God had ordained:
And then the Way by which he would proceed and take Degrees in this Wisdom, was, Stultitia praedicandi, the Way that God had ordained:
cc av dt n1 p-acp r-crq pns31 vmd vvi cc vvi n2 p-acp d n1, vbds, fw-la fw-la, dt n1 cst np1 vhd vvn:
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865
When the world by wisdome knew not God, it pleased God by the foolishnesse of preaching to save them that beleeve. When the world by Wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
c-crq dt n1 p-acp n1 vvd xx np1, pn31 vvd np1 p-acp dt n1 pp-f vvg pc-acp vvi pno32 cst vvb.
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866
These then are the steps of Christian wisdome: my foundation is Christ; of Christ I enquire no more but fundamentall doctrines, him crucified;
These then Are the steps of Christian Wisdom: my Foundation is christ; of christ I inquire no more but fundamental doctrines, him Crucified;
d av vbr dt n2 pp-f njp n1: po11 n1 vbz np1; pp-f np1 pns11 vvi av-dx dc p-acp j n2, pno31 vvd;
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867
and this I apply to my self by his ordinance of preaching. And in this wisdome I have the image of the second person.
and this I apply to my self by his Ordinance of preaching. And in this Wisdom I have the image of the second person.
cc d pns11 vvb p-acp po11 n1 p-acp po31 n1 pp-f vvg. cc p-acp d n1 pns11 vhb dt n1 pp-f dt ord n1.
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868
And then of the third also in this, that, his attribute being goodnesse, I, as a true Christian, call nothing good, that conduceth not to the glorie of God in Christ Jesus;
And then of the third also in this, that, his attribute being Goodness, I, as a true Christian, call nothing good, that conduceth not to the glory of God in christ jesus;
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869
nor any thing ill, that draws me not from him.
nor any thing ill, that draws me not from him.
ccx d n1 j-jn, cst vvz pno11 xx p-acp pno31.
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870
Thus I have an expresse image of his goodnesse, that Omnia cooperantur in bonum; all things work together for my good, if I love God.
Thus I have an express image of his Goodness, that Omnia cooperantur in bonum; all things work together for my good, if I love God.
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871
I shall thank my fever, blesse my povertie, praise my oppressour;
I shall thank my fever, bless my poverty, praise my oppressor;
pns11 vmb vvi po11 n1, vvb po11 n1, vvb po11 n1;
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872
nay, thank, and blesse, and praise even some sinne of mine, which by the consequences of that sinne, which may be shame,
nay, thank, and bless, and praise even Some sin of mine, which by the consequences of that sin, which may be shame,
uh-x, vvb, cc vvi, cc vvb av d n1 pp-f png11, r-crq p-acp dt n2 pp-f d n1, r-crq vmb vbi n1,
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873
or losse, or weaknesse, may bring me to a happie sense of all my former sinnes;
or loss, or weakness, may bring me to a happy sense of all my former Sins;
cc n1, cc n1, vmb vvi pno11 p-acp dt j n1 pp-f d po11 j n2;
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874
and shall finde it to have been a good fever, a good povertie, a good oppression, yea, a good sinne.
and shall find it to have been a good fever, a good poverty, a good oppression, yea, a good sin.
cc vmb vvi pn31 pc-acp vhi vbn dt j n1, dt j n1, dt j n1, uh, dt j n1.
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875
Vertit in bonum, sayes Joseph to his brethren; You thought evil, but God meant it unto good: Vertit in bonum, Says Joseph to his brothers; You Thought evil, but God meant it unto good:
np1 p-acp fw-la, vvz np1 p-acp po31 n2; pn22 vvd j-jn, cc-acp np1 vvd pn31 p-acp j:
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876
and I shall have the benefit of my sinne, according to his transmutation;
and I shall have the benefit of my sin, according to his transmutation;
cc pns11 vmb vhi dt n1 pp-f po11 n1, vvg p-acp po31 n1;
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877
that is, though I meant ill in that sinne, I shall have the good that God meant in it.
that is, though I meant ill in that sin, I shall have the good that God meant in it.
d vbz, cs pns11 vvd av-jn p-acp d n1, pns11 vmb vhi dt j cst np1 vvd p-acp pn31.
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878
There is no evil in the citie, but the Lord doth it: but if the Lord do it, it cannot be evil to me. There is no evil in the City, but the Lord does it: but if the Lord do it, it cannot be evil to me.
pc-acp vbz dx j-jn p-acp dt n1, cc-acp dt n1 vdz pn31: cc-acp cs dt n1 vdb pn31, pn31 vmbx vbi j-jn p-acp pno11.
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879
I beleeve that I shall see bona Dei, the goodnesse of the Lord in the land of the living; that is, in heaven:
I believe that I shall see Bona Dei, the Goodness of the Lord in the land of the living; that is, in heaven:
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880
but David speaks also of signum in bonum; Shew me a token of good:
but David speaks also of signum in bonum; Show me a token of good:
cc-acp np1 vvz av pp-f fw-la p-acp fw-la; vvb pno11 dt n1 pp-f j:
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881
and God will shew me a present token of future good, an inward infallibilitie, that this very calamitie shall be beneficiall and advantageous unto me:
and God will show me a present token of future good, an inward infallibility, that this very calamity shall be beneficial and advantageous unto me:
cc np1 vmb vvi pno11 dt j n1 pp-f j-jn j, dt j n1, cst d j n1 vmb vbi j cc j p-acp pno11:
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882
and so as in nature I have the image of God in my whole soul, and of all the three persons in the three faculties thereof;
and so as in nature I have the image of God in my Whole soul, and of all the three Persons in the three faculties thereof;
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883
the understanding, the will, and the memorie:
the understanding, the will, and the memory:
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884
so in grace, in the Christian Church, I have the same images of the power of the Father, of the wisdome of the Sonne, of the goodnesse of the holy Ghost, in my Christian profession.
so in grace, in the Christian Church, I have the same Images of the power of the Father, of the Wisdom of the Son, of the Goodness of the holy Ghost, in my Christian profession.
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885
And all this we shall have in a better place then paradise (where we considered it in nature) and a better place then the Church,
And all this we shall have in a better place then paradise (where we considered it in nature) and a better place then the Church,
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886
as it is militant (where we considered it in grace) that is, in the kingdome of heaven (where we considered this image in glorie) which is our last word.
as it is militant (where we considered it in grace) that is, in the Kingdom of heaven (where we considered this image in glory) which is our last word.
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887
There we shall have this image of God in perfection:
There we shall have this image of God in perfection:
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888
for if Origen could lodge such a conceit, that in heaven at last all things should ebbe back into God,
for if Origen could lodge such a conceit, that in heaven At last all things should ebb back into God,
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889
as all things flowed from him at first;
as all things flowed from him At First;
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890
and so there should be no other essence but God, all should be God, even the devil himself:
and so there should be no other essence but God, all should be God, even the Devil himself:
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891
how much more may we conceive an unexpressible association (that is too farre off) an assimilation (that is not neare enough) an identification (the School would venture to say so) with God in that state of glorie!
how much more may we conceive an unexpressible association (that is too Far off) an assimilation (that is not near enough) an identification (the School would venture to say so) with God in that state of glory!
c-crq av-d av-dc vmb pns12 vvi dt j n1 (cst vbz av av-j a-acp) dt n1 (cst vbz xx av-j d) dt n1 (dt n1 vmd vvi pc-acp vvi av) p-acp np1 p-acp d n1 pp-f n1!
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892
Whereas the sunne by shining upon the moon, makes the moon a planet, a starre as well as it self, which otherwise would be but the thickest and darkest part of that sphere:
Whereas the sun by shining upon the moon, makes the moon a planet, a star as well as it self, which otherwise would be but the thickest and Darkest part of that sphere:
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893
so those beams of glorie which shall issue from my God, and fall upon me, shall make me (otherwise a clod of earth,
so those beams of glory which shall issue from my God, and fallen upon me, shall make me (otherwise a clod of earth,
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894
and worse, a dark soul, a spirit of darknesse) an angel of light, a starre of glorie, a something that I cannot name now, not imagine now,
and Worse, a dark soul, a Spirit of darkness) an angel of Light, a star of glory, a something that I cannot name now, not imagine now,
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895
nor to morrow, nor next yeare; but even in that particular, I shall be like God:
nor to morrow, nor next year; but even in that particular, I shall be like God:
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896
that as he that asked a day to give a definition of God, the next day asked a week,
that as he that asked a day to give a definition of God, the next day asked a Week,
cst c-acp pns31 cst vvd dt n1 pc-acp vvi dt n1 pp-f np1, dt ord n1 vvd dt n1,
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897
and then a moneth, and then a yeare;
and then a Monn, and then a year;
cc av dt n1, cc av dt n1;
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898
so undeterminable would my imaginations be, if I should go about to think now, what I shall be there:
so undeterminable would my Imaginations be, if I should go about to think now, what I shall be there:
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899
I shall be so like God, as that the devil himself shall not know me from God,
I shall be so like God, as that the Devil himself shall not know me from God,
pns11 vmb vbi av av-j np1, c-acp cst dt n1 px31 vmb xx vvi pno11 p-acp np1,
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900
so farre as to finde any more place to fasten a temptation upon me, then upon God;
so Far as to find any more place to fasten a temptation upon me, then upon God;
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901
nor to conceive any more hope of my falling from that kingdome, then of Gods being driven out of it:
nor to conceive any more hope of my falling from that Kingdom, then of God's being driven out of it:
ccx pc-acp vvi d dc n1 pp-f po11 n-vvg p-acp d n1, av pp-f npg1 vbg vvn av pp-f pn31:
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902
for though I shall not be immortall as God, yet I shall be as immortall as God.
for though I shall not be immortal as God, yet I shall be as immortal as God.
c-acp cs pns11 vmb xx vbi j c-acp np1, av pns11 vmb vbi a-acp j c-acp np1.
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903
And there is my image of God, of God considered all together, and in his unitie in the state of grace.
And there is my image of God, of God considered all together, and in his unity in the state of grace.
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904
I shall have also then the image of all the three persons of the Trinitie. Power is the Fathers;
I shall have also then the image of all the three Persons of the Trinity. Power is the Father's;
pns11 vmb vhi av av dt n1 pp-f d dt crd n2 pp-f dt np1. n1 vbz dt ng1;
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905
and a greater power then he exercises here, I shall have there: here he overcomes enemies, but yet here he hath enemies; there, there are none: here they cannot prevail; there they shall not be.
and a greater power then he exercises Here, I shall have there: Here he overcomes enemies, but yet Here he hath enemies; there, there Are none: Here they cannot prevail; there they shall not be.
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906
So Wisdome is the image of the Sonne; and there I shall have better wisdome: the spirituall wisdome it self is here:
So Wisdom is the image of the Son; and there I shall have better Wisdom: the spiritual Wisdom it self is Here:
np1 n1 vbz dt n1 pp-f dt n1; cc a-acp pns11 vmb vhi jc n1: dt j n1 pn31 n1 vbz av:
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907
for here our best wisdome is, but to go towards our end; there it is to rest in our end:
for Here our best Wisdom is, but to go towards our end; there it is to rest in our end:
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908
here it is to seek to be glorified by God; there it is that God may be everlastingly glorified by me.
Here it is to seek to be glorified by God; there it is that God may be everlastingly glorified by me.
av pn31 vbz pc-acp vvi pc-acp vbi vvn p-acp np1; a-acp pn31 vbz cst np1 vmb vbi av-j vvn p-acp pno11.
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909
The image of the holy Ghost is Goodnesse. Here our goodnesse is mixt with some ill;
The image of the holy Ghost is goodness. Here our Goodness is mixed with Some ill;
dt n1 pp-f dt j n1 vbz n1. av po12 n1 vbz vvn p-acp d n-jn;
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910
faith mixt with scruples, & good works mixt with a love of praise, and hope of better mixt with fear of worse:
faith mixed with scruples, & good works mixed with a love of praise, and hope of better mixed with Fear of Worse:
n1 vvn p-acp n2, cc j n2 vvn p-acp dt n1 pp-f n1, cc n1 pp-f j vvn p-acp n1 pp-f jc:
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911
there I shall have sincere goodnesse, goodnesse impermixt, intemerate and indeterminate goodnesse; so good a place, as no ill accident shall annoy it;
there I shall have sincere Goodness, Goodness impermixt, intemerate and indeterminate Goodness; so good a place, as no ill accident shall annoy it;
a-acp pns11 vmb vhi j n1, n1 vvn, vvb cc vvi n1; av j dt n1, c-acp dx j-jn n1 vmb vvi pn31;
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912
so good companie as no impertinent, no importune person shall disorder it;
so good company as no impertinent, no importune person shall disorder it;
av j n1 p-acp dx j, dx j n1 vmb vvi pn31;
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913
so full a goodnesse, as no evil of sinne, no evil of punishment for former sins can enter;
so full a Goodness, as no evil of sin, no evil of punishment for former Sins can enter;
av j dt n1, c-acp dx j-jn pp-f n1, dx j-jn pp-f n1 p-acp j n2 vmb vvi;
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914
so good a God, as shall no more keep us in fear of his anger, nor in need of his mercie;
so good a God, as shall no more keep us in Fear of his anger, nor in need of his mercy;
av j dt n1, c-acp vmb dx av-dc vvi pno12 p-acp n1 pp-f po31 n1, ccx p-acp n1 pp-f po31 n1;
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915
but shall fill us first, and establish us in that fulnesse in the same instant,
but shall fill us First, and establish us in that fullness in the same instant,
cc-acp vmb vvi pno12 ord, cc vvb pno12 p-acp d n1 p-acp dt d n-jn,
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916
and give us a satietie that we can wish no more, and an infallibilitie that we can lose none of that, and both at once.
and give us a satiety that we can wish no more, and an infallibility that we can loose none of that, and both At once.
cc vvb pno12 dt n1 cst pns12 vmb vvi av-dx av-dc, cc dt n1 cst pns12 vmb vvi pix pp-f d, cc d p-acp a-acp.
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917
Whereas the Cabalists expresse our nearenesse to God in that state, in that note, that the name of man and the name of God, ADAM and JEHOVAH, in their numerall letters are equall:
Whereas the Cabalists express our nearness to God in that state, in that note, that the name of man and the name of God, ADAM and JEHOVAH, in their numeral letters Are equal:
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918
so I would have leave to expresse that inexpressible state, so farre as to say, that if there can be other worlds imagined besides this that is under our moon,
so I would have leave to express that inexpressible state, so Far as to say, that if there can be other world's imagined beside this that is under our moon,
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919
and if there could be other Gods imagined of those worlds, besides this God to whose image we are made, in Nature, in Grace, in Glorie; I had rather be one of these Saints in this heaven,
and if there could be other God's imagined of those world's, beside this God to whose image we Are made, in Nature, in Grace, in Glory; I had rather be one of these Saints in this heaven,
cc cs pc-acp vmd vbi j-jn n2 vvn pp-f d n2, p-acp d n1 p-acp rg-crq n1 pns12 vbr vvn, p-acp n1, p-acp n1, p-acp n1; pns11 vhd av-c vbi pi pp-f d n2 p-acp d n1,
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920
then one of those Gods in those other worlds.
then one of those God's in those other world's.
cs crd pp-f d n2 p-acp d j-jn n2.
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921
I shall be like the angels in a glorified soul, and the angels shall not be like me in a glorified bodie.
I shall be like the Angels in a glorified soul, and the Angels shall not be like me in a glorified body.
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922
The holy noblenesse and religious ambition that I would imprint in you for attaining of this glorie, makes me dismisse you with this note,
The holy nobleness and religious ambition that I would imprint in you for attaining of this glory, makes me dismiss you with this note,
dt j n1 cc j n1 cst pns11 vmd vvi p-acp pn22 p-acp vvg pp-f d n1, vvz pno11 vvi pn22 p-acp d n1,
(4) sermon (DIV1)
38
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923
for the fear of missing that glorie;
for the Fear of missing that glory;
p-acp dt n1 pp-f vvg d n1;
(4) sermon (DIV1)
38
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924
that, as we have taken just occasion to magnifie the goodnesse of God towards us, in that he speaks plurally, Faciamus, Let Ʋs, all Ʋs do this;
that, as we have taken just occasion to magnify the Goodness of God towards us, in that he speaks plurally, Faciamus, Let Ʋs, all Ʋs do this;
cst, c-acp pns12 vhb vvn j n1 pc-acp vvi dt n1 pp-f np1 p-acp pno12, p-acp cst pns31 vvz av-j, np1, vvb n2, d j vdb d;
(4) sermon (DIV1)
38
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925
& so poures out the blessings of the whole Trinitie upon us, in this image of himself, in every person of the three,
& so pours out the blessings of the Whole Trinity upon us, in this image of himself, in every person of the three,
cc av vvz av dt n2 pp-f dt j-jn np1 p-acp pno12, p-acp d n1 pp-f px31, p-acp d n1 pp-f dt crd,
(4) sermon (DIV1)
38
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926
and in all these three wayes which we have considered:
and in all these three ways which we have considered:
cc p-acp d d crd n2 r-crq pns12 vhb vvn:
(4) sermon (DIV1)
38
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927
so when the anger of God is justly kindled against us, God collects himself, summons himself, assembles himself, musters himself, and threatens plurally too:
so when the anger of God is justly kindled against us, God Collects himself, summons himself, assembles himself, musters himself, and threatens plurally too:
av c-crq dt n1 pp-f np1 vbz av-j vvn p-acp pno12, np1 n2 px31, vvz px31, vvz px31, n2 px31, cc vvz av-j av:
(4) sermon (DIV1)
38
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928
for of those foure places in Scripture, in which onely (as we noted before) God speaks of himself in a royall plurall, God speaks in anger,
for of those foure places in Scripture, in which only (as we noted before) God speaks of himself in a royal plural, God speaks in anger,
c-acp pp-f d crd n2 p-acp n1, p-acp r-crq av-j (c-acp pns12 vvd a-acp) np1 vvz pp-f px31 p-acp dt j j, np1 vvz p-acp n1,
(4) sermon (DIV1)
38
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929
and in a preparation to destruction, in one of those foure entirely, as entirely he speaks of mercie but in one of them, in this text;
and in a preparation to destruction, in one of those foure entirely, as entirely he speaks of mercy but in one of them, in this text;
cc p-acp dt n1 p-acp n1, p-acp crd pp-f d crd av-j, c-acp av-j pns31 vvz pp-f n1 cc-acp p-acp crd pp-f pno32, p-acp d n1;
(4) sermon (DIV1)
38
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930
here he sayes meerly out of mercie, Faciamus, Let Ʋs, Ʋs, all Ʋs, make man:
Here he Says merely out of mercy, Faciamus, Let Ʋs, Ʋs, all Ʋs, make man:
av pns31 vvz av-j av pp-f n1, np1, vvb n2, uh, d n2, vvb n1:
(4) sermon (DIV1)
38
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931
and in the same pluralitie, the same universalitie, he sayes after, Descendamus & confundamus, Let Ʋs, Ʋs, all Ʋs, go down to them and confound them, as meerly out of indignation and anger, as here out of mercie.
and in the same plurality, the same universality, he Says After, Descendamus & Let us confuse, Let Ʋs, Ʋs, all Ʋs, go down to them and confound them, as merely out of Indignation and anger, as Here out of mercy.
cc p-acp dt d n1, dt d n1, pns31 vvz a-acp, np1 cc fw-la, vvb n2, uh, d n2, vvb a-acp p-acp pno32 cc vvi pno32, c-acp av-j av pp-f n1 cc n1, c-acp av av pp-f n1.
(4) sermon (DIV1)
38
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932
And in the other two places, where God speaks plurally, he speaks not meerly in mercie,
And in the other two places, where God speaks plurally, he speaks not merely in mercy,
cc p-acp dt j-jn crd n2, c-crq np1 vvz av-j, pns31 vvz xx av-j p-acp n1,
(4) sermon (DIV1)
38
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933
nor meerly in justice in neither; but in both he mingles both:
nor merely in Justice in neither; but in both he mingles both:
ccx av-j p-acp n1 p-acp dx; cc-acp p-acp d pns31 vvz d:
(4) sermon (DIV1)
38
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934
so that God carries himself so equally herein, as that no soul, no Church, no State may any more promise it self patience in God if it provoke him,
so that God carries himself so equally herein, as that no soul, no Church, no State may any more promise it self patience in God if it provoke him,
av cst np1 vvz px31 av av-j av, c-acp cst dx n1, dx n1, dx n1 vmb d av-dc vvi pn31 n1 n1 p-acp np1 cs pn31 vvb pno31,
(4) sermon (DIV1)
38
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935
then suspect anger in God if we conform our selves to him.
then suspect anger in God if we conform our selves to him.
av vvb n1 p-acp np1 cs pns12 vvb po12 n2 p-acp pno31.
(4) sermon (DIV1)
38
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936
For from them that set themselves against him, God shall withdraw his image in all the persons and all the attributes:
For from them that Set themselves against him, God shall withdraw his image in all the Persons and all the attributes:
p-acp p-acp pno32 cst vvd px32 p-acp pno31, np1 vmb vvi po31 n1 p-acp d dt n2 cc d dt n2:
(4) sermon (DIV1)
38
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937
the Father shall withdraw his power, and we shall be enfeebled in our forces; the Sonne his wisdome, and we shall be enfatuated in our counsels;
the Father shall withdraw his power, and we shall be enfeebled in our forces; the Son his Wisdom, and we shall be enfatuated in our Counsels;
dt n1 vmb vvi po31 n1, cc pns12 vmb vbi vvn p-acp po12 n2; dt n1 po31 n1, cc pns12 vmb vbi vvn p-acp po12 n2;
(4) sermon (DIV1)
38
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938
the holy Ghost his goodnesse, and we shall be corrupted in our manners, and corrupted in our religion,
the holy Ghost his Goodness, and we shall be corrupted in our manners, and corrupted in our Religion,
dt j n1 po31 n1, cc pns12 vmb vbi vvn p-acp po12 n2, cc vvn p-acp po12 n1,
(4) sermon (DIV1)
38
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939
and be a prey to temporall and spirituall enemies, and change the image of God into the image of the beast.
and be a prey to temporal and spiritual enemies, and change the image of God into the image of the beast.
cc vbb dt n1 p-acp j cc j n2, cc vvi dt n1 pp-f np1 p-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
38
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940
And as God loves nothing more then the image of himself in his Sonne, and then the image of his Sonne Christ Jesus in us;
And as God loves nothing more then the image of himself in his Son, and then the image of his Son christ jesus in us;
cc p-acp np1 vvz pix av-dc cs dt n1 pp-f px31 p-acp po31 n1, cc av dt n1 pp-f po31 n1 np1 np1 p-acp pno12;
(4) sermon (DIV1)
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941
so he hates nothing more then the image of Antichrist in them in whom he had imprinted his Sonnes image;
so he hates nothing more then the image of Antichrist in them in whom he had imprinted his Sons image;
av pns31 vvz pix av-dc cs dt n1 pp-f np1 p-acp pno32 p-acp ro-crq pns31 vhd vvn po31 ng1 n1;
(4) sermon (DIV1)
38
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942
that is, declinations towards Antichrist, or concurrences with Antichrist, in them who were born, and baptized,
that is, declinations towards Antichrist, or concurrences with Antichrist, in them who were born, and baptised,
d vbz, n2 p-acp np1, cc n2 p-acp np1, p-acp pno32 r-crq vbdr vvn, cc vvn,
(4) sermon (DIV1)
38
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943
and catechized, & blessed in the profession of his truth.
and Catechized, & blessed in the profession of his truth.
cc vvn, cc vvn p-acp dt n1 pp-f po31 n1.
(4) sermon (DIV1)
38
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944
That God, who hath hitherto delivered us from all cause or colour of jealousies or suspicions thereof in them whom he hath placed over us,
That God, who hath hitherto Delivered us from all cause or colour of jealousies or suspicions thereof in them whom he hath placed over us,
cst np1, r-crq vhz av vvn pno12 p-acp d n1 cc n1 pp-f n2 cc n2 av p-acp pno32 r-crq pns31 vhz vvn p-acp pno12,
(4) sermon (DIV1)
39
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945
so conform us to his image in a holy life, that sinnes continued and multiplied by us against him, do not so provoke him against us, that those two great helps, the assiduitie of preaching,
so conform us to his image in a holy life, that Sins continued and multiplied by us against him, do not so provoke him against us, that those two great helps, the assiduity of preaching,
av vvb pno12 p-acp po31 n1 p-acp dt j n1, cst n2 vvd cc vvn p-acp pno12 p-acp pno31, vdb xx av vvi pno31 p-acp pno12, cst d crd j n2, dt n1 pp-f vvg,
(4) sermon (DIV1)
39
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946
and the personall and exemplarie pietie & constancie in our Princes, be not by our sinnes made unprofitable unto us:
and the personal and exemplary piety & constancy in our Princes, be not by our Sins made unprofitable unto us:
cc dt j cc j n1 cc n1 p-acp po12 n2, vbb xx p-acp po12 n2 vvd j p-acp pno12:
(4) sermon (DIV1)
39
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947
for that is the height of Gods malediction upon a nation, when the assiduitie of preaching and the example of a religious Prince doth them no good, but aggravates their fault. FINIS.
for that is the height of God's malediction upon a Nation, when the assiduity of preaching and the Exampl of a religious Prince does them no good, but aggravates their fault. FINIS.
p-acp d vbz dt n1 pp-f npg1 n1 p-acp dt n1, c-crq dt n1 pp-f vvg cc dt n1 pp-f dt j n1 vdz pno32 dx j, cc-acp vvz po32 n1. fw-la.
(4) sermon (DIV1)
39
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948
Hosea 2. 19. And I will marrie thee unto me for ever.
Hosea 2. 19. And I will marry thee unto me for ever.
np1 crd crd cc pns11 vmb vvi pno21 p-acp pno11 c-acp av.
(5) sermon (DIV1)
39
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949
THe word which is the hinge upon which all this text turns, is Erash: and Erash signifies not onely a betrothing, as our later translation hath it,
THe word which is the hinge upon which all this text turns, is Crash: and Crash signifies not only a betrothing, as our later Translation hath it,
dt n1 r-crq vbz dt n1 p-acp r-crq d d n1 vvz, vbz n1: cc vvb vvz xx av-j dt vvg, p-acp po12 jc n1 vhz pn31,
(5) sermon (DIV1)
40
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950
but a marrying; and so it is used by David, Deliver me my wife Michal, whom I married: and so our former translation had it,
but a marrying; and so it is used by David, Deliver me my wife Michal, whom I married: and so our former Translation had it,
cc-acp dt vvg; cc av pn31 vbz vvn p-acp np1, vvb pno11 po11 n1 np1, ro-crq pns11 vvn: cc av po12 j n1 vhd pn31,
(5) sermon (DIV1)
40
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951
and so we accept it, and so shall handle it. I will marrie thee unto me for ever.
and so we accept it, and so shall handle it. I will marry thee unto me for ever.
cc av pns12 vvb pn31, cc av vmb vvi pn31. pns11 vmb vvi pno21 p-acp pno11 c-acp av.
(5) sermon (DIV1)
40
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952
The first marriage that was made, God made; and he made it in Paradise:
The First marriage that was made, God made; and he made it in Paradise:
dt ord n1 cst vbds vvn, np1 vvd; cc pns31 vvd pn31 p-acp n1:
(5) sermon (DIV1)
41
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953
and of that marriage, I have had the like occasion as this, to speak before, in the presence of many honourable persons in this companie.
and of that marriage, I have had the like occasion as this, to speak before, in the presence of many honourable Persons in this company.
cc pp-f d n1, pns11 vhb vhn dt j n1 p-acp d, pc-acp vvi a-acp, p-acp dt n1 pp-f d j n2 p-acp d n1.
(5) sermon (DIV1)
41
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954
The last marriage which shall be made, God shall make too, and in Paradise too, in the kingdome of heaven:
The last marriage which shall be made, God shall make too, and in Paradise too, in the Kingdom of heaven:
dt ord n1 r-crq vmb vbi vvn, np1 vmb vvi av, cc p-acp n1 av, p-acp dt n1 pp-f n1:
(5) sermon (DIV1)
41
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955
and at that marriage, I hope in him that shall make it, to meet, not some, but all this companie.
and At that marriage, I hope in him that shall make it, to meet, not Some, but all this company.
cc p-acp d n1, pns11 vvb p-acp pno31 cst vmb vvi pn31, pc-acp vvi, xx d, cc-acp d d n1.
(5) sermon (DIV1)
41
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956
The marriage in this text hath relation to both those marriages. It is it self the spirituall and mysticall marriage of Christ Jesus to the Church,
The marriage in this text hath Relation to both those marriages. It is it self the spiritual and mystical marriage of christ jesus to the Church,
dt n1 p-acp d n1 vhz n1 p-acp d d n2. pn31 vbz pn31 n1 dt j cc j n1 pp-f np1 np1 p-acp dt n1,
(5) sermon (DIV1)
41
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957
and to every marriageable soul in the Church: and it hath a retrospect, it looks back to the first marriage;
and to every marriageable soul in the Church: and it hath a retrospect, it looks back to the First marriage;
cc p-acp d j n1 p-acp dt n1: cc pn31 vhz dt n1, pn31 vvz av p-acp dt ord n1;
(5) sermon (DIV1)
41
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958
for to that the first word carries us, because from thence God takes his metaphor and comparison, Sponsabo, I will marrie:
for to that the First word carries us, Because from thence God Takes his metaphor and comparison, Sponsabo, I will marry:
c-acp p-acp cst dt ord n1 vvz pno12, c-acp p-acp av np1 vvz po31 n1 cc n1, np1, pns11 vmb vvi:
(5) sermon (DIV1)
41
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959
and then it hath a prospect to the last marriage;
and then it hath a prospect to the last marriage;
cc av pn31 vhz dt n1 p-acp dt ord n1;
(5) sermon (DIV1)
41
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960
for to that we are carried in the last word, In aeternum, I will marrie thee unto me for ever.
for to that we Are carried in the last word, In aeternum, I will marry thee unto me for ever.
c-acp p-acp cst pns12 vbr vvn p-acp dt ord n1, p-acp fw-la, pns11 vmb vvi pno21 p-acp pno11 c-acp av.
(5) sermon (DIV1)
41
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961
Be pleased therefore to give me leave in this exercise, to shift the Scene thrice, and to present to your religious considerations three objects, three subjects:
Be pleased Therefore to give me leave in this exercise, to shift the Scene thrice, and to present to your religious considerations three objects, three subject's:
vbb vvn av pc-acp vvi pno11 vvi p-acp d n1, pc-acp vvi dt n1 av, cc pc-acp vvi p-acp po22 j n2 crd n2, crd n2-jn:
(5) sermon (DIV1)
41
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962
first, a secular marriage, in Paradise; secondly, a spirituall marriage, in the Church; and thirdly, an eternall marriage, in Heaven:
First, a secular marriage, in Paradise; secondly, a spiritual marriage, in the Church; and Thirdly, an Eternal marriage, in Heaven:
ord, dt j n1, p-acp n1; ord, dt j n1, p-acp dt n1; cc ord, dt j n1, p-acp n1:
(5) sermon (DIV1)
41
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963
And in each of these three, we shall present three circumstances;
And in each of these three, we shall present three Circumstances;
cc p-acp d pp-f d crd, pns12 vmb vvi crd n2;
(5) sermon (DIV1)
41
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964
first, the persons, Me and Tibi, I will marrie thee; and then the action, Sponsabo, I will marrie thee;
First, the Persons, Me and Tibi, I will marry thee; and then the actium, Sponsabo, I will marry thee;
ord, dt n2, pno11 cc fw-la, pns11 vmb vvi pno21; cc av dt n1, np1, pns11 vmb vvi pno21;
(5) sermon (DIV1)
41
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965
and lastly, the term, In aeternum, I will marrie thee to me for ever.
and lastly, the term, In aeternum, I will marry thee to me for ever.
cc ord, dt n1, p-acp fw-la, pns11 vmb vvi pno21 p-acp pno11 p-acp av.
(5) sermon (DIV1)
41
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966
In the first acceptation then, in the first, the secular marriage in Paradise, the persons were Adam and Eve:
In the First acceptation then, in the First, the secular marriage in Paradise, the Persons were Adam and Eve:
p-acp dt ord n1 av, p-acp dt ord, dt j n1 p-acp n1, dt n2 vbdr np1 cc np1:
(5) sermon (DIV1)
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967
ever since, they are He and She, man and woman: at first, by reason of necessitie, without any such limitation as now;
ever since, they Are He and She, man and woman: At First, by reason of necessity, without any such limitation as now;
av c-acp, pns32 vbr pns31 cc pns31, n1 cc n1: p-acp ord, p-acp n1 pp-f n1, p-acp d d n1 c-acp av;
(5) sermon (DIV1)
42
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968
and now without any other limitations, then such as are expressed in the law of God.
and now without any other limitations, then such as Are expressed in the law of God.
cc av p-acp d j-jn n2, cs d c-acp vbr vvn p-acp dt n1 pp-f np1.
(5) sermon (DIV1)
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969
As the Apostles say, in the first generall Councel, We lay nothing upon you but things necessarie; so we call nothing necessarie,
As the Apostles say, in the First general Council, We lay nothing upon you but things necessary; so we call nothing necessary,
p-acp dt n2 vvb, p-acp dt ord j n1, pns12 vvb pix p-acp pn22 p-acp n2 j; av pns12 vvb pix j,
(5) sermon (DIV1)
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970
but that which is commanded by God.
but that which is commanded by God.
cc-acp cst r-crq vbz vvn p-acp np1.
(5) sermon (DIV1)
42
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971
If in heaven I may have the place of a man that hath performed the commandments of God, I will not change with him, that thinks he hath done more then the commandments of God enjoyned him.
If in heaven I may have the place of a man that hath performed the Commandments of God, I will not change with him, that thinks he hath done more then the Commandments of God enjoined him.
cs p-acp n1 pns11 vmb vhi dt n1 pp-f dt n1 cst vhz vvn dt n2 pp-f np1, pns11 vmb xx vvi p-acp pno31, cst vvz pns31 vhz vdn dc cs dt n2 pp-f np1 vvd pno31.
(5) sermon (DIV1)
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972
The rule of marriage for degrees and distance in bloud, is the law of God; but for conditions of men, there is no rule at all given.
The Rule of marriage for Degrees and distance in blood, is the law of God; but for conditions of men, there is no Rule At all given.
dt n1 pp-f n1 p-acp n2 cc n1 p-acp n1, vbz dt n1 pp-f np1; cc-acp p-acp n2 pp-f n2, pc-acp vbz dx n1 p-acp d vvn.
(5) sermon (DIV1)
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973
When God had made Adam and Eve in Paradise, though there were foure rivers in Paradise, God did not place Adam in a Monasterie on one side,
When God had made Adam and Eve in Paradise, though there were foure Rivers in Paradise, God did not place Adam in a Monastery on one side,
c-crq np1 vhd vvn np1 cc np1 p-acp n1, cs pc-acp vbdr crd n2 p-acp n1, np1 vdd xx n1 np1 p-acp dt n1 p-acp crd n1,
(5) sermon (DIV1)
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974
and Eve in a Nunnerie on the other, and so a river between them.
and Eve in a Nunnery on the other, and so a river between them.
cc n1 p-acp dt n1 p-acp dt n-jn, cc av dt n1 p-acp pno32.
(5) sermon (DIV1)
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975
They that build walls and cloysters to frustrate Gods institution of marriage, advance the doctrine of devils, in forbidding of marriage.
They that built walls and Cloisters to frustrate God's Institution of marriage, advance the Doctrine of Devils, in forbidding of marriage.
pns32 cst vvb n2 cc n2 pc-acp vvi npg1 n1 pp-f n1, vvb dt n1 pp-f n2, p-acp vvg pp-f n1.
(5) sermon (DIV1)
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976
The devil hath advantages enow against us, in bringing men and women together:
The Devil hath advantages enough against us, in bringing men and women together:
dt n1 vhz n2 av-d p-acp pno12, p-acp vvg n2 cc n2 av:
(5) sermon (DIV1)
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977
it was a strange and superdevilish invention, to give him a new advantage against us, by keeping men and women asunder, by forbidding marriage.
it was a strange and superdevilish invention, to give him a new advantage against us, by keeping men and women asunder, by forbidding marriage.
pn31 vbds dt j cc j n1, pc-acp vvi pno31 dt j n1 p-acp pno12, p-acp vvg n2 cc n2 av, p-acp vvg n1.
(5) sermon (DIV1)
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978
Between the heresie of the Nicolaitans, that induced a communitie of women (any might take any) and the heresie of the Tatians, that forbad all (none might take any) was a fair latitude.
Between the heresy of the Nicolaitans, that induced a community of women (any might take any) and the heresy of the tatian, that forbade all (none might take any) was a fair latitude.
p-acp dt n1 pp-f dt np2, cst vvd dt n1 pp-f n2 (d n1 vvb d) cc dt n1 pp-f dt np1, cst vvd d (pix vmd vvi d) vbds dt j n1.
(5) sermon (DIV1)
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979
Between the opinion of the Manichaean hereticks, that thought women to be made by the devil;
Between the opinion of the Manichaean Heretics, that Thought women to be made by the Devil;
p-acp dt n1 pp-f dt jp n2, cst vvd n2 pc-acp vbi vvn p-acp dt n1;
(5) sermon (DIV1)
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980
and the Colliridian hereticks, that sacrificed to a woman, as to God, there is a fair distance.
and the Colliridian Heretics, that sacrificed to a woman, as to God, there is a fair distance.
cc dt n1 n2, cst vvd p-acp dt n1, c-acp p-acp np1, pc-acp vbz dt j n1.
(5) sermon (DIV1)
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981
Between the denying of them souls, which S. Ambrose is charged to have done;
Between the denying of them Souls, which S. Ambrose is charged to have done;
p-acp dt vvg pp-f pno32 n2, r-crq np1 np1 vbz vvn pc-acp vhi vdn;
(5) sermon (DIV1)
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982
and giving them such souls, as that they may be priests, as the Peputian hereticks did, is a fair way for a moderate man to walk in.
and giving them such Souls, as that they may be Priests, as the Peputian Heretics did, is a fair Way for a moderate man to walk in.
cc vvg pno32 d n2, c-acp cst pns32 vmb vbi n2, c-acp dt jp n2 vdd, vbz dt j n1 p-acp dt j n1 pc-acp vvi p-acp.
(5) sermon (DIV1)
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983
To make them gods, is ungodly; and to make them devils, is devilish: to make them mistresses, is unmanly;
To make them God's, is ungodly; and to make them Devils, is devilish: to make them mistress's, is unmanly;
p-acp vvi pno32 n2, vbz j; cc pc-acp vvi pno32 n2, vbz j: pc-acp vvi pno32 n2, vbz j;
(5) sermon (DIV1)
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984
and to make them servants, is unnoble: to make them, as God made them, wives, is godly, and manly too.
and to make them Servants, is unnoble: to make them, as God made them, wives, is godly, and manly too.
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When in the Romane church they dissolve marriages in naturall kindred, in degrees where God forbids it not;
When in the Roman Church they dissolve marriages in natural kindred, in Degrees where God forbids it not;
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986
when they dissolve marriage upon spirituall kindred, because my grandfather christened that womans father;
when they dissolve marriage upon spiritual kindred, Because my grandfather christened that woman's father;
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987
when they dissolve marriage upon legall kindred, because my grandfather adopted that womans father, they separate those whom God hath joyned so farre,
when they dissolve marriage upon Legal kindred, Because my grandfather adopted that woman's father, they separate those whom God hath joined so Far,
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988
as to give them leave to joyn in lawfull marriage.
as to give them leave to join in lawful marriage.
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989
When men have made vows to abstain from marriage, I would they would be content to trie a little longer then they do,
When men have made vows to abstain from marriage, I would they would be content to try a little longer then they do,
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990
whether they could keep that vow or no:
whither they could keep that Voelli or no:
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991
And when men have consecrated themselves to the service of God in his Church, I would they would be content to trie a little further then they do,
And when men have consecrated themselves to the service of God in his Church, I would they would be content to try a little further then they do,
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992
whether they could abstain or no:
whither they could abstain or no:
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993
But to dissolve marriages made after such a vow, or after orders, is still to separate those whom God hath not separated.
But to dissolve marriages made After such a Voelli, or After order, is still to separate those whom God hath not separated.
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994
The persons are He and She, man and woman: they must be so much; he must be a man, she must be a woman:
The Persons Are He and She, man and woman: they must be so much; he must be a man, she must be a woman:
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995
and they must be no more; not a brother and a sister, not an uncle and a neece.
and they must be no more; not a brother and a sister, not an uncle and a niece.
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Adduxit ad eum, was the case between Adam & Eve; God brought them together: God will not bring me a precontracted person;Lead ad Eum, was the case between Adam & Eve; God brought them together: God will not bring me a precontracted person;
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he will not have me defraud another: God will not bring me a misbeleeving, a superstitious person;
he will not have me defraud Another: God will not bring me a misbelieving, a superstitious person;
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998
he will not have me drawn from himself: But let them be persons that God hath made, man and woman;
he will not have me drawn from himself: But let them be Persons that God hath made, man and woman;
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999
and persons that God hath brought together, that is, not put asunder by any law of his;
and Persons that God hath brought together, that is, not put asunder by any law of his;
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1000
and all such are persons capable of this first, this secular marriage.
and all such Are Persons capable of this First, this secular marriage.
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1001
In which our second consideration is the action, Sponsabo; where the active is a kinde of passive:
In which our second consideration is the actium, Sponsabo; where the active is a kind of passive:
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1002
I will marrie thee, is, I will be married to thee; for we marrie not our selves.I will marry thee, is, I will be married to thee; for we marry not our selves.
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They are somewhat hard driven in the Romane church, when, making marriage a sacrament, and being pressed by us with this question,
They Are somewhat hard driven in the Roman Church, when, making marriage a sacrament, and being pressed by us with this question,
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1004
If it be a sacrament, who administers it? who is the Priest? they are fain to answer, The Bridegroom and the Bride, he and she are the Priest in that sacrament.
If it be a sacrament, who administers it? who is the Priest? they Are fain to answer, The Bridegroom and the Bride, he and she Are the Priest in that sacrament.
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1005
As marriage is a civil contract, it must be done so in publick, as that it may have the testimonie of men:
As marriage is a civil contract, it must be done so in public, as that it may have the testimony of men:
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1006
as marriage is a religious contract, it must be so done, as that it may have the benediction of the Priest.
as marriage is a religious contract, it must be so done, as that it may have the benediction of the Priest.
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1007
In a marriage without testimonie of men, they cannot claim any benefit by the Law;
In a marriage without testimony of men, they cannot claim any benefit by the Law;
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1008
in a marriage without the benediction of the Priest, they cannot claim any benefit of the Church:
in a marriage without the benediction of the Priest, they cannot claim any benefit of the Church:
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1009
for how matrimonially soever, such persons as have married themselves, may pretend to love and live together;
for how matrimonially soever, such Persons as have married themselves, may pretend to love and live together;
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1010
yet all that love and all that life is but a regulated adulterie, it is not marriage.
yet all that love and all that life is but a regulated adultery, it is not marriage.
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1011
Now this Institution of marriage had 3 objects: First, In ustionem, it was given for a remedie against burning;
Now this Institution of marriage had 3 objects: First, In ustionem, it was given for a remedy against burning;
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1012
and then, In prolem, for propagation, for children; and lastly, In adjutorium, for mutuall help. As we consider it the first way, In ustionem, every heating is not a burning;
and then, In Prolem, for propagation, for children; and lastly, In Adjutorium, for mutual help. As we Consider it the First Way, In ustionem, every heating is not a burning;
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1013
every naturall concupiscence does not require a marriage: nay, every flaming is not a burning;
every natural concupiscence does not require a marriage: nay, every flaming is not a burning;
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1014
though a man continue under the flame of carnall temptation, as long as S. Paul did,
though a man continue under the flame of carnal temptation, as long as S. Paul did,
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1015
yet it needs not come presently to a Sponsabo, I will marry. God gave S. Paul other physick, Gratia mea sufficit, grace to stand under that temptation:
yet it needs not come presently to a Sponsabo, I will marry. God gave S. Paul other physic, Gratia mea sufficit, grace to stand under that temptation:
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1016
and S. Paul gave himself other physick, Contundo corpus, convenient disciplines to tame his bodie. These will keep a man from burning; for, Ʋri, est desideriis vinci;
and S. Paul gave himself other physic, Contundo corpus, convenient disciplines to tame his body. These will keep a man from burning; for, Ʋri, est Desiderius Vinci;
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1017
desideria pati, illustris est & perfecti: To be overcome by our concupiscencies, that is to burn;
Desire pati, Illustrius est & perfection: To be overcome by our concupiscences, that is to burn;
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1018
but to quench that fire by religious wayes, that is a noble, that is a perfect work. but to quench that fire by religious ways, that is a noble, that is a perfect work.
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1019
When God, at the first institution of marriage, had this first use of marriage in his contemplation, that it should be a remedie against burning, God gave man the remedie, before he had the disease:
When God, At the First Institution of marriage, had this First use of marriage in his contemplation, that it should be a remedy against burning, God gave man the remedy, before he had the disease:
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1020
for marriage was instituted in the state of innocencie, when there was no inordinatenesse in the affections of man, and so no burning.
for marriage was instituted in the state of innocence, when there was no inordinateness in the affections of man, and so no burning.
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1021
But as God created Rheubarb in the world, whose qualitie is to purge choler, before there was any choler to purge:
But as God created Rheubarb in the world, whose quality is to purge choler, before there was any choler to purge:
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1022
so God, according to his abundant forwardnesse to do us good, created a remedie before the disease, which he foresaw coming, was come upon us.
so God, according to his abundant forwardness to do us good, created a remedy before the disease, which he foresaw coming, was come upon us.
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1023
Let him then, that takes his wife in this first and lowest sense, In medicinam, but as his physick, yet make her his cordiall physick, take her to his heart,
Let him then, that Takes his wife in this First and lowest sense, In medicinam, but as his physic, yet make her his cordial physic, take her to his heart,
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1024
and fill his heart with her; let her dwell there, and dwell there alone:
and fill his heart with her; let her dwell there, and dwell there alone:
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1025
and so they will be mutuall antidotes and preservatives to one another, against all forrain temptations.
and so they will be mutual antidotes and preservatives to one Another, against all foreign temptations.
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1026
And with this blessing blesse thou, O Lord, these whom thou hast brought hither for this blessing:
And with this blessing bless thou, Oh Lord, these whom thou hast brought hither for this blessing:
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1027
make all the dayes of their life, like this day unto them: and as thy mercies are new every morning, make them so to one another:
make all the days of their life, like this day unto them: and as thy Mercies Are new every morning, make them so to one Another:
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1028
and if they may not die together, sustain thou the surviver of them in that sad houre, with this comfort, that he that died for them both, will bring them together again in his everlastingnesse.
and if they may not die together, sustain thou the surviver of them in that sad hour, with this Comfort, that he that died for them both, will bring them together again in his everlastingness.
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1029
The second use of marriage was, In prolificationem, For children:
The second use of marriage was, In prolificationem, For children:
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1030
And therefore (as S. Augustine puts the case) to contract before, that they will have no children, makes it no marriage, but an adultery.
And Therefore (as S. Augustine puts the case) to contract before, that they will have no children, makes it no marriage, but an adultery.
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1031
To deny themselves to one another, is as much against marriage, as to give themselves to another.
To deny themselves to one Another, is as much against marriage, as to give themselves to Another.
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1032
To hinder that by physick, or any other practise;
To hinder that by physic, or any other practice;
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1033
nay, to hinder that so farre, as by a deliberate wish or prayer against children, consists not well with this second use of marriage.
nay, to hinder that so Far, as by a deliberate wish or prayer against children, consists not well with this second use of marriage.
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1034
And yet in this second use we do not so much consider generation, as regeneration; not so much procreation, as education;
And yet in this second use we do not so much Consider generation, as regeneration; not so much procreation, as education;
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1035
nor propagation, as transplantation of children: for this world might be filled full enough of children, though there were no marriage;
nor propagation, as transplantation of children: for this world might be filled full enough of children, though there were no marriage;
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1036
but heaven could not be filled, nor the places of the fallen angels supplied, without that care of childrens religious education, which from parents in lawfull marriage they are likeliest to receive.
but heaven could not be filled, nor the places of the fallen Angels supplied, without that care of Children's religious education, which from Parents in lawful marriage they Are likeliest to receive.
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1037
How infinite and how miserable a circle of sinne do we make, if, as we sinned in our parents loyns before we were born,
How infinite and how miserable a circle of sin do we make, if, as we sinned in our Parents loins before we were born,
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1038
so we sinne in our childrens actions when we are dead, by having given them either example or libertie of sinning!
so we sin in our Children's actions when we Are dead, by having given them either Exampl or liberty of sinning!
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1039
We have a fearfull commination from God, upon a good man, upon Eli, for his not restraining the licentiousnesse of his sonnes:
We have a fearful commination from God, upon a good man, upon Eli, for his not restraining the licentiousness of his Sons:
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1040
I will do a thing in Israel, sayes God there, at which both the eares of every one that heareth it shall tingle: and it was executed; I will do a thing in Israel, Says God there, At which both the ears of every one that hears it shall tingle: and it was executed;
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1041
Eli fell down, and broke his neck. We have also a promise of consolation to women, for children: Eli fell down, and broke his neck. We have also a promise of consolation to women, for children:
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1042
She shall be saved in childe-bearing, sayes the Apostle:She shall be saved in childbearing, Says the Apostle:
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1043
but, as Chrysostome and others of the ancients observe and interpret that place (which interpretation arises out of the very letter) it is, Si permanserint; not, If she, but, If they, if the children continue in faith, and charitie, and holinesse, with sobrietie. but, as Chrysostom and Others of the ancients observe and interpret that place (which Interpretation arises out of the very Letter) it is, Si permanserint; not, If she, but, If they, if the children continue in faith, and charity, and holiness, with sobriety.
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1044
The salvation of the parents hath so much relation to the childrens goodnesse, as that,
The salvation of the Parents hath so much Relation to the Children's Goodness, as that,
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1045
if they be ill by the parents example or indulgence, the parents are as guiltie as the children.
if they be ill by the Parents Exampl or indulgence, the Parents Are as guilty as the children.
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1046
Art thou afraid thy childe should be stung with a snake, and wilt thou let him play with the old serpent, in opening himself to all temptations? Art thou afraid to let him walk in an ill aire,
Art thou afraid thy child should be stung with a snake, and wilt thou let him play with the old serpent, in opening himself to all temptations? Art thou afraid to let him walk in an ill air,
vb2r pns21 j po21 n1 vmd vbi vvn p-acp dt n1, cc vm2 pns21 vvi pno31 vvi p-acp dt j n1, p-acp vvg px31 p-acp d n2? vb2r pns21 j pc-acp vvi pno31 vvi p-acp dt j-jn n1,
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and art thou content to let him stand in that pestilent aire, that is made of nothing but oathes and execrations of blasphemous mouthes round about him? It is S. Chrysostomes complaint, Perditionem magno pretio emunt, salutem nec dono accipere volunt:
and art thou content to let him stand in that pestilent air, that is made of nothing but Oaths and execrations of blasphemous mouths round about him? It is S. Chrysostomes complaint, Perditionem magno Precio emunt, salutem nec Dono accipere volunt:
cc vb2r pns21 j pc-acp vvi pno31 vvi p-acp d j n1, cst vbz vvn pp-f pix cc-acp n2 cc n2 pp-f j n2 av-j p-acp pno31? pn31 vbz n1 npg1 n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-it fw-la fw-la:
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1048
we pay deere for our childrens damnation, by paying at first for all their childish vanities,
we pay deer for our Children's damnation, by paying At First for all their childish vanities,
pns12 vvb j-jn p-acp po12 ng2 n1, p-acp vvg p-acp ord p-acp d po32 j n2,
(5) sermon (DIV1)
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1049
and then for their sinfull insolencies at any rate;
and then for their sinful insolences At any rate;
cc av p-acp po32 j n2 p-acp d n1;
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1050
and we might have them saved, and our selves to the bargain (which were a frugall way,
and we might have them saved, and our selves to the bargain (which were a frugal Way,
cc pns12 vmd vhi pno32 vvn, cc po12 n2 p-acp dt n1 (r-crq vbdr dt j n1,
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1051
and a debt well hedged in) for much lesse then ours and their damnation stands us in.
and a debt well hedged in) for much less then ours and their damnation Stands us in.
cc dt n1 av vvn p-acp) p-acp d dc cs png12 cc po32 n1 vvz pno12 p-acp.
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1052
If you have a desire, sayes that blessed Father, to leave them certainly rich, Deum iis relinque debitorem; Do some such thing for Gods service,
If you have a desire, Says that blessed Father, to leave them Certainly rich, God iis relinque debitorem; Do Some such thing for God's service,
cs pn22 vhb dt n1, vvz d j-vvn n1, pc-acp vvi pno32 av-j j, fw-la fw-la fw-la fw-la; vdb d d n1 p-acp npg1 n1,
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1053
as you may leave God in their debt. He cannot break; his estate is inexhaustible: He will not break promise, nor break day;as you may leave God in their debt. He cannot break; his estate is inexhaustible: He will not break promise, nor break day;
c-acp pn22 vmb vvi np1 p-acp po32 n1. pns31 vmbx vvi; po31 n1 vbz j: pns31 vmb xx vvi n1, ccx vvi n1;
(5) sermon (DIV1)
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1054
He will shew mercie unto thousands, in them that love him, and keep his commandments. He will show mercy unto thousands, in them that love him, and keep his Commandments.
pns31 vmb vvi n1 p-acp crd, p-acp pno32 cst vvb pno31, cc vvi po31 n2.
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1055
And here also may another shower of his benedictions fall upon them, whom he hath prepared and presented here;
And Here also may Another shower of his benedictions fallen upon them, whom he hath prepared and presented Here;
cc av av vmb j-jn n1 pp-f po31 n2 vvi p-acp pno32, ro-crq pns31 vhz vvn cc vvd av;
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1056
Let the wife be as a fruitfull vine, and their children like olive-plants. To thy glorie, let the parents expresse the love of parents,
Let the wife be as a fruitful vine, and their children like Olive plants. To thy glory, let the Parents express the love of Parents,
vvb dt n1 vbb p-acp dt j n1, cc po32 n2 av-j n2. p-acp po21 n1, vvb dt n2 vvb dt n1 pp-f n2,
(5) sermon (DIV1)
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1057
and the children, to thy glorie, the obedience of children, till they both lose that secular name of parents and children,
and the children, to thy glory, the Obedience of children, till they both loose that secular name of Parents and children,
cc dt n2, p-acp po21 n1, dt n1 pp-f n2, c-acp pns32 d vvb cst j n1 pp-f n2 cc n2,
(5) sermon (DIV1)
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1058
and meet all alike, in one new name, all saints in thy kingdome, and fellowservants there.
and meet all alike, in one new name, all Saints in thy Kingdom, and fellowservants there.
cc vvi d av, p-acp crd j n1, d n2 p-acp po21 n1, cc n2 a-acp.
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1059
The third and last use in this institution of secular marriage, was, In adjutorium, For mutuall help.
The third and last use in this Institution of secular marriage, was, In Adjutorium, For mutual help.
dt ord cc ord n1 p-acp d n1 pp-f j n1, vbds, p-acp fw-la, c-acp j n1.
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1060
There is no state, no man in any state, that needs not the help of others. Subjects need Kings;
There is no state, no man in any state, that needs not the help of Others. Subjects need Kings;
pc-acp vbz dx n1, dx n1 p-acp d n1, cst vvz xx dt n1 pp-f n2-jn. np1 vvb n2;
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1061
and if Kings do not need their subjects, they need alliances abroad, and they need counsel at home.
and if Kings do not need their subject's, they need alliances abroad, and they need counsel At home.
cc cs n2 vdb xx vvi po32 n2-jn, pns32 vvb n2 av, cc pns32 vvb n1 p-acp n1-an.
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1062
Even in paradise, where the earth produced all things for life, without labour, and the beasts submitted themselves to man,
Even in paradise, where the earth produced all things for life, without labour, and the beasts submitted themselves to man,
np1 p-acp n1, c-crq dt n1 vvd d n2 p-acp n1, p-acp n1, cc dt n2 vvn px32 p-acp n1,
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1063
so that he had no outward enemie;
so that he had no outward enemy;
av cst pns31 vhd dx j n1;
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1064
and in the state of innocencie in paradise, where, in man, all the affections submitted themselves to reason,
and in the state of innocence in paradise, where, in man, all the affections submitted themselves to reason,
cc p-acp dt n1 pp-f n1 p-acp n1, c-crq, p-acp n1, d dt n2 vvd px32 p-acp n1,
(5) sermon (DIV1)
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1065
so that he had no inward enemie;
so that he had no inward enemy;
av cst pns31 vhd dx j n1;
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1066
yet God, in this abundant paradise, and in this secure innocencie of paradise, even in the survey of his own works, saw, that though all that he had made, was good,
yet God, in this abundant paradise, and in this secure innocence of paradise, even in the survey of his own works, saw, that though all that he had made, was good,
av np1, p-acp d j n1, cc p-acp d j n1 pp-f n1, av p-acp dt n1 pp-f po31 d n2, vvd, cst cs d cst pns31 vhd vvn, vbds j,
(5) sermon (DIV1)
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1067
yet he had not made all good; he found thus much defect in his own work, that man lacked an helper.
yet he had not made all good; he found thus much defect in his own work, that man lacked an helper.
av pns31 vhd xx vvn d j; pns31 vvd av d n1 p-acp po31 d n1, cst n1 vvd dt n1.
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1068
Every bodie needs the help of others; and every good bodie does give some kinde of help to others.
Every body needs the help of Others; and every good body does give Some kind of help to Others.
np1 n1 vvz dt n1 pp-f n2-jn; cc d j n1 vdz vvi d n1 pp-f n1 p-acp n2-jn.
(5) sermon (DIV1)
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1069
Even into the ark it self, where God blessed them all with a powerfull and an immediate protection, God admitted onely such,
Even into the Ark it self, where God blessed them all with a powerful and an immediate protection, God admitted only such,
np1 p-acp dt n1 pn31 n1, c-crq np1 vvd pno32 d p-acp dt j cc dt j n1, np1 vvd av-j d,
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1070
as were fitted to help one another, couples.
as were fitted to help one Another, couples.
c-acp vbdr vvn pc-acp vvi pi j-jn, n2.
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1071
In the ark, which was the type of our best condition in this life, there was not a single person.
In the Ark, which was the type of our best condition in this life, there was not a single person.
p-acp dt n1, r-crq vbds dt n1 pp-f po12 js n1 p-acp d n1, pc-acp vbds xx dt j n1.
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1072
Christ saved once one thief at the last gasp, to show that there may be late repentances:
christ saved once one thief At the last gasp, to show that there may be late repentances:
np1 vvd a-acp crd n1 p-acp dt ord n1, pc-acp vvi cst a-acp vmb vbi j n2:
(5) sermon (DIV1)
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1073
but in the ark he saved none but married persons, to show, that he eases himself in making them helpers to one another.
but in the Ark he saved none but married Persons, to show, that he eases himself in making them helpers to one Another.
cc-acp p-acp dt n1 pns31 vvd pix cc-acp j-vvn n2, pc-acp vvi, cst pns31 vvz px31 p-acp vvg pno32 n2 p-acp crd j-jn.
(5) sermon (DIV1)
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1074
And therefore when we come to the Posui Deum adjutorium meum, to relie upon God primarily for our helper;
And Therefore when we come to the Posui God Adjutorium meum, to rely upon God primarily for our helper;
cc av c-crq pns12 vvb p-acp dt np1 fw-la fw-la fw-la, pc-acp vvi p-acp np1 av-j p-acp po12 n1;
(5) sermon (DIV1)
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1075
God comes to the Faciam tibi adjutorium, I will make thee a help like thy self:
God comes to the Faciam tibi Adjutorium, I will make thee a help like thy self:
np1 vvz p-acp dt fw-la fw-la fw-la, pns11 vmb vvi pno21 dt n1 av-j po21 n1:
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1076
not alwayes like in complexion, nor like in yeares, nor like in fortune, nor like in birth;
not always like in complexion, nor like in Years, nor like in fortune, nor like in birth;
xx av av-j p-acp n1, ccx vvi p-acp n2, ccx vvi p-acp n1, ccx vvi p-acp n1;
(5) sermon (DIV1)
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1077
but like in minde, like in disposition, like in the love of God and of one another,
but like in mind, like in disposition, like in the love of God and of one Another,
cc-acp av-j p-acp n1, av-j p-acp n1, av-j p-acp dt n1 pp-f np1 cc pp-f pi j-jn,
(5) sermon (DIV1)
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1078
or else there is no helper.
or Else there is no helper.
cc av pc-acp vbz dx n1.
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1079
It was no kinde of help, that Davids wife gave him, when she spoke by way of counsel,
It was no kind of help, that Davids wife gave him, when she spoke by Way of counsel,
pn31 vbds dx n1 pp-f n1, cst npg1 n1 vvd pno31, c-crq pns31 vvd p-acp n1 pp-f n1,
(5) sermon (DIV1)
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1080
but in truth in scorn and derision, to draw him from a religious act, as the dancing before the ark at that time was.
but in truth in scorn and derision, to draw him from a religious act, as the dancing before the Ark At that time was.
cc-acp p-acp n1 p-acp n1 cc n1, pc-acp vvi pno31 p-acp dt j n1, c-acp dt n-vvg p-acp dt n1 p-acp d n1 vbds.
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1081
It is no help, for any respect, to slacken the husband in his religion.
It is no help, for any respect, to slacken the husband in his Religion.
pn31 vbz dx n1, p-acp d n1, p-acp vvn dt n1 p-acp po31 n1.
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1082
It was but a poore help that Nabals wife was fain to give him, by telling David, Alas, my husband is but a fool, like his name;
It was but a poor help that Nabals wife was fain to give him, by telling David, Alas, my husband is but a fool, like his name;
pn31 vbds p-acp dt j n1 cst npg1 n1 vbds av-j pc-acp vvi pno31, p-acp vvg np1, uh, po11 n1 vbz p-acp dt n1, vvb po31 n1;
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1083
and what will you look for at a fools hand? It is the worst help of all, to raise a husband by dejecting her self;
and what will you look for At a Fools hand? It is the worst help of all, to raise a husband by dejecting her self;
cc q-crq vmb pn22 vvb p-acp p-acp dt ng1 n1? pn31 vbz dt js n1 pp-f d, pc-acp vvi dt n1 p-acp vvg po31 n1;
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1084
to help her husband forward in this world, by forfeiting sinfully and dishonourably her own interest in the next.
to help her husband forward in this world, by forfeiting sinfully and dishonourably her own Interest in the next.
pc-acp vvi po31 n1 av-j p-acp d n1, p-acp vvg av-j cc av-j po31 d n1 p-acp dt ord.
(5) sermon (DIV1)
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1085
The husband is the helper in the nature of a foundation, to sustain and uphold all;
The husband is the helper in the nature of a Foundation, to sustain and uphold all;
dt n1 vbz dt n1 p-acp dt n1 pp-f dt n1, pc-acp vvi cc vvi d;
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1086
the wife in the nature of the roof, to cover imperfections and weaknesses: the husband in the nature of the head, from whence all the sinews flow;
the wife in the nature of the roof, to cover imperfections and Weaknesses: the husband in the nature of the head, from whence all the sinews flow;
dt n1 p-acp dt n1 pp-f dt n1, pc-acp vvi n2 cc n2: dt n1 p-acp dt n1 pp-f dt n1, p-acp c-crq d dt n2 vvb;
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1087
the wife in the nature of the hands, into which those sinews flow, and enable them to do their offices:
the wife in the nature of the hands, into which those sinews flow, and enable them to do their Offices:
dt n1 p-acp dt n1 pp-f dt n2, p-acp r-crq d n2 vvi, cc vvi pno32 pc-acp vdi po32 n2:
(5) sermon (DIV1)
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1088
the husband helps as legs to her; she moves by his motion: the wife helps as a staffe to him;
the husband helps as legs to her; she moves by his motion: the wife helps as a staff to him;
dt n1 vvz p-acp n2 p-acp pno31; pns31 vvz p-acp po31 n1: dt n1 vvz p-acp dt n1 p-acp pno31;
(5) sermon (DIV1)
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1089
he moves the better by her assistance. And let this mutuall help be a part of our present benediction too:
he moves the better by her assistance. And let this mutual help be a part of our present benediction too:
pns31 vvz dt jc p-acp po31 n1. cc vvb d j n1 vbb dt n1 pp-f po12 j n1 av:
(5) sermon (DIV1)
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1090
In all the wayes of fortune, let his industrie help her; and in all the crosses of fortune, let her patience help him;
In all the ways of fortune, let his industry help her; and in all the Crosses of fortune, let her patience help him;
p-acp d dt n2 pp-f n1, vvb po31 n1 vvi pno31; cc p-acp d dt n2 pp-f n1, vvb po31 n1 vvi pno31;
(5) sermon (DIV1)
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1091
and in all emergent occasions and dangers, spirituall or temporall, O God, make speed to save them;
and in all emergent occasions and dangers, spiritual or temporal, Oh God, make speed to save them;
cc p-acp d fw-la n2 cc n2, j cc j, uh np1, vvb n1 pc-acp vvi pno32;
(5) sermon (DIV1)
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1092
O Lord, make haste to help them. We have spoken of the persons, Man and Woman, Him and Her;Oh Lord, make haste to help them. We have spoken of the Persons, Man and Woman, Him and Her;
uh n1, vvb n1 pc-acp vvi pno32. pns12 vhb vvn pp-f dt n2, n1 cc n1, pno31 cc pno31;
(5) sermon (DIV1)
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1093
and of the action, first, as it is physick, but cordiall physick; and then for children, but children to be made the children of God;
and of the actium, First, as it is physic, but cordial physic; and then for children, but children to be made the children of God;
cc pp-f dt n1, ord, c-acp pn31 vbz n1, cc-acp j n1; cc av p-acp n2, p-acp n2 pc-acp vbi vvn dt n2 pp-f np1;
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1094
and lastly for help, but true help, and mutuall help: there remains yet in this secular marriage, the term how long, for ever;
and lastly for help, but true help, and mutual help: there remains yet in this secular marriage, the term how long, for ever;
cc ord p-acp n1, cc-acp j n1, cc j n1: a-acp vvz av p-acp d j n1, dt n1 c-crq av-j, c-acp av;
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1095
I will marrie thee for ever. I will marry thee for ever.
pns11 vmb vvi pno21 p-acp av.
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1096
Now though there be properly no eternitie in this secular marriage, nor in any thing in this world, (for eternitie is onely that which never had beginning,
Now though there be properly no eternity in this secular marriage, nor in any thing in this world, (for eternity is only that which never had beginning,
av cs pc-acp vbi av-j dx n1 p-acp d j n1, ccx p-acp d n1 p-acp d n1, (p-acp n1 vbz j cst r-crq av-x vhn n1,
(5) sermon (DIV1)
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1097
nor ever shall have end) yet we may consider a kinde of eternitie, a kinde of circle, without beginning, without end, even in this secular marriage:
nor ever shall have end) yet we may Consider a kind of eternity, a kind of circle, without beginning, without end, even in this secular marriage:
ccx av vmb vhi n1) av pns12 vmb vvi dt n1 pp-f n1, dt n1 pp-f n1, p-acp n1, p-acp n1, av p-acp d j n1:
(5) sermon (DIV1)
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1098
for first, marriage should have no beginning before marriage;
for First, marriage should have no beginning before marriage;
c-acp ord, n1 vmd vhi dx n1 p-acp n1;
(5) sermon (DIV1)
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1099
no half marriages, no lending away of the minde in conditionall precontracts before, no lending away of the bodie in unchaste wantonnesse before.
no half marriages, no lending away of the mind in conditional precontracts before, no lending away of the body in unchaste wantonness before.
dx j-jn n2, av-dx vvg av pp-f dt n1 p-acp j n2 a-acp, av-dx vvg av pp-f dt n1 p-acp j n1 a-acp.
(5) sermon (DIV1)
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1100
The bodie is the temple of the holy Ghost;
The body is the temple of the holy Ghost;
dt n1 vbz dt n1 pp-f dt j n1;
(5) sermon (DIV1)
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1101
and when two bodies by marriage are to be made one temple, the wife is not as the chancell, reserved and shut up,
and when two bodies by marriage Are to be made one temple, the wife is not as the chancel, reserved and shut up,
cc c-crq crd n2 p-acp n1 vbr pc-acp vbi vvn crd n1, dt n1 vbz xx p-acp dt n1, vvn cc vvn a-acp,
(5) sermon (DIV1)
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1102
and the man as the walks below, indifferent and at libertie for every passenger. God in his temple looks for first-fruits from both;
and the man as the walks below, indifferent and At liberty for every Passenger. God in his temple looks for Firstfruits from both;
cc dt n1 p-acp dt n2 a-acp, j cc p-acp n1 p-acp d n1. np1 p-acp po31 n1 vvz p-acp n2 p-acp d;
(5) sermon (DIV1)
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1103
that so, on both sides, marriage should have such a degree of eternitie, as to have had no beginning of marriage before marriage.
that so, on both sides, marriage should have such a degree of eternity, as to have had no beginning of marriage before marriage.
cst av, p-acp d n2, n1 vmd vhi d dt n1 pp-f n1, c-acp pc-acp vhi vhn dx n-vvg pp-f n1 p-acp n1.
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1104
It should have this degree of eternitie too, this qualitie of a circle, to have no interruption, no breaking in the way, by unjust suspicions and jealousies.
It should have this degree of eternity too, this quality of a circle, to have no interruption, no breaking in the Way, by unjust suspicions and jealousies.
pn31 vmd vhi d n1 pp-f n1 av, d n1 pp-f dt n1, pc-acp vhi dx n1, dx n-vvg p-acp dt n1, p-acp j n2 cc n2.
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1105
Where there is spiritus immunditiei, as S. Paul calls it, A spirit of uncleannesse, there will necessarily be spiritus zelotypiae, as Moses calls it, A spirit of jealousie. But to raise the devil in the power of the devil, to call up one spirit by another spirit, by the spirit of jealousie and suspicion, to induce the spirit of uncleannesse where it was not,
Where there is spiritus immunditiei, as S. Paul calls it, A Spirit of uncleanness, there will necessarily be spiritus zelotypiae, as Moses calls it, A Spirit of jealousy. But to raise the Devil in the power of the Devil, to call up one Spirit by Another Spirit, by the Spirit of jealousy and suspicion, to induce the Spirit of uncleanness where it was not,
c-crq pc-acp vbz fw-la fw-la, p-acp np1 np1 vvz pn31, dt n1 pp-f n1, a-acp vmb av-j vbi fw-la fw-la, p-acp np1 vvz pn31, dt n1 pp-f n1. p-acp pc-acp vvi dt n1 p-acp dt n1 pp-f dt n1, pc-acp vvi a-acp crd n1 p-acp j-jn n1, p-acp dt n1 pp-f n1 cc n1, pc-acp vvi dt n1 pp-f n1 c-crq pn31 vbds xx,
(5) sermon (DIV1)
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1106
if a man conjure up a devil so, God knows who shall conjure it down again.
if a man conjure up a Devil so, God knows who shall conjure it down again.
cs dt n1 vvb a-acp dt n1 av, np1 vvz r-crq vmb vvi pn31 a-acp av.
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1107
As jealousie is a care, and not a suspicion, God is not ashamed to protest of himself, that he is a jealous God. God commands that no idolatrie be committed, Thou shalt not bowe down to a graven image;
As jealousy is a care, and not a suspicion, God is not ashamed to protest of himself, that he is a jealous God. God commands that no idolatry be committed, Thou shalt not bow down to a graved image;
p-acp n1 vbz dt n1, cc xx dt n1, np1 vbz xx j pc-acp vvi pp-f px31, cst pns31 vbz dt j np1. np1 vvz cst dx n1 vbi vvn, pns21 vm2 xx vvi a-acp p-acp dt j-vvn n1;
(5) sermon (DIV1)
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1108
and before he accuses any man to have bowed down to a graven image, before any idolatrie was committed, he tells them that he is a jealous God; and before he accuses any man to have bowed down to a graved image, before any idolatry was committed, he tells them that he is a jealous God;
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God is jealous before there be any harm done.
God is jealous before there be any harm done.
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And God presents it as a curse, when he sayes, My jealousie shall depart from thee,
And God presents it as a curse, when he Says, My jealousy shall depart from thee,
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1111
and I will be quiet, and no more angrie; and I will be quiet, and no more angry;
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that is, I will leave thee to thy self, and take no more care of thee.
that is, I will leave thee to thy self, and take no more care of thee.
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Jealousie that implies care, and honour, and counsel, and tendernesse, is rooted in God;
Jealousy that Implies care, and honour, and counsel, and tenderness, is rooted in God;
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for God is a jealous God, and his servants are jealous servants, as S. Paul professes of himself, I am jealous over you with a godly jealousie.
for God is a jealous God, and his Servants Are jealous Servants, as S. Paul Professes of himself, I am jealous over you with a godly jealousy.
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1115
But jealousie that implies diffidence, and suspicion, and accusation, is rooted in the devil; for he is The accuser of the brethren.
But jealousy that Implies diffidence, and suspicion, and accusation, is rooted in the Devil; for he is The accuser of the brothers.
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1116
So then this secular marriage should be In aeternum, eternall, for ever, as to have no beginning before,
So then this secular marriage should be In aeternum, Eternal, for ever, as to have no beginning before,
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1117
and so too, as to have no jealous interruption by the way; for it is so eternall, as that it can have no end in this life.
and so too, as to have no jealous interruption by the Way; for it is so Eternal, as that it can have no end in this life.
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1118
Those whom God hath joyned, no man, no devil can separate so, as that it shall not remain a marriage so farre,
Those whom God hath joined, no man, no Devil can separate so, as that it shall not remain a marriage so Far,
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1119
as that, if those separated persons will live together again, yet they shall not be new married;
as that, if those separated Persons will live together again, yet they shall not be new married;
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1120
so farre, certainly, the band of marriage continues still. The devil makes no marriages: he may have a hand in drawing conveyances;
so Far, Certainly, the band of marriage continues still. The Devil makes no marriages: he may have a hand in drawing conveyances;
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1121
in the temporall conditions there may be practise; but the marriage is made by God in heaven.
in the temporal conditions there may be practice; but the marriage is made by God in heaven.
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1122
The devil can break no marriages neither, though he can by sinne break off all the good uses,
The Devil can break no marriages neither, though he can by sin break off all the good uses,
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1123
and take away all the comforts of marriage. I pronounce not now, whether adulterie dissolve marriage or no:
and take away all the comforts of marriage. I pronounce not now, whither adultery dissolve marriage or no:
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1124
It is S. Augustines wisdome to say, When the Scripture is silent, let me be silent too:
It is S. Augustine's Wisdom to say, When the Scripture is silent, let me be silent too:
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and I may go lower then he, and say, Where the Church is silent, let me be silent too;
and I may go lower then he, and say, Where the Church is silent, let me be silent too;
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1126
and our Church is so farre silent in this, as that it hath not said, that adulterie dissolves marriage.
and our Church is so Far silent in this, as that it hath not said, that adultery dissolves marriage.
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1127
Perchance then it is not the death of marriage; but surely it is a deadly wound.
Perchance then it is not the death of marriage; but surely it is a deadly wound.
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1128
We have authours in the Romane church, that think Fornicationem non vagam, that such an incontinent life,
We have Authors in the Roman Church, that think Fornicationem non vagam, that such an incontinent life,
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1129
as is limited to one certain person, is no deadly sinne: but there are none, even amongst them, that diminish the crime of adulterie.
as is limited to one certain person, is no deadly sin: but there Are none, even among them, that diminish the crime of adultery.
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1130
Habere quasi non haberes, is Christs counsel; to have a wife, as though thou hadst none, that is, for continencie and temperance,Habere quasi non haberes, is Christ counsel; to have a wife, as though thou Hadst none, that is, for continency and temperance,
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1131
and forbearance, and abstinence upon some occasions. But, Non habere quasi haberes, is not so: not to have a wife, and yet have her;
and forbearance, and abstinence upon Some occasions. But, Non habere quasi haberes, is not so: not to have a wife, and yet have her;
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1132
to have her that is anothers, this is the devils counsel.
to have her that is another's, this is the Devils counsel.
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1133
Of that salutation of the Angel to the blessed Virgin Mary, Blessed art thou amongst women, we may make ever this interpretation, not onely that she was blessed amongst women, that is, above women;
Of that salutation of the Angel to the blessed Virgae Marry, Blessed art thou among women, we may make ever this Interpretation, not only that she was blessed among women, that is, above women;
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1134
but that she was Benedicta, Blessed amongst women, that all women blest her, that no woman had occasion to curse her.
but that she was Benedicta, Blessed among women, that all women blessed her, that no woman had occasion to curse her.
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1135
And this is the eternitie of this secular marriage, as farre as this world admits any eternitie, that it should have no beginning before, no interruption of jealousie in the way, no such approach towards dissolution,
And this is the eternity of this secular marriage, as Far as this world admits any eternity, that it should have no beginning before, no interruption of jealousy in the Way, no such approach towards dissolution,
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1136
as that incontinencie, in all opinions, and in all Churches, is agreed to be.
as that incontinency, in all opinions, and in all Churches, is agreed to be.
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1137
And here also, without any scruple of fear, or of suspicion of the contrarie, there is place for this benediction upon this couple:
And Here also, without any scruple of Fear, or of suspicion of the contrary, there is place for this benediction upon this couple:
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1138
Build, O Lord, upon thine own foundations, in these two, and establish thy former graces with future;
Built, Oh Lord, upon thine own foundations, in these two, and establish thy former graces with future;
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1139
that no person ever complain of either of them, nor either of them of one another;
that no person ever complain of either of them, nor either of them of one Another;
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1140
and so he and she are married in aeternum, for ever. We are come now, in our order proposed at first, to our second part;
and so he and she Are married in aeternum, for ever. We Are come now, in our order proposed At First, to our second part;
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1141
for all is said that I intended of the secular marriage. And of this second, the spirituall marriage, much needs not to be said:
for all is said that I intended of the secular marriage. And of this second, the spiritual marriage, much needs not to be said:
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there is another priest that contracts that, another preacher that celebrates that, the Spirit of God, to our spirit.
there is Another priest that contracts that, Another preacher that celebrates that, the Spirit of God, to our Spirit.
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1143
And for the third marriage, the eternall marriage, it is a boldnesse to offer to say any thing of a thing so inexpressible as the joyes of heaven;
And for the third marriage, the Eternal marriage, it is a boldness to offer to say any thing of a thing so inexpressible as the Joys of heaven;
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1144
it is a diminution of them, to go about to heighten them;
it is a diminution of them, to go about to heighten them;
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1145
it is a shadowing of them, to go about to lay any colours or lights upon them.
it is a shadowing of them, to go about to lay any colours or lights upon them.
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1146
But yet your patience may perchance last to a word of each of these three circumstances, the persons, the action, the term, both in this spirituall and in the eternall marriage.
But yet your patience may perchance last to a word of each of these three Circumstances, the Persons, the actium, the term, both in this spiritual and in the Eternal marriage.
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1147
First then, as in the former part, the secular marriage, for the persons there, we considered first Adam and Eve;
First then, as in the former part, the secular marriage, for the Persons there, we considered First Adam and Eve;
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1148
and after, every man and woman, and this couple in particular: so in this spirituall marriage, we consider first Christ and his Church, for the persons;
and After, every man and woman, and this couple in particular: so in this spiritual marriage, we Consider First christ and his Church, for the Persons;
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1149
but more particularly, Christ and my soul.
but more particularly, christ and my soul.
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1150
And can these persons meet? In such a distance, and in such a disparagement, can persons meet? The Sonne of God,
And can these Persons meet? In such a distance, and in such a disparagement, can Persons meet? The Son of God,
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1151
and the sonne of man? When I consider Christ to be Germen Jehovae, the bud and blossome, the fruit & off-spring of Jehovah, Jehovah himself;
and the son of man? When I Consider christ to be Germen Jehovae, the bud and blossom, the fruit & offspring of Jehovah, Jehovah himself;
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1152
and my self, before he took me in hand, to be, not a potters vessel of earth,
and my self, before he took me in hand, to be, not a potters vessel of earth,
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1153
but that earth of which the potter might make a vessel if he would, and break it if he would, when he had made it:
but that earth of which the potter might make a vessel if he would, and break it if he would, when he had made it:
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1154
when I consider Christ to have been from before all beginnings, and to be still the image of the Father, the same stamp upon the same metall;
when I Consider christ to have been from before all beginnings, and to be still the image of the Father, the same stamp upon the same metal;
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1155
and my self a piece of rusty copper, in which those lines of the image of God, which were imprinted in me, in my creation, are defaced,
and my self a piece of rusty copper, in which those lines of the image of God, which were imprinted in me, in my creation, Are defaced,
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1156
and worn, and washed, and burnt, and ground away by my many, and many, and many sinnes:
and worn, and washed, and burned, and ground away by my many, and many, and many Sins:
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1157
when I consider Christ in his circle, in glorie with his Father, before he came into this world, establishing a glorious Church when he was in this world,
when I Consider christ in his circle, in glory with his Father, before he Come into this world, establishing a glorious Church when he was in this world,
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1158
and glorifying that Church, with that glorie which himself had before, when he went out of this world;
and glorifying that Church, with that glory which himself had before, when he went out of this world;
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1159
and then consider my self in my circle, I came into this world washed in mine own tears,
and then Consider my self in my circle, I Come into this world washed in mine own tears,
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1160
and either out of compunction for my self, or compassion for others, I passe through this world,
and either out of compunction for my self, or compassion for Others, I pass through this world,
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1161
as through a valley of tears, where tears settle and swell;
as through a valley of tears, where tears settle and swell;
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1162
and when I passe out of this world, I have their eyes, whose hands close mine, full of tears too:
and when I pass out of this world, I have their eyes, whose hands close mine, full of tears too:
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1163
Can these persons, this image of God, this God himself, this glorious God, and this vessel of earth, this earth it self, this inglorious worm of the earth, meet without disparagement?
Can these Persons, this image of God, this God himself, this glorious God, and this vessel of earth, this earth it self, this inglorious worm of the earth, meet without disparagement?
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1164
They do meet, and make a marriage: because I am not a bodie onely, but a bodie and soul;
They do meet, and make a marriage: Because I am not a body only, but a body and soul;
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1165
there is a marriage, and Christ marries me.
there is a marriage, and christ Marries me.
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1166
As by the Law a man might marrie a captive woman in the warres, if he shaved her head,
As by the Law a man might marry a captive woman in the wars, if he shaved her head,
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1167
and pared her nails, and changed her clothes:
and pared her nails, and changed her clothes:
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1168
so my Saviour having fought for my soul, fought to bloud, to death, to the death of the crosse for her;
so my Saviour having fought for my soul, fought to blood, to death, to the death of the cross for her;
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1169
having studied my soul so much, as to write all those epistles, which are in the New Testament, to my soul;
having studied my soul so much, as to write all those Epistles, which Are in the New Testament, to my soul;
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1170
having presented my soul with his own picture, that I can see his face in all his temporall blessings;
having presented my soul with his own picture, that I can see his face in all his temporal blessings;
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1171
having shaved her head, in abating her pride; and pared her nails, in contracting her greedie desires;
having shaved her head, in abating her pride; and pared her nails, in contracting her greedy Desires;
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1172
and changed her clothes, not to fashion her self after this world; my soul being thus fitted by himself, Christ Jesus hath married my soul;
and changed her clothes, not to fashion her self After this world; my soul being thus fitted by himself, christ jesus hath married my soul;
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1173
married her to all the three intendments mentioned in the secular marriage:
married her to all the three intendments mentioned in the secular marriage:
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First, In ustionem, Against burning; that, whether I burn my self in the fire of temptation, by exposing my self to occasions of temptation;
First, In ustionem, Against burning; that, whither I burn my self in the fire of temptation, by exposing my self to occasions of temptation;
ord, p-acp fw-la, p-acp vvg; cst, cs pns11 vvb po11 n1 p-acp dt n1 pp-f n1, p-acp vvg po11 n1 p-acp n2 pp-f n1;
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or be reserved to be burnt by others in the fires of persecution and martyrdome;
or be reserved to be burned by Others in the fires of persecution and martyrdom;
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1176
whether the fires of ambition, or envie, or lust, or the everlasting fires of hell offer at me, in an apprehension of the judgements of God;
whither the fires of ambition, or envy, or lust, or the everlasting fires of hell offer At me, in an apprehension of the Judgments of God;
cs dt n2 pp-f n1, cc vvi, cc n1, cc dt j n2 pp-f n1 vvi p-acp pno11, p-acp dt n1 pp-f dt n2 pp-f np1;
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1177
yet, as the Spirit of God shall wipe all teares from mine eyes, so the teares of Christ Jesus shall extinguish all fires in my heart:
yet, as the Spirit of God shall wipe all tears from mine eyes, so the tears of christ jesus shall extinguish all fires in my heart:
av, c-acp dt n1 pp-f np1 vmb vvi d n2 p-acp po11 n2, av dt n2 pp-f np1 np1 vmb vvi d n2 p-acp po11 n1:
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1178
and so it is a marriage, In ustionem, a remedie against burning. It is so too, In prolificationem, For children.
and so it is a marriage, In ustionem, a remedy against burning. It is so too, In prolificationem, For children.
cc av pn31 vbz dt n1, p-acp fw-la, dt n1 p-acp vvg. pn31 vbz av av, p-acp fw-la, c-acp n2.
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1179
First, Vae soli, Wo unto that single soul that is not married to Christ, that is not come into the way of having issue by him, that is not incorporated in the Christian Church, and in the true Church;
First, Vae soli, Woe unto that single soul that is not married to christ, that is not come into the Way of having issue by him, that is not incorporated in the Christian Church, and in the true Church;
ord, fw-la fw-la, n1 p-acp d j n1 cst vbz xx vvn p-acp np1, cst vbz xx vvn p-acp dt n1 pp-f vhg n1 p-acp pno31, cst vbz xx vvn p-acp dt njp n1, cc p-acp dt j n1;
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1180
but is yet either in the wildernesse of idolatrie amongst the Gentiles, or in the labyrinth of superstition amongst the Papists.
but is yet either in the Wilderness of idolatry among the Gentiles, or in the labyrinth of Superstition among the Papists.
cc-acp vbz av av-d p-acp dt n1 pp-f n1 p-acp dt n2-j, cc p-acp dt n1 pp-f n1 p-acp dt njp2.
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Vae soli, Wo unto that single man, that is not married to Christ in the sacraments of the Church;Vae soli, Woe unto that single man, that is not married to christ in the Sacraments of the Church;
fw-la fw-la, n1 p-acp d j n1, cst vbz xx vvn p-acp np1 p-acp dt n2 pp-f dt n1;
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1182
and, Vae sterili, Wo unto them that are barren after this spirituall marriage:
and, Vae sterili, Woe unto them that Are barren After this spiritual marriage:
cc, fw-la fw-la, n1 p-acp pno32 cst vbr j p-acp d j n1:
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1183
for that is a great curse in the Prophet Jeremie, Scribe virum istum sterilem, Write this man childlesse; that implied all calamities upon him.
for that is a great curse in the Prophet Jeremiah, Scribe virum istum sterilem, Write this man childless; that implied all calamities upon him.
c-acp d vbz dt j n1 p-acp dt n1 np1, vvi fw-la fw-la fw-la, vvb d n1 j; cst vvn d n2 p-acp pno31.
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1184
And assoon as Christ had laid that curse upon the fig-tree, Let no fruit grow on thee henceforward for ever, presently the whole tree withered:
And As soon as christ had laid that curse upon the Fig tree, Let no fruit grow on thee henceforward for ever, presently the Whole tree withered:
cc av c-acp np1 vhd vvn d n1 p-acp dt n1, vvb dx n1 vvi p-acp pno21 av p-acp av, av-j dt j-jn n1 j-vvn:
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1185
if no fruit, no leaves neither, nor bodie left.
if no fruit, no leaves neither, nor body left.
cs dx n1, dx n2 av-dx, ccx n1 vvd.
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1186
To be incorporated in the bodie of Christ Jesus, and bring forth no fruits worthy of that profession, is a wofull state too.
To be incorporated in the body of christ jesus, and bring forth no fruits worthy of that profession, is a woeful state too.
pc-acp vbi vvn p-acp dt n1 pp-f np1 np1, cc vvi av dx n2 j pp-f d n1, vbz dt j n1 av.
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1187
Vae soli: First, Wo unto the Gentiles not married to Christ:Vae soli: First, Woe unto the Gentiles not married to christ:
fw-la fw-la: ord, n1 p-acp dt np1 xx vvn p-acp np1:
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and, Vae sterili, Wo unto inconsiderate Christians, that think not upon their calling, that conceive not by Christ:
and, Vae sterili, Woe unto inconsiderate Christians, that think not upon their calling, that conceive not by christ:
cc, fw-la fw-la, n1 p-acp j np1, cst vvb xx p-acp po32 n-vvg, cst vvb xx p-acp np1:
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but there is a Vae pregnanti too, Wo unto them that are with childe, and are never delivered;
but there is a Vae pregnanti too, Woe unto them that Are with child, and Are never Delivered;
cc-acp pc-acp vbz dt fw-la fw-la av, n1 p-acp pno32 cst vbr p-acp n1, cc vbr av-x vvn;
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1190
that have sometimes good conceptions, religious dispositions, holy desires to the advancement of Gods truth;
that have sometime good conceptions, religious dispositions, holy Desires to the advancement of God's truth;
cst vhb av j n2, j n2, j n2 p-acp dt n1 pp-f npg1 n1;
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1191
but, for some collaterall respects, dare not utter them, nor bring them to their birth, to any effect.
but, for Some collateral respects, Dare not utter them, nor bring them to their birth, to any Effect.
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1192
The purpose of his marriage to us, is, to have children by us:
The purpose of his marriage to us, is, to have children by us:
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1193
and this is his abundant and his present fecunditie, that working now by me in you, in one instant he hath children in me, and grand-children by me.
and this is his abundant and his present fecundity, that working now by me in you, in one instant he hath children in me, and Grandchildren by me.
cc d vbz po31 j cc po31 j n1, cst vvg av p-acp pno11 p-acp pn22, p-acp crd n-jn pns31 vhz n2 p-acp pno11, cc n2 p-acp pno11.
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1194
He hath married me In ustionem, and In prolem; Against burning, and for children: but can he have any use of me, In adjutorium, For a helper? Surely,
He hath married me In ustionem, and In Prolem; Against burning, and for children: but can he have any use of me, In Adjutorium, For a helper? Surely,
pns31 vhz vvn pno11 p-acp fw-la, cc p-acp n1; p-acp j-vvg, cc p-acp n2: cc-acp vmb pns31 vhi d n1 pp-f pno11, p-acp fw-la, c-acp dt n1? av-j,
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1195
if I be able to feed him, and clothe him, and harbour him (and Christ would not condemne men at the last day for not doing these,
if I be able to feed him, and cloth him, and harbour him (and christ would not condemn men At the last day for not doing these,
cs pns11 vbb j pc-acp vvi pno31, cc vvi pno31, cc vvi pno31 (cc np1 vmd xx vvi n2 p-acp dt ord n1 p-acp xx vdg d,
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1196
if man could not do them) I am able to help him too.
if man could not do them) I am able to help him too.
cs n1 vmd xx vdi pno32) pns11 vbm j pc-acp vvi pno31 av.
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1197
Great persons can help him over sea, convey the name of Christ, where it hath not been preached yet:
Great Persons can help him over sea, convey the name of christ, where it hath not been preached yet:
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1198
and they can help him home again, restore his name and his truth, where superstition with violence hath disseized him:
and they can help him home again, restore his name and his truth, where Superstition with violence hath disseized him:
cc pns32 vmb vvi pno31 av-an av, vvb po31 n1 cc po31 n1, c-crq n1 p-acp n1 vhz vvn pno31:
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1199
and they can help him at home, defend his truth there, against all machinations to displant and dispossesse him.
and they can help him At home, defend his truth there, against all machinations to displant and dispossess him.
cc pns32 vmb vvi pno31 p-acp n1-an, vvb po31 n1 a-acp, p-acp d n2 p-acp vvb cc vvi pno31.
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1200
Great men can help him thus:
Great men can help him thus:
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1201
and every man can help him to a better place in his own heart, and his own actions, then he hath had there;
and every man can help him to a better place in his own heart, and his own actions, then he hath had there;
cc d n1 vmb vvi pno31 p-acp dt jc n1 p-acp po31 d n1, cc po31 d n2, cs pns31 vhz vhn a-acp;
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1202
and to be so helped in me, and helped by me, to have his glorie thereby advanced, Christ hath married my soul.
and to be so helped in me, and helped by me, to have his glory thereby advanced, christ hath married my soul.
cc pc-acp vbi av vvn p-acp pno11, cc vvn p-acp pno11, pc-acp vhi po31 n1 av vvn, np1 vhz vvn po11 n1.
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1203
And he hath married it In aeternum, For ever;
And he hath married it In aeternum, For ever;
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1204
which is the third and last circumstance in this spirituall, as it was in the secular marriage.
which is the third and last circumstance in this spiritual, as it was in the secular marriage.
r-crq vbz dt ord cc ord n1 p-acp d j, c-acp pn31 vbds p-acp dt j n1.
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1205
And here the Aeternum is enlarged. In the secular marriage it was an eternitie considered onely in this life;
And Here the Aeternum is enlarged. In the secular marriage it was an eternity considered only in this life;
cc av dt fw-la vbz vvn. p-acp dt j n1 pn31 vbds dt n1 vvd av-j p-acp d n1;
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1206
but this eternitie is not begun in this world, but from all eternitie, in the book of life, in Gods eternall decree for my election;
but this eternity is not begun in this world, but from all eternity, in the book of life, in God's Eternal Decree for my election;
cc-acp d n1 vbz xx vvn p-acp d n1, cc-acp p-acp d n1, p-acp dt n1 pp-f n1, p-acp npg1 j n1 p-acp po11 n1;
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1207
there Christ was married to my soul. Christ was never in minoritie, never under yeares;
there christ was married to my soul. christ was never in minority, never under Years;
a-acp np1 vbds vvn p-acp po11 n1. np1 vbds av-x p-acp n1, av-x p-acp n2;
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1208
there was never any time, when he was not as ancient as the Ancient of dayes, as old as his Father.
there was never any time, when he was not as ancient as the Ancient of days, as old as his Father.
pc-acp vbds av-x d n1, c-crq pns31 vbds xx p-acp j c-acp dt j pp-f n2, c-acp j c-acp po31 n1.
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1209
But when my soul was in a strange minoritie, infinite millions of millions of generations before my soul was a soul, did Christ marrie my soul in his eternall decree:
But when my soul was in a strange minority, infinite millions of millions of generations before my soul was a soul, did christ marry my soul in his Eternal Decree:
p-acp c-crq po11 n1 vbds p-acp dt j n1, j crd pp-f crd pp-f n2 p-acp po11 n1 vbds dt n1, vdd np1 vvi po11 n1 p-acp po31 j n1:
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1210
so it was eternall, it had no beginning. Neither doth he interrupt this, by giving me any occasion of jealousie by the way,
so it was Eternal, it had no beginning. Neither does he interrupt this, by giving me any occasion of jealousy by the Way,
av pn31 vbds j, pn31 vhd dx n1. av-d vdz pns31 vvi d, p-acp vvg pno11 d n1 pp-f n1 p-acp dt n1,
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1211
but loves my soul as though there were no other soul, and would have done and suffered all that he did for me alone,
but loves my soul as though there were no other soul, and would have done and suffered all that he did for me alone,
cc-acp vvz po11 n1 c-acp cs pc-acp vbdr dx j-jn n1, cc vmd vhi vdn cc vvn d cst pns31 vdd p-acp pno11 av-j,
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1212
if there had been no name but mine in the book of life. And as he hath married me to him In aeternum, For ever, before all beginning;
if there had been no name but mine in the book of life. And as he hath married me to him In aeternum, For ever, before all beginning;
cs pc-acp vhd vbn dx n1 cc-acp png11 p-acp dt n1 pp-f n1. cc c-acp pns31 vhz vvn pno11 p-acp pno31 p-acp fw-la, c-acp av, p-acp d n1;
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1213
and In aeternum, For ever, without any interruptions: so I know, that whom he loves, he loves to the end;
and In aeternum, For ever, without any interruptions: so I know, that whom he loves, he loves to the end;
cc p-acp fw-la, c-acp av, p-acp d n2: av pns11 vvb, cst r-crq pns31 vvz, pns31 vvz p-acp dt n1;
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1214
and that he hath given me, not a presumptuous impossibilitie, but a modest infallibilitie, that no sinne of mine shall divorce or separate me from him:
and that he hath given me, not a presumptuous impossibility, but a modest infallibility, that no sin of mine shall divorce or separate me from him:
cc cst pns31 vhz vvn pno11, xx dt j n1, p-acp dt j n1, cst dx n1 pp-f png11 vmb vvi cc vvi pno11 p-acp pno31:
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1215
for that which ends the secular marriage, doth not end the spirituall; not death: for my death doth not take me from that husband;
for that which ends the secular marriage, does not end the spiritual; not death: for my death does not take me from that husband;
c-acp d r-crq vvz dt j n1, vdz xx vvi dt j; xx n1: c-acp po11 n1 vdz xx vvi pno11 p-acp d n1;
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1216
but that husband being by his Father preferred to higher titles and greater glorie in another state, I do but go by death, where he is become a King, to have my part in that glorie,
but that husband being by his Father preferred to higher titles and greater glory in Another state, I do but go by death, where he is become a King, to have my part in that glory,
cc-acp cst n1 vbg p-acp po31 n1 vvn p-acp jc n2 cc jc n1 p-acp j-jn n1, pns11 vdb p-acp vvi p-acp n1, c-crq pns31 vbz vvn dt n1, pc-acp vhi po11 n1 p-acp d n1,
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1217
& in those additions, which he hath received there.
& in those additions, which he hath received there.
cc p-acp d n2, r-crq pns31 vhz vvn a-acp.
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1218
And this hath led us to our third and last marriage, our eternall marriage, in the triumphant Church.
And this hath led us to our third and last marriage, our Eternal marriage, in the triumphant Church.
cc d vhz vvn pno12 p-acp po12 ord cc ord n1, po12 j n1, p-acp dt j n1.
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1219
And in this third marriage, the persons are the Lambe and my Soul. The marriage of the Lambe is come, and blessed are they that are called to the marriage supper of the Lambe, sayes S. John, speaking of our state in the generall resurrection.
And in this third marriage, the Persons Are the Lamb and my Soul. The marriage of the Lamb is come, and blessed Are they that Are called to the marriage supper of the Lamb, Says S. John, speaking of our state in the general resurrection.
cc p-acp d ord n1, dt n2 vbr dt n1 cc po11 n1 dt n1 pp-f dt n1 vbz vvn, cc vvn vbr pns32 cst vbr vvn p-acp dt n1 n1 pp-f dt n1, vvz n1 np1, vvg pp-f po12 n1 p-acp dt j n1.
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1220
That Lambe who was brought to the slaughter, and opened not his mouth, and I, who have opened my mouth,
That Lamb who was brought to the slaughter, and opened not his Mouth, and I, who have opened my Mouth,
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1221
and poured out imprecations and curses upon men, and execrations and blasphemies against God, upon every occasion;
and poured out imprecations and curses upon men, and execrations and Blasphemies against God, upon every occasion;
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1222
that Lambe which was slain from the beginning, and I, who was slain by him who was a murderer from the beginning;
that Lamb which was slave from the beginning, and I, who was slave by him who was a murderer from the beginning;
cst n1 r-crq vbds vvn p-acp dt n1, cc pns11, r-crq vbds vvn p-acp pno31 r-crq vbds dt n1 p-acp dt n1;
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1223
that Lambe which took away the sinnes of the world, and I, who brought more sinnes into the world,
that Lamb which took away the Sins of the world, and I, who brought more Sins into the world,
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1224
then any sacrifice but the bloud of this Lambe could take away;
then any sacrifice but the blood of this Lamb could take away;
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1225
this Lambe and I (these are the persons) shall meet and marrie, there is the action.
this Lamb and I (these Are the Persons) shall meet and marry, there is the actium.
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1226
This is not a clandestine marriage, not the private seal of Christ in the obsignation of his Spirit;
This is not a clandestine marriage, not the private seal of christ in the obsignation of his Spirit;
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1227
and yet such a clandestine marriage is a good marriage:
and yet such a clandestine marriage is a good marriage:
cc av d dt j n1 vbz dt j n1:
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1228
nor is it such a parish-marriage, as when Christ married me to himself at my baptisme, in a Church here;
nor is it such a parish-marriage, as when christ married me to himself At my Baptism, in a Church Here;
ccx vbz pn31 d dt n1, c-acp c-crq np1 vvd pno11 p-acp px31 p-acp po11 n1, p-acp dt n1 av;
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1229
and yet that marriage of a Christian soul to Christ in that sacrament, is a blessed marriage:
and yet that marriage of a Christian soul to christ in that sacrament, is a blessed marriage:
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1230
But this is a marriage in that great and glorious congregation, where all my sinnes shall be laid open to the eyes of all the world;
But this is a marriage in that great and glorious congregation, where all my Sins shall be laid open to the eyes of all the world;
cc-acp d vbz dt n1 p-acp d j cc j n1, c-crq d po11 n2 vmb vbi vvn j p-acp dt n2 pp-f d dt n1;
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1231
where all the blessed Virgins shall see all my uncleannesses, and all the Martyrs see all my tergiversations,
where all the blessed Virgins shall see all my Uncleannesses, and all the Martyrs see all my tergiversations,
c-crq d dt j-vvn n2 vmb vvi d po11 n2, cc d dt n2 vvb d po11 n2,
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1232
and all the Confessours see all my double dealings in Gods cause;
and all the Confessors see all my double dealings in God's cause;
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1233
where Abraham shall see my faithlesnesse in Gods promises, and Job my impatience in Gods corrections,
where Abraham shall see my faithlesnesse in God's promises, and Job my impatience in God's corrections,
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1234
and Lazarus my hardnesse of heart in distributing Gods blessings to the poore:
and Lazarus my hardness of heart in distributing God's blessings to the poor:
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1235
and those Virgins, and Martyrs, and Confessours, and Abraham, and Job, and Lazarus, and all that congregation, shall look upon the Lambe,
and those Virgins, and Martyrs, and Confessors, and Abraham, and Job, and Lazarus, and all that congregation, shall look upon the Lamb,
cc d n2, cc n2, cc n2, cc np1, cc n1, cc np1, cc d cst n1, vmb vvi p-acp dt n1,
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1236
and upon me, and upon one another, as though they would all forbid those banes,
and upon me, and upon one Another, as though they would all forbid those banes,
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1237
and say to one another, Will this Lambe have any thing to do with this soul? And yet there and then this Lambe shall marrie me,
and say to one Another, Will this Lamb have any thing to do with this soul? And yet there and then this Lamb shall marry me,
cc vvb p-acp crd j-jn, vmb d n1 vhb d n1 pc-acp vdi p-acp d n1? cc av a-acp cc av d n1 vmb vvi pno11,
(5) sermon (DIV1)
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and marrie me In aeternum, For ever; which is our last circumstance. It is not well done to call it a circumstance;
and marry me In aeternum, For ever; which is our last circumstance. It is not well done to call it a circumstance;
cc vvi pno11 p-acp fw-la, c-acp av; r-crq vbz po12 ord n1. pn31 vbz xx av vdn pc-acp vvi pn31 dt n1;
(5) sermon (DIV1)
53
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1239
for the eternitie is a great part of the essence of that marriage.
for the eternity is a great part of the essence of that marriage.
p-acp dt n1 vbz dt j n1 pp-f dt n1 pp-f d n1.
(5) sermon (DIV1)
54
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1240
Consider then how poore and needie a thing all the riches of this world, how flat and tastlesse a thing all the pleasures of this world,
Consider then how poor and needy a thing all the riches of this world, how flat and tastlesse a thing all the pleasures of this world,
np1 av c-crq j cc j dt n1 d dt n2 pp-f d n1, c-crq j cc j dt n1 d dt n2 pp-f d n1,
(5) sermon (DIV1)
54
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1241
how pallid, and faint, and dilute a thing all the honours of this world are,
how pallid, and faint, and dilute a thing all the honours of this world Are,
c-crq j, cc j, cc vvi dt n1 d dt n2 pp-f d n1 vbr,
(5) sermon (DIV1)
54
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1242
when the very treasure, and joy, and glorie of heaven it self were unperfect, if it were not eternall:
when the very treasure, and joy, and glory of heaven it self were unperfect, if it were not Eternal:
c-crq dt j n1, cc n1, cc n1 pp-f n1 pn31 n1 vbdr j, cs pn31 vbdr xx j:
(5) sermon (DIV1)
54
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1243
and my marriage shall be so, In aeternum, For ever. The Angels were not married so;
and my marriage shall be so, In aeternum, For ever. The Angels were not married so;
cc po11 n1 vmb vbi av, p-acp fw-la, c-acp av. dt n2 vbdr xx vvn av;
(5) sermon (DIV1)
54
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1244
they incurred an irreparable divorce from God, and are separated for ever; and I shall be married to him In aeternum, For ever.
they incurred an irreparable divorce from God, and Are separated for ever; and I shall be married to him In aeternum, For ever.
pns32 vvd dt j n1 p-acp np1, cc vbr vvn p-acp av; cc pns11 vmb vbi vvn p-acp pno31 p-acp fw-la, c-acp av.
(5) sermon (DIV1)
54
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1245
The Angels fell in love, when there was no object presented, before any thing was created;
The Angels fell in love, when there was no Object presented, before any thing was created;
dt n2 vvd p-acp n1, c-crq pc-acp vbds dx n1 vvd, p-acp d n1 vbds vvn;
(5) sermon (DIV1)
54
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1246
when there was nothing but God and themselves, they fell in love with themselves, and neglected God,
when there was nothing but God and themselves, they fell in love with themselves, and neglected God,
c-crq a-acp vbds pix cc-acp np1 cc px32, pns32 vvd p-acp n1 p-acp px32, cc vvd np1,
(5) sermon (DIV1)
54
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1247
and so fell In aeternum, For ever.
and so fell In aeternum, For ever.
cc av vvd p-acp fw-la, c-acp av.
(5) sermon (DIV1)
54
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1248
I shall see all the beautie and all the glorie of all the Saints of God,
I shall see all the beauty and all the glory of all the Saints of God,
pns11 vmb vvi d dt n1 cc d dt n1 pp-f d dt n2 pp-f np1,
(5) sermon (DIV1)
54
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1249
and love them all, and know that the Lambe loves them too, without jealousie on his part, or theirs, or mine;
and love them all, and know that the Lamb loves them too, without jealousy on his part, or theirs, or mine;
cc vvb pno32 d, cc vvb cst dt n1 vvz pno32 av, p-acp n1 p-acp po31 n1, cc png32, cc png11;
(5) sermon (DIV1)
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1250
and so be married In aeternum, For ever, without interruption, or diminution, or change of affections.
and so be married In aeternum, For ever, without interruption, or diminution, or change of affections.
cc av vbi vvn p-acp fw-la, c-acp av, p-acp n1, cc n1, cc n1 pp-f n2.
(5) sermon (DIV1)
54
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1251
I shall see the sunne black as sackcloth of hair, and the moon become as bloud,
I shall see the sun black as Sackcloth of hair, and the moon become as blood,
pns11 vmb vvi dt n1 j-jn c-acp n1 pp-f n1, cc dt n1 vvn p-acp n1,
(5) sermon (DIV1)
54
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1252
and the starres fall, as a fig-tree casts her untimely figs, and the heavens rolled up together as a scrowl: and the Stars fallen, as a Fig tree Cast her untimely figs, and the heavens rolled up together as a scrowl:
cc dt n2 vvb, c-acp dt n1 vvz po31 j n2, cc dt n2 vvd a-acp av c-acp dt n1:
(5) sermon (DIV1)
54
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1253
I shall see a divorce between princes and their prerogatives, between nature and all her elements, between the spheres and all their intelligences, between matter it self and all her forms,
I shall see a divorce between Princes and their prerogatives, between nature and all her elements, between the spheres and all their intelligences, between matter it self and all her forms,
pns11 vmb vvi dt n1 p-acp n2 cc po32 n2, p-acp n1 cc d po31 n2, p-acp dt n2 cc d po32 n2, p-acp n1 pn31 n1 cc d po31 n2,
(5) sermon (DIV1)
54
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1254
and my marriage shall be In aeternum, For ever.
and my marriage shall be In aeternum, For ever.
cc po11 n1 vmb vbi p-acp fw-la, c-acp av.
(5) sermon (DIV1)
54
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1255
I shall see an end of faith, nothing to be beleeved that I do not know;
I shall see an end of faith, nothing to be believed that I do not know;
pns11 vmb vvi dt n1 pp-f n1, pix pc-acp vbi vvn cst pns11 vdb xx vvi;
(5) sermon (DIV1)
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1256
and an end of hope, nothing to be wished that I do not enjoy;
and an end of hope, nothing to be wished that I do not enjoy;
cc dt n1 pp-f n1, pix pc-acp vbi vvn cst pns11 vdb xx vvi;
(5) sermon (DIV1)
54
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1257
but no end of that love, in which I am married to that Lambe for ever:
but no end of that love, in which I am married to that Lamb for ever:
cc-acp dx n1 pp-f d n1, p-acp r-crq pns11 vbm vvn p-acp d n1 c-acp av:
(5) sermon (DIV1)
54
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1258
yea, I shall see an end of some of the offices of the Lambe himself:
yea, I shall see an end of Some of the Offices of the Lamb himself:
uh, pns11 vmb vvi dt n1 pp-f d pp-f dt n2 pp-f dt n1 px31:
(5) sermon (DIV1)
54
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1259
Christ himself shall be no longer a Mediatour, an Intercessour, an Advocate, and yet shall continue a Husband to my soul for ever:
christ himself shall be no longer a Mediator, an Intercessor, an Advocate, and yet shall continue a Husband to my soul for ever:
np1 px31 vmb vbi av-dx av-jc dt n1, dt n1, dt n1, cc av vmb vvi dt n1 p-acp po11 n1 c-acp av:
(5) sermon (DIV1)
54
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1260
where I shall be rich enough without joynture, for my Husband cannot die; and wise enough without experience, for no new thing can happen there;
where I shall be rich enough without jointure, for my Husband cannot die; and wise enough without experience, for no new thing can happen there;
c-crq pns11 vmb vbi j av-d p-acp n1, p-acp po11 n1 vmbx vvi; cc j av-d p-acp n1, c-acp dx j n1 vmb vvi a-acp;
(5) sermon (DIV1)
54
Page 24
1261
and healthy enough without physick, for no sicknesse can enter; and (which is by much the highest of all) safe enough without grace,
and healthy enough without physic, for no sickness can enter; and (which is by much the highest of all) safe enough without grace,
cc j av-d p-acp n1, c-acp dx n1 vmb vvi; cc (r-crq vbz p-acp d dt js pp-f d) j av-d p-acp n1,
(5) sermon (DIV1)
54
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1262
for no temptation that needs particular grace can attempt me.
for no temptation that needs particular grace can attempt me.
c-acp dx n1 cst av j n1 vmb vvi pno11.
(5) sermon (DIV1)
54
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1263
There, where the Angels, which cannot die, could not live, this very bodie, which cannot choose but die, shall live,
There, where the Angels, which cannot die, could not live, this very body, which cannot choose but die, shall live,
a-acp, c-crq dt n2, r-crq vmbx vvi, vmd xx vvi, d j n1, r-crq vmbx vvi cc-acp vvb, vmb vvi,
(5) sermon (DIV1)
54
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1264
and live as long as that God of life that made it.
and live as long as that God of life that made it.
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(5) sermon (DIV1)
54
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1265
Lighten our darknesse, we beseech thee, O Lord, that in thy light we may see light:
Lighten our darkness, we beseech thee, Oh Lord, that in thy Light we may see Light:
vvi po12 n1, pns12 vvb pno21, uh n1, cst p-acp po21 n1 pns12 vmb vvi n1:
(5) sermon (DIV1)
54
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1266
illustrate our understandings, kindle our affections, poure oyl to our zeal, that we may come to the marriage of this Lambe,
illustrate our understandings, kindle our affections, pour oil to our zeal, that we may come to the marriage of this Lamb,
vvb po12 n2, vvb po12 n2, vvb n1 p-acp po12 n1, cst pns12 vmb vvi p-acp dt n1 pp-f d n1,
(5) sermon (DIV1)
54
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1267
and that this Lambe may come quickly to this marriage:
and that this Lamb may come quickly to this marriage:
cc cst d n1 vmb vvi av-j p-acp d n1:
(5) sermon (DIV1)
54
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1268
and in the mean time blesse these thy servants, with making this secular marriage a type of the spirituall,
and in the mean time bless these thy Servants, with making this secular marriage a type of the spiritual,
cc p-acp dt j n1 vvi d po21 n2, p-acp vvg d j n1 dt n1 pp-f dt j,
(5) sermon (DIV1)
54
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1269
and the spirituall an earnest of that eternall, which they and we by thy mercie shall have in that kingdome, which thy Sonne our Saviour hath purchased with the inestimable price of his incorruptible bloud. To whom, &c. FINIS.
and the spiritual an earnest of that Eternal, which they and we by thy mercy shall have in that Kingdom, which thy Son our Saviour hath purchased with the inestimable price of his incorruptible blood. To whom, etc. FINIS.
cc dt j dt n1 pp-f cst j, r-crq pns32 cc pns12 p-acp po21 n1 vmb vhi p-acp d n1, r-crq po21 n1 po12 n1 vhz vvn p-acp dt j n1 pp-f po31 j n1. p-acp ro-crq, av fw-la.
(5) sermon (DIV1)
54
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1270
Matth. 21. 44. VVhosoever shall fall on this stone, he shall be broken; but on whomsoever it shall fall, it will dash him in pieces.
Matthew 21. 44. Whosoever shall fallen on this stone, he shall be broken; but on whomsoever it shall fallen, it will dash him in Pieces.
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(6) sermon (DIV1)
54
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1271
ALmightie God made us for his glorie, and his glorie is not the glorie of a tyrant, to destroy us,
ALmightie God made us for his glory, and his glory is not the glory of a tyrant, to destroy us,
np1 np1 vvd pno12 p-acp po31 n1, cc po31 n1 vbz xx dt n1 pp-f dt n1, pc-acp vvi pno12,
(6) sermon (DIV1)
55
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1272
but his glorie is our happinesse: he put us in a fair way towards that happinesse, in nature, in creation;
but his glory is our happiness: he put us in a fair Way towards that happiness, in nature, in creation;
cc-acp po31 n1 vbz po12 n1: pns31 vvd pno12 p-acp dt j n1 p-acp d n1, p-acp n1, p-acp n1;
(6) sermon (DIV1)
55
Page 1
1273
that way would have brought us to heaven, but there we fell, and, if we consider our selves, irrevocably:
that Way would have brought us to heaven, but there we fell, and, if we Consider our selves, irrevocably:
d n1 vmd vhi vvn pno12 p-acp n1, cc-acp a-acp pns12 vvd, cc, cs pns12 vvb po12 n2, av-j:
(6) sermon (DIV1)
55
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1274
he put us after into another way, through many hedges and plowed lands, through the difficulties and encumbrances of all the ceremoniall Law;
he put us After into Another Way, through many hedges and plowed Lands, through the difficulties and encumbrances of all the ceremonial Law;
pns31 vvd pno12 p-acp p-acp j-jn n1, p-acp d n2 cc vvd n2, p-acp dt n2 cc n2 pp-f d dt j n1;
(6) sermon (DIV1)
55
Page 2
1275
there was no way to heaven but that:
there was no Way to heaven but that:
pc-acp vbds dx n1 p-acp n1 p-acp d:
(6) sermon (DIV1)
55
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1276
after he brought us a crosse way, by the crosse of Christ Jesus, and the application of his Gospel;
After he brought us a cross Way, by the cross of christ jesus, and the application of his Gospel;
c-acp pns31 vvd pno12 dt j n1, p-acp dt n1 pp-f np1 np1, cc dt n1 pp-f po31 n1;
(6) sermon (DIV1)
55
Page 2
1277
and that is our way now:
and that is our Way now:
cc d vbz po12 n1 av:
(6) sermon (DIV1)
55
Page 2
1278
and if we compare one way of nature, and our way, we went out of that way at the towns end, assoon as we were in it:
and if we compare one Way of nature, and our Way, we went out of that Way At the Towns end, As soon as we were in it:
cc cs pns12 vvb crd n1 pp-f n1, cc po12 n1, pns12 vvd av pp-f d n1 p-acp dt ng1 n1, av c-acp pns12 vbdr p-acp pn31:
(6) sermon (DIV1)
55
Page 2
1279
Adam died assoon as he lived, and fell assoon as he was set on foot:
Adam died As soon as he lived, and fell As soon as he was Set on foot:
np1 vvd av c-acp pns31 vvd, cc vvd av c-acp pns31 vbds vvn p-acp n1:
(6) sermon (DIV1)
55
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1280
if we compare the way of the Law and ours, the Jews and the Christians, their Synagogue was but as Gods farm, our Church is as his dwelling house.
if we compare the Way of the Law and ours, the jews and the Christians, their Synagogue was but as God's farm, our Church is as his Dwelling house.
cs pns12 vvb dt n1 pp-f dt n1 cc png12, dt np2 cc dt np1, po32 n1 vbds cc-acp c-acp ng1 n1, po12 n1 vbz p-acp po31 j-vvg n1.
(6) sermon (DIV1)
55
Page 2
1281
Locavit vineam, He let out his vine to husbandmen;Locavit vineam, He let out his vine to husbandmen;
fw-la fw-la, pns31 vvd av po31 n1 p-acp n2;
(6) sermon (DIV1)
55
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1282
and then Peregrè profectus, He went into a farre countrey, he promised a Messias, but deferred his coming a long time.
and then Peregrè profectus, He went into a Far country, he promised a Messias, but deferred his coming a long time.
cc cs fw-la fw-la, pns31 vvd p-acp dt j n1, pns31 vvd dt np1, cc-acp vvd po31 n-vvg dt j n1.
(6) sermon (DIV1)
55
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1283
But to us Dabitur regnum, A kingdome is given: here is a good improvement, & the lease changed into an absolute deed of gift:
But to us Dabitur Kingdom, A Kingdom is given: Here is a good improvement, & the lease changed into an absolute deed of gift:
p-acp p-acp pno12 fw-la fw-la, dt n1 vbz vvn: av vbz dt j n1, cc dt n1 vvn p-acp dt j n1 pp-f n1:
(6) sermon (DIV1)
55
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1284
here is a good enlargement of the term; he gives, therefore he will not take away again:
Here is a good enlargement of the term; he gives, Therefore he will not take away again:
av vbz dt j n1 pp-f dt n1; pns31 vvz, av pns31 vmb xx vvi av av:
(6) sermon (DIV1)
55
Page 2
1285
he gives a kingdome, therefore there is a fulnesse and an all-sufficiencie in the gift.
he gives a Kingdom, Therefore there is a fullness and an All-sufficiency in the gift.
pns31 vvz dt n1, av pc-acp vbz dt n1 cc dt n1 p-acp dt n1.
(6) sermon (DIV1)
55
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1286
And he doth not go into a farre countrey, but stayes with us, to govern us Ʋsque ad consummationem, Ʋntill the end of the world.
And he does not go into a Far country, but stays with us, to govern us Ʋsque ad consummationem, Ʋntill the end of the world.
cc pns31 vdz xx vvi p-acp dt j n1, cc-acp vvz p-acp pno12, pc-acp vvi pno12 fw-la fw-la fw-la, np1 dt n1 pp-f dt n1.
(6) sermon (DIV1)
55
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1287
Here therefore God takes all into his own hands, and he comes to dwell upon us himself;
Here Therefore God Takes all into his own hands, and he comes to dwell upon us himself;
av av np1 vvz d p-acp po31 d n2, cc pns31 vvz pc-acp vvi p-acp pno12 px31;
(6) sermon (DIV1)
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1288
to which purpose he plows up our hearts, and he builds upon us: Vos dei agricultura, & Dei aedificium;
to which purpose he blows up our hearts, and he builds upon us: Vos dei agricultura, & Dei aedificium;
p-acp r-crq n1 pns31 n2 p-acp po12 n2, cc pns31 vvz p-acp pno12: fw-fr fw-la fw-la, cc fw-la fw-la;
(6) sermon (DIV1)
56
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1289
You are Gods husbandrie, and Gods building. You Are God's Husbandry, and God's building.
pn22 vbr ng1 n1, cc ng1 n1.
(6) sermon (DIV1)
56
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1290
Now of this husbandrie God speaks familiarly and parabolically many times in Scripture, of this building particularly and principally in this place:
Now of this Husbandry God speaks familiarly and parabolically many times in Scripture, of this building particularly and principally in this place:
av pp-f d n1 np1 vvz av-jn cc av-j d n2 p-acp n1, pp-f d n1 av-j cc av-j p-acp d n1:
(6) sermon (DIV1)
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1291
where having intimated unto us the severall benefits we receive from Christ Jesus, in that appellation as he is a stone, he tells us also our dangers, in misbehaving our selves towards it;
where having intimated unto us the several benefits we receive from christ jesus, in that appellation as he is a stone, he tells us also our dangers, in misbehaving our selves towards it;
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(6) sermon (DIV1)
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1292
Whosoever shall fall upon this stone, he shall be broken. Christ then is a stone, and we may runne into two dangers;Whosoever shall fallen upon this stone, he shall be broken. christ then is a stone, and we may run into two dangers;
r-crq vmb vvi p-acp d n1, pns31 vmb vbi vvn. np1 av vbz dt n1, cc pns12 vmb vvi p-acp crd n2;
(6) sermon (DIV1)
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1293
First, we may fall upon this stone, and then this stone may fall upon us:
First, we may fallen upon this stone, and then this stone may fallen upon us:
ord, pns12 vmb vvi p-acp d n1, cc av d n1 vmb vvi p-acp pno12:
(6) sermon (DIV1)
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1294
but yet we have a great deal of comfort presented unto us, in that Christ is presented unto us as a stone:
but yet we have a great deal of Comfort presented unto us, in that christ is presented unto us as a stone:
cc-acp av pns12 vhb dt j n1 pp-f n1 vvn p-acp pno12, p-acp cst np1 vbz vvn p-acp pno12 p-acp dt n1:
(6) sermon (DIV1)
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1295
for there we shall finde him, first to be the foundation stone; nothing can stand which is not built upon Christ:
for there we shall find him, First to be the Foundation stone; nothing can stand which is not built upon christ:
c-acp a-acp pns12 vmb vvi pno31, ord pc-acp vbi dt n1 n1; pix vmb vvi r-crq vbz xx vvn p-acp np1:
(6) sermon (DIV1)
56
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1296
Secondly, to be Lapis angularis, A corner stone, that unites things being most disunited: Thirdly, to be Lapis Jacob, The stone which Jacob slept upon:
Secondly, to be Lapis angularis, A corner stone, that unites things being most disunited: Thirdly, to be Lapis Jacob, The stone which Jacob slept upon:
ord, pc-acp vbi fw-la fw-la, dt n1 n1, cst vvz n2 vbg av-ds vvn: ord, pc-acp vbi fw-la np1, dt n1 r-crq np1 vvn p-acp:
(6) sermon (DIV1)
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1297
Fourthly, to be Lapis Davidis, The stone which David slew Goliah with:
Fourthly, to be Lapis Davidis, The stone which David slew Goliath with:
ord, pc-acp vbi fw-la np1, dt n1 r-crq np1 vvd np1 p-acp:
(6) sermon (DIV1)
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1298
Fifthly, to be Lapis Petra, Such a stone as is a rock, as no waters or storms can remove or shake.
Fifthly, to be Lapis Petra, Such a stone as is a rock, as no waters or storms can remove or shake.
ord, pc-acp vbi fw-la np1, d dt n1 c-acp vbz dt n1, c-acp dx n2 cc n2 vmb vvi cc vvi.
(6) sermon (DIV1)
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1299
These are benefits, Christ Jesus is a stone, no firmnesse but in him; a fundamentall stone, no building but upon him;
These Are benefits, christ jesus is a stone, no firmness but in him; a fundamental stone, no building but upon him;
d vbr n2, np1 np1 vbz dt n1, dx n1 cc-acp p-acp pno31; dt j n1, dx n1 cc-acp p-acp pno31;
(6) sermon (DIV1)
56
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1300
a corner stone, no piecing nor reconciliation but in him; Davids stone, no revenge, no anger but in him;
a corner stone, no piecing nor reconciliation but in him; Davids stone, no revenge, no anger but in him;
dt n1 n1, av-dx vvg ccx n1 cc-acp p-acp pno31; np1 n1, dx n1, dx n1 cc-acp p-acp pno31;
(6) sermon (DIV1)
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1301
and a rockie stone, no defence against troubles and tribulations but in him:
and a rocky stone, no defence against Troubles and tribulations but in him:
cc dt j n1, dx n1 p-acp n2 cc n2 cc-acp p-acp pno31:
(6) sermon (DIV1)
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1302
and upon this stone we fall and are broken, and this stone may fall upon us, and grinde us to powder.
and upon this stone we fallen and Are broken, and this stone may fallen upon us, and grind us to powder.
cc p-acp d n1 pns12 vvb cc vbr vvn, cc d n1 vmb vvi p-acp pno12, cc vvi pno12 p-acp n1.
(6) sermon (DIV1)
56
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1303
First, in the Metaphor that Christ is called a stone, the firmnesse is expressed:
First, in the Metaphor that christ is called a stone, the firmness is expressed:
ord, p-acp dt n1 cst np1 vbz vvn dt n1, dt n1 vbz vvn:
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1304
forasmuch as he loved his own which were in the world, In finem dilexit eos, saith S. John, He loved them to the end, not for any particular end,
forasmuch as he loved his own which were in the world, In finem dilexit eos, Says S. John, He loved them to the end, not for any particular end,
av c-acp pns31 vvd po31 d r-crq vbdr p-acp dt n1, p-acp fw-la fw-la fw-la, vvz n1 np1, pns31 vvd pno32 p-acp dt n1, xx p-acp d j n1,
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for any use of his own, but to their end Qui erant in mundo, saith Cyril, ad distinctionem Angelorum;
for any use of his own, but to their end Qui Erant in mundo, Says Cyril, ad distinctionem Angels;
p-acp d n1 pp-f po31 d, cc-acp p-acp po32 n1 fw-la fw-la p-acp fw-la, vvz np1, fw-la fw-la fw-la;
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1306
he loved them in the world, and not Angels:
he loved them in the world, and not Angels:
pns31 vvd pno32 p-acp dt n1, cc xx n2:
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1307
he loved not onely them who were in a confirmed estate of mutuall loving of him too,
he loved not only them who were in a confirmed estate of mutual loving of him too,
pns31 vvd xx av-j pno32 r-crq vbdr p-acp dt j-vvn n1 pp-f j n-vvg pp-f pno31 av,
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1308
but even them who were themselves conceived in sinne, and then conceived all their purposes in sinne too;
but even them who were themselves conceived in sin, and then conceived all their Purposes in sin too;
cc-acp av pno32 r-crq vbdr px32 vvn p-acp n1, cc av vvd d po32 n2 p-acp n1 av;
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1309
them who would have no cleansing but in his bloud, and when they were cleansed in his bloud, their own clothes would defile them again;
them who would have no cleansing but in his blood, and when they were cleansed in his blood, their own clothes would defile them again;
pns32 r-crq vmd vhi dx vvg cc-acp p-acp po31 n1, cc c-crq pns32 vbdr vvn p-acp po31 n1, po32 d n2 vmd vvi pno32 av;
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1310
them, who by nature are not able to love him at all;
them, who by nature Are not able to love him At all;
pns32, r-crq p-acp n1 vbr xx j pc-acp vvi pno31 p-acp d;
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1311
and when by grace they are brought to love him, can expresse their love no other way,
and when by grace they Are brought to love him, can express their love no other Way,
cc c-crq p-acp n1 pns32 vbr vvn pc-acp vvi pno31, vmb vvi po32 n1 dx j-jn n1,
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1312
but to be glad that he was betrayed, and scourged, and scorned, and nailed, and crucified;
but to be glad that he was betrayed, and scourged, and scorned, and nailed, and Crucified;
cc-acp pc-acp vbi j cst pns31 vbds vvn, cc vvn, cc vvd, cc vvn, cc vvd;
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1313
and to be glad, that if all this were not alreadie done, it might be done yet;
and to be glad, that if all this were not already done, it might be done yet;
cc pc-acp vbi j, cst cs d d vbdr xx av vdn, pn31 vmd vbi vdn av;
(6) sermon (DIV1)
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1314
and to long and to wish, if Christ were not crucified, to have him crucified now (which is a strange manner of expressing love) these men he loved, and loved to the end;
and to long and to wish, if christ were not Crucified, to have him Crucified now (which is a strange manner of expressing love) these men he loved, and loved to the end;
cc p-acp j cc pc-acp vvi, cs np1 vbdr xx vvn, pc-acp vhi pno31 vvn av (r-crq vbz dt j n1 pp-f vvg n1) d n2 pns31 vvd, cc vvd p-acp dt n1;
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1315
men, and not Angels, Ad distinctionem mortuorum, saith Chrysostome: not onely the Patriarchs who were departed out of the world, who had loved him so well,
men, and not Angels, Ad distinctionem Mortuorum, Says Chrysostom: not only the Patriarchs who were departed out of the world, who had loved him so well,
n2, cc xx n2, fw-la fw-la fw-la, vvz np1: xx av-j dt n2 r-crq vbdr vvn av pp-f dt n1, r-crq vhd vvn pno31 av av,
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1316
as to take his word for their salvation, and had lived and died in a faithfull contemplation of a future promise, which they never saw performed;
as to take his word for their salvation, and had lived and died in a faithful contemplation of a future promise, which they never saw performed;
c-acp pc-acp vvi po31 n1 p-acp po32 n1, cc vhd vvn cc vvd p-acp dt j n1 pp-f dt j-jn n1, r-crq pns32 av-x vvd vvn;
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1317
but those who were the partakers of the performance of the promises; those, in the midst of whom he came in person;
but those who were the partakers of the performance of the promises; those, in the midst of whom he Come in person;
cc-acp d r-crq vbdr dt n2 pp-f dt n1 pp-f dt n2; d, p-acp dt n1 pp-f ro-crq pns31 vvd p-acp n1;
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1318
those, upon whom he wrought by his piercing doctrine and powerfull miracles;
those, upon whom he wrought by his piercing Doctrine and powerful Miracles;
d, p-acp ro-crq pns31 vvd p-acp po31 j-vvg n1 cc j n2;
(6) sermon (DIV1)
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1319
those, who for all this loved not him, he loved, Et in finem, he loved them to the end.
those, who for all this loved not him, he loved, Et in finem, he loved them to the end.
d, r-crq p-acp d d vvd xx pno31, pns31 vvd, fw-la p-acp fw-la, pns31 vvd pno32 p-acp dt n1.
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1320
It is much he should love them in fine, at their end; that he should look graciously at last;
It is much he should love them in fine, At their end; that he should look graciously At last;
pn31 vbz av-d pns31 vmd vvi pno32 p-acp j, p-acp po32 n1; cst pns31 vmd vvi av-j p-acp ord;
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1321
that when their sunne sets, their eyes faint, his sunne of grace should arise, and his East should be brought to their West;
that when their sun sets, their eyes faint, his sun of grace should arise, and his East should be brought to their West;
cst c-crq po32 n1 vvz, po32 n2 j, po31 n1 pp-f n1 vmd vvi, cc po31 n1 vmd vbi vvn p-acp po32 n1;
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1322
that then, in the shadow of death, the Lord of life should quicken and inanimate their hearts;
that then, in the shadow of death, the Lord of life should quicken and inanimate their hearts;
cst av, p-acp dt n1 pp-f n1, dt n1 pp-f n1 vmd vvi cc j po32 n2;
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1323
that when their last bell tolls, and calls them to their first and last judgement, which to this purpose is all one;
that when their last bell tolls, and calls them to their First and last judgement, which to this purpose is all one;
cst c-crq po32 ord n1 vvz, cc vvz pno32 p-acp po32 ord cc ord n1, r-crq p-acp d n1 vbz d pi;
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1324
for the passing bell and the Angels trump sound but one note:
for the passing bell and the Angels trump found but one note:
p-acp dt j-vvg n1 cc dt ng1 n1 vvb p-acp crd n1:
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1325
Surgite qui dormitis in pulvere, Arise ye that sleep in the dust, which is the voice of the Angels;Surgite qui dormitis in pulvere, Arise you that sleep in the dust, which is the voice of the Angels;
fw-la fw-la n1 p-acp j, vvb pn22 cst vvb p-acp dt n1, r-crq vbz dt n1 pp-f dt n2;
(6) sermon (DIV1)
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1326
and, Surgite qui vigilatis in plumis, Arise ye that cannot sleep in feathers, for the pangs of death, which is the voice of the bell, is in effect but one voice:
and, Surgite qui vigilatis in plumis, Arise you that cannot sleep in Feathers, for the pangs of death, which is the voice of the bell, is in Effect but one voice:
cc, fw-la fw-la fw-la p-acp fw-la, vvb pn22 cst vmbx vvi p-acp n2, p-acp dt n2 pp-f n1, r-crq vbz dt n1 pp-f dt n1, vbz p-acp n1 cc-acp crd n1:
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1327
for God at the generall judgement shall never reverse any particular judgement formerly given:
for God At the general judgement shall never reverse any particular judgement formerly given:
c-acp np1 p-acp dt j n1 vmb av-x vvi d j n1 av-j vvn:
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1328
that God should then come to thy bed-side Ad sibilandum populum suum, as the Prophet Ezechiel saith, to hisse softly for his childe, to speak comfortably in his eare, to whisper gently to his departing soul,
that God should then come to thy bedside Ad sibilandum Populum suum, as the Prophet Ezechiel Says, to hiss softly for his child, to speak comfortably in his ear, to whisper gently to his departing soul,
cst np1 vmd av vvi p-acp po21 n1 fw-la fw-la fw-la fw-la, p-acp dt n1 np1 vvz, pc-acp vvi av-j p-acp po31 n1, pc-acp vvi av-j p-acp po31 n1, pc-acp vvi av-j p-acp po31 j-vvg n1,
(6) sermon (DIV1)
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1329
and to drown and overcome with this soft musick of his all the clangour of the Angels trumpets, all the horrour of the ringing bell, all the cries and vociferations of a distressed, and distracted, and scattering family;
and to drown and overcome with this soft music of his all the clangour of the Angels trumpets, all the horror of the ringing bell, all the cries and vociferations of a distressed, and distracted, and scattering family;
cc pc-acp vvi cc vvn p-acp d j n1 pp-f po31 d dt n1 pp-f dt n2 n2, d dt n1 pp-f dt j-vvg n1, d dt n2 cc n2 pp-f dt j-vvn, cc vvn, cc j-vvg n1;
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1330
yea, all the accusations of his own conscience, and all the triumphant acclamations of the devil himself:
yea, all the accusations of his own conscience, and all the triumphant acclamations of the Devil himself:
uh, d dt n2 pp-f po31 d n1, cc d dt j n2 pp-f dt n1 px31:
(6) sermon (DIV1)
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1331
that God should love a man thus in fine, at his end, and return to him then,
that God should love a man thus in fine, At his end, and return to him then,
cst np1 vmd vvi dt n1 av p-acp j, p-acp po31 n1, cc vvi p-acp pno31 av,
(6) sermon (DIV1)
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1332
though he had suffered him to go astray before, is a great testimonie of an inexpressible love.
though he had suffered him to go astray before, is a great testimony of an inexpressible love.
cs pns31 vhd vvn pno31 pc-acp vvi av a-acp, vbz dt j n1 pp-f dt j n1.
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1333
But this love is not in fine, in the end; but in finem, to the end.
But this love is not in fine, in the end; but in finem, to the end.
p-acp d n1 vbz xx p-acp j, p-acp dt n1; p-acp p-acp fw-la, p-acp dt n1.
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1334
He leaves them not uncalled at the first, he leaves them not unaccompanied in the way, he leaves them not unrecompensed at the last.
He leaves them not uncalled At the First, he leaves them not unaccompanied in the Way, he leaves them not unrecompensed At the last.
pns31 vvz pno32 xx j p-acp dt ord, pns31 vvz pno32 xx j p-acp dt n1, pns31 vvz pno32 xx j p-acp dt ord.
(6) sermon (DIV1)
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1335
That God, who is Alpha and Omega, First and Last, that God is also Love it self;
That God, who is Alpha and Omega, First and Last, that God is also Love it self;
cst np1, r-crq vbz np1 cc np1, ord cc ord, cst np1 vbz av vvb pn31 n1;
(6) sermon (DIV1)
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1336
and therefore this Love is Alpha and Omega, First and Last too. Consider Christs proceeding with Peter in the ship, in the storm:
and Therefore this Love is Alpha and Omega, First and Last too. Consider Christ proceeding with Peter in the ship, in the storm:
cc av d n1 vbz np1 cc np1, ord cc ord av. np1 npg1 n-vvg p-acp np1 p-acp dt n1, p-acp dt n1:
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1337
First he suffered him to be in some danger in the storm, but then he visits him with a strange assurance, Noli timere, Be not afraid, it is I:
First he suffered him to be in Some danger in the storm, but then he visits him with a strange assurance, Noli timere, Be not afraid, it is I:
ord pns31 vvd pno31 pc-acp vbi p-acp d n1 p-acp dt n1, cc-acp cs pns31 vvz pno31 p-acp dt j n1, fw-la fw-la, vbb xx j, pn31 vbz pns11:
(6) sermon (DIV1)
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1338
any testimonie of his presence rectifies all.
any testimony of his presence Rectifies all.
d n1 pp-f po31 n1 vvz d.
(6) sermon (DIV1)
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1339
This puts Peter into that spirituall confidence and courage, Jube me venire, Lord bid me come to thee;
This puts Peter into that spiritual confidence and courage, Jube me venire, Lord bid me come to thee;
np1 vvz np1 p-acp cst j n1 cc n1, vvb pno11 n1, n1 vvb pno11 vvi p-acp pno21;
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1340
he hath a desire to be with Christ, but yet stayes his bidding: he puts not himself into an unnecessarie danger, without commandment;
he hath a desire to be with christ, but yet stays his bidding: he puts not himself into an unnecessary danger, without Commandment;
pns31 vhz dt n1 pc-acp vbi p-acp np1, cc-acp av vvz po31 n-vvg: pns31 vvz xx px31 p-acp dt j n1, p-acp n1;
(6) sermon (DIV1)
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1341
Christ bids him, and Peter comes:
christ bids him, and Peter comes:
np1 vvz pno31, cc np1 vvz:
(6) sermon (DIV1)
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1342
but yet, though Christ were in his sight, and even in the actuall exercise of his love to him,
but yet, though christ were in his sighed, and even in the actual exercise of his love to him,
cc-acp av, cs np1 vbdr p-acp po31 n1, cc av p-acp dt j n1 pp-f po31 n1 p-acp pno31,
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1343
so soon as he saw a storm, Timuit, He was afraid;
so soon as he saw a storm, Timed, He was afraid;
av av c-acp pns31 vvd dt n1, vvb, pns31 vbds j;
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1344
and Christ lets him fear, and lets him sink, and lets him crie ▪ but he directs his fear and his crie to the right end: Domine, salvum me fac; Lord, save me;
and christ lets him Fear, and lets him sink, and lets him cry ▪ but he directs his Fear and his cry to the right end: Domine, Salvum me fac; Lord, save me;
cc np1 vvz pno31 n1, cc vvz pno31 vvi, cc vvz pno31 vvi ▪ cc-acp pns31 vvz po31 n1 cc po31 n1 p-acp dt j-jn n1: fw-la, fw-la pno11 fw-la; np1, vvb pno11;
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1345
and thereupon he stretched forth his hand and saved him. God doth not raise his children to honour and great estate, and then leave them,
and thereupon he stretched forth his hand and saved him. God does not raise his children to honour and great estate, and then leave them,
cc av pns31 vvd av po31 n1 cc vvd pno31. np1 vdz xx vvi po31 n2 pc-acp vvi cc j n1, cc av vvb pno32,
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1346
and expose them to be subjects and exercises of the malice of others, neither doth he make them mightie and then leave them, ut glorietur in malo qui potens est, that he should think it a glorie to do harm:
and expose them to be subject's and exercises of the malice of Others, neither does he make them mighty and then leave them, ut glorietur in Malo qui potens est, that he should think it a glory to do harm:
cc vvi pno32 pc-acp vbi n2-jn cc n2 pp-f dt n1 pp-f n2-jn, av-dx vdz pns31 vvi pno32 j cc av vvb pno32, fw-la fw-la p-acp fw-la fw-la fw-la fw-la, cst pns31 vmd vvi pn31 dt n1 pc-acp vdi n1:
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1347
he doth not impoverish and dishonour his children, and then leave them unsensible of that doctrine, that patience is as great a blessing as abundance.
he does not impoverish and dishonour his children, and then leave them unsensible of that Doctrine, that patience is as great a blessing as abundance.
pns31 vdz xx vvi cc vvi po31 n2, cc av vvb pno32 j pp-f d n1, cst n1 vbz a-acp j dt n1 p-acp n1.
(6) sermon (DIV1)
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1348
God gives not his people health, and then leaves them to a boldnesse in surfeting; nor beautie, and then leaves them to a confidence, and opening themselves to all sollicitations;
God gives not his people health, and then leaves them to a boldness in surfeiting; nor beauty, and then leaves them to a confidence, and opening themselves to all solicitations;
np1 vvz xx po31 n1 n1, cc av vvz pno32 p-acp dt n1 p-acp vvg; ccx n1, cc av vvz pno32 p-acp dt n1, cc vvg px32 p-acp d n2;
(6) sermon (DIV1)
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1349
nor valour, and then leaves them to a spirituous quarrelsomnesse: God makes no patterns of his works, nor models of his houses;
nor valour, and then leaves them to a spirituous quarrelsomnesse: God makes no patterns of his works, nor models of his houses;
ccx n1, cc av vvz pno32 p-acp dt j n1: np1 vvz dx n2 pp-f po31 n2, ccx n2 pp-f po31 n2;
(6) sermon (DIV1)
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1350
he makes whole pieces, and perfect houses:
he makes Whole Pieces, and perfect houses:
pns31 vvz j-jn n2, cc j n2:
(6) sermon (DIV1)
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1351
he puts his children into good wayes, and he directs and protects them in those wayes;
he puts his children into good ways, and he directs and protects them in those ways;
pns31 vvz po31 n2 p-acp j n2, cc pns31 vvz cc vvz pno32 p-acp d n2;
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1352
for this is the constancie and perseverance of the love of Christ Jesus to us, as he is called in this Text a stone.
for this is the constancy and perseverance of the love of christ jesus to us, as he is called in this Text a stone.
p-acp d vbz dt n1 cc n1 pp-f dt n1 pp-f np1 np1 p-acp pno12, c-acp pns31 vbz vvn p-acp d n1 dt n1.
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1353
To come to the particular benefits, the first is, that he is Lapis fundamentalis, A foundation stone:
To come to the particular benefits, the First is, that he is Lapis fundamental, A Foundation stone:
pc-acp vvi p-acp dt j n2, dt ord vbz, cst pns31 vbz fw-la fw-la, dt n1 n1:
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1354
for other foundation can no man lay, then that is layed, which is Jesus Christ. Now when S. Augustine sayes (as he doth in the 2 and 3 places) that this place of S. Paul to the Corinthians is one of those places, of which Peter sayes, Quaedam difficilia, There are some things in S. Paul hard to be understood; for other Foundation can no man lay, then that is laid, which is jesus christ. Now when S. Augustine Says (as he does in the 2 and 3 places) that this place of S. Paul to the Corinthians is one of those places, of which Peter Says, Quaedam Difficulties, There Are Some things in S. Paul hard to be understood;
c-acp j-jn n1 vmb dx n1 vvi, av cst vbz vvn, r-crq vbz np1 np1. av c-crq n1 np1 vvz (c-acp pns31 vdz p-acp dt crd cc crd n2) cst d n1 pp-f n1 np1 p-acp dt np1 vbz pi pp-f d n2, pp-f r-crq np1 vvz, fw-la fw-la, pc-acp vbr d n2 p-acp n1 np1 j pc-acp vbi vvn;
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1355
S. Augustines meaning is, that the difficultie is in the next words, how any man should build stubble or hay upon such a foundation.
S. Augustine's meaning is, that the difficulty is in the next words, how any man should built stubble or hay upon such a Foundation.
zz njp2 vvg vbz, cst dt n1 vbz p-acp dt ord n2, c-crq d n1 vmd vvi n1 cc n1 p-acp d dt n1.
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1356
And therefore to place salvation or damnation in such an absolute decree of God, as should have no relation to the fall of man,
And Therefore to place salvation or damnation in such an absolute Decree of God, as should have no Relation to the fallen of man,
cc av pc-acp vvi n1 cc n1 p-acp d dt j n1 pp-f np1, c-acp vmd vhi dx n1 p-acp dt n1 pp-f n1,
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1357
and reparation in a Redeemer, this is to remove this stone out of the foundation; for a Christian may well be content to begin at Christ:
and reparation in a Redeemer, this is to remove this stone out of the Foundation; for a Christian may well be content to begin At christ:
cc n1 p-acp dt n1, d vbz pc-acp vvi d n1 av pp-f dt n1; p-acp dt np1 vmb av vbi j pc-acp vvi p-acp np1:
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1358
if any man therefore have laid any other foundation to his possession of great places, alliance in great families, strong practise in courts, obligations upon dependants, acclamations of people;
if any man Therefore have laid any other Foundation to his possession of great places, alliance in great families, strong practice in Courts, obligations upon dependants, acclamations of people;
cs d n1 av vhb vvn d j-jn n1 p-acp po31 n1 pp-f j n2, n1 p-acp j n2, j n1 p-acp n2, n2 p-acp n2-jn, n2 pp-f n1;
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1359
if he have laid any other foundation, for pleasure and contentment, care of health and complexion, delight in discourse, cheerfulnesse in disportings, interchange of secrets,
if he have laid any other Foundation, for pleasure and contentment, care of health and complexion, delight in discourse, cheerfulness in disportings, interchange of secrets,
cs pns31 vhb vvn d j-jn n1, p-acp n1 cc n1, n1 pp-f n1 cc n1, vvb p-acp n1, n1 p-acp n2-vvg, n1 pp-f n2-jn,
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1360
and such other small wares of court and cities as these are:
and such other small wares of court and cities as these Are:
cc d j-jn j n2 pp-f n1 cc n2 c-acp d vbr:
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1361
whosoever hath laid such foundations as these, must needs do as that Generall did when he besieged a town, who compounded to take it to mercie upon a condition, that in signe of subjection they should suffer him to take one row of stones from their walls;
whosoever hath laid such foundations as these, must needs do as that General did when he besieged a town, who compounded to take it to mercy upon a condition, that in Signen of subjection they should suffer him to take one row of stones from their walls;
r-crq vhz vvn d n2 c-acp d, vmb av vdi p-acp d n1 vdd c-crq pns31 vvd dt n1, r-crq vvd pc-acp vvi pn31 p-acp n1 p-acp dt n1, cst p-acp n1 pp-f n1 pns32 vmd vvi pno31 pc-acp vvi crd n1 pp-f n2 p-acp po32 n2;
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1362
whereupon he took away the lowest row, the foundation, and so ruined and demolished the whole walls of the citie:
whereupon he took away the lowest row, the Foundation, and so ruined and demolished the Whole walls of the City:
c-crq pns31 vvd av dt js n1, dt n1, cc av vvn cc vvn dt j-jn n2 pp-f dt n1:
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1363
so must he that hath these foundations, that is, these habits, divest the habit, root out the lowest stone, the generall and radicall inclination of these disorders:
so must he that hath these foundations, that is, these habits, divest the habit, root out the lowest stone, the general and radical inclination of these disorders:
av vmb pns31 cst vhz d n2, cst vbz, d n2, vvb dt n1, n1 av dt js n1, dt n1 cc j n1 pp-f d n2:
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for he shall never be able to watch and resist every particular temptation, if he trust onely to his morall constancie;
for he shall never be able to watch and resist every particular temptation, if he trust only to his moral constancy;
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no, nor if he place Christ for the roof, to cover his sinnes, when he hath done them:
no, nor if he place christ for the roof, to cover his Sins, when he hath done them:
uh-dx, ccx cs pns31 vvb np1 p-acp dt n1, pc-acp vvi po31 n2, c-crq pns31 vhz vdn pno32:
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his mercie works, by way of pardon after, not by way of an Obstante, and priviledge, to do a sinne beforehand;
his mercy works, by Way of pardon After, not by Way of an Obstacle, and privilege, to do a sin beforehand;
png31 n1 vvz, p-acp n1 pp-f n1 p-acp, xx p-acp n1 pp-f dt n-jn, cc n1, pc-acp vdi dt n1 av;
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but beforehand he must be in the foundation, in our eye, when we undertake any particular action;
but beforehand he must be in the Foundation, in our eye, when we undertake any particular actium;
cc-acp av pns31 vmb vbi p-acp dt n1, p-acp po12 n1, c-crq pns12 vvb d j n1;
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in the beginning, for there he is to be in the first place, Lapis fundamentalis. And then after we have considered him in the foundation,
in the beginning, for there he is to be in the First place, Lapis fundamental. And then After we have considered him in the Foundation,
p-acp dt n1, c-acp a-acp pns31 vbz pc-acp vbi p-acp dt ord n1, fw-la fw-la. cc av p-acp po12 vhb vvn pno31 p-acp dt n1,
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as we are there all Christians, he grows to be Lapis angularis, to unite those Christians which seem to be of divers wayes, divers aspects, divers professions, together.
as we Are there all Christians, he grows to be Lapis angularis, to unite those Christians which seem to be of diverse ways, diverse aspects, diverse professions, together.
c-acp pns12 vbr pc-acp d np1, pns31 vvz pc-acp vbi fw-la fw-la, pc-acp vvi d np1 r-crq vvb pc-acp vbi pp-f j n2, j n2, j n2, av.
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As we consider him in the foundation, there he is the root of faith; as we consider him in the corner, there he is the root of charitie.
As we Consider him in the Foundation, there he is the root of faith; as we Consider him in the corner, there he is the root of charity.
c-acp pns12 vvb pno31 p-acp dt n1, a-acp pns31 vbz dt n1 pp-f n1; c-acp pns12 vvb pno31 p-acp dt n1, a-acp pns31 vbz dt n1 pp-f n1.
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In Esay he is both together, a sure foundation, and a corner stone, as he was in that place of Esay Lapis probatus, I will lay in Sion a tried stone;
In Isaiah he is both together, a sure Foundation, and a corner stone, as he was in that place of Isaiah Lapis probatus, I will lay in Sion a tried stone;
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and in the Psalme, Lapis reprobatus, a stone that the builders refused; in this consideration he is Lapis approbatus, a stone approved by all sides together.
and in the Psalm, Lapis reprobatus, a stone that the Builders refused; in this consideration he is Lapis approbatus, a stone approved by all sides together.
cc p-acp dt n1, fw-la fw-la, dt n1 cst dt n2 vvd; p-acp d n1 pns31 vbz fw-la fw-la, dt n1 vvn p-acp d n2 av.
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Consider first what divers things he unites in his own person, that he should be the sonne of a woman,
Consider First what diverse things he unites in his own person, that he should be the son of a woman,
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and yet no sonne of man; that the sonne of a woman should be the Sonne of God;
and yet no son of man; that the son of a woman should be the Son of God;
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that mans nature and innocencie should meet together; a man that should not sinne; that Gods nature and mortalitie should meet together, be God that must die:
that men nature and innocence should meet together; a man that should not sin; that God's nature and mortality should meet together, be God that must die:
cst ng1 n1 cc n1 vmd vvi av; dt n1 cst vmd xx n1; cst ng1 n1 cc n1 vmd vvi av, vbb np1 cst vmb vvi:
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briefly, that he should do and suffer many things, impossible as man, impossible as God; thus he was a corner-stone, that brought together natures naturally incompatible:
briefly, that he should do and suffer many things, impossible as man, impossible as God; thus he was a cornerstone, that brought together nature's naturally incompatible:
av-j, cst pns31 vmd vdi cc vvi d n2, j c-acp n1, j c-acp np1; av pns31 vbds dt n1, cst vvd av n2 av-j j:
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Thus he was Lapis angularis, a corner-stone, in his person.
Thus he was Lapis angularis, a cornerstone, in his person.
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Consider him in his offices, as a Redéemer, as a Mediatour, and so he hath united God to man, rebellious men to jealous God;
Consider him in his Offices, as a Redeemer, as a Mediator, and so he hath united God to man, rebellious men to jealous God;
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yea, such a corner stone, as hath builded heaven and earth, Jerusalem and Babel together; thus in his person, and thus in his offices.
yea, such a corner stone, as hath built heaven and earth, Jerusalem and Babel together; thus in his person, and thus in his Offices.
uh, d dt n1 n1, c-acp vhz vvn n1 cc n1, np1 cc np1 av; av p-acp po31 n1, cc av p-acp po31 n2.
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Consider him in his power, and he is such a corner-stone as he is the God of grace,
Consider him in his power, and he is such a cornerstone as he is the God of grace,
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and love, and union, and concord;
and love, and Union, and concord;
cc n1, cc n1, cc n1;
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such a corner-stone as is able to reconcile and unite (as he did in Abrahams house) a wife and a concubine in one bed, a covetous father and a wastfull sonne in one familie, a severe magistrate and a licentious people in one citie,
such a cornerstone as is able to reconcile and unite (as he did in Abrahams house) a wife and a concubine in one Bed, a covetous father and a wasteful son in one family, a severe magistrate and a licentious people in one City,
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an absolute Prince and a jealous people in one kingdome, law and conscience in one government, scripture and tradition in one Church.
an absolute Prince and a jealous people in one Kingdom, law and conscience in one government, scripture and tradition in one Church.
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If we will but consider Christ Jesus the life and soul of all our accounts, and all our purposes;
If we will but Consider christ jesus the life and soul of all our accounts, and all our Purposes;
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if we would mingle that sweetnesse and supplenesse, which he loves, and which he is, in all our undertakings;
if we would mingle that sweetness and suppleness, which he loves, and which he is, in all our undertakings;
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if in all our controversies (book-controversies and sword-controversies) we would fit them to him,
if in all our controversies (book-controversies and sword-controversies) we would fit them to him,
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and see how neare they would meet in him, that is, how neare we could come to be friends,
and see how near they would meet in him, that is, how near we could come to be Friends,
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and yet both sides good Christians: then we placed this stone in the second right place:
and yet both sides good Christians: then we placed this stone in the second right place:
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who as he is a corner-stone, reconciling God and man, in his own person; and God and man, in reconciling mankinde in his office:
who as he is a cornerstone, reconciling God and man, in his own person; and God and man, in reconciling mankind in his office:
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so he desires to be a corner-stone in reconciling man and man, and setting peace amongst our selves, not for worldly ends, but for this respect;
so he Desires to be a cornerstone in reconciling man and man, and setting peace among our selves, not for worldly ends, but for this respect;
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that we might all meet in him to love one another, not because we made a stronger partie by that love, not because we made a sweeter conversation by that love;
that we might all meet in him to love one Another, not Because we made a Stronger party by that love, not Because we made a Sweeten Conversation by that love;
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but because we meet closer in the bosome of Christ Jesus, where we must all at last either rest all together, or else be all together eternally thrown out,
but Because we meet closer in the bosom of christ jesus, where we must all At last either rest all together, or Else be all together eternally thrown out,
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or be eternally separated and divorced one from another. Having then received Christ as a foundation stone, we beleeve aright;
or be eternally separated and divorced one from Another. Having then received christ as a Foundation stone, we believe aright;
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and for the cornerstone, we interpret charitably the opinions and accounts of other men:
and for the cornerstone, we interpret charitably the opinions and accounts of other men:
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the next is, that he is Lapis Jacob, a stone of rest and securitie to our souls.
the next is, that he is Lapis Jacob, a stone of rest and security to our Souls.
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When Jacob was in his journey, he took a stone, and that stone was his pillow;
When Jacob was in his journey, he took a stone, and that stone was his pillow;
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when that he slept all night, and rested upon the stone, he saw the ladder that reached from heaven to earth:
when that he slept all night, and rested upon the stone, he saw the ladder that reached from heaven to earth:
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it is much to have this egresse and regresse to God, to have a sense of being gone from him,
it is much to have this egress and regress to God, to have a sense of being gone from him,
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and the desire and means of returning to him.
and the desire and means of returning to him.
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When we do fall into particular sinnes, it is well if we can take hold of the first step of this ladder, with that hand of David, Domine respice in testamentum, O Lord consider the covenant:
When we do fallen into particular Sins, it is well if we can take hold of the First step of this ladder, with that hand of David, Domine respice in testamentum, Oh Lord Consider the Covenant:
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if we can remember God of his covenant to his people and to their seed, it is well.
if we can Remember God of his Covenant to his people and to their seed, it is well.
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That is more, if we can clamber a step higher on this ladder, to a Domine labia mea aperi, if we can come to open our lips in a true confession of our wretched condition,
That is more, if we can clamber a step higher on this ladder, to a Domine labia mea aperi, if we can come to open our lips in a true Confessi of our wretched condition,
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and of those sinnes by which we have forfeited our interest in that covenant;
and of those Sins by which we have forfeited our Interest in that Covenant;
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it is more, and more then that too, if we can come to that, Inebriabo me lacrymis, if we overflow and make our selves drunk with teares, in a true sense and sorrow for those sinnes;
it is more, and more then that too, if we can come to that, Inebriabo me lacrymis, if we overflow and make our selves drunk with tears, in a true sense and sorrow for those Sins;
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still it is more then all these, if we can expostulate with God in an Ʋsque quò Domine? How long Lord shall I take counsel within my self, having wearinesse in my heart? These steps, these gradations to God do well.
still it is more then all these, if we can expostulate with God in an Ʋsque quò Domine? How long Lord shall I take counsel within my self, having weariness in my heart? These steps, these gradations to God do well.
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Warre is a degree of peace, as it is the way to prayer; and this colluctation and wrestling with God, brings a man to peace with him:
War is a degree of peace, as it is the Way to prayer; and this colluctation and wrestling with God, brings a man to peace with him:
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But then is a man upon the stone of David, when in a fairer, and even,
But then is a man upon the stone of David, when in a Fairer, and even,
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and constant religious course of life, he enters into sheets every night, as though his executours had closed him,
and constant religious course of life, he enters into sheets every night, as though his Executors had closed him,
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as though his neighbours next day were to shrowd and winde him in those sheets,
as though his neighbours next day were to shroud and wind him in those sheets,
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and lies down every night, not as though his man was to call him up the next day morning to hunt,
and lies down every night, not as though his man was to call him up the next day morning to hunt,
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or to the next dayes sport businesse, but as though the Angels were to call him to the resurrection.
or to the next days sport business, but as though the Angels were to call him to the resurrection.
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And this is our third benefit, as Christ is a stone, we have securitie and peace of conscience in him.
And this is our third benefit, as christ is a stone, we have security and peace of conscience in him.
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The next is, that he is Lapis David, the stone with which he slew Goliah, and with which we may overcome all our enemies.
The next is, that he is Lapis David, the stone with which he slew Goliath, and with which we may overcome all our enemies.
dt ord vbz, cst pns31 vbz np1 np1, dt n1 p-acp r-crq pns31 vvd np1, cc p-acp r-crq pns12 vmb vvi d po12 n2.
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Sicut baculus crucis, ità lapis Christi habet typum, sayes Augustine; Davids sling was a type of the crosse,Sicut Baculus crucis, ità lapis Christ habet typum, Says Augustine; Davids sling was a type of the cross,
fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, vvz np1; np1 n1 vbds dt n1 pp-f dt n1,
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and the stone was a type of Christ. We will choose to insist upon spirituall enemies, sinnes.
and the stone was a type of christ. We will choose to insist upon spiritual enemies, Sins.
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And this is the stone that enables the weakest man to overthrow the strongest sinne, if he proced as David did.
And this is the stone that enables the Weakest man to overthrow the Strongest sin, if he proceed as David did.
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David said to Goliah, Thou comest to me with a sword, with a spear, and with a shield; David said to Goliath, Thou Comest to me with a sword, with a spear, and with a shield;
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but I come unto thee in the name of the God of hosts, of Israel, whom thou hast railed upon.but I come unto thee in the name of the God of hosts, of Israel, whom thou hast railed upon.
cc-acp pns11 vvb p-acp pno21 p-acp dt n1 pp-f dt n1 pp-f n2, pp-f np1, ro-crq pns21 vh2 vvn p-acp.
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1419
If thou watch the approach of any sinne, any giant sinne that transports thee most,
If thou watch the approach of any sin, any giant sin that transports thee most,
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1420
if thou apprehend it to rail against the Lord of hosts, in that there is a loud and active blasphemie against God in every sinne;
if thou apprehend it to rail against the Lord of hosts, in that there is a loud and active blasphemy against God in every sin;
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1421
if it desire to come with a sword, or a spear, perswasions of advancement if thou do it, threatnings of dishonour if thou do it not;
if it desire to come with a sword, or a spear, persuasions of advancement if thou do it, threatenings of dishonour if thou do it not;
cs pn31 vvb pc-acp vvi p-acp dt n1, cc dt n1, n2 pp-f n1 cs pns21 vdi pn31, n2-vvg pp-f n1 cs pns21 vdi pn31 xx;
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1422
if it come with a shield, with promises to cover and palliate it if thou do it:
if it come with a shield, with promises to cover and palliate it if thou do it:
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1423
if then this David, thy attempted soul, can put his hand into his bag, as David did, (for, Quid cor hominis nisi sacculus Dei? mans heart is that bag in which God layes up all good directions) if he can take into his consideration his Christ Jesus,
if then this David, thy attempted soul, can put his hand into his bag, as David did, (for, Quid cor hominis nisi sacculus Dei? men heart is that bag in which God lays up all good directions) if he can take into his consideration his christ jesus,
cs av d np1, po21 j-vvn n1, vmb vvi po31 n1 p-acp po31 n1, c-acp np1 vdd, (c-acp, fw-la fw-la fw-la fw-la fw-la fw-la? vvz n1 vbz d n1 p-acp r-crq np1 vvz a-acp d j n2) cs pns31 vmb vvi p-acp po31 n1 po31 np1 np1,
(6) sermon (DIV1)
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1424
and sling out his works, his commandments, his merits; this Goliah, this giant sinne will fall to the ground.
and sling out his works, his Commandments, his merits; this Goliath, this giant sin will fallen to the ground.
cc vvb av po31 n2, po31 n2, po31 n2; d np1, d n1 n1 vmb vvi p-acp dt n1.
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1425
And then as it is said of David there, that he slew him when he had no sword in his hand;
And then as it is said of David there, that he slew him when he had no sword in his hand;
cc av c-acp pn31 vbz vvn pp-f np1 a-acp, cst pns31 vvd pno31 c-crq pns31 vhd dx n1 p-acp po31 n1;
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1426
and yet in the next verse, that he took his sword and slew him with that:
and yet in the next verse, that he took his sword and slew him with that:
cc av p-acp dt ord n1, cst pns31 vvd po31 n1 cc vvd pno31 p-acp d:
(6) sermon (DIV1)
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1427
so even by the consideration of that which my Saviour hath done for me, I shall give this sinne the first deaths wound,
so even by the consideration of that which my Saviour hath done for me, I shall give this sin the First death's wound,
av av p-acp dt n1 pp-f d r-crq po11 n1 vhz vdn p-acp pno11, pns11 vmb vvi d n1 dt ord ng1 n1,
(6) sermon (DIV1)
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1428
and then I shall kill him with his own sword; his own abomination, his own foulnesse shall make me detest him:
and then I shall kill him with his own sword; his own abomination, his own foulness shall make me detest him:
cc av pns11 vmb vvi pno31 p-acp po31 d n1; po31 d n1, po31 d n1 vmb vvi pno11 vvi pno31:
(6) sermon (DIV1)
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1429
if I dare but look him in the face, if I dare call him, I come in the name of the Lord,
if I Dare but look him in the face, if I Dare call him, I come in the name of the Lord,
cs pns11 vvb cc-acp vvb pno31 p-acp dt n1, cs pns11 vvb vvb pno31, pns11 vvb p-acp dt n1 pp-f dt n1,
(6) sermon (DIV1)
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1430
if I consider him, I shall triumph over him: Et dabit certandi victoriam, qui dedit certandi audaciam;
if I Consider him, I shall triumph over him: Et Dabit certandi victoriam, qui dedit certandi audaciam;
cs pns11 vvb pno31, pns11 vmb vvi p-acp pno31: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
(6) sermon (DIV1)
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1431
That God who gave me courage to fight, will give me courage to overcome.
That God who gave me courage to fight, will give me courage to overcome.
cst np1 r-crq vvd pno11 n1 pc-acp vvi, vmb vvi pno11 n1 pc-acp vvi.
(6) sermon (DIV1)
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1432
The last benefit, which we consider in Christ as he is a stone, is, that he is Petra, A rock: the rock gave water to the Israelites,
The last benefit, which we Consider in christ as he is a stone, is, that he is Petra, A rock: the rock gave water to the Israelites,
dt ord n1, r-crq pns12 vvb p-acp np1 c-acp pns31 vbz dt n1, vbz, cst pns31 vbz np1, dt n1: dt n1 vvd n1 p-acp dt np2,
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1433
and he gave them honie out of the stone, and oyl out of the rock.
and he gave them honey out of the stone, and oil out of the rock.
cc pns31 vvd pno32 n1 av pp-f dt n1, cc n1 av pp-f dt n1.
(6) sermon (DIV1)
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1434
Now when S. Paul saith that our fathers drank of the same rock, as we heard, that rock was Christ, so that all temporall and spirituall blessings to us,
Now when S. Paul Says that our Father's drank of the same rock, as we herd, that rock was christ, so that all temporal and spiritual blessings to us,
av c-crq n1 np1 vvz d po12 n2 vvd pp-f dt d n1, c-acp pns12 vvd, cst n1 vbds np1, av cst d j cc j n2 p-acp pno12,
(6) sermon (DIV1)
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1435
and to our fathers, were all conferred upon us in Christ:
and to our Father's, were all conferred upon us in christ:
cc p-acp po12 n2, vbdr d vvn p-acp pno12 p-acp np1:
(6) sermon (DIV1)
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1436
But we consider not now any miraculous production from the rock, but that which is naturall to the rock, that it is a firm defence to us in all tempests, in all afflictions, in all tribulation.
But we Consider not now any miraculous production from the rock, but that which is natural to the rock, that it is a firm defence to us in all tempests, in all afflictions, in all tribulation.
cc-acp pns12 vvb xx av d j n1 p-acp dt n1, cc-acp cst r-crq vbz j p-acp dt n1, cst pn31 vbz dt j n1 p-acp pno12 p-acp d n2, p-acp d n2, p-acp d n1.
(6) sermon (DIV1)
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1437
And therefore Laudate Dominum habitationes petrae, sayes the Prophet, You that are inhabitants of this rock, you that dwell in Christ,
And Therefore Laudate Dominum habitationes Rock, Says the Prophet, You that Are inhabitants of this rock, you that dwell in christ,
cc av np1 fw-la fw-la fw-la, vvz dt n1, pn22 cst vbr n2 pp-f d n1, pn22 cst vvb p-acp np1,
(6) sermon (DIV1)
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1438
and Christ in you, you that dwell in earth, in this rock, praise ye the Lord, blesse him, and magnifie him for ever.
and christ in you, you that dwell in earth, in this rock, praise you the Lord, bless him, and magnify him for ever.
cc np1 p-acp pn22, pn22 cst vvb p-acp n1, p-acp d n1, vvb pn22 dt n1, vvb pno31, cc vvi pno31 p-acp av.
(6) sermon (DIV1)
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1439
If the sonne shall ask bread of the father, will he give him a stone, as is Christs question? Yes, O blessed Father, we ask no other: answer to our petition;
If the son shall ask bred of the father, will he give him a stone, as is Christ question? Yes, Oh blessed Father, we ask no other: answer to our petition;
cs dt n1 vmb vvi n1 pp-f dt n1, vmb pns31 vvi pno31 dt n1, c-acp vbz npg1 n1? uh, uh j-vvn n1, pns12 vvb dx n-jn: vvb p-acp po12 n1;
(6) sermon (DIV1)
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1440
no better satisfaction to our necessitie, when we say, Da nobis hodie panem, Give us this day our daily bread, then that thou give us this stone, this rock, thy self in the Church for our direction, thy self in thy sacraments for our refection;
no better satisfaction to our necessity, when we say, Dam nobis hodie Bread, Give us this day our daily bred, then that thou give us this stone, this rock, thy self in the Church for our direction, thy self in thy Sacraments for our refection;
av-dx jc n1 p-acp po12 n1, c-crq pns12 vvb, n1 fw-la fw-la fw-la, vvb pno12 d n1 po12 j n1, av cst pns21 vvb pno12 d n1, d n1, po21 n1 p-acp dt n1 p-acp po12 n1, po21 n1 p-acp po21 n2 p-acp po12 n1;
(6) sermon (DIV1)
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1441
what hardnesse soever we finde there, what corrections soever we receive there, all shall be of easie digestion and good nourishment to us:
what hardness soever we find there, what corrections soever we receive there, all shall be of easy digestion and good nourishment to us:
r-crq n1 av pns12 vvb a-acp, r-crq n2 av pns12 vvb a-acp, d vmb vbi pp-f j n1 cc j n1 p-acp pno12:
(6) sermon (DIV1)
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1442
thy holy Spirit of patience shall command these stones to be made bread, and we shall finde more juice, more marrow in these stones, in these afflictions,
thy holy Spirit of patience shall command these stones to be made bred, and we shall find more juice, more marrow in these stones, in these afflictions,
po21 j n1 pp-f n1 vmb vvi d n2 pc-acp vbi vvn n1, cc pns12 vmb vvi dc n1, dc n1 p-acp d n2, p-acp d n2,
(6) sermon (DIV1)
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1443
then worldly men shall do in the softnesse of their oyl, in the sweetnesse of their honie, in the cheerfulnesse of their wine:
then worldly men shall do in the softness of their oil, in the sweetness of their honey, in the cheerfulness of their wine:
av j n2 vmb vdi p-acp dt n1 pp-f po32 n1, p-acp dt n1 pp-f po32 n1, p-acp dt n1 pp-f po32 n1:
(6) sermon (DIV1)
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1444
for as Christ is our foundation, we beleeve in him; and our corner stone, we are at peace with all the world in him:
for as christ is our Foundation, we believe in him; and our corner stone, we Are At peace with all the world in him:
c-acp c-acp np1 vbz po12 n1, pns12 vvb p-acp pno31; cc po12 n1 n1, pns12 vbr p-acp n1 p-acp d dt n1 p-acp pno31:
(6) sermon (DIV1)
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1445
as he is Jacobs stone, giving us peace in our selves; and Davids stone, giving us victorie over all our enemies:
as he is Jacobs stone, giving us peace in our selves; and Davids stone, giving us victory over all our enemies:
c-acp pns31 vbz np1 n1, vvg pno12 n1 p-acp po12 n2; cc npg1 n1, vvg pno12 n1 p-acp d po12 n2:
(6) sermon (DIV1)
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1446
so he is a rock of stone; no affliction, no tribulation shall shake us.
so he is a rock of stone; no affliction, no tribulation shall shake us.
av pns31 vbz dt n1 pp-f n1; dx n1, dx n1 vmb vvi pno12.
(6) sermon (DIV1)
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1447
And so we have passed through all the benefits proposed to be considered in the first place.
And so we have passed through all the benefits proposed to be considered in the First place.
cc av pns12 vhb vvn p-acp d dt n2 vvd pc-acp vbi vvn p-acp dt ord n1.
(6) sermon (DIV1)
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1448
It is some degree of thankfulnesse to stand long in the contemplation of the benefits which we have received,
It is Some degree of thankfulness to stand long in the contemplation of the benefits which we have received,
pn31 vbz d n1 pp-f n1 pc-acp vvi j p-acp dt n1 pp-f dt n2 r-crq pns12 vhb vvn,
(6) sermon (DIV1)
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1449
and therefore we have insisted thus long upon this first part:
and Therefore we have insisted thus long upon this First part:
cc av pns12 vhb vvd av av-j p-acp d ord n1:
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1450
But it is a degree of spirituall wisdome too, to make haste to the considerations of our dangers,
But it is a degree of spiritual Wisdom too, to make haste to the considerations of our dangers,
cc-acp pn31 vbz dt n1 pp-f j n1 av, pc-acp vvi n1 p-acp dt n2 pp-f po12 n2,
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1451
and therefore we come now to them: we will fall upon this stone and be broken;
and Therefore we come now to them: we will fallen upon this stone and be broken;
cc av pns12 vvb av p-acp pno32: pns12 vmb vvi p-acp d n1 cc vbi vvn;
(6) sermon (DIV1)
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1452
this stone may fall upon us and grinde us to powder. And in the first of these, we may consider, Quid frangi, Quid cadere;
this stone may fallen upon us and grind us to powder. And in the First of these, we may Consider, Quid frangi, Quid Cadere;
d n1 vmb vvi p-acp pno12 cc vvi pno12 p-acp n1. cc p-acp dt ord pp-f d, pns12 vmb vvi, fw-la fw-la, fw-la fw-la;
(6) sermon (DIV1)
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1453
What that falling upon this stone is, and what it is to be broken upon it;
What that falling upon this stone is, and what it is to be broken upon it;
r-crq cst n-vvg p-acp d n1 vbz, cc r-crq pn31 vbz pc-acp vbi vvn p-acp pn31;
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1454
and then the latitude of this, Ʋnusquisque, that whosoever falls so, is so broken.
and then the latitude of this, Ʋnusquisque, that whosoever falls so, is so broken.
cc av dt n1 pp-f d, fw-la, cst r-crq vvz av, vbz av vvn.
(6) sermon (DIV1)
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1455
First then because Christ loves us to the end, therefore some will never put him to it, never trouble him till then.
First then Because christ loves us to the end, Therefore Some will never put him to it, never trouble him till then.
np1 av p-acp np1 vvz pno12 p-acp dt n1, av d vmb av-x vvi pno31 p-acp pn31, av-x vvb pno31 p-acp av.
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1456
As the wise man said of Manna, that it had abundance of all pleasures in it,
As the wise man said of Manna, that it had abundance of all pleasures in it,
p-acp dt j n1 vvd pp-f n1, cst pn31 vhd n1 pp-f d n2 p-acp pn31,
(6) sermon (DIV1)
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1457
and was meet for all tasts, that is (as Expositours interpret it) that Manna tasted to every man like that which every man liked best:
and was meet for all tastes, that is (as Expositors interpret it) that Manna tasted to every man like that which every man liked best:
cc vbds j p-acp d vvz, cst vbz (c-acp n2 vvb pn31) cst n1 vvn p-acp d n1 av-j cst r-crq d n1 vvd js:
(6) sermon (DIV1)
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1458
so hath this stone Christ Jesus abundance of all qualities of stone in it; and it is such a stone to every man, as he desires it should.
so hath this stone christ jesus abundance of all qualities of stone in it; and it is such a stone to every man, as he Desires it should.
av vhz d n1 np1 np1 n1 pp-f d n2 pp-f n1 p-acp pn31; cc pn31 vbz d dt n1 p-acp d n1, c-acp pns31 vvz pn31 vmd.
(6) sermon (DIV1)
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1459
Ʋnto you that beleeve, saith S. Peter, he is a pretious stone; but unto the disobedient, a stone to stumble at: Ʋnto you that believe, Says S. Peter, he is a precious stone; but unto the disobedient, a stone to Stumble At:
av pn22 cst vvb, vvz n1 np1, pns31 vbz dt j n1; p-acp p-acp dt j, dt n1 pc-acp vvi p-acp:
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1460
for if a man walk in a gallerie, where windows and statues and tables are all of marble,
for if a man walk in a gallery, where windows and statues and tables Are all of Marble,
c-acp cs dt n1 vvb p-acp dt n1, c-crq n2 cc n2 cc n2 vbr d pp-f n1,
(6) sermon (DIV1)
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1461
yet if he walk in the dark, or blinde-folded, or carelesly, he may break his face as dangerously against that rich stone,
yet if he walk in the dark, or blindfolded, or carelessly, he may break his face as dangerously against that rich stone,
av cs pns31 vvb p-acp dt j, cc j, cc av-j, pns31 vmb vvi po31 n1 c-acp av-j p-acp cst j n1,
(6) sermon (DIV1)
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1462
as if it were but brick:
as if it were but brick:
c-acp cs pn31 vbdr p-acp n1:
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1463
so though a man walk in the true Church of God, in that Jerusalem, which is described in the Revelation, whose foundation,
so though a man walk in the true Church of God, in that Jerusalem, which is described in the Revelation, whose Foundation,
av cs dt n1 vvb p-acp dt j n1 pp-f np1, p-acp cst np1, r-crq vbz vvn p-acp dt n1, rg-crq n1,
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1464
and gates, and walls are all precious stone;
and gates, and walls Are all precious stone;
cc n2, cc n2 vbr d j n1;
(6) sermon (DIV1)
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1465
yet if a man bring misbelief, all his religion is but a part of civil government and order:
yet if a man bring misbelief, all his Religion is but a part of civil government and order:
av cs dt n1 vvb n1, d po31 n1 vbz p-acp dt n1 pp-f j n1 cc n1:
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1466
if a man be scandalized at that humilitie, that patience, that povertie, that lowlinesse of spirit, which the Christian religion inclines us unto;
if a man be scandalized At that humility, that patience, that poverty, that lowliness of Spirit, which the Christian Religion inclines us unto;
cs dt n1 vbi vvn p-acp d n1, cst n1, cst n1, cst n1 pp-f n1, r-crq dt njp n1 vvz pno12 p-acp;
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1467
if he will say, Si rex Israel, If Christ will be King, let him come down from the crosse,
if he will say, Si rex Israel, If christ will be King, let him come down from the cross,
cs pns31 vmb vvi, fw-mi fw-la np1, cs np1 vmb vbi n1, vvb pno31 vvi a-acp p-acp dt n1,
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1468
and then we will beleeve in him;
and then we will believe in him;
cc av pns12 vmb vvi p-acp pno31;
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1469
let him deliver his Church from all crosses, first of doctrine, then of persecution, and then we will beleeve him to be King:
let him deliver his Church from all Crosses, First of Doctrine, then of persecution, and then we will believe him to be King:
vvb pno31 vvi po31 n1 p-acp d n2, ord pp-f n1, av pp-f n1, cc av pns12 vmb vvi pno31 pc-acp vbi n1:
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1470
if he will say, Nolumus hunc regnare, We will admit Christ, but we will not admit him to reigne over us, to be King;
if he will say, Nolumus hunc Reign, We will admit christ, but we will not admit him to Reign over us, to be King;
cs pns31 vmb vvi, fw-la fw-la fw-la, pns12 vmb vvi np1, cc-acp pns12 vmb xx vvi pno31 pc-acp vvi p-acp pno12, pc-acp vbi n1;
(6) sermon (DIV1)
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1471
if he will be content with a Consulship, with a Colleagueship, that he and the world may joyn in government, that we may give the week to the world,
if he will be content with a Consulship, with a Colleagueship, that he and the world may join in government, that we may give the Week to the world,
cs pns31 vmb vbi j p-acp dt n1, p-acp dt n1, cst pns31 cc dt n1 vmb vvi p-acp n1, cst pns12 vmb vvi dt n1 p-acp dt n1,
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1472
and the sabbath unto him, and the night to our licentiousnesse;
and the Sabbath unto him, and the night to our licentiousness;
cc dt n1 p-acp pno31, cc dt n1 pc-acp po12 n1;
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1473
that of the day we may give the forenoon to him, and the afternoon to our pleasures;
that of the day we may give the forenoon to him, and the afternoon to our pleasures;
d pp-f dt n1 pns12 vmb vvi dt n1 p-acp pno31, cc dt n1 p-acp po12 n2;
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1474
if this will serve Christ, we can be content to admit him:
if this will serve christ, we can be content to admit him:
cs d vmb vvi np1, pns12 vmb vbi j pc-acp vvi pno31:
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1475
but Nolumus regnare, We will not admit of his absolute power, that whether we eat or drink,
but Nolumus Reign, We will not admit of his absolute power, that whither we eat or drink,
cc-acp fw-la fw-la, pns12 vmb xx vvi pp-f po31 j n1, cst cs pns12 vvb cc vvi,
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1476
or whatsoever we do, we must be troubled to think on him, and respect his glorie in every thing;
or whatsoever we do, we must be troubled to think on him, and respect his glory in every thing;
cc r-crq pns12 vdb, pns12 vmb vbi vvn p-acp vvb p-acp pno31, cc vvb po31 n1 p-acp d n1;
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1477
if he will say, Praecepit Angelis, God hath given charge to his Angels, and therefore we need not look to our own wayes;
if he will say, Praecepit Angels, God hath given charge to his Angels, and Therefore we need not look to our own ways;
cs pns31 vmb vvi, fw-la np1, np1 vhz vvn n1 p-acp po31 n2, cc av pns12 vvb xx vvi p-acp po12 d n2;
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1478
he hath locked us up safe, and lodged us safely under an eternall election, and therefore we are sure of salvation:
he hath locked us up safe, and lodged us safely under an Eternal election, and Therefore we Are sure of salvation:
pns31 vhz vvn pno12 p-acp j, cc vvd pno12 av-j p-acp dt j n1, cc av pns12 vbr j pp-f n1:
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1479
if he will walk thus blindely, violently, wilfully, negligently in the true Church, though he walk amongst the saphires,
if he will walk thus blindly, violently, wilfully, negligently in the true Church, though he walk among the Sapphires,
cs pns31 vmb vvi av av-j, av-j, av-j, av-j p-acp dt j n1, cs pns31 vvb p-acp dt n2,
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1480
and pearls, and chrysolites which are mentioned there, that is, in the outward common and fellowship of Gods saints;
and Pearls, and chrysolites which Are mentioned there, that is, in the outward Common and fellowship of God's Saints;
cc n2, cc n2 r-crq vbr vvn a-acp, cst vbz, p-acp dt j j cc n1 pp-f npg1 n2;
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1481
yet he may bruise, and break, and batter himself asmuch against these, as against the stone gods of the Heathen,
yet he may bruise, and break, and batter himself as against these, as against the stone God's of the Heathen,
av pns31 vmb vvi, cc vvi, cc vvi px31 p-acp p-acp d, c-acp p-acp dt n1 n2 pp-f dt j-jn,
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1482
or the stone idols of the Papists: for first, the place of this falling upon this stone is the true Church:
or the stone Idols of the Papists: for First, the place of this falling upon this stone is the true Church:
cc dt n1 n2 pp-f dt njp2: c-acp ord, dt n1 pp-f d vvg p-acp d n1 vbz dt j n1:
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1483
Qui jacet in terra, He that is alreadie upon the ground, can fall no lower, till he fall to hell;Qui jacet in terra, He that is already upon the ground, can fallen no lower, till he fallen to hell;
fw-la fw-la p-acp fw-la, pns31 cst vbz av p-acp dt n1, vmb vvi av-dx av-jc, c-acp pns31 vvb p-acp n1;
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1484
but he whom God hath brought into his Church, if he come to a confident securitie that he is gone farre enough in these outward acts of religion, he falls,
but he whom God hath brought into his Church, if he come to a confident security that he is gone Far enough in these outward acts of Religion, he falls,
cc-acp pns31 r-crq np1 vhz vvn p-acp po31 n1, cs pns31 vvb p-acp dt j n1 cst pns31 vbz vvn av-j av-d p-acp d j n2 pp-f n1, pns31 vvz,
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1485
though he be upon this stone. This is the place of the true Church;
though he be upon this stone. This is the place of the true Church;
cs pns31 vbb p-acp d n1. d vbz dt n1 pp-f dt j n1;
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1486
the falling it self (as farre as will fall into one time of consideration now) is a falling into some particular sinne,
the falling it self (as Far as will fallen into one time of consideration now) is a falling into Some particular sin,
dt vvg pn31 n1 (c-acp av-j c-acp vmb vvi p-acp crd n1 pp-f n1 av) vbz dt vvg p-acp d j n1,
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1487
but not of such as quenches our faith; we fall so as we may rise again:
but not of such as quenches our faith; we fallen so as we may rise again:
cc-acp xx pp-f d c-acp vvz po12 n1; pns12 vvb av c-acp pns12 vmb vvi av:
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1488
S. Jerome expresseth it so, Qui cadit, & tamen credit, He that falls and yet beleeves, revocatur per poenitentiam ad salutem, that man is reserved by Gods purpose to come by repentance to salvation:
S. Jerome Expresses it so, Qui Cadit, & tamen credit, He that falls and yet believes, revocatur per poenitentiam ad salutem, that man is reserved by God's purpose to come by Repentance to salvation:
n1 np1 vvz pn31 av, fw-la fw-la, cc fw-la n1, pns31 cst vvz cc av vvz, fw-la fw-la fw-la fw-la fw-la, cst n1 vbz vvn p-acp npg1 n1 pc-acp vvi p-acp n1 p-acp n1:
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1489
for this man that falls here, falls not so desperately, as that he feels nothing between him and hell, nothing to stop at, nothing to check him by the way:
for this man that falls Here, falls not so desperately, as that he feels nothing between him and hell, nothing to stop At, nothing to check him by the Way:
c-acp d n1 cst vvz av, vvz xx av av-j, c-acp cst pns31 vvz pix p-acp pno31 cc n1, pix p-acp vvi p-acp, pix pc-acp vvi pno31 p-acp dt n1:
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1490
Cadit super, he falls upon something, he falls not upon flowers, to wallow and tumble in his sinne;Cadit super, he falls upon something, he falls not upon flowers, to wallow and tumble in his sin;
fw-it fw-la, pns31 vvz p-acp pi, pns31 vvz xx p-acp n2, pc-acp vvi cc vvi p-acp po31 n1;
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1491
nor upon feathers, to rest and sleep in his sinne; nor into a cooling river, to disport and refresh and strengthen himself in his sinne:
nor upon Feathers, to rest and sleep in his sin; nor into a cooling river, to disport and refresh and strengthen himself in his sin:
ccx p-acp n2, pc-acp vvi cc vvi p-acp po31 n1; ccx p-acp dt j-vvg n1, pc-acp vvi cc vvi cc vvi px31 p-acp po31 n1:
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1492
but he falls upon a stone where he may receive a bruise and pain upon his fall, a remorse of that sinne that he is fallen into.
but he falls upon a stone where he may receive a bruise and pain upon his fallen, a remorse of that sin that he is fallen into.
cc-acp pns31 vvz p-acp dt n1 c-crq pns31 vmb vvi dt n1 cc n1 p-acp po31 n1, dt n1 pp-f d n1 cst pns31 vbz vvn p-acp.
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1493
And in this fall our infirmities appeare three wayes:
And in this fallen our infirmities appear three ways:
cc p-acp d vvi po12 n2 vvi crd n2:
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1494
the first is, Impingere in lapidem; for though he be upon the right stone, in the true religion,
the First is, Impingere in lapidem; for though he be upon the right stone, in the true Religion,
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1495
and have life enough, yet Impingimus meridie, (as the Prophet sayes) Even at noon we stumble: we have much more light by Christ being come,
and have life enough, yet Impingimus meridie, (as the Prophet Says) Even At noon we Stumble: we have much more Light by christ being come,
cc vhb n1 av-d, av np1 n1, (c-acp dt n1 vvz) av-j p-acp n1 pns12 vvb: pns12 vhb d dc n1 p-acp np1 vbg vvn,
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1496
then the Jews had, but are sorie we have it:
then the jews had, but Are sorry we have it:
cs dt np2 vhd, cc-acp vbr j pns12 vhb pn31:
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1497
when Christ said to us, for the better understanding of the Law, He that looks and lusts, hath committed adulterie; he that covets, hath stollen;
when christ said to us, for the better understanding of the Law, He that looks and Lustiest, hath committed adultery; he that covets, hath stolen;
c-crq np1 vvd p-acp pno12, c-acp dt jc n1 pp-f dt n1, pns31 cst vvz cc n2, vhz vvn n1; pns31 cst vvz, vhz vvn;
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1498
he that is angrie, hath murdered;
he that is angry, hath murdered;
pns31 cst vbz j, vhz vvn;
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1499
we stumble at this, and we are scandalized with it, and we think that other religions are gentler,
we Stumble At this, and we Are scandalized with it, and we think that other Religions Are Gentler,
pns12 vvb p-acp d, cc pns12 vbr vvn p-acp pn31, cc pns12 vvb d j-jn n2 vbr jc,
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1500
and that Christ hath dealt hardly with us, and we had rather Christ had not said so, we had rather he had left us to our libertie and discretion, to look,
and that christ hath dealt hardly with us, and we had rather christ had not said so, we had rather he had left us to our liberty and discretion, to look,
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1501
and covet, and give way to our passions, as we should finde it most to conduce to our ease and to our ends:
and covet, and give Way to our passion, as we should find it most to conduce to our ease and to our ends:
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1502
and this is Impingere, to stumble, and not to go on in an equall pace, & not to do the will of God cheerfully.
and this is Impingere, to Stumble, and not to go on in an equal pace, & not to do the will of God cheerfully.
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1503
And a second degree is, Calcitrare, to kick and to spurn at this stone, to bring some particular sinne and some particular law into comparison, to debate thus;
And a second degree is, Calcitrare, to kick and to spurn At this stone, to bring Some particular sin and Some particular law into comparison, to debate thus;
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1504
If I do not this now, I shall never have such a time; if I slip this, I shall never have the like opportunitie;
If I do not this now, I shall never have such a time; if I slip this, I shall never have the like opportunity;
cs pns11 vdb xx d av, pns11 vmb av-x vhi d dt n1; cs pns11 vvb d, pns11 vmb av-x vhi dt j n1;
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1505
if I will be a fool now, I shall be a begger all my life;
if I will be a fool now, I shall be a beggar all my life;
cs pns11 vmb vbi dt n1 av, pns11 vmb vbi dt n1 d po11 n1;
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1506
and for the law that shall be against it, there is but a little evil for a great good,
and for the law that shall be against it, there is but a little evil for a great good,
cc p-acp dt n1 cst vmb vbi p-acp pn31, pc-acp vbz p-acp dt j n-jn p-acp dt j j,
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1507
and there is a great deal of time to recover and repent that little evil.
and there is a great deal of time to recover and Repent that little evil.
cc pc-acp vbz dt j n1 pp-f n1 pc-acp vvi cc vvi d j n-jn.
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1508
Now to remove a stone that was a land-mark, and to hide and cover that stone, was all our fault in the Law:
Now to remove a stone that was a landmark, and to hide and cover that stone, was all our fault in the Law:
av pc-acp vvi dt n1 cst vbds dt j, cc pc-acp vvi cc vvi d n1, vbds d po12 n1 p-acp dt n1:
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1509
to hide the will of God from our own conscience with excuses and extenuations, this is Calcitrare, as much as we can to spurn the stone, the land-mark out of the way:
to hide the will of God from our own conscience with excuses and extenuations, this is Calcitrare, as much as we can to spurn the stone, the landmark out of the Way:
pc-acp vvi dt n1 pp-f np1 p-acp po12 d n1 p-acp n2 cc n2, d vbz j, p-acp d c-acp pns12 vmb p-acp vvi dt n1, dt j av pp-f dt n1:
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1510
but the fulnesse and accomplishment of this is in the word of the text, Cadere. He falls as a piece of money into a river;
but the fullness and accomplishment of this is in the word of the text, Cadere. He falls as a piece of money into a river;
cc-acp dt n1 cc n1 pp-f d vbz p-acp dt n1 pp-f dt n1, fw-la. pns31 vvz p-acp dt n1 pp-f n1 p-acp dt n1;
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1511
we heare it fall, and we see it sink, and by and by we see it deep,
we hear it fallen, and we see it sink, and by and by we see it deep,
pns12 vvb pn31 vvi, cc pns12 vvb pn31 vvi, cc p-acp cc a-acp pns12 vvb pn31 av-jn,
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1512
and at last we see it not at all:
and At last we see it not At all:
cc p-acp ord pns12 vvb pn31 xx p-acp d:
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1513
so no man falls at first into any sinne, but he heares his own fall, there is a tendernesse in his own conscience at the beginning, at the entrance into a sinne,
so no man falls At First into any sin, but he hears his own fallen, there is a tenderness in his own conscience At the beginning, At the Entrance into a sin,
av dx n1 vvz p-acp ord p-acp d n1, cc-acp pns31 vvz po31 d n1, pc-acp vbz dt n1 p-acp po31 d n1 p-acp dt n1, p-acp dt n1 p-acp dt n1,
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1514
and he discerns a while the degrees of sinking too, but at last he is out of his own sight, till he meet this stone, some hard reprehension, some hard passage of a sermon, some hard judgement in a Prophet, some crosse in the world, something from the mouth,
and he discerns a while the Degrees of sinking too, but At last he is out of his own sighed, till he meet this stone, Some hard reprehension, Some hard passage of a sermon, Some hard judgement in a Prophet, Some cross in the world, something from the Mouth,
cc pns31 vvz dt n1 dt n2 pp-f vvg av, cc-acp p-acp ord pns31 vbz av pp-f po31 d n1, c-acp pns31 vvb d n1, d j n1, d j n1 pp-f dt n1, d j n1 p-acp dt n1, d n1 p-acp dt n1, pi p-acp dt n1,
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1515
or something from the hand of God, that breaks him, he falls upon this stone and is broken.
or something from the hand of God, that breaks him, he falls upon this stone and is broken.
cc pi p-acp dt n1 pp-f np1, cst vvz pno31, pns31 vvz p-acp d n1 cc vbz vvn.
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1516
So that to be broken upon this stone, is come to this sense, that though our integritie be lost, that we be no more whole and entire vessels;
So that to be broken upon this stone, is come to this sense, that though our integrity be lost, that we be no more Whole and entire vessels;
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1517
yet there are means of piecing in again:
yet there Are means of piecing in again:
av a-acp vbr n2 pp-f vvg p-acp av:
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1518
though we be not vessels of innocencie (for who is so? and for that, Enter not into judgement with thy servant) yet we may be vessels of repentance, acceptable to God, and usefull to his service;
though we be not vessels of innocence (for who is so? and for that, Enter not into judgement with thy servant) yet we may be vessels of Repentance, acceptable to God, and useful to his service;
cs pns12 vbb xx n2 pp-f n1 (c-acp r-crq vbz av? cc p-acp d, vvb xx p-acp n1 p-acp po21 n1) av pns12 vmb vbi n2 pp-f n1, j p-acp np1, cc j p-acp po31 n1;
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1519
for when any thing falls upon a stone, the harm which it suffers is not alwayes or not onely according to the height that it falls from,
for when any thing falls upon a stone, the harm which it suffers is not always or not only according to the height that it falls from,
p-acp c-crq d n1 vvz p-acp dt n1, dt n1 r-crq pn31 vvz vbz xx av cc xx av-j vvg p-acp dt n1 cst pn31 vvz p-acp,
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1520
and that violence that it is thrown down with.
and that violence that it is thrown down with.
cc d n1 cst pn31 vbz vvn a-acp p-acp.
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1521
If their fall, who fall by sinnes of infirmitie, should referre onely to the stone they fall upon, the majestie of God being wounded and violated in every sinne, every sinner would be broken in pieces and ground to powder.
If their fallen, who fallen by Sins of infirmity, should refer only to the stone they fallen upon, the majesty of God being wounded and violated in every sin, every sinner would be broken in Pieces and ground to powder.
cs po32 n1, r-crq vvb p-acp n2 pp-f n1, vmd vvi av-j p-acp dt n1 pns32 vvb p-acp, dt n1 pp-f np1 vbg vvn cc vvn p-acp d n1, d n1 vmd vbi vvn p-acp n2 cc n1 pc-acp vvi.
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1522
But if they fall not from too farre a distance, if they lived within any neernesse, any consideration of God,
But if they fallen not from too Far a distance, if they lived within any nearness, any consideration of God,
p-acp cs pns32 vvb xx p-acp av av-j dt n1, cs pns32 vvd p-acp d n1, d n1 pp-f np1,
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1523
if they have not fallen with violence, taken heat and force in the way, grown confident in the practise of their sinnes they fall upon;
if they have not fallen with violence, taken heat and force in the Way, grown confident in the practice of their Sins they fallen upon;
cs pns32 vhb xx vvn p-acp n1, vvn n1 cc vvi p-acp dt n1, vvn j p-acp dt n1 pp-f po32 n2 pns32 vvb p-acp;
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1524
if this stone sink and stop at Christ, this shall break them, break their force and confidence, break their presumption and securitie,
if this stone sink and stop At christ, this shall break them, break their force and confidence, break their presumption and security,
cs d n1 vvi cc vvi p-acp np1, d vmb vvi pno32, vvb po32 n1 cc n1, vvb po32 n1 cc n1,
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1525
but yet it shall leave enough in them for the holy Ghost to revet to his service;
but yet it shall leave enough in them for the holy Ghost to revet to his service;
cc-acp av pn31 vmb vvi av-d p-acp pno32 p-acp dt j n1 pc-acp vvi p-acp po31 n1;
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1526
yea, the sinne it self Cooperatur ad bonum, as the Apostle sayes, the very fall it self shall be an occasion of rising:
yea, the sin it self Cooperatur ad bonum, as the Apostle Says, the very fallen it self shall be an occasion of rising:
uh, dt n1 pn31 n1 fw-la fw-la fw-la, p-acp dt np1 vvz, dt j vvi pn31 n1 vmb vbi dt n1 pp-f vvg:
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1527
And therefore if S. Augustine seem to venture farre, it is not too farre, when he sayes, Audeo dicere, It is boldly said,
And Therefore if S. Augustine seem to venture Far, it is not too Far, when he Says, Audeo dicere, It is boldly said,
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1528
and yet I must say it, Ʋtile esse, cadere in aliquod manifestum peccatum;
and yet I must say it, Ʋtile esse, Cadere in aliquod Manifest peccatum;
cc av pns11 vmb vvi pn31, j fw-la, fw-la p-acp fw-la fw-la fw-la;
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1529
A sinner falls into his advantage, that falls into some such sinne, as he being manifested to the world, manifests his own sinfull state to his sinfull conscience too;
A sinner falls into his advantage, that falls into Some such sin, as he being manifested to the world, manifests his own sinful state to his sinful conscience too;
dt n1 vvz p-acp po31 n1, cst vvz p-acp d d n1, c-acp pns31 vbg vvn p-acp dt n1, vvz po31 d j n1 p-acp po31 j n1 av;
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1530
it is well for that man that falls so, as that he may thereby look the better to his footing ever after:
it is well for that man that falls so, as that he may thereby look the better to his footing ever After:
pn31 vbz av p-acp d n1 cst vvz av, c-acp cst pns31 vmb av vvi dt jc p-acp po31 n-vvg av a-acp:
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1531
Dicit Dominus, Susceptor meus es tu, sayes S. Bernard; That man hath a new title to God, a new name for God.Dicit Dominus, Susceptor meus es tu, Says S. Bernard; That man hath a new title to God, a new name for God.
fw-la fw-la, n1 fw-la fw-la fw-la, vvz n1 np1; cst n1 vhz dt j n1 p-acp np1, dt j n1 p-acp np1.
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1532
All creatures (as S. Bernard sayeth) enlarge this meditation, can say, Creator meus es tu, Thou givest me meat in due season;
All creatures (as S. Bernard Saith) enlarge this meditation, can say, Creator meus es tu, Thou givest me meat in due season;
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1533
all men can say, Redemptor meus es tu, Thou art my Redeemer:
all men can say, Redemptor meus es tu, Thou art my Redeemer:
d n2 vmb vvi, n1 fw-la fw-la fw-la, pns21 vb2r po11 n1:
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1534
but onely he which is fallen, and fallen upon this stone, can say, Susceptor meus es tu; onely he who hath been overcome by a temptation,
but only he which is fallen, and fallen upon this stone, can say, Susceptor meus es tu; only he who hath been overcome by a temptation,
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1535
and is restored, can say, Lord thou hast supported me, thou hast recollected my shivers, and reveted me;
and is restored, can say, Lord thou hast supported me, thou hast recollected my shivers, and reveted me;
cc vbz vvn, vmb vvi, n1 pns21 vh2 vvn pno11, pns21 vh2 vvd po11 n2, cc vvd pno11;
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1536
onely to him hath this stone expressed both abilities of stone;
only to him hath this stone expressed both abilities of stone;
av-j p-acp pno31 vhz d n1 vvd d n2 pp-f n1;
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1537
first, to break him with a sense of his sinne, and then to give him rest and peace upon it.
First, to break him with a sense of his sin, and then to give him rest and peace upon it.
ord, pc-acp vvi pno31 p-acp dt n1 pp-f po31 n1, cc av pc-acp vvi pno31 vvi cc n1 p-acp pn31.
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1538
Now there is in this part this circumstance more, Quicunque cadit, Whosoever falls; where the Quicunque is Ʋnusquisque; Whosoever falls, that is, Whosoever he be, he falls:
Now there is in this part this circumstance more, Quicunque Cadit, Whosoever falls; where the Quicunque is Ʋnusquisque; Whosoever falls, that is, Whosoever he be, he falls:
av a-acp vbz p-acp d n1 d n1 av-dc, fw-la fw-la, r-crq vvz; c-crq dt fw-la vbz fw-la; r-crq vvz, cst vbz, c-crq pns31 vbb, pns31 vvz:
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1539
Quomodo cecidisti de coelo Lucifer? sayes the Prophet Isaiah; the Prophet wonders how Lucifer should fall, having no bodie to tempt him, Quomodo cecidisti de coelo Lucifer? Says the Prophet Isaiah; the Prophet wonders how Lucifer should fallen, having no body to tempt him,
np1 fw-la fw-la fw-la np1? vvz dt n1 np1; dt n1 vvz c-crq np1 vmd vvi, vhg dx n1 pc-acp vvi pno31,
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1540
for so many of the Ancients interpret that place, of the fall of the Angels; and when the Angels fell, there were no other creatures made:
for so many of the Ancients interpret that place, of the fallen of the Angels; and when the Angels fell, there were no other creatures made:
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1541
but Quid est homo, aut filius hominis? Since the father of man, Adam, could not,
but Quid est homo, Or filius hominis? Since the father of man, Adam, could not,
cc-acp fw-la fw-la fw-la, fw-la fw-la fw-la? p-acp dt n1 pp-f n1, np1, vmd xx,
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1542
how should the sonnes of man, which inherit his weaknesse, and contracting more and more, contribute their temptations to another, hope to stand? Adam fell,
how should the Sons of man, which inherit his weakness, and contracting more and more, contribute their temptations to Another, hope to stand? Adam fell,
q-crq vmd dt n2 pp-f n1, r-crq vvb po31 n1, cc vvg dc cc av-dc, vvi po32 n2 p-acp j-jn, vvb pc-acp vvi? np1 vvd,
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1543
and he fell à longè, afarre off, for he could see no stone to fall upon, when he fell;
and he fell à long, afar off, for he could see no stone to fallen upon, when he fell;
cc pns31 vvd fw-fr j, av a-acp, c-acp pns31 vmd vvi dx n1 pc-acp vvi p-acp, c-crq pns31 vvd;
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1544
their Messias was no such Messias, no such means of reparation proposed or promised: when he fell, the blessed Virgin, and the fore-runner of Christ, John Baptist, fell too;
their Messias was no such Messias, no such means of reparation proposed or promised: when he fell, the blessed Virgae, and the forerunner of christ, John Baptist, fell too;
po32 np1 vbds dx d np1, dx d n2 pp-f n1 vvn cc vvd: c-crq pns31 vvd, dt j-vvn n1, cc dt n1 pp-f np1, np1 np1, vvd av;
(6) sermon (DIV1)
63
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1545
but they fell propè, neare hand, they fell but a little way, for they had this stone in a personall presence,
but they fell propè, near hand, they fell but a little Way, for they had this stone in a personal presence,
cc-acp pns32 vvd fw-la, av-j n1, pns32 vvd p-acp dt j n1, c-acp pns32 vhd d n1 p-acp dt j n1,
(6) sermon (DIV1)
63
Page 22
1546
and their faith was alway awake in them; but yet he and she and they all fell into some sinne:
and their faith was always awake in them; but yet he and she and they all fell into Some sin:
cc po32 n1 vbds av j p-acp pno32; cc-acp av pns31 cc pns31 cc pns32 d vvd p-acp d n1:
(6) sermon (DIV1)
63
Page 22
1547
Quicunque cadit, is, Ʋnusquisque cadit; Whosoever falls, is, Whosoever he be, he falls;Quicunque Cadit, is, Ʋnusquisque Cadit; Whosoever falls, is, Whosoever he be, he falls;
fw-la fw-la, vbz, fw-la fw-la; r-crq vvz, vbz, c-crq pns31 vbb, pns31 vvz;
(6) sermon (DIV1)
63
Page 22
1548
and whosoever falls too, as we said before, is broken, if he fall upon something, not to an infinite depth;
and whosoever falls too, as we said before, is broken, if he fallen upon something, not to an infinite depth;
cc r-crq vvz av, c-acp pns12 vvd a-acp, vbz vvn, cs pns31 vvb p-acp pi, xx p-acp dt j n1;
(6) sermon (DIV1)
63
Page 22
1549
if he fall not upon a soft place, to a delight in sinne, but upon a stone,
if he fallen not upon a soft place, to a delight in sin, but upon a stone,
cs pns31 vvb xx p-acp dt j n1, p-acp dt n1 p-acp n1, cc-acp p-acp dt n1,
(6) sermon (DIV1)
63
Page 22
1550
and this stone (none harder, sharper, raggeder then this) not to a diffidence or distrust in Gods mercie;
and this stone (none harder, sharper, raggeder then this) not to a diffidence or distrust in God's mercy;
cc d n1 (pix jc, jc, jc cs d) xx p-acp dt n1 cc n1 p-acp ng1 n1;
(6) sermon (DIV1)
63
Page 22
1551
he that falls so, and is broken so, comes to a remorsefull, a broken and a contrite heart, he is broken to his advantage, left to a possibilitie,
he that falls so, and is broken so, comes to a remorseful, a broken and a contrite heart, he is broken to his advantage, left to a possibility,
pns31 cst vvz av, cc vbz vvn av, vvz p-acp dt j, dt j-vvn cc dt j n1, pns31 vbz vvn p-acp po31 n1, vvn p-acp dt n1,
(6) sermon (DIV1)
63
Page 22
1552
yea, brought to a nearnesse of being pieced again by the word and sacraments, and other the medicinall meditations of Christ in his Church.
yea, brought to a nearness of being pieced again by the word and Sacraments, and other the medicinal meditations of christ in his Church.
uh, vvn p-acp dt n1 pp-f vbg vvn av p-acp dt n1 cc n2, cc j-jn dt j n2 pp-f np1 p-acp po31 n1.
(6) sermon (DIV1)
63
Page 22
1553
We must end onely with touching upon the third part, Ʋpon whom this stone falls, it will grinde him to powder:
We must end only with touching upon the third part, Ʋpon whom this stone falls, it will grind him to powder:
pns12 vmb vvi av-j p-acp vvg p-acp dt ord n1, av ro-crq d n1 vvz, pn31 vmb vvi pno31 pc-acp vvi:
(6) sermon (DIV1)
64
Page 22
1554
where we shall onely tell you, Quid conteri, what this grinding is; and then, Quid cadere, what the falling of this stone is.
where we shall only tell you, Quid conteri, what this grinding is; and then, Quid Cadere, what the falling of this stone is.
c-crq pns12 vmb av-j vvi pn22, fw-la fw-la, q-crq d vvg vbz; cc av, fw-la fw-la, r-crq dt n-vvg pp-f d n1 vbz.
(6) sermon (DIV1)
64
Page 22
1555
And briefly, this grinding to powder is, to be brought to that desperate and irrevocable estate in sinne,
And briefly, this grinding to powder is, to be brought to that desperate and irrevocable estate in sin,
cc av-j, d vvg p-acp n1 vbz, pc-acp vbi vvn p-acp d j cc j n1 p-acp n1,
(6) sermon (DIV1)
64
Page 22
1556
as that no medicinall correction from God, no breaking, no bowing, no melting, no mending can bring him to any good fashion:
as that no medicinal correction from God, no breaking, no bowing, no melting, no mending can bring him to any good fashion:
c-acp cst dx j n1 p-acp np1, dx n-vvg, av-dx vvg, dx j-vvg, dx n-vvg vmb vvi pno31 p-acp d j n1:
(6) sermon (DIV1)
64
Page 22
1557
when God can work no cure, do no good upon us by breaking us, not by breaking us in our healths (for we will attribute that to weaknesse of stomack, to surfet in digestion) not by breaking us in our estates (for we will impute that to falshood in servants, to oppression of great adversaries, to iniquitie of judges) not by breaking us in our honours (for we will accuse for that, factions and practises and supplications in court) when God cannot break us with his corrections,
when God can work no cure, do not good upon us by breaking us, not by breaking us in our healths (for we will attribute that to weakness of stomach, to surfeit in digestion) not by breaking us in our estates (for we will impute that to falsehood in Servants, to oppression of great Adversaries, to iniquity of judges) not by breaking us in our honours (for we will accuse for that, factions and practises and supplications in court) when God cannot break us with his corrections,
c-crq np1 vmb vvi dx n1, vdb xx j p-acp pno12 p-acp vvg pno12, xx p-acp vvg pno12 p-acp po12 n2 (c-acp pns12 vmb vvi cst p-acp n1 pp-f n1, pc-acp vvi p-acp n1) xx p-acp vvg pno12 p-acp po12 n2 (c-acp pns12 vmb vvi cst p-acp n1 p-acp n2, p-acp n1 pp-f j n2, p-acp n1 pp-f n2) xx p-acp vvg pno12 p-acp po12 n2 (c-acp pns12 vmb vvi p-acp d, n2 cc n2 cc n2 p-acp n1) c-crq np1 vmbx vvi pno12 p-acp po31 n2,
(6) sermon (DIV1)
64
Page 23
1558
but that we will attribute them to some naturall, some accidentall causes, and never think of Gods judgements which are the true causes of these afflictions:
but that we will attribute them to Some natural, Some accidental Causes, and never think of God's Judgments which Are the true Causes of these afflictions:
cc-acp cst pns12 vmb vvi pno32 p-acp d j, d j n2, cc av-x vvb pp-f npg1 n2 r-crq vbr dt j n2 pp-f d n2:
(6) sermon (DIV1)
64
Page 23
1559
when God cannot break us by breaking our backs, by laying an heavie load of calamities upon us;
when God cannot break us by breaking our backs, by laying an heavy load of calamities upon us;
c-crq np1 vmbx vvi pno12 p-acp vvg po12 n2, p-acp vvg dt j n1 pp-f n2 p-acp pno12;
(6) sermon (DIV1)
64
Page 23
1560
nor by breaking our hearts, by putting us into a sad and heavie, but fruitlesse sorrow and melancholie, for these worldly losses:
nor by breaking our hearts, by putting us into a sad and heavy, but fruitless sorrow and melancholy, for these worldly losses:
ccx p-acp vvg po12 n2, p-acp vvg pno12 p-acp dt j cc j, cc-acp j n1 cc n-jn, c-acp d j n2:
(6) sermon (DIV1)
64
Page 23
1561
then he comes to break us by breaking our necks, by casting us into the bottomlesse pit,
then he comes to break us by breaking our necks, by casting us into the bottomless pit,
cs pns31 vvz pc-acp vvi pno12 p-acp vvg po12 n2, p-acp vvg pno12 p-acp dt j n1,
(6) sermon (DIV1)
64
Page 23
1562
and falling upon us there in his wrath and indignation. Comprimam eos in pulverem, sayes David, I will beat them as dust before the winde,
and falling upon us there in his wrath and Indignation. Comprimam eos in pulverem, Says David, I will beatrice them as dust before the wind,
cc vvg p-acp pno12 a-acp p-acp po31 n1 cc n1. fw-la fw-la p-acp fw-la, vvz np1, pns11 vmb vvi pno32 p-acp n1 p-acp dt n1,
(6) sermon (DIV1)
64
Page 23
1563
and tread them as flat as the clay in the street; and tread them as flat as the clay in the street;
cc vvi pno32 p-acp j c-acp dt n1 p-acp dt n1;
(6) sermon (DIV1)
64
Page 23
1564
and the breaking thereof shall be as the breaking of a potters vessell, which is broken without any pitie, no pitie from God, nor shall any pitie them:
and the breaking thereof shall be as the breaking of a potters vessel, which is broken without any pity, no pity from God, nor shall any pity them:
cc dt n-vvg av vmb vbi p-acp dt n-vvg pp-f dt vvz n1, r-crq vbz vvn p-acp d n1, dx n1 p-acp np1, ccx vmb d vvi pno32:
(6) sermon (DIV1)
64
Page 23
1565
the Prophet saith further, There is not found a sheard to take fire from the hearth, but uncapable of one drop of Christs bloud from heaven,
the Prophet Says further, There is not found a shore to take fire from the hearth, but uncapable of one drop of Christ blood from heaven,
dt n1 vvz av-jc, pc-acp vbz xx vvn av vvd pc-acp vvi n1 p-acp dt n1, p-acp j pp-f crd n1 pp-f npg1 n1 p-acp n1,
(6) sermon (DIV1)
64
Page 23
1566
or of any teare of contrition in themselves; not a sheard to fetch water at the pit.
or of any tear of contrition in themselves; not a shore to fetch water At the pit.
cc pp-f d n1 pp-f n1 p-acp px32; xx av vvd pc-acp vvi n1 p-acp dt n1.
(6) sermon (DIV1)
64
Page 23
1567
I will break them as a potters vessell, Quod non potest instaurari, sayes God in Jeremiah: There shall be no possible means (of those means which God hath ordained in his Church) to recompact them again, no voice of Gods word shall draw them, no threatning of Gods judgements shall drive them, no censure of Gods Church shall fit them, no sacrament shall cement and glue them to Christs bodie again: I will break them as a potters vessel, Quod non potest instaurari, Says God in Jeremiah: There shall be no possible means (of those means which God hath ordained in his Church) to recompact them again, no voice of God's word shall draw them, no threatening of God's Judgments shall drive them, no censure of God's Church shall fit them, no sacrament shall cement and glue them to Christ body again:
pns11 vmb vvi pno32 p-acp dt ng1 n1, fw-la fw-fr fw-la fw-la, vvz np1 p-acp np1: a-acp vmb vbi dx j n2 (pp-f d n2 r-crq np1 vhz vvn p-acp po31 n1) pc-acp vvi pno32 av, dx n1 pp-f npg1 n1 vmb vvi pno32, dx n-vvg pp-f npg1 n2 vmb vvi pno32, dx n1 pp-f npg1 n1 vmb vvi pno32, dx n1 vmb vvi cc vvi pno32 p-acp npg1 n1 av:
(6) sermon (DIV1)
64
Page 24
1568
in temporall blessings he shall be unthankfull, in temporall afflictions he shall be obdurate;
in temporal blessings he shall be unthankful, in temporal afflictions he shall be obdurate;
p-acp j n2 pns31 vmb vbi j, p-acp j n2 pns31 vmb vbi j;
(6) sermon (DIV1)
64
Page 24
1569
and these two shall serve as the upper and neather milstone, and so shall grinde the reprobate sinner to powder.
and these two shall serve as the upper and nether millstone, and so shall grind the Reprobate sinner to powder.
cc d crd vmb vvi p-acp dt jc cc j n1, cc av vmb vvi dt j-jn n1 p-acp n1.
(6) sermon (DIV1)
64
Page 24
1570
Lastly, this is to be done by falling upon him;
Lastly, this is to be done by falling upon him;
ord, d vbz pc-acp vbi vdn p-acp vvg p-acp pno31;
(6) sermon (DIV1)
65
Page 24
1571
and what is that? I know some expositours take it to be but the falling of Gods judgements upon him in this world:
and what is that? I know Some expositors take it to be but the falling of God's Judgments upon him in this world:
cc q-crq vbz d? pns11 vvb d n2 vvb pn31 pc-acp vbi p-acp dt n-vvg pp-f npg1 n2 p-acp pno31 p-acp d n1:
(6) sermon (DIV1)
65
Page 24
1572
there is no grinding to powder:
there is no grinding to powder:
pc-acp vbz dx vvg pc-acp vvi:
(6) sermon (DIV1)
65
Page 24
1573
All Gods judgements here (for any thing we can know) have the nature of physick in them;
All God's Judgments Here (for any thing we can know) have the nature of physic in them;
d ng1 n2 av (c-acp d n1 pns12 vmb vvi) vhb dt n1 pp-f n1 p-acp pno32;
(6) sermon (DIV1)
65
Page 24
1574
and no man is here so absolutely broken in pieces, but that he may be reunited.
and no man is Here so absolutely broken in Pieces, but that he may be Reunited.
cc dx n1 vbz av av av-j vvn p-acp n2, cc-acp cst pns31 vmb vbi vvn.
(6) sermon (DIV1)
65
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1575
We choose to follow the Ancients in this, that the falling of the stone upon the reprobate, is Christs last and irrevocable falling upon him in his last judgement, that when he shall wish that the hills might fall and cover him, this stone shall fall and grinde him to powder.
We choose to follow the Ancients in this, that the falling of the stone upon the Reprobate, is Christ last and irrevocable falling upon him in his last judgement, that when he shall wish that the hills might fallen and cover him, this stone shall fallen and grind him to powder.
pns12 vvb pc-acp vvi dt n2-j p-acp d, cst dt n-vvg pp-f dt n1 p-acp dt n-jn, vbz npg1 n1 cc j n-vvg p-acp pno31 p-acp po31 ord n1, cst c-crq pns31 vmb vvi cst dt n2 vmd vvi cc vvi pno31, d n1 vmb vvi cc vvi pno31 pc-acp vvi.
(6) sermon (DIV1)
65
Page 24
1576
He shall be broken, and be no more found, sayes the Prophet Daniel: yea, he shall be broken, He shall be broken, and be no more found, Says the Prophet daniel: yea, he shall be broken,
pns31 vmb vbi vvn, cc vbi av-dx av-dc vvn, vvz dt n1 np1: uh, pns31 vmb vbi vvn,
(6) sermon (DIV1)
65
Page 24
1577
and be no more sought, no man shall consider him what he is now, or what he was before;
and be no more sought, no man shall Consider him what he is now, or what he was before;
cc vbi av-dx av-dc vvn, dx n1 vmb vvi pno31 r-crq pns31 vbz av, cc r-crq pns31 vbds a-acp;
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65
Page 24
1578
for that stone which in Daniel was cut out without the hand, which was a figure of Christ, who came without ordinarie generation,
for that stone which in daniel was Cut out without the hand, which was a figure of christ, who Come without ordinary generation,
p-acp d n1 r-crq p-acp np1 vbds vvn av p-acp dt n1, r-crq vbds dt n1 pp-f np1, r-crq vvd p-acp j n1,
(6) sermon (DIV1)
65
Page 24
1579
when that great image was to be overthrown, broke not an arm or leg, but the whole image in pieces;
when that great image was to be overthrown, broke not an arm or leg, but the Whole image in Pieces;
c-crq cst j n1 vbds pc-acp vbi vvn, vvd xx dt n1 cc n1, cc-acp dt j-jn n1 p-acp n2;
(6) sermon (DIV1)
65
Page 25
1580
and it wrought not onely upon the weak parts, but it broke all the clay and the iron, the brasse, the silver, the gold:
and it wrought not only upon the weak parts, but it broke all the clay and the iron, the brass, the silver, the gold:
cc pn31 vvd xx av-j p-acp dt j n2, cc-acp pn31 vvd d dt n1 cc dt n1, dt n1, dt n1, dt n1:
(6) sermon (DIV1)
65
Page 25
1581
so when a stone falls thus, when Christ comes to judgement, he shall not onely condemne him for his clay, his earthly covetous sinnes;
so when a stone falls thus, when christ comes to judgement, he shall not only condemn him for his clay, his earthly covetous Sins;
av c-crq dt n1 vvz av, c-crq np1 vvz p-acp n1, pns31 vmb xx av-j vvi pno31 p-acp po31 n1, po31 j j n2;
(6) sermon (DIV1)
65
Page 25
1582
not for his iron, his revengefull and oppressing and rustie sinnes; nor for his brasse, his shining and glistering sinnes, which he hath filed and polished:
not for his iron, his revengeful and oppressing and rusty Sins; nor for his brass, his shining and glistering Sins, which he hath filed and polished:
xx p-acp po31 n1, po31 j cc vvg cc j n2; ccx p-acp po31 n1, po31 j-vvg cc j-vvg n2, r-crq pns31 vhz vvn cc j-vvn:
(6) sermon (DIV1)
65
Page 25
1583
but he shall fall upon his silver, his gold, his religious, his precious sinnes, his hypocriticall hearing of sermons, his Pharisaicall giving of alms,
but he shall fallen upon his silver, his gold, his religious, his precious Sins, his hypocritical hearing of Sermons, his Pharisaical giving of alms,
cc-acp pns31 vmb vvi p-acp po31 n1, po31 n1, po31 j, po31 j n2, po31 j n-vvg pp-f n2, po31 j vvg pp-f n2,
(6) sermon (DIV1)
65
Page 25
1584
and aswell his subtil counterfeting of religion, as his Atheisticall opposing of religion:
and aswell his subtle counterfeiting of Religion, as his Atheistical opposing of Religion:
cc av po31 j n-vvg pp-f n1, c-acp po31 j vvg pp-f n1:
(6) sermon (DIV1)
65
Page 25
1585
this stone Christ himself shall fall upon him, and a showre of other stones shall oppresse him.
this stone christ himself shall fallen upon him, and a shower of other stones shall oppress him.
d n1 np1 px31 vmb vvi p-acp pno31, cc dt n1 pp-f j-jn n2 vmb vvi pno31.
(6) sermon (DIV1)
65
Page 25
1586
Sicut pluit laqueos, sayes David, As God rained snares and springs upon them in this world, abundance of temporall blessings, to be occasions of sinne unto them;Sicut pluit laqueos, Says David, As God reigned snares and springs upon them in this world, abundance of temporal blessings, to be occasions of sin unto them;
fw-la fw-la fw-la, vvz np1, p-acp np1 vvd n2 cc vvz p-acp pno32 p-acp d n1, n1 pp-f j n2, pc-acp vbi n2 pp-f n1 p-acp pno32;
(6) sermon (DIV1)
65
Page 25
1587
so pluet grandinem, he shall rain such hail-stones upon them, as shall grinde them to powder:
so pluet grandinem, he shall rain such hailstones upon them, as shall grind them to powder:
av n1 fw-la, pns31 vmb vvi d n2 p-acp pno32, c-acp vmb vvi pno32 pc-acp vvi:
(6) sermon (DIV1)
65
Page 25
1588
there shall fall upon him the naturall law, which was written in his heart, and did rebuke him when he prepared for a sinne;
there shall fallen upon him the natural law, which was written in his heart, and did rebuke him when he prepared for a sin;
pc-acp vmb vvi p-acp pno31 dt j n1, r-crq vbds vvn p-acp po31 n1, cc vdd vvi pno31 c-crq pns31 vvd p-acp dt n1;
(6) sermon (DIV1)
65
Page 25
1589
there shall fall upon him that written law which cried out from the mouthes of the Prophets in these places to avert them from sinne;
there shall fallen upon him that written law which cried out from the mouths of the prophets in these places to avert them from sin;
pc-acp vmb vvi p-acp pno31 cst j-vvn n1 r-crq vvd av p-acp dt n2 pp-f dt n2 p-acp d n2 pc-acp vvi pno32 p-acp n1;
(6) sermon (DIV1)
65
Page 25
1590
there shall fall upon him those sinnes that he hath done, and those sinnes which he hath not done,
there shall fallen upon him those Sins that he hath done, and those Sins which he hath not done,
pc-acp vmb vvi p-acp pno31 d n2 cst pns31 vhz vdn, cc d n2 r-crq pns31 vhz xx vdn,
(6) sermon (DIV1)
65
Page 25
1591
if nothing but want of opportunitie and means hinder him from doing them;
if nothing but want of opportunity and means hinder him from doing them;
cs pix cc-acp n1 pp-f n1 cc n2 vvi pno31 p-acp vdg pno32;
(6) sermon (DIV1)
65
Page 25
1592
there shall fall upon him these sinnes which he hath done after anothers dehortation, & those which another hath done after his provocation:
there shall fallen upon him these Sins which he hath done After another's dehortation, & those which Another hath done After his provocation:
pc-acp vmb vvi p-acp pno31 d n2 r-crq pns31 vhz vdn p-acp j-jn n1, cc d r-crq n-jn vhz vdn p-acp po31 n1:
(6) sermon (DIV1)
65
Page 26
1593
there the stones of Nineve shall fall upon him, and of as many cities as have repented, with lesse proportions of mercie and grace then God afforded him;
there the stones of Nineveh shall fallen upon him, and of as many cities as have repented, with less proportions of mercy and grace then God afforded him;
a-acp dt n2 pp-f n1 vmb vvi p-acp pno31, cc pp-f p-acp d n2 c-acp vhb vvn, p-acp dc n2 pp-f n1 cc n1 av np1 vvd pno31;
(6) sermon (DIV1)
65
Page 26
1594
there the rubbish of Sodom and Gomorrah shall fall upon him, and as manie cities as their ruine might have been example to him:
there the rubbish of Sodom and Gomorrah shall fallen upon him, and as many cities as their ruin might have been Exampl to him:
a-acp dt n1 pp-f np1 cc np1 vmb vvi p-acp pno31, cc c-acp d n2 p-acp po32 n1 vmd vhi vbn n1 p-acp pno31:
(6) sermon (DIV1)
65
Page 26
1595
all those stones shall fall upon him;
all those stones shall fallen upon him;
d d n2 vmb vvi p-acp pno31;
(6) sermon (DIV1)
65
Page 26
1596
and, to adde weight to these, Christ Jesus himself shall fall upon his conscience with unanswerable questions,
and, to add weight to these, christ jesus himself shall fallen upon his conscience with unanswerable questions,
cc, pc-acp vvi n1 p-acp d, np1 np1 px31 vmb vvi p-acp po31 n1 p-acp j n2,
(6) sermon (DIV1)
65
Page 26
1597
and grinde his soul to powder: but He that overcometh, his soul shall not be hurt by the second death.
and grind his soul to powder: but He that Overcometh, his soul shall not be hurt by the second death.
cc vvi po31 n1 pc-acp vvi: cc-acp pns31 cst vvz, po31 n1 vmb xx vbi vvn p-acp dt ord n1.
(6) sermon (DIV1)
65
Page 26
1598
He that comes to remorses early and earnestly after a sinne, and seeks by ordinarie means his reconciliation to God in his Church, is in the best estate that man can be in now:
He that comes to remorses early and earnestly After a sin, and seeks by ordinary means his reconciliation to God in his Church, is in the best estate that man can be in now:
pns31 cst vvz p-acp n2 j cc av-j p-acp dt n1, cc vvz p-acp j n2 po31 n1 p-acp np1 p-acp po31 n1, vbz p-acp dt js n1 cst n1 vmb vbi p-acp av:
(6) sermon (DIV1)
65
Page 26
1599
for howsoever we can say now, that repentance is as happie an estate as innocencie;
for howsoever we can say now, that Repentance is as happy an estate as innocence;
c-acp c-acp pns12 vmb vvi av, cst n1 vbz a-acp j dt n1 p-acp n1;
(6) sermon (DIV1)
65
Page 26
1600
yet certainly every man feels more comfort and spirituall joy after a true repentance for a sinne,
yet Certainly every man feels more Comfort and spiritual joy After a true Repentance for a sin,
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then he had in that degree of innocencie which he had before he committed that sinne:
then he had in that degree of innocence which he had before he committed that sin:
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and therefore in this case also we may easily repeat those words of S. Augustine, Audeo dicere, I dare be bold to say, that many a man hath been the better for some sinne.
and Therefore in this case also we may Easily repeat those words of S. Augustine, Audeo dicere, I Dare be bold to say, that many a man hath been the better for Some sin.
cc av p-acp d n1 av pns12 vmb av-j vvi d n2 pp-f n1 np1, fw-la fw-la, pns11 vvb vbb j pc-acp vvi, cst d dt n1 vhz vbn dt jc p-acp d n1.
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1603
Almightie God, who hath given us civil wisdome to make use of our enemies, give us also this heavenly wisdome to make that use of our particular sinnes, that thereby our wretched condition in our selves,
Almighty God, who hath given us civil Wisdom to make use of our enemies, give us also this heavenly Wisdom to make that use of our particular Sins, that thereby our wretched condition in our selves,
j-jn np1, r-crq vhz vvn pno12 j n1 pc-acp vvi n1 pp-f po12 n2, vvb pno12 av d j n1 pc-acp vvi d n1 pp-f po12 j n2, cst av po12 j n1 p-acp po12 n2,
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and our means of reparation in Christ Jesus, may be manifested unto us: To whom, &c. FINIS.
and our means of reparation in christ jesus, may be manifested unto us: To whom, etc. FINIS.
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John 5. 22. The Father Judgeth no man, but hath committed all Judgement to the Sonne.
John 5. 22. The Father Judgeth no man, but hath committed all Judgement to the Son.
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WHen our Saviour Christ forbids us to cast pearls before swine, we understand ordinarily in that place, that by pearls are understood the Scriptures:
WHen our Saviour christ forbids us to cast Pearls before Swine, we understand ordinarily in that place, that by Pearls Are understood the Scriptures:
c-crq po12 n1 np1 vvz pno12 pc-acp vvi n2 p-acp n1, pns12 vvb av-j p-acp d n1, cst p-acp n2 vbr vvn dt n2:
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and when we consider the naturall generation and production of pearls, that they grow bigger and bigger by a continuall succession and devolution of dew,
and when we Consider the natural generation and production of Pearls, that they grow bigger and bigger by a continual succession and devolution of due,
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1608
and other glutinous moisture, that falls upon them, and there condenses and hardens, so that a pearl is but a bodie of many shells, many crusts, many films, many coats enwrapped upon one another:
and other glutinous moisture, that falls upon them, and there condenses and hardens, so that a pearl is but a body of many shells, many crusts, many films, many coats enwrapped upon one Another:
cc j-jn j n1, cst vvz p-acp pno32, cc a-acp n2 cc vvz, av cst dt n1 vbz p-acp dt n1 pp-f d n2, d n2, d n2, d n2 vvn p-acp crd j-jn:
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to this scripture that we have in hand, doth that Metaphor of pearl very properly appertain;
to this scripture that we have in hand, does that Metaphor of pearl very properly appertain;
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1610
because our Saviour Christ, in this chapter undertaking to prove his own divinitie and godhead to the Jews, who acknowledged and confessed the Father to be God,
Because our Saviour christ, in this chapter undertaking to prove his own divinity and godhead to the jews, who acknowledged and confessed the Father to be God,
c-acp po12 n1 np1, p-acp d n1 vvg pc-acp vvi po31 d n1 cc n1 p-acp dt np2, r-crq vvd cc vvd dt n1 pc-acp vbi np1,
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1611
but denied it of him, he folds and wraps up reason upon reason, argument upon argument, that all things are common between the Father and him, that whatsoever the Father does, he does;
but denied it of him, he folds and wraps up reason upon reason, argument upon argument, that all things Are Common between the Father and him, that whatsoever the Father does, he does;
cc-acp vvd pn31 pp-f pno31, pns31 vvz cc vvz a-acp n1 p-acp n1, n1 p-acp n1, cst d n2 vbr j p-acp dt n1 cc pno31, cst r-crq dt n1 vdz, pns31 vdz;
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1612
whatsoever the Father is, the Sonne is:
whatsoever the Father is, the Son is:
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1613
for first, he sayes he is a partner, a copartner with the Father in the present administration and government of the world;
for First, he Says he is a partner, a copartner with the Father in the present administration and government of the world;
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My Father worketh hitherto, and I work: well, if the Father ease himself upon instruments now, My Father works hitherto, and I work: well, if the Father ease himself upon Instruments now,
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1615
yet was it so from the beginning? had he a part in the creation? yes:
yet was it so from the beginning? had he a part in the creation? yes:
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1616
What things soever the Father doth, those also doth the Sonne likewise. What things soever the Father does, those also does the Son likewise.
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1617
But doth this extend to the works properly and naturally belonging to God, to the remission of sinnes, to the infusion of grace, to the spirituall resurrection of them that are dead in their iniquities? yes, even to that too:
But does this extend to the works properly and naturally belonging to God, to the remission of Sins, to the infusion of grace, to the spiritual resurrection of them that Are dead in their iniquities? yes, even to that too:
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For as the Father raiseth up the dead, and quickeneth them, even so the Sonne quickeneth whom he will. For as the Father Raiseth up the dead, and Quickeneth them, even so the Son Quickeneth whom he will.
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1619
But hath not this power a determination and expiration? shall it end at the least when the world ends? no, not then;
But hath not this power a determination and expiration? shall it end At the least when the world ends? no, not then;
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1620
for God hath given him authoritie to execute judgement, because he is the Sonne of man.
for God hath given him Authority to execute judgement, Because he is the Son of man.
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Is there then no Supersedeas upon the commission? is the Sonne equall with the Father in our eternall election, in the means of our salvation, in the last judgement, in all? In all.
Is there then no Supersedeas upon the commission? is the Son equal with the Father in our Eternal election, in the means of our salvation, in the last judgement, in all? In all.
vbz a-acp av dx fw-la p-acp dt n1? vbz dt n1 j-jn p-acp dt n1 p-acp po12 j n1, p-acp dt n2 pp-f po12 n1, p-acp dt ord n1, p-acp d? p-acp d.
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Omne judicium, God hath committed all judgement to the Sonne; and here is the pearl made up:Omne judicium, God hath committed all judgement to the Son; and Here is the pearl made up:
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1623
the dew of Gods grace sprinkle upon your souls, the beams of Gods Spirit shed upon your souls that effectuall and working knowledge, that he who died for your salvation, is perfect God aswell as perfect man, fit and willing to accomplish that salvation.
the due of God's grace sprinkle upon your Souls, the beams of God's Spirit shed upon your Souls that effectual and working knowledge, that he who died for your salvation, is perfect God aswell as perfect man, fit and willing to accomplish that salvation.
dt n1 pp-f npg1 n1 vvb p-acp po22 n2, dt n2 pp-f npg1 n1 vvn p-acp po22 n2 cst j cc j-vvg n1, cst pns31 r-crq vvd p-acp po22 n1, vbz j np1 av p-acp j n1, j cc j pc-acp vvi d n1.
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In handling then this judgement, which is a word that embraces and comprehends all, all from our election, where no merit, no future actions of ours were considered by God to our fruition and possession of that election, where all our accounts shall be considered and recompensed by him, we shall see first, that judgement belongs properly to God;
In handling then this judgement, which is a word that embraces and comprehends all, all from our election, where no merit, no future actions of ours were considered by God to our fruition and possession of that election, where all our accounts shall be considered and recompensed by him, we shall see First, that judgement belongs properly to God;
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1625
and secondly, that God the Father, whom we consider to be the root and fountain of the Deitie, can no more divest his judgement, then he can his godhead;
and secondly, that God the Father, whom we Consider to be the root and fountain of the Deity, can no more divest his judgement, then he can his godhead;
cc ord, cst np1 dt n1, ro-crq pns12 vvb pc-acp vbi dt n1 cc n1 pp-f dt n1, vmb av-dx av-dc vvi po31 n1, cs pns31 vmb po31 n1;
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1626
and therefore in the third place we consider, what that committing of judgement, which is mentioned here, imports;
and Therefore in the third place we Consider, what that committing of judgement, which is mentioned Here, imports;
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1627
and then, to whom it is committed, to the Sonne;
and then, to whom it is committed, to the Son;
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1628
and lastly, the largenesse of that commission, Omne, All judgement, so that we cannot carrie our thoughts so high or so farre backwards,
and lastly, the largeness of that commission, Omne, All judgement, so that we cannot carry our thoughts so high or so Far backwards,
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as to think of any judgement given upon us in Gods purpose or decree, without relation to Christ;
as to think of any judgement given upon us in God's purpose or Decree, without Relation to christ;
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1630
nor so farre forwards, as to think there shall be a judgement given upon us, according to our good morall dispositions or actions,
nor so Far forward, as to think there shall be a judgement given upon us, according to our good moral dispositions or actions,
ccx av av-j av-j, c-acp pc-acp vvi a-acp vmb vbi dt n1 vvn p-acp pno12, vvg p-acp po12 j j n2 cc n2,
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1631
but according to our apprehension and imitation of Christ. Judgement is a proper and inseparable character of God; that is first:
but according to our apprehension and imitation of christ. Judgement is a proper and inseparable character of God; that is First:
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1632
the Father cannot divest himself of that; that is next: the third is, that he hath committed it to another:
the Father cannot divest himself of that; that is next: the third is, that he hath committed it to Another:
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1633
and then the person, and that is his delegate, his onely Sonne:
and then the person, and that is his delegate, his only Son:
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1634
and lastly, his power is everlasting, and that judgement-day that belongs to him, hath and shall last from our first election, through the participation of the means prepared by him in his Church, to our association and union with him in glorie;
and lastly, his power is everlasting, and that judgement-day that belongs to him, hath and shall last from our First election, through the participation of the means prepared by him in his Church, to our association and Union with him in glory;
cc ord, po31 n1 vbz j, cc d n1 cst vvz p-acp pno31, vhz cc vmb vvi p-acp po12 ord n1, p-acp dt n1 pp-f dt n2 vvn p-acp pno31 p-acp po31 n1, p-acp po12 n1 cc n1 p-acp pno31 p-acp n1;
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1635
and so the whole circle of time, and before time was, and when time shall be no more, makes up but one judgement-day to him, to whom the Father, who judgeth no man, hath committed all judgement.
and so the Whole circle of time, and before time was, and when time shall be no more, makes up but one judgement-day to him, to whom the Father, who Judgeth no man, hath committed all judgement.
cc av dt j-jn n1 pp-f n1, cc p-acp n1 vbds, cc c-crq n1 vmb vbi dx av-dc, vvz a-acp p-acp crd n1 p-acp pno31, p-acp ro-crq dt n1, r-crq vvz dx n1, vhz vvn d n1.
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1636
First then, judgement appertains to God, it is his in criminall causes. Vindicta mihi, Vengeance is mine, I will repay, saith the Lord.
First then, judgement appertains to God, it is his in criminal Causes. Vindictae mihi, Vengeance is mine, I will repay, Says the Lord.
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1637
It is so in civil things too, for God himself is proprietarie of all;
It is so in civil things too, for God himself is proprietary of all;
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Domini est terra & plenitudo ejus, The earth is the Lords, and all that is in and on the earth;Domini est terra & plenitudo His, The earth is the lords, and all that is in and on the earth;
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1639
your silver mine, and your gold mine, sayes the Prophet, and the beasts upon a thousand mountains are mine, sayes David: you are the usufructuaries of them, but I am proprietarie.
your silver mine, and your gold mine, Says the Prophet, and the beasts upon a thousand Mountains Are mine, Says David: you Are the Usufructuaries of them, but I am proprietary.
po22 n1 po11, cc po22 n1 po11, vvz dt n1, cc dt n2 p-acp dt crd n2 vbr png11, vvz np1: pn22 vbr dt n2 pp-f pno32, cc-acp pns11 vbm n1.
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No attribute of God is so often iterated in the Scriptures, no act of God so often inculcated as this judge and judgement, no word concerning God so often repeated:
No attribute of God is so often iterated in the Scriptures, no act of God so often inculcated as this judge and judgement, no word Concerning God so often repeated:
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1641
but it is brought to the height in that place of the Psalme, where we reade, God judgeth among the gods, the Latine Church ever read it, Deus dijudicat deos, God judgeth the gods themselves:
but it is brought to the height in that place of the Psalm, where we read, God Judgeth among the God's, the Latin Church ever read it, Deus dijudicat Gods, God Judgeth the God's themselves:
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1642
for though God say of judges and magistrates, Ego dixi, Dii estis, I have said, You are gods (and if God say it, who shall gainsay it?) yet he sayes too, Moriemini sicut homines; the greatest gods upon earth die like men: and if that be not humiliation enough, there is more threatned in that which follows, Ye shall fall like one of the princes:
for though God say of judges and Magistrates, Ego I have said, Gods Ye are, I have said, You Are God's (and if God say it, who shall gainsay it?) yet he Says too, Die sicut homines; the greatest God's upon earth die like men: and if that be not humiliation enough, there is more threatened in that which follows, You shall fallen like one of the Princes:
c-acp cs np1 vvb pp-f n2 cc n2, fw-la fw-la, fw-la fw-la, pns11 vhb vvn, pn22 vbr n2 (cc cs np1 vvb pn31, r-crq vmb vvi pn31?) av pns31 vvz av, fw-la fw-la fw-la; dt js n2 p-acp n1 vvb av-j n2: cc cs d vbb xx n1 av-d, pc-acp vbz av-dc vvn p-acp d r-crq vvz, pn22 vmb vvi av-j crd pp-f dt n2:
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1643
for the fall of a prince involves the ruine of many others too, and it fills the world with horrour for the present,
for the fallen of a Prince involves the ruin of many Others too, and it fills the world with horror for the present,
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1644
and dominions with discourse for the future:
and Dominions with discourse for the future:
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1645
but the farthest of all is, Deus dijudicabit deos, even these judges must come to judgement:
but the farthest of all is, Deus dijudicabit Gods, even these judges must come to judgement:
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1646
and therefore that Psalme which begins so, is concluded thus, Surge Domine, Arise O God, and judge the earth:
and Therefore that Psalm which begins so, is concluded thus, Surge Domine, Arise Oh God, and judge the earth:
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1647
if he have power to judge the earth, he is God;
if he have power to judge the earth, he is God;
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1648
and even in God himself it is expressed, as a kinde of rising, as some exaltation of his power, that he is to judge.
and even in God himself it is expressed, as a kind of rising, as Some exaltation of his power, that he is to judge.
cc av p-acp np1 px31 pn31 vbz vvn, c-acp dt n1 pp-f vvg, c-acp d n1 pp-f po31 n1, cst pns31 vbz pc-acp vvi.
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1649
And that place in the beginning of the Psalme, many of the Ancients reade in the future, Dijudicabit, God shall judge the gods;
And that place in the beginning of the Psalm, many of the Ancients read in the future, Dijudicabit, God shall judge the God's;
cc d n1 p-acp dt n-vvg pp-f dt n1, d pp-f dt n2-j vvb p-acp dt j-jn, n1, np1 vmb vvi dt n2;
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1650
because the frame of the Psalme seems to referre it to the last judgement. Tertullian read it Dijudicavit, as a thing past:
Because the frame of the Psalm seems to refer it to the last judgement. Tertullian read it Dijudicavit, as a thing past:
p-acp dt n1 pp-f dt n1 vvz pc-acp vvi pn31 p-acp dt ord n1. np1 vvb pn31 fw-la, p-acp dt n1 j:
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1651
God hath judged in all times, and the letter of the text requires it to be in the present, Dijudicat. Collect all,
God hath judged in all times, and the Letter of the text requires it to be in the present, Dijudicat. Collect all,
np1 vhz vvn p-acp d n2, cc dt n1 pp-f dt n1 vvz pn31 pc-acp vbi p-acp dt j, fw-la. vvb d,
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1652
and judgement is so essentiall to God, as that it is coeternall with him:
and judgement is so essential to God, as that it is coeternal with him:
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he hath, he doth, and he will judge the world, and the judges of the world.
he hath, he does, and he will judge the world, and the judges of the world.
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1654
Other judges die like men, weakly; and they fall (that is worse) ignominiously; and they fall like princes (that is worse) fearfully and scornfully;
Other judges die like men, weakly; and they fallen (that is Worse) ignominiously; and they fallen like Princes (that is Worse) fearfully and scornfully;
av-jn n2 vvb av-j n2, av-j; cc pns32 vvb (cst vbz av-jc) av-j; cc pns32 vvb av-j n2 (cst vbz av-jc) av-j cc av-j;
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1655
and when they are dead and fallen, they rise no more to execute judgement, but to have judgement executed upon them:
and when they Are dead and fallen, they rise no more to execute judgement, but to have judgement executed upon them:
cc c-crq pns32 vbr j cc vvn, pns32 vvb av-dx dc pc-acp vvi n1, cc-acp p-acp vhb n1 vvn p-acp pno32:
(7) sermon (DIV1)
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1656
the Lord dies not, he falls not;
the Lord die not, he falls not;
dt n1 vvz xx, pns31 vvz xx;
(7) sermon (DIV1)
68
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1657
and if he seem to slumber, the martyrs under the altar awake him with their Ʋsque quò, Domine? How long, O Lord,
and if he seem to slumber, the Martyrs under the altar awake him with their Ʋsque quò, Domine? How long, Oh Lord,
cc cs pns31 vvb pc-acp vvi, dt n2 p-acp dt n1 vvb pno31 p-acp po32 fw-la fw-la, fw-la? c-crq av-j, uh n1,
(7) sermon (DIV1)
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1658
before thou execute judgement? and he will arise and judge the world, for judgement is his.
before thou execute judgement? and he will arise and judge the world, for judgement is his.
c-acp pns21 vvi n1? cc pns31 vmb vvi cc vvi dt n1, p-acp n1 vbz png31.
(7) sermon (DIV1)
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1659
God putteth down one, and setteth up another, sayes David: where hath he that power? why, God is the Judge, not a judge,
God putteth down one, and sets up Another, Says David: where hath he that power? why, God is the Judge, not a judge,
np1 vvz a-acp crd, cc vvz a-acp j-jn, vvz np1: q-crq vhz pns31 d n1? uh-crq, np1 vbz dt n1, xx dt n1,
(7) sermon (DIV1)
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1660
but the Judge, and in that right he putteth down one, and setteth up another.
but the Judge, and in that right he putteth down one, and sets up Another.
cc-acp dt n1, cc p-acp d n-jn pns31 vvz a-acp crd, cc vvz a-acp j-jn.
(7) sermon (DIV1)
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1661
Now for this judgement which we place in God, we must consider in God three notions, three apprehensions, three kindes of judgements.
Now for this judgement which we place in God, we must Consider in God three notions, three apprehensions, three Kinds of Judgments.
av p-acp d n1 r-crq pns12 vvb p-acp np1, pns12 vmb vvi p-acp np1 crd n2, crd n2, crd n2 pp-f n2.
(7) sermon (DIV1)
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1662
First, God hath Judicium detestationis; God doth naturally know, and therefore naturally detest all evil:
First, God hath Judicium detestationis; God does naturally know, and Therefore naturally detest all evil:
ord, np1 vhz fw-la fw-la; np1 vdz av-j vvi, cc av av-j vvi d n-jn:
(7) sermon (DIV1)
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1663
for no man in the extreamest corruption of nature is yet fallen so farre, as to love or approve evil, at the same time that he knows and acknowledges it to be evil.
for no man in the Extremest corruption of nature is yet fallen so Far, as to love or approve evil, At the same time that he knows and acknowledges it to be evil.
c-acp dx n1 p-acp dt js-jn n1 pp-f n1 vbz av vvn av av-j, c-acp pc-acp vvi cc vvi j-jn, p-acp dt d n1 cst pns31 vvz cc vvz pn31 pc-acp vbi j-jn.
(7) sermon (DIV1)
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1664
But we are so blinde in the knowledge of evil, that we needed that great supplement and assistance of the Law it self to make us know what was evil.
But we Are so blind in the knowledge of evil, that we needed that great supplement and assistance of the Law it self to make us know what was evil.
cc-acp pns12 vbr av j p-acp dt n1 pp-f n-jn, cst pns12 vvd cst j n1 cc n1 pp-f dt n1 pn31 n1 pc-acp vvi pno12 vvi r-crq vbds j-jn.
(7) sermon (DIV1)
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1665
Moses magnifies, and justly, the Law;Moses Magnifies, and justly, the Law;
np1 vvz, cc av-j, dt n1;
(7) sermon (DIV1)
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1666
Non appropinquavit, sayes Moses, God came not so neare to any nation as to the Jews:Non appropinquavit, Says Moses, God Come not so near to any Nation as to the jews:
fw-fr fw-la, vvz np1, np1 vvd xx av av-j p-acp d n1 c-acp p-acp dt np2:
(7) sermon (DIV1)
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1667
Non taliter fecit, God dealt not so well with any nation as with the Jews; and wherein? because he had given them a Law:Non taliter fecit, God dealt not so well with any Nation as with the jews; and wherein? Because he had given them a Law:
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(7) sermon (DIV1)
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1668
and yet we see the greatest dignitie of this Law to be, that by the Law is the knowledge of sinne;
and yet we see the greatest dignity of this Law to be, that by the Law is the knowledge of sin;
cc av pns12 vvb dt js n1 pp-f d n1 pc-acp vbi, cst p-acp dt n1 vbz dt n1 pp-f n1;
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1669
for though by the law of nature written in our hearts, there be some condemnation of some sinnes;
for though by the law of nature written in our hearts, there be Some condemnation of Some Sins;
c-acp cs p-acp dt n1 pp-f n1 vvn p-acp po12 n2, pc-acp vbi d n1 pp-f d n2;
(7) sermon (DIV1)
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1670
yet to know that every sinne was treason against God, to know that every sinne hath the reward of death and eternall death annexed to it, this knowledge we have onely by the Law:
yet to know that every sin was treason against God, to know that every sin hath the reward of death and Eternal death annexed to it, this knowledge we have only by the Law:
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1671
now if man will pretend to be a judge, what an exact knowledge of the Law is required at his hands!
now if man will pretend to be a judge, what an exact knowledge of the Law is required At his hands!
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(7) sermon (DIV1)
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1672
for some things are sinnes to one nation, which are not so to another;
for Some things Are Sins to one Nation, which Are not so to Another;
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1673
and where the just authorite of the lawfull Magistrate changes the nature of the thing, that which is naturally indifferent, is necessarie to them who are under his obedience:
and where the just Authority of the lawful Magistrate changes the nature of the thing, that which is naturally indifferent, is necessary to them who Are under his Obedience:
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(7) sermon (DIV1)
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1674
some things are sinnes at one time, which are not so at another, as all the ceremoniall Law created new sinnes, which were not sinnes before that Law was given, nor since it expired:
Some things Are Sins At one time, which Are not so At Another, as all the ceremonial Law created new Sins, which were not Sins before that Law was given, nor since it expired:
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(7) sermon (DIV1)
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1675
some things are sinnes in a man now, which will not be sinnes in the same man to morrow;
Some things Are Sins in a man now, which will not be Sins in the same man to morrow;
d n2 vbr n2 p-acp dt n1 av, r-crq vmb xx vbi n2 p-acp dt d n1 p-acp n1;
(7) sermon (DIV1)
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1676
as when a man hath contracted a just scruple against any particular action, it is a sinne to do it during the scruple;
as when a man hath contracted a just scruple against any particular actium, it is a sin to do it during the scruple;
c-acp c-crq dt n1 vhz vvn dt j n1 p-acp d j n1, pn31 vbz dt n1 pc-acp vdi pn31 p-acp dt n1;
(7) sermon (DIV1)
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1677
and it may be a sinne in him to omit it, when he hath digested the scruple.
and it may be a sin in him to omit it, when he hath digested the scruple.
cc pn31 vmb vbi dt n1 p-acp pno31 pc-acp vvi pn31, c-crq pns31 vhz vvn dt n1.
(7) sermon (DIV1)
69
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1678
Onely God hath Judicium detestationis, he knows and therefore detests evil: and therefore flatter not thy soul with a Tush, God sees it not; or, Tush, God cares not;
Only God hath Judicium detestationis, he knows and Therefore detests evil: and Therefore flatter not thy soul with a Tush, God sees it not; or, Tush, God Cares not;
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(7) sermon (DIV1)
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1679
doth it disquiet him, or trouble his rest in heaven, that I break his sabbath here? doth it wound his bodie,
does it disquiet him, or trouble his rest in heaven, that I break his Sabbath Here? does it wound his body,
vdz pn31 vvi pno31, cc vvi po31 n1 p-acp n1, cst pns11 vvb po31 n1 av? vdz pn31 vvi po31 n1,
(7) sermon (DIV1)
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1680
or draw his bloud there, that I swear by his bodie and bloud here? doth it corrupt any of his virgins there, that I sollicit the chastitie of a woman here? are his martyrs withdrawn from their allegeance,
or draw his blood there, that I swear by his body and blood Here? does it corrupt any of his Virgins there, that I solicit the chastity of a woman Here? Are his Martyrs withdrawn from their allegiance,
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1681
or retarded in their service to him there, because I dare not defend his cause,
or retarded in their service to him there, Because I Dare not defend his cause,
cc vvn p-acp po32 n1 p-acp pno31 a-acp, c-acp pns11 vvb xx vvi po31 n1,
(7) sermon (DIV1)
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1682
nor speak for him, nor fight for him here? Beloved, as it is a degree of superstition,
nor speak for him, nor fight for him Here? beloved, as it is a degree of Superstition,
ccx vvi p-acp pno31, ccx vvi p-acp pno31 av? j-vvn, p-acp pn31 vbz dt n1 pp-f n1,
(7) sermon (DIV1)
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1683
and an effect of an indiscreet zeal perchance, to be too forward by making indifferent things necessarie,
and an Effect of an indiscreet zeal perchance, to be too forward by making indifferent things necessary,
cc dt n1 pp-f dt j n1 av, pc-acp vbi av av-j p-acp vvg j n2 j,
(7) sermon (DIV1)
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1684
and so to imprint the nature and sting of sinne, where naturally it is not (for certainly it is a most slipperie and irreligious thing to be too apt to call things meerly indifferent,
and so to imprint the nature and sting of sin, where naturally it is not (for Certainly it is a most slippery and irreligious thing to be too apt to call things merely indifferent,
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(7) sermon (DIV1)
69
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1685
and to forget that even in eating and drinking, walking and sleeping, the glorie of God is intermingled;
and to forget that even in eating and drinking, walking and sleeping, the glory of God is intermingled;
cc pc-acp vvi cst av p-acp vvg cc vvg, vvg cc vvg, dt n1 pp-f np1 vbz vvn;
(7) sermon (DIV1)
69
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1686
as if we knew exactly the presence and foreknowledge of God, there could be nothing contingent or casuall;
as if we knew exactly the presence and foreknowledge of God, there could be nothing contingent or casual;
c-acp cs pns12 vvd av-j dt n1 cc n1 pp-f np1, pc-acp vmd vbi pix j cc j;
(7) sermon (DIV1)
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1687
for though there be a contingencie in the nature of the thing, yet it is certain to God) so if we consider duely wherein the glorie of God might be promoted in every action of ours, there could scarce be any action so indifferent,
for though there be a contingency in the nature of the thing, yet it is certain to God) so if we Consider duly wherein the glory of God might be promoted in every actium of ours, there could scarce be any actium so indifferent,
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(7) sermon (DIV1)
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1688
but that the glorie of God would turn the scale, and make it necessarie to me at that time:
but that the glory of God would turn the scale, and make it necessary to me At that time:
cc-acp cst dt n1 pp-f np1 vmd vvi dt n1, cc vvi pn31 j p-acp pno11 p-acp d n1:
(7) sermon (DIV1)
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1689
but then private interests and private respects create a new indifferencie to my apprehension, and call me to consider that thing as it is in nature,
but then private interests and private respects create a new indifferency to my apprehension, and call me to Consider that thing as it is in nature,
cc-acp av j n2 cc j n2 vvb dt j n1 p-acp po11 n1, cc vvb pno11 pc-acp vvi d n1 c-acp pn31 vbz p-acp n1,
(7) sermon (DIV1)
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1690
and not as it is conditioned with the circumstance of the glorie of God;
and not as it is conditioned with the circumstance of the glory of God;
cc xx c-acp pn31 vbz vvn p-acp dt n1 pp-f dt n1 pp-f np1;
(7) sermon (DIV1)
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1691
and so I lose that judicium detestationis, which onely God hath absolutely and perfectly, to know, and therefore to detest evil.
and so I loose that judicium detestationis, which only God hath absolutely and perfectly, to know, and Therefore to detest evil.
cc av pns11 vvb d fw-la fw-la, r-crq av-j np1 vhz av-j cc av-j, pc-acp vvi, cc av pc-acp vvi j-jn.
(7) sermon (DIV1)
69
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1692
And so he is a Judge. As he is a Judge so, judicat rem, he judges the nature of a thing;
And so he is a Judge. As he is a Judge so, judicat remembering, he judges the nature of a thing;
cc av pns31 vbz dt n1. p-acp pns31 vbz dt n1 av, fw-la vvg, pns31 vvz dt n1 pp-f dt n1;
(7) sermon (DIV1)
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1693
he is so too, that he hath judicium discretionis, and so judicat personam: he knows what is evil,
he is so too, that he hath judicium discretionis, and so judicat Personam: he knows what is evil,
pns31 vbz av av, cst pns31 vhz fw-la fw-la, cc av fw-la fw-la: pns31 vvz r-crq vbz j-jn,
(7) sermon (DIV1)
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1694
and he discerns when thou committest that evil.
and he discerns when thou Committest that evil.
cc pns31 vvz c-crq pns21 vv2 d n-jn.
(7) sermon (DIV1)
69
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1695
Here you are fain to supply defects of laws, that things done in our countrey may be tried in another;
Here you Are fain to supply defects of laws, that things done in our country may be tried in Another;
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(7) sermon (DIV1)
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Page 9
1696
and that in offences of high nature, transmarine offences might be enquired and tried here:
and that in offences of high nature, transmarine offences might be inquired and tried Here:
cc cst p-acp n2 pp-f j n1, j n2 vmd vbi vvn cc vvn av:
(7) sermon (DIV1)
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1697
but as the Prophet sayes, Who hath measured the waters in the hollow of his hand, or meted out the heavens with a spanne? who comprehended the dust of the earth in a measure,
but as the Prophet Says, Who hath measured the waters in the hollow of his hand, or meted out the heavens with a span? who comprehended the dust of the earth in a measure,
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(7) sermon (DIV1)
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1698
or weighed the mountains in a scale? so I say, Who hath divided heaven into shires or parishes,or weighed the Mountains in a scale? so I say, Who hath divided heaven into shires or Parishes,
cc vvd dt n2 p-acp dt n1? av pns11 vvb, r-crq vhz vvn n1 p-acp n2 cc n2,
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1699
or limited the territories or jurisdictions there, that God should not have and exercise judicium discretionis, the power of discerning all actions in all places,
or limited the territories or jurisdictions there, that God should not have and exercise judicium discretionis, the power of discerning all actions in all places,
cc vvn dt n2 cc n2 a-acp, cst np1 vmd xx vhi cc vvi fw-la fw-la, dt n1 pp-f vvg d n2 p-acp d n2,
(7) sermon (DIV1)
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1700
when there was no more to be seen nor considered upon the whole earth, but the garden of Paradise? for from the beginning, Deliciae ejus esse cum filiis hominum, Gods delight was to be with the sonnes of men; and man was onely there.
when there was no more to be seen nor considered upon the Whole earth, but the garden of Paradise? for from the beginning, Deliciae His esse cum filiis hominum, God's delight was to be with the Sons of men; and man was only there.
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(7) sermon (DIV1)
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1701
Shall we not diminish God or speak too vulgarly of him, to say that he hovered like a falcon over Paradise,
Shall we not diminish God or speak too vulgarly of him, to say that he hovered like a falcon over Paradise,
vmb pns12 xx vvi np1 cc vvi av av-j pp-f pno31, pc-acp vvi cst pns31 vvd av-j dt n1 p-acp n1,
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1702
and that from the height of heaven the piercing eye of God saw so little a thing as the forbidden fruit,
and that from the height of heaven the piercing eye of God saw so little a thing as the forbidden fruit,
cc cst p-acp dt n1 pp-f n1 dt j-vvg n1 pp-f np1 vvd av j dt n1 p-acp dt j-vvn n1,
(7) sermon (DIV1)
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1703
and what became of that? and the reaching eare of God heard the hissing of the serpent,
and what became of that? and the reaching ear of God herd the hissing of the serpent,
cc q-crq vvd pp-f d? cc dt j-vvg n1 pp-f np1 vvd dt j-vvg pp-f dt n1,
(7) sermon (DIV1)
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1704
and the whispering of the woman, and what was concluded upon that? shall we think it little to have seen things done in Paradise,
and the whispering of the woman, and what was concluded upon that? shall we think it little to have seen things done in Paradise,
cc dt n-vvg pp-f dt n1, cc r-crq vbds vvn p-acp d? vmb pns12 vvi pn31 j pc-acp vhi vvn n2 vdn p-acp n1,
(7) sermon (DIV1)
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1705
when there was nothing else to divert his eye, nothing else to distract his counsels, nothing else done upon the face of the earth? take the earth now as it is replenished,
when there was nothing Else to divert his eye, nothing Else to distract his Counsels, nothing Else done upon the face of the earth? take the earth now as it is replenished,
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(7) sermon (DIV1)
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1706
and take it either as it is torn and crumbled in rags and shivers, not a kingdome, not a family, not a man agreeing with himself;
and take it either as it is torn and crumbled in rags and shivers, not a Kingdom, not a family, not a man agreeing with himself;
cc vvb pn31 d p-acp pn31 vbz vvn cc vvd p-acp n2 cc n2, xx dt n1, xx dt n1, xx dt n1 vvg p-acp px31;
(7) sermon (DIV1)
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1707
or take it in that concord which is in it, as all the kings of the earth set themselves,
or take it in that concord which is in it, as all the Kings of the earth Set themselves,
cc vvb pn31 p-acp d n1 r-crq vbz p-acp pn31, c-acp d dt n2 pp-f dt n1 vvb px32,
(7) sermon (DIV1)
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Page 10
1708
and all the rulers of the earth take counsel together against the Lord; take it in this union, or this disunion;
and all the Rulers of the earth take counsel together against the Lord; take it in this Union, or this disunion;
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(7) sermon (DIV1)
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1709
in this concord, or this disconcord;
in this concord, or this disconcord;
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(7) sermon (DIV1)
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1710
still the Lord that sitteth in the heavens discerns all, looks at all, laughs at all, and hath them in derision.
still the Lord that Sitteth in the heavens discerns all, looks At all, laughs At all, and hath them in derision.
av dt n1 cst vvz p-acp dt n2 vvz d, vvz p-acp d, vvz p-acp d, cc vhz pno32 p-acp n1.
(7) sermon (DIV1)
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1711
Earthly judges have their districtions, and so their restrictions; some things they cannot know:
Earthly judges have their districtions, and so their restrictions; Some things they cannot know:
j n2 vhb po32 n2, cc av po32 n2; d n2 pns32 vmbx vvi:
(7) sermon (DIV1)
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1712
what mortall man can know all? some things they cannot take knowledge of, for they are bounded:
what Mortal man can know all? Some things they cannot take knowledge of, for they Are bounded:
r-crq j-jn n1 vmb vvi d? d n2 pns32 vmbx vvi n1 pp-f, c-acp pns32 vbr vvn:
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1713
no cloud, no darknesse, no disguise keeps him from discerning and judging all our actions: and so he is a Judge too.
no cloud, no darkness, no disguise keeps him from discerning and judging all our actions: and so he is a Judge too.
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1714
And he is so lastly, as he hath Judicium retributionis: God knows what is evil,
And he is so lastly, as he hath Judicium retributionis: God knows what is evil,
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1715
and he knows when that evil is done, and he knows how to punish and recompense that evil.
and he knows when that evil is done, and he knows how to Punish and recompense that evil.
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1716
For the office of a judge who judges according to a law, being not to contract nor to extend that law,
For the office of a judge who judges according to a law, being not to contract nor to extend that law,
p-acp dt n1 pp-f dt n1 r-crq n2 vvg p-acp dt n1, vbg xx pc-acp vvi ccx pc-acp vvi d n1,
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but to know what was the true meaning of the lawmaker, when he made that law;
but to know what was the true meaning of the lawmaker, when he made that law;
cc-acp pc-acp vvi r-crq vbds dt j n1 pp-f dt n1, c-crq pns31 vvd cst n1;
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1718
God hath this judgement in perfection, because he himself made that Law by which he judges.
God hath this judgement in perfection, Because he himself made that Law by which he judges.
np1 vhz d n1 p-acp n1, c-acp pns31 px31 vvd d n1 p-acp r-crq pns31 vvz.
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1719
When he hath said, Stipendium peccati mors est, Every sinne shall be rewarded with death;
When he hath said, Stipendium peccati mors est, Every sin shall be rewarded with death;
c-crq pns31 vhz vvn, fw-la fw-la fw-la fw-la, d n1 vmb vbi vvn p-acp n1;
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1720
If I sinne against the Lord, who shall intreat for me? who shall give any other interpretation, any modification, any Non obstante upon his Law in my behalf? when he comes to judge me according to that Law which himself hath made, who shall think to delude the Judge, If I sin against the Lord, who shall entreat for me? who shall give any other Interpretation, any modification, any Non Obstacle upon his Law in my behalf? when he comes to judge me according to that Law which himself hath made, who shall think to delude the Judge,
cs pns11 vvb p-acp dt n1, r-crq vmb vvi p-acp pno11? r-crq vmb vvi d j-jn n1, d n1, d fw-la n-jn p-acp po31 n1 p-acp po11 n1? c-crq pns31 vvz pc-acp vvi pno11 vvg p-acp d n1 r-crq px31 vhz vvn, r-crq vmb vvi pc-acp vvi dt n1,
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1721
and say, Surely this was not the meaning of the Law-giver, when he who is the Judge, was the Law-maker too.
and say, Surely this was not the meaning of the Lawgiver, when he who is the Judge, was the Lawmaker too.
cc vvi, av-j d vbds xx dt n1 pp-f dt n1, c-crq pns31 r-crq vbz dt n1, vbds dt n1 av.
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1722
And then as God is Judge in all these three respects, so he is a Judge in them all Sine appellatione, and Sine judiciis: man cannot appeal from God:
And then as God is Judge in all these three respects, so he is a Judge in them all Sine appellation, and Sine Judiciis: man cannot appeal from God:
cc av c-acp np1 vbz n1 p-acp d d crd n2, av pns31 vbz dt n1 p-acp pno32 d fw-la n1, cc fw-la fw-la: n1 vmbx vvi p-acp np1:
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1723
God needs no evidence from man.
God needs no evidence from man.
np1 vvz dx n1 p-acp n1.
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1724
For the appeal first, to whom should we appeal from the Soveraigne? wrangle as long as we will, who is chief Justice,
For the appeal First, to whom should we appeal from the Sovereign? wrangle as long as we will, who is chief justice,
p-acp dt n1 ord, p-acp ro-crq vmd pns12 vvi p-acp dt n-jn? vvb a-acp av-j c-acp pns12 vmb, r-crq vbz j-jn n1,
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1725
and which Countie hath jurisdiction one over another? I know the chief Justice, and I know the Soveraigne court;
and which County hath jurisdiction one over Another? I know the chief justice, and I know the Sovereign court;
cc r-crq n1 vhz n1 crd p-acp n-jn? pns11 vvb dt j-jn n1, cc pns11 vvb dt j-jn n1;
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1726
the King of heaven and earth shall send his ministring spirits, his Angels, to the wombe and bowels of the earth,
the King of heaven and earth shall send his ministering spirits, his Angels, to the womb and bowels of the earth,
dt n1 pp-f n1 cc n1 vmb vvi po31 j-vvg n2, po31 n2, p-acp dt n1 cc n2 pp-f dt n1,
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1727
and to the bosome and bottome of the sea, and earth and sea shall deliver Corpus cum causa, all the bodies of the dead,
and to the bosom and bottom of the sea, and earth and sea shall deliver Corpus cum causa, all the bodies of the dead,
cc p-acp dt n1 cc n1 pp-f dt n1, cc n1 cc n1 vmb vvi fw-la fw-la fw-la, d dt n2 pp-f dt j,
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1728
and all their actions, to receive a judgement in his court;
and all their actions, to receive a judgement in his court;
cc d po32 n2, pc-acp vvi dt n1 p-acp po31 n1;
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1729
when it will be an erroneous and frivolous appeal to call to the hills to fall down upon us,
when it will be an erroneous and frivolous appeal to call to the hills to fallen down upon us,
c-crq pn31 vmb vbi dt j cc j n1 pc-acp vvi p-acp dt n2 pc-acp vvi a-acp p-acp pno12,
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1730
and to the mountains to cover and hide us from the wrathfull judgement of God. He is Judge then, Sine appellatione, Without any appeal from him;
and to the Mountains to cover and hide us from the wrathful judgement of God. He is Judge then, Sine appellation, Without any appeal from him;
cc p-acp dt n2 pc-acp vvi cc vvi pno12 p-acp dt j n1 pp-f np1. pns31 vbz n1 av, fw-la n1, p-acp d n1 p-acp pno31;
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1731
he is so too Sine judiciis, Without any evidence from us.
he is so too Sine Judiciis, Without any evidence from us.
pns31 vbz av av fw-la fw-la, p-acp d n1 p-acp pno12.
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1732
Now if I be warie in my actions here, incarnate devils, detractours and informers cannot accuse me:
Now if I be wary in my actions Here, incarnate Devils, detractors and informers cannot accuse me:
av cs pns11 vbb j p-acp po11 n2 av, j n2, n2 cc n2 vmbx vvi pno11:
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1733
if my sinne come not into action, but lie onely in my heart, the devil himself, who is the Accuser of the brethren, hath no evidence against me. But God knows the heart:
if my sin come not into actium, but lie only in my heart, the Devil himself, who is the Accuser of the brothers, hath no evidence against me. But God knows the heart:
cs po11 n1 vvb xx p-acp n1, cc-acp vvb av-j p-acp po11 n1, dt n1 px31, r-crq vbz dt n1 pp-f dt n2, vhz dx n1 p-acp pno11. p-acp np1 vvz dt n1:
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1734
Doth not he that pondereth the heart, understand it? where it is not in that faint word which the vulgar edition hath expressed it in, Suspector cordium, that God sees the heart; Does not he that pondereth the heart, understand it? where it is not in that faint word which the Vulgar edition hath expressed it in, Suspector cordium, that God sees the heart;
vdz xx pns31 cst vvz dt n1, vvb pn31? c-crq pn31 vbz xx p-acp d j n1 r-crq dt j n1 vhz vvn pn31 p-acp, np1 fw-la, cst np1 vvz dt n1;
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1735
but the word is Fochen, that is, every where to weigh, to number, to search, to examine;
but the word is Fochen, that is, every where to weigh, to number, to search, to examine;
cc-acp dt n1 vbz vvi, cst vbz, d c-crq pc-acp vvi, p-acp n1, pc-acp vvi, pc-acp vvi;
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1736
as the word is used by Solomon: again, The Lord weigheth the spirits: and it must be a steadie hand and exact scales that shall weigh spirits:
as the word is used by Solomon: again, The Lord weigheth the spirits: and it must be a steady hand and exact scales that shall weigh spirits:
c-acp dt n1 vbz vvn p-acp np1: av, dt n1 vvz dt n2: cc pn31 vmb vbi dt j n1 cc j n2 cst vmb vvi n2:
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1737
so though neither man nor devil, nay, nor my self give evidence against me; yea, though I know nothing by my self, I am not thereby justified.
so though neither man nor Devil, nay, nor my self give evidence against me; yea, though I know nothing by my self, I am not thereby justified.
av cs dx n1 ccx n1, uh-x, ccx po11 n1 vvi n1 p-acp pno11; uh, c-acp pns11 vvb pix p-acp po11 n1, pns11 vbm xx av vvn.
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1738
Why? where is the further danger? in this which follows there, in S. Paul, He that judgeth me is the Lord: and the Lord hath means to know my heart better then my self.
Why? where is the further danger? in this which follows there, in S. Paul, He that Judgeth me is the Lord: and the Lord hath means to know my heart better then my self.
q-crq? q-crq vbz dt jc n1? p-acp d r-crq vvz a-acp, p-acp n1 np1, pns31 cst vvz pno11 vbz dt n1: cc dt n1 vhz n2 pc-acp vvi po11 n1 av-jc cs po11 n1.
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1739
And therefore S. Augustine makes use of those words, Abyssus abyssum invocat, One depth calls up another, the infinite depth of my sinnes must call upon the infinite depth of Gods mercie:
And Therefore S. Augustine makes use of those words, Abyssus Abyssum invocate, One depth calls up Another, the infinite depth of my Sins must call upon the infinite depth of God's mercy:
cc av n1 np1 vvz n1 pp-f d n2, np1 fw-la vvb, crd n1 vvz a-acp j-jn, dt j n1 pp-f po11 n2 vmb vvi p-acp dt j n1 pp-f npg1 n1:
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1740
for if God who is a Judge in all these respects, Judicio detestationis (he knows and abhorres evil) and Judicio discretionis (he discerns every evil person and every evil action) and Judicio retributionis (he can and will recompense evil with evil) and all these Sine appellatione (we cannot appeal from him) and Sine judiciis (he needs no evidence from us) if this Judge enter into judgement with me, not onely not I,
for if God who is a Judge in all these respects, Judicio detestationis (he knows and abhors evil) and Judicio discretionis (he discerns every evil person and every evil actium) and Judicio retributionis (he can and will recompense evil with evil) and all these Sine appellation (we cannot appeal from him) and Sine Judiciis (he needs no evidence from us) if this Judge enter into judgement with me, not only not I,
c-acp cs np1 r-crq vbz dt n1 p-acp d d n2, np1 fw-la (pns31 vvz cc vvz j-jn) cc np1 fw-la (pns31 vvz d j-jn n1 cc d j-jn n1) cc np1 fw-la (pns31 vmb cc vmb vvi j-jn p-acp n-jn) cc d d fw-la n1 (pns12 vmbx vvi p-acp pno31) cc fw-la fw-la (pns31 vvz dx n1 p-acp pno12) cs d n1 vvi p-acp n1 p-acp pno11, xx j xx pns11,
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1741
but not the most righteous man, nay, nor the Church, whom he hath washed in his bloud, that she might be without spot or wrinkle, shall appeare righteous in his sight.
but not the most righteous man, nay, nor the Church, whom he hath washed in his blood, that she might be without spot or wrinkle, shall appear righteous in his sighed.
cc-acp xx dt av-ds j n1, uh-x, ccx dt n1, ro-crq pns31 vhz vvn p-acp po31 n1, cst pns31 vmd vbi p-acp n1 cc n1, vmb vvi j p-acp po31 n1.
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1742
This then being thus, that judgement is an inseparable character of God, and God the Father being Fons deitatis, the root and spring of the whole deitie,
This then being thus, that judgement is an inseparable character of God, and God the Father being Fons deitatis, the root and spring of the Whole deity,
np1 av vbg av, cst n1 vbz dt j n1 pp-f np1, cc np1 dt n1 vbg np1 fw-la, dt n1 cc n1 pp-f dt j-jn n1,
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1743
how is it said that the Father judgeth no man? not that we should conceive a wearinesse or retiring in the Father,
how is it said that the Father Judgeth no man? not that we should conceive a weariness or retiring in the Father,
q-crq vbz pn31 vvn cst dt n1 vvz dx n1? xx cst pns12 vmd vvi dt n1 cc vvg p-acp dt n1,
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1744
or a discharging of himself upon the shoulders and labours of another, in the administration and judging of this world;
or a discharging of himself upon the shoulders and labours of Another, in the administration and judging of this world;
cc dt n-vvg pp-f px31 p-acp dt n2 cc n2 pp-f j-jn, p-acp dt n1 cc vvg pp-f d n1;
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1745
for as it is truely said that God rested the seventh day (that is, he rested from working in that kinde, from creating) so it is true that Christ sayes here, My Father worketh yet, and I work;
for as it is truly said that God rested the seventh day (that is, he rested from working in that kind, from creating) so it is true that christ Says Here, My Father works yet, and I work;
c-acp c-acp pn31 vbz av-j vvn cst np1 vvd dt ord n1 (cst vbz, pns31 vvd p-acp vvg p-acp d n1, p-acp vvg) av pn31 vbz j cst np1 vvz av, po11 n1 vvz av, cc pns11 vvb;
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1746
and so it is truely said here, The Father judgeth no man;
and so it is truly said Here, The Father Judgeth no man;
cc av pn31 vbz av-j vvn av, dt n1 vvz dx n1;
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1747
it is truely said by Christ too, of the Father, I seek not mine own glorie, there is one that seeketh and judgeth;
it is truly said by christ too, of the Father, I seek not mine own glory, there is one that seeks and Judgeth;
pn31 vbz av-j vvd p-acp np1 av, pp-f dt n1, pns11 vvb xx po11 d n1, pc-acp vbz pi cst vvz cc vvz;
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1748
still it is true that God hath Judicium detestationis. Thy eyes are pure eyes, O Lord,
still it is true that God hath Judicium detestationis. Thy eyes Are pure eyes, Oh Lord,
av pn31 vbz j cst np1 vhz fw-la fw-la. po21 n2 vbr j n2, uh n1,
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1749
and cannot behold iniquitie, sayes the Prophet:and cannot behold iniquity, Says the Prophet:
cc vmbx vvi n1, vvz dt n1:
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1750
still it is true that he hath Judicium discretionis; Because they committed Villanie in Israel, even I know it, saith the Lord:
still it is true that he hath Judicium discretionis; Because they committed Villainy in Israel, even I know it, Says the Lord:
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1751
still it is true that he hath Judicium retributionis; The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up:
still it is true that he hath Judicium retributionis; The Lord kills, and makes alive; he brings down to the grave, and brings up:
av pn31 vbz j cst pns31 vhz fw-la fw-la; dt n1 vvz, cc vv2 j; pns31 vvz a-acp p-acp dt n1, cc vvz a-acp:
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1752
still it is true that he hath all these Sine appellatione; for go to the sea,
still it is true that he hath all these Sine appellation; for go to the sea,
av pn31 vbz j cst pns31 vhz d d fw-la n1; p-acp vvi p-acp dt n1,
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1753
or earth, or hell, as David makes the distribution, and God is there:
or earth, or hell, as David makes the distribution, and God is there:
cc n1, cc n1, c-acp np1 vvz dt n1, cc np1 vbz a-acp:
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1754
and he hath them Sine judiciis, for our witnesse is in heaven, and our record on high. All this is undeniably true;
and he hath them Sine Judiciis, for our witness is in heaven, and our record on high. All this is undeniably true;
cc pns31 vhz pno32 fw-la fw-la, p-acp po12 n1 vbz p-acp n1, cc po12 n1 p-acp j. av-d d vbz av-j j;
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1755
and besides this, that great name of God by which he is first called in the Scriptures, ELOHIM, is not inconveniently derived from Elah, which is jurare, to swear. God is able as a Judge to minister an oath unto us,
and beside this, that great name of God by which he is First called in the Scriptures, ELOHIM, is not inconveniently derived from Elah, which is jurare, to swear. God is able as a Judge to minister an oath unto us,
cc p-acp d, cst j n1 pp-f np1 p-acp r-crq pns31 vbz ord vvn p-acp dt n2, np1, vbz xx av-j vvn p-acp np1, r-crq vbz j, pc-acp vvi. np1 vbz j c-acp dt n1 pc-acp vvi dt n1 p-acp pno12,
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1756
and to draw evidence from our own consciences against our selves:
and to draw evidence from our own Consciences against our selves:
cc pc-acp vvi n1 p-acp po12 d n2 p-acp po12 n2:
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1757
so that then the Father judgeth still, but he judges as God, and not as the Father.
so that then the Father Judgeth still, but he judges as God, and not as the Father.
av cst av dt n1 vvz av, cc-acp pns31 vvz p-acp np1, cc xx p-acp dt n1.
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1758
In the three great judgements of God, the whole Trinitie judges.
In the three great Judgments of God, the Whole Trinity judges.
p-acp dt crd j n2 pp-f np1, dt j-jn np1 n2.
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1759
In the first judgement before all times, which was Gods judiciarie separating of vessels of honour from vessels of dishonour, in our election and reprobation;
In the First judgement before all times, which was God's judiciary separating of vessels of honour from vessels of dishonour, in our election and reprobation;
p-acp dt ord n1 p-acp d n2, r-crq vbds npg1 n1 n-vvg pp-f n2 pp-f n1 p-acp n2 pp-f n1, p-acp po12 n1 cc n1;
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1760
In his second judgement, which is in execution now, which is Gods judiciarie separating of servants from enemies, in the seals and in the administration of the Christian Church;
In his second judgement, which is in execution now, which is God's judiciary separating of Servants from enemies, in the Seals and in the administration of the Christian Church;
p-acp po31 ord n1, r-crq vbz p-acp n1 av, r-crq vbz ng1 n1 n-vvg pp-f n2 p-acp n2, p-acp dt n2 cc p-acp dt n1 pp-f dt njp n1;
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1761
And in the last judgement, which shall be Gods judiciarie separating sheep from goats to everlasting glorie or condemnation:
And in the last judgement, which shall be God's judiciary separating sheep from Goats to everlasting glory or condemnation:
cc p-acp dt ord n1, r-crq vmb vbi npg1 n1 n-vvg n1 p-acp n2 p-acp j n1 cc n1:
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1762
In all these three judgements all the three persons of the Trinitie are Judges.
In all these three Judgments all the three Persons of the Trinity Are Judges.
p-acp d d crd n2 d dt crd n2 pp-f dt np1 vbr n2.
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1763
Consider God all together, and so in all outward works all the Trinitie concurres, because all are but one God:
Consider God all together, and so in all outward works all the Trinity concurs, Because all Are but one God:
np1 np1 av-d av, cc av p-acp d j n2 d dt np1 vvz, c-acp d vbr p-acp crd np1:
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1764
but consider God in relation, in distinct persons, and so the severall persons of the Trinitie do some things which the other persons of the Trinitie are not interessed in:
but Consider God in Relation, in distinct Persons, and so the several Persons of the Trinity do Some things which the other Persons of the Trinity Are not interested in:
cc-acp vvb np1 p-acp n1, p-acp j n2, cc av dt j n2 pp-f dt np1 vdb d n2 r-crq dt j-jn n2 pp-f dt np1 vbr xx vvn p-acp:
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1765
the Sonne had not generation from himself, so as he had from the Father; and the holy Ghost, as a distinct person, had none at all;
the Son had not generation from himself, so as he had from the Father; and the holy Ghost, as a distinct person, had none At all;
dt n1 vhd xx n1 p-acp px31, av c-acp pns31 vhd p-acp dt n1; cc dt j n1, c-acp dt j n1, vhd pix p-acp av-d;
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1766
the holy Ghost had a proceeding from the Father and the Sonne, but from the Sonne a person, who had his generation from another,
the holy Ghost had a proceeding from the Father and the Son, but from the Son a person, who had his generation from Another,
dt j n1 vhd dt n-vvg p-acp dt n1 cc dt n1, cc-acp p-acp dt n1 dt n1, r-crq vhd po31 n1 p-acp j-jn,
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1767
but not so from the Father.
but not so from the Father.
cc-acp xx av p-acp dt n1.
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1768
Not to stray into clouds or perplexities in the contemplation, God, that is, the whole Trinitie, judges still;
Not to stray into Clouds or perplexities in the contemplation, God, that is, the Whole Trinity, judges still;
xx pc-acp vvi p-acp n2 cc n2 p-acp dt n1, np1, cst vbz, dt j-jn np1, n2 av;
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1769
but so as the Sonne judgeth, the Father judgeth not, for that judgement he hath committed.
but so as the Son Judgeth, the Father Judgeth not, for that judgement he hath committed.
cc-acp av c-acp dt n1 vvz, dt n1 vvz xx, c-acp cst n1 pns31 vhz vvn.
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1770
That we may husband our houre as well, and rescribe as much as we can for our two last considerations, the Cui and the Quid, To whom,
That we may husband our hour as well, and rescribe as much as we can for our two last considerations, the Cui and the Quid, To whom,
cst pns12 vmb vvi po12 n1 c-acp av, cc vvb p-acp d c-acp pns12 vmb p-acp po12 crd ord n2, dt fw-la cc dt fw-la, p-acp ro-crq,
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1771
and that is to the Sonne; and what he hath committed, and that is all judgement;
and that is to the Son; and what he hath committed, and that is all judgement;
cc d vbz p-acp dt n1; cc r-crq pns31 vhz vvn, cc d vbz d n1;
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1772
we will not stand much upon this, more needs not then this, that God in his wisdome foreseeing that man by his weaknesse would not be able to settle himself upon the consideration of God and his judgements,
we will not stand much upon this, more needs not then this, that God in his Wisdom Foreseeing that man by his weakness would not be able to settle himself upon the consideration of God and his Judgments,
pns12 vmb xx vvi d p-acp d, av-dc vvz xx av d, cst np1 p-acp po31 n1 vvg d n1 p-acp po31 n1 vmd xx vbi j pc-acp vvi px31 p-acp dt n1 pp-f np1 cc po31 n2,
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1773
as they are meerly spirituall and heavenly, out of his abundant goodnesse hath established a judgement,
as they Are merely spiritual and heavenly, out of his abundant Goodness hath established a judgement,
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1774
and ordained a judge upon earth like himself, and like our selves too:
and ordained a judge upon earth like himself, and like our selves too:
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1775
that as no man hath seen God, so no man should go about to see his unsearchable decrees & judgements,
that as no man hath seen God, so no man should go about to see his unsearchable decrees & Judgments,
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1776
but rest in those sensible and visible means which he hath afforded, that is, Christ Jesus speaking in his Church,
but rest in those sensible and visible means which he hath afforded, that is, christ jesus speaking in his Church,
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1777
and applying his bloud unto us in the sacraments unto the worlds end.
and applying his blood unto us in the Sacraments unto the world's end.
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1778
God might have suffered Abraham to rest in the first generall promise, Semen mulieris, The seed of the woman shall bruise the serpents head:
God might have suffered Abraham to rest in the First general promise, Semen Mulieris, The seed of the woman shall bruise the Serpents head:
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1779
but he would bring it nearer to a visible, to a personall covenant, In semine tuo, In thy seed shall all nations be blessed:
but he would bring it nearer to a visible, to a personal Covenant, In Seed tuo, In thy seed shall all Nations be blessed:
cc-acp pns31 vmd vvi pn31 av-jc p-acp dt j, p-acp dt j n1, p-acp j fw-la, p-acp po21 n1 vmb d n2 vbb vvn:
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1780
he might well have let him rest in that appropriation of his promise to his race;
he might well have let him rest in that appropriation of his promise to his raze;
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1781
but he would proceed further, and seal it with a sensible seal in his flesh, with circumcision.
but he would proceed further, and seal it with a sensible seal in his Flesh, with circumcision.
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1782
He might have let him rest in that ratification, that a Messias should come by that way:
He might have let him rest in that ratification, that a Messias should come by that Way:
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1783
but he would refresh it by a continuall succession of Prophets till the Messias should come.
but he would refresh it by a continual succession of prophets till the Messias should come.
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1784
And now that he is come and gone, still God pursues the same way, How should they beleeve except they heare? And therefore God evermore supplies his Church with visible and sensible means,
And now that he is come and gone, still God pursues the same Way, How should they believe except they hear? And Therefore God evermore supplies his Church with visible and sensible means,
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1785
and knowing that the naturall inclination of man, who when he cannot have or cannot comprehend the originall and prototype, desires to satisfie and refresh himself with a picture and representation:
and knowing that the natural inclination of man, who when he cannot have or cannot comprehend the original and prototype, Desires to satisfy and refresh himself with a picture and representation:
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1786
so, though God hath forbidden us that slipperie, frivolous, and dangerous use of graven images; yet he hath afforded us his Sonne, who is the image of the invisible God,
so, though God hath forbidden us that slippery, frivolous, and dangerous use of graved Images; yet he hath afforded us his Son, who is the image of the invisible God,
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1787
and so more proportionall to us, more apprehensible by us:
and so more proportional to us, more apprehensible by us:
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1788
and so this committing is no more but that God (in another form then that of God) hath manifested his power of judging.
and so this committing is no more but that God (in Another from then that of God) hath manifested his power of judging.
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1789
And this committing, this manifesting, is In Filio, In his Sonne.
And this committing, this manifesting, is In Filio, In his Son.
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1790
But in our entrance into the handling of this, we ask onely this question, Cui Filio? To which Sonne of God is this commission given? not that God hath more sonnes then one,
But in our Entrance into the handling of this, we ask only this question, Cui Filio? To which Son of God is this commission given? not that God hath more Sons then one,
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1791
but because that one Sonne is his Sonne by a twofold filiation; by an internall and expressible generation, and by a temporarie and miraculous incarnation:
but Because that one Son is his Son by a twofold filiation; by an internal and expressible generation, and by a temporary and miraculous incarnation:
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1792
in which of these rights is this commission derived upon him? doth he judge as he is the Sonne of God,
in which of these rights is this commission derived upon him? does he judge as he is the Son of God,
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1793
or as he is the sonne of man? I am not ordinarily bold in determining points (especially if they were fundamentall) wherein I finde the Fathers among themselves,
or as he is the son of man? I am not ordinarily bold in determining points (especially if they were fundamental) wherein I find the Father's among themselves,
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1794
and the School in it self, and reverend Divines of the Reformation amongst themselves to differ:
and the School in it self, and reverend Divines of the Reformation among themselves to differ:
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1795
But yet neither am I willing to raise doubts, and leave the auditorie unsatisfied and unsettled.
But yet neither am I willing to raise doubts, and leave the auditory unsatisfied and unsettled.
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1796
We are not upon a lecture, but upon a sermon, and therefore we will not multiply varietie of opinions.
We Are not upon a lecture, but upon a sermon, and Therefore we will not multiply variety of opinions.
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1797
Summe up the Fathers upon one side in S. Ambrose mouth, and they will say with him, Deditutique generando, non largiendo, God gave his Sonne this commission then,
Sum up the Father's upon one side in S. Ambrose Mouth, and they will say with him, Deditutique generando, non largiendo, God gave his Son this commission then,
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1798
and when was that then? then when he begat him, and then he must have it by his eternall generation, as the Sonne of God.
and when was that then? then when he begat him, and then he must have it by his Eternal generation, as the Son of God.
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1799
Summe up the Fathers now on the other side in S. Augustines mouth, and there they will say with him, that it is so cleare and so certain, that whatsoever is said in the Scripture to be committed or given to Christ, belongs to Christ as the sonne of man,
Sum up the Father's now on the other side in S. Augustine's Mouth, and there they will say with him, that it is so clear and so certain, that whatsoever is said in the Scripture to be committed or given to christ, belongs to christ as the son of man,
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1800
and not as the Sonne of God, as that the other opinion cannot be maintained, and at this distance we shall never bring them to meet:
and not as the Son of God, as that the other opinion cannot be maintained, and At this distance we shall never bring them to meet:
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1801
but take in this rule, Judicium convenit ei ut homo, causa ut Deus; God hath given this commission to Christ as man;
but take in this Rule, Judicium convenit ei ut homo, causa ut Deus; God hath given this commission to christ as man;
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1802
but Christ had not been capable of this commission, if he had not been God too:
but christ had not been capable of this commission, if he had not been God too:
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1803
and so it is easily to be reconciled.
and so it is Easily to be reconciled.
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1804
If we shall hold simply to the letter of the text, Pater dedit, then it will seem to be committed unto him in his eternall generation,
If we shall hold simply to the Letter of the text, Pater dedit, then it will seem to be committed unto him in his Eternal generation,
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1805
because that was a work of the Father onely, and in that generation the holy Ghost had no part:
Because that was a work of the Father only, and in that generation the holy Ghost had no part:
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1806
but since in this judgement which is now committed to him, the holy Ghost hath a part; (for,
but since in this judgement which is now committed to him, the holy Ghost hath a part; (for,
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1807
as we said before, the judgement is an act of the whole Trinitie) and that is as he is man;
as we said before, the judgement is an act of the Whole Trinity) and that is as he is man;
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1808
for, Tota Trinitas univit humanitatem, the hypostaticall union of God and man, in the person of Christ, was a work of the whole Trinitie.
for, Tota Trinitas univit humanitatem, the hypostatical Union of God and man, in the person of christ, was a work of the Whole Trinity.
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1809
Taking it then so settled, that the capacitie of this judgement, and (if we may say so) the future title to it, was given to him as God, by his essence, in his eternall generation, by which Non vitae particeps, sed vita naturaliter est, We cannot say that Christ hath life,
Taking it then so settled, that the capacity of this judgement, and (if we may say so) the future title to it, was given to him as God, by his essence, in his Eternal generation, by which Non vitae particeps, sed vita naturaliter est, We cannot say that christ hath life,
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1810
but that he is Life, and the Life; for whatsover the Father is, He is, excepting onely the name and relation of Father;
but that he is Life, and the Life; for whatsoever the Father is, He is, excepting only the name and Relation of Father;
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1811
the capacitie, the abilitie is in him eternally, before any imaginable, any possible consideration of time.
the capacity, the ability is in him eternally, before any imaginable, any possible consideration of time.
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1812
But the power of the actuall execution of this judgement, which is given and is committed, is in him as man;
But the power of the actual execution of this judgement, which is given and is committed, is in him as man;
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1813
because, as the same father sayes, Ad hominem dicitur, Quid habes quod non accepisti? when S. Paul sayes, What hast thou that thou hast not received? he asks that question of man;
Because, as the same father Says, Ad hominem dicitur, Quid habes quod non accepisti? when S. Paul Says, What hast thou that thou hast not received? he asks that question of man;
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1814
that which is received, is received as man.
that which is received, is received as man.
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1815
For Bellarmine in a place where he disposes himself to quarrell at some form of words of Calvins, though he confesse the matter to be true,
For Bellarmine in a place where he disposes himself to quarrel At Some from of words of Calvins, though he confess the matter to be true,
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1816
and (as he calls it there) Catholick, sayes, Essentiam genitam negamus, We confesse that Christ hath not his essence from his Father by generation.
and (as he calls it there) Catholic, Says, Essentiam genitam negamus, We confess that christ hath not his essence from his Father by generation.
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1817
The relation and filiation he hath from his Father;
The Relation and filiation he hath from his Father;
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1818
he hath the name of Sonne, but he hath not the execution of this judgement, by that relation, by that filiation:
he hath the name of Son, but he hath not the execution of this judgement, by that Relation, by that filiation:
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1819
still as he is the Sonne of God, he hath that capacitie; as the sonne of man, he hath the execution.
still as he is the Son of God, he hath that capacity; as the son of man, he hath the execution.
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1820
And therefore Prosper, that follows S. Augustine, limits it (perchance too narrowly) to the flesh, to the humanitie;
And Therefore Prosper, that follows S. Augustine, Limits it (perchance too narrowly) to the Flesh, to the humanity;
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1821
Ipsa, non ipse, erit Judex, quae sub judice stetit; & ipsa judicabit, quae judicata est: Ipsa, non ipse, erit Judge, Quae sub judice Stetit; & ipsa Judges, Quae Judicata est:
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1822
where he places not this judgement upon the mixt person (which is the safest way) of God and man, but upon man alone.
where he places not this judgement upon the mixed person (which is the Safest Way) of God and man, but upon man alone.
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1823
God hath appointed a day in which he will judge the world in righteousnesse; but by whom? By that man whom he hath ordained. God hath appointed a day in which he will judge the world in righteousness; but by whom? By that man whom he hath ordained.
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1824
God will judge still, but still in Christ:
God will judge still, but still in christ:
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1825
and therefore sayes S. Augustine upon those words, Arise O God and judge the earth, Cui Deo dicitur, Surge, nisi ei qui dormivit? What God doth David call upon to arise,
and Therefore Says S. Augustine upon those words, Arise Oh God and judge the earth, Cui God dicitur, Surge, nisi ei qui dormivit? What God does David call upon to arise,
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1826
but that God who lay down to sleep in the grave? as though he should say, sayes S. Augustine, Dormivisti judicatus à terra, surge & judica terram: but that God who lay down to sleep in the grave? as though he should say, Says S. Augustine, Dormivisti judicatus à terra, surge & Judica terram:
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1827
so that to collect all, though judgement be such a character of God as God cannot divest;
so that to collect all, though judgement be such a character of God as God cannot divest;
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1828
yet the Father hath committed such a judgement to the Sonne as none but he can execute.
yet the Father hath committed such a judgement to the Son as none but he can execute.
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1829
And what is that? Omne judicium, All judgement, that is, Omne imperium, omnem potestatem: It is presented in the name of judgement, but it involves all.
And what is that? Omne judicium, All judgement, that is, Omne imperium, omnem potestatem: It is presented in the name of judgement, but it involves all.
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1830
It is literally and particularly judgement in S. John; The Father hath given him authoritie to execute judgement: it is extended into power in S. Matthew; All power is given to me in heaven and in earth: and it is enlarged as farre further,
It is literally and particularly judgement in S. John; The Father hath given him Authority to execute judgement: it is extended into power in S. Matthew; All power is given to me in heaven and in earth: and it is enlarged as Far further,
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1831
as can be expressed, in another place of S. Matthew; All things are delivered me of my Father.
as can be expressed, in Another place of S. Matthew; All things Are Delivered me of my Father.
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1832
Now all this our Saviour Christ Jesus exercises either Per carnem, or at the least In carne; whatsoever the Father does, the Sonne does also In carne, because now there is an inseparable union between God and humane nature:
Now all this our Saviour christ jesus exercises either Per Carnem, or At the least In Carnem; whatsoever the Father does, the Son does also In Carnem, Because now there is an inseparable Union between God and humane nature:
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1833
the Father creates new souls every day in the inanimation of children, and the Sonne creates them with him.
the Father creates new Souls every day in the inanimation of children, and the Son creates them with him.
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1834
The Father concurres with all second causes, as the first moving cause of all in naturall things.
The Father concurs with all second Causes, as the First moving cause of all in natural things.
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1835
And all this the Sonne doth too, but this is In carne; though he be in our humane flesh, he is not the lesse able to do the acts belonging to the godhead:
And all this the Son does too, but this is In Carnem; though he be in our humane Flesh, he is not the less able to do the acts belonging to the godhead:
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1836
but Per carnem, by the flesh instrumentally he executes judgement, because he is the sonne of man.
but Per Carnem, by the Flesh instrumentally he executes judgement, Because he is the son of man.
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1837
God hath been so indulgent to man, as that there should be no judgement given upon man, but man should give it.
God hath been so indulgent to man, as that there should be no judgement given upon man, but man should give it.
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1838
Christ then having all judgement, or (to refresh your memories) those three judgements which we touched upon before,
christ then having all judgement, or (to refresh your memories) those three Judgments which we touched upon before,
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1839
first the judgement of our election, severing of vessels of honour and dishonour; next, the judgement of justification here, severing friends from enemies;
First the judgement of our election, severing of vessels of honour and dishonour; next, the judgement of justification Here, severing Friends from enemies;
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1840
and then the judgement of glorification, severing the sheep from the goats:
and then the judgement of glorification, severing the sheep from the Goats:
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1841
and for the first, of our election, as if I were under the condemnation of the Law for some capitall offence,
and for the First, of our election, as if I were under the condemnation of the Law for Some capital offence,
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1842
and going to execution, and the kings mercie expressed in a sealed pardon were presented me, I should not stand to enquire what moved the king to do it, what he said to any bodie else, what any bodie else said to him, what he saw in me,
and going to execution, and the Kings mercy expressed in a sealed pardon were presented me, I should not stand to inquire what moved the King to do it, what he said to any body Else, what any body Else said to him, what he saw in me,
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1843
or what he looked for at my hands; but embrace that mercie cheerfully and thankfully, and attribute it onely to his abundant goodnesse:
or what he looked for At my hands; but embrace that mercy cheerfully and thankfully, and attribute it only to his abundant Goodness:
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1844
so when I consider my self to have been let fall into this world, In massa damnata, under the generall condemnation of mankinde,
so when I Consider my self to have been let fallen into this world, In massa damnata, under the general condemnation of mankind,
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1845
and yet by the working of Gods Spirit I finde at first a desire, and after a modest assurance, that I am delivered from that condemnation;
and yet by the working of God's Spirit I find At First a desire, and After a modest assurance, that I am Delivered from that condemnation;
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1846
I enquire not what God did in his bed-chamber, in his cabinet-counsel, in his eternall decree;
I inquire not what God did in his bedchamber, in his Cabinet-counsel, in his Eternal Decree;
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1847
I know that he hath made Judicium electionis in Christ Jesus;
I know that he hath made Judicium electionis in christ jesus;
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1848
and therefore that I may know whether I do not deceive my self, in presuming my self to be of that number, I come down and examine my self,
and Therefore that I may know whither I do not deceive my self, in presuming my self to be of that number, I come down and examine my self,
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1849
whether I can truely tell my conscience that Christ Jesus died for me;
whither I can truly tell my conscience that christ jesus died for me;
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1850
which I cannot do, if I have not a desire and endeavour to conform my self unto him:
which I cannot do, if I have not a desire and endeavour to conform my self unto him:
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1851
and if I do that, there I finde my predestination, I am a Christian, and I will not offer before my master Christ Jesus:
and if I do that, there I find my predestination, I am a Christian, and I will not offer before my master christ jesus:
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1852
I cannot be saved before there was a Saviour; in Christ Jesus is omne judicium, all judgement;
I cannot be saved before there was a Saviour; in christ jesus is omne judicium, all judgement;
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1853
and therefore the judgement of election, the first separating of vessels of honour and dishonour, in election and reprobation, was Jesus Christ.
and Therefore the judgement of election, the First separating of vessels of honour and dishonour, in election and reprobation, was jesus christ.
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1854
Much more evidently is the second judgement of our justification, by means ordained in the Christian Church, the judgement of Christ.
Much more evidently is the second judgement of our justification, by means ordained in the Christian Church, the judgement of christ.
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1855
It is the Gospel of Christ which is preached unto you there, it is the bloud of Christ which is presented unto you there;
It is the Gospel of christ which is preached unto you there, it is the blood of christ which is presented unto you there;
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1856
there is no other name given under heaven whereby you may be saved, there are no other means given wherein salvation should be applied in his name,
there is no other name given under heaven whereby you may be saved, there Are no other means given wherein salvation should be applied in his name,
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1857
but those which he hath instituted in his Church:
but those which he hath instituted in his Church:
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1858
so that when I come to the second judgement, to trie whether I stand justified in the sight of God or no, I come for that judgement to Christ in his Church.
so that when I come to the second judgement, to try whither I stand justified in the sighed of God or no, I come for that judgement to christ in his Church.
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1859
Do I remember what I contracted with Christ Jesus, when I took the name of a Christian at my entrance into the Church by Baptisme? do I finde that I have endeavoured to perform those conditions? do I finde remorse when I have not performed them? do I seek the message of remission of sinnes, from the mouth of his minister? have I a true and sound consolation without shift,
Do I Remember what I contracted with christ jesus, when I took the name of a Christian At my Entrance into the Church by Baptism? do I find that I have endeavoured to perform those conditions? do I find remorse when I have not performed them? do I seek the message of remission of Sins, from the Mouth of his minister? have I a true and found consolation without shift,
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1860
or disguise, or flattering of my conscience, when I receive the seal of his pardon in the sacrament? Beloved, not in any morall integritie, not in keeping the conscience of an honest man in generall,
or disguise, or flattering of my conscience, when I receive the seal of his pardon in the sacrament? beloved, not in any moral integrity, not in keeping the conscience of an honest man in general,
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1861
but in using well the means ordained by Christ in the Christian Church, am I justified:
but in using well the means ordained by christ in the Christian Church, am I justified:
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1862
and therefore this judgement of justification is his too.
and Therefore this judgement of justification is his too.
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1863
And then the third and last judgement, which is the judgement of glorification, that is easily agreed by all, that it appertains to Christ.
And then the third and last judgement, which is the judgement of glorification, that is Easily agreed by all, that it appertains to christ.
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1864
Idem Jesus, The same Jesus that ascended, shall come to judgement: Videbunt quem pupugerunt. Every eye shall see him, and they also which pierced him. Idem jesus, The same jesus that ascended, shall come to judgement: Videbunt Whom pupugerunt. Every eye shall see him, and they also which pierced him.
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1865
Then the sonne of man shall come in glorie, & he as man shall give the judgement for things done or omitted towards him as man,
Then the son of man shall come in glory, & he as man shall give the judgement for things done or omitted towards him as man,
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1866
for not feeding, for not clothing, for not harbouring, for not visiting.
for not feeding, for not clothing, for not harbouring, for not visiting.
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1867
The summe of all is, that this is the overflowing goodnesse of God, that he deals with man by the sonne of man,
The sum of all is, that this is the overflowing Goodness of God, that he deals with man by the son of man,
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1868
and that he hath so given all judgement to the Sonne, as that if you would be tried by the first judgement, Are you elected or no? the issue is, do you beleeve in Christ,
and that he hath so given all judgement to the Son, as that if you would be tried by the First judgement, are you elected or no? the issue is, do you believe in christ,
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1869
or no? if you would be tried by the second judgement, Are you justified,
or no? if you would be tried by the second judgement, are you justified,
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1870
or no? the issue is, do you finde comfort in the application of the word and sacraments of Christ Jesus,
or no? the issue is, do you find Comfort in the application of the word and Sacraments of christ jesus,
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1871
or no? If you would be tried by the third judgement, Do you expect a glorification or no? the issue is, are you so reconciled to Christ Jesus now by heartie repentance for sinnes past,
or no? If you would be tried by the third judgement, Do you expect a glorification or no? the issue is, Are you so reconciled to christ jesus now by hearty Repentance for Sins past,
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1872
and by a detestation of occasions of future sinnes, that you durst welcome that Angel that should come at this time,
and by a detestation of occasions of future Sins, that you durst welcome that Angel that should come At this time,
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1873
and swear that time should be no more, that your transmigration out of this world should be this minute,
and swear that time should be no more, that your transmigration out of this world should be this minute,
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1874
and that this minute you could say unfeignedly and effectually, Veni Domine Jesu, Come Lord Jesus, come quickly, come now? If this be your state,
and that this minute you could say unfeignedly and effectually, Veni Domine Jesu, Come Lord jesus, come quickly, come now? If this be your state,
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1875
then are you partakers of all that blessednesse which the Father intended to you, when for your sakes he committed all judgement to the Sonne. FINIS.
then Are you partakers of all that blessedness which the Father intended to you, when for your sakes he committed all judgement to the Son. FINIS.
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1876
John 8. 15. I Judge no man.
John 8. 15. I Judge no man.
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1877
THe rivers of Paradise did not all runne one way, and yet they flowed from one head.
THe Rivers of Paradise did not all run one Way, and yet they flowed from one head.
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1878
The sentences of the Scripture flow all from one head, from the holy Ghost, and yet they seem to present divers senses, and to admit divers interpretations:
The sentences of the Scripture flow all from one head, from the holy Ghost, and yet they seem to present diverse Senses, and to admit diverse interpretations:
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1879
in such an appearance doth the text differ from that which I handled in the morning.
in such an appearance does the text differ from that which I handled in the morning.
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1880
And as heretofore I found it an usuall and acceptable labour, to employ our evening exercises upon the vindicating of such places of Scripture,
And as heretofore I found it an usual and acceptable labour, to employ our evening exercises upon the vindicating of such places of Scripture,
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1881
as our adversaries of the Romane Church had detorted in some points of controversie between them and us,
as our Adversaries of the Roman Church had detorted in Some points of controversy between them and us,
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1882
and restoring those places to their true sense (which course I held constantly for one whole yeare) so I think it an usuall and acceptable labour now, to employ for a time these evening exercises, to reconcile some such places of Scripture as may at first sight seem to differ one from another.
and restoring those places to their true sense (which course I held constantly for one Whole year) so I think it an usual and acceptable labour now, to employ for a time these evening exercises, to reconcile Some such places of Scripture as may At First sighed seem to differ one from Another.
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1883
In the morning we saw how Christ judged all; now we are to see how he judgeth none, I judge no man.
In the morning we saw how christ judged all; now we Are to see how he Judgeth none, I judge no man.
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1884
To come then to these present words, here we have the same person Christ Jesus;
To come then to these present words, Here we have the same person christ jesus;
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1885
and hath he not the same office? is not he Judge? certainly though he retain all his other offices,
and hath he not the same office? is not he Judge? Certainly though he retain all his other Offices,
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1886
though he be the Redeemer, and hath shed bloud, in value satisfactorie for all our sinnes;
though he be the Redeemer, and hath shed blood, in valve satisfactory for all our Sins;
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1887
though he be our Advocate and plead for us in heaven, and present our evidence to that kingdome, written in his bloud, sealed in his wounds:
though he be our Advocate and plead for us in heaven, and present our evidence to that Kingdom, written in his blood, sealed in his wounds:
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1888
yet if he be not our Judge, we cannot stand in judgement.
yet if he be not our Judge, we cannot stand in judgement.
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1889
Shall he be our Judge, and is he not our Judge yet? long before we were, he was our Judge, at the separation of the elect and reprobate in Gods eternall decree:
Shall he be our Judge, and is he not our Judge yet? long before we were, he was our Judge, At the separation of the elect and Reprobate in God's Eternal Decree:
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1890
was he our Judge then, and is he not still? still he is present in his Church,
was he our Judge then, and is he not still? still he is present in his Church,
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1891
and cleares us in all scruples, rectifies us in all errours, erects us in all dejections of spirit, pronounces peace and reconciliation in all apprehensions of his judgements, by his word, by his sacraments:
and clears us in all scruples, Rectifies us in all errors, erects us in all dejections of Spirit, pronounces peace and reconciliation in all apprehensions of his Judgments, by his word, by his Sacraments:
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80
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1892
was he, and is he, and shall he not be our Judge still? I am sure my Redemer liveth, and he shall stand at the last day on the earth;
was he, and is he, and shall he not be our Judge still? I am sure my Redeemer lives, and he shall stand At the last day on the earth;
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80
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1893
so that Christ Jesus is the same to day, and yesterday, and for ever, before the world began, and world without end;
so that christ jesus is the same to day, and yesterday, and for ever, before the world began, and world without end;
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1894
sicut erat in principio, as he was in the beginning, he is, and shall be ever our Judge.sicut erat in principio, as he was in the beginning, he is, and shall be ever our Judge.
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80
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1895
So that then these words are not de tempore, but de modo: there was never any time when Christ was not Judge;
So that then these words Are not de tempore, but de modo: there was never any time when christ was not Judge;
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81
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1896
but there were some manner of judgements, which Christ did never exercise.
but there were Some manner of Judgments, which christ did never exercise.
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81
Page 3
1897
And Christ had no commission which he did not execute, for he did all his Fathers will.
And christ had no commission which he did not execute, for he did all his Father's will.
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81
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1898
First, In secularibus, in civil and criminall businesses, which belong meerly to the judicature and cognisance of the world, Judicat neminem, Christ judges no man.
First, In secularibus, in civil and criminal businesses, which belong merely to the judicature and cognisance of the world, Judicat neminem, christ judges no man.
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81
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1899
Secondly, Secundum carnem, so as they to whom Christ spoke this, who judged (as himself sayes here) according to fleshly affections, Judicat neminem, He judges no man.
Secondly, Secundum Carnem, so as they to whom christ spoke this, who judged (as himself Says Here) according to fleshly affections, Judicat neminem, He judges no man.
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81
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1900
And thirdly, Ad internecionem, so as that upon that judgement a man should despair of any reconciliation, any redintegration with God again,
And Thirdly, Ad internecionem, so as that upon that judgement a man should despair of any reconciliation, any redintegration with God again,
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81
Page 3
1901
and be without hope of pardon or remission of sinnes in this world, Judicat neminem, He judges no man.
and be without hope of pardon or remission of Sins in this world, Judicat neminem, He judges no man.
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81
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1902
First, Christ usurps upon no mans jurisdictions; that were against justice. Secondly, he imputes no false things to any man; that were against charitie.
First, christ usurps upon no men jurisdictions; that were against Justice. Secondly, he imputes no false things to any man; that were against charity.
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81
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1903
Thirdly, Christ induces no man to desperation; that were against faith: and against justice, against charitie, against faith, Judicat neminem.
Thirdly, christ induces no man to desperation; that were against faith: and against Justice, against charity, against faith, Judicat neminem.
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81
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1904
First then, Christ judges not in secular judgements, and we note his absence therein, first in civil matters.
First then, christ judges not in secular Judgments, and we note his absence therein, First in civil matters.
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82
Page 3
1905
When one of the companie said unto him, Master, bid my brother divide the inheritance with me, (as S. Augustine sayes) the partie thought his cause to be just,
When one of the company said unto him, Master, bid my brother divide the inheritance with me, (as S. Augustine Says) the party Thought his cause to be just,
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82
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1906
and he thought Christ to be a competent Judge in the cause;
and he Thought christ to be a competent Judge in the cause;
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82
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1907
yet Christ declines the judgement, disavows the authoritie, and he answers, Homo, quis me constituit judicem? Man, who made me a judge between you two? That generall which we had in the morning, Omne judicium, The Sonne hath all judgement, here is an exception of the same Judges making:
yet christ declines the judgement, disavows the Authority, and he answers, Homo, quis me Constituted Judicem? Man, who made me a judge between you two? That general which we had in the morning, Omne judicium, The Son hath all judgement, Here is an exception of the same Judges making:
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82
Page 4
1908
for in secular judgement Nemo constituit, He had no commission; and therefore Judicat neminem, He judges no man:
for in secular judgement Nemo Constituted, He had no commission; and Therefore Judicat neminem, He judges no man:
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82
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1909
he forbore in civil, he forbore in criminall matters too. For when the woman taken in adulterie was brought before him, he condemned her not:
he forbore in civil, he forbore in criminal matters too. For when the woman taken in adultery was brought before him, he condemned her not:
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82
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1910
he undertook no office of a Judge, but of a sweet and spirituall counsellour, Go and sinne no more;
he undertook no office of a Judge, but of a sweet and spiritual counselor, Go and sin no more;
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82
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1911
for this was his element, his tribunall.
for this was his element, his tribunal.
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82
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1912
When then Christ sayes of himself with such a pregnant negative, Quis me constituit judicem? may not we say so too, to his pretended Vicar the Bishop of Rome? Quis te? Who made you a judge of kings,
When then christ Says of himself with such a pregnant negative, Quis me Constituted Judicem? may not we say so too, to his pretended Vicar the Bishop of Rome? Quis te? Who made you a judge of Kings,
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83
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1913
and that you should depose them in criminall causes? or who made you proprietour of kingdomes, that you should dispose of them as of civil inheritance? when to countenance such a pretence, they detort places of Scripture not onely perversly,
and that you should depose them in criminal Causes? or who made you proprietor of kingdoms, that you should dispose of them as of civil inheritance? when to countenance such a pretence, they detort places of Scripture not only perversely,
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83
Page 4
1914
but senselesly, blasphemously, and ridiculously (as ridiculously as in their pasquils) when in an undiscreet shamelesnesse, to make their power greater then it is, they make their fault greater then it is too,
but senselessly, blasphemously, and ridiculously (as ridiculously as in their pasquils) when in an undiscreet shamelessness, to make their power greater then it is, they make their fault greater then it is too,
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83
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1915
and fill their histories with kings deposed by Popes, which in truth were not deposed by them (for in that they are more innocent then they confesse themselves) when some of their authours say that the Primitive Church abstained from deposing of the Emperours, onely because she was not strong enough to do it;
and fill their histories with Kings deposed by Popes, which in truth were not deposed by them (for in that they Are more innocent then they confess themselves) when Some of their Authors say that the Primitive Church abstained from deposing of the emperors, only Because she was not strong enough to do it;
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83
Page 4
1916
when some of them say that all the Christian kingdomes of the earth may fall into the Church of Rome by faults in those princes;
when Some of them say that all the Christian kingdoms of the earth may fallen into the Church of Rome by Faults in those Princes;
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1917
when some of them say that de facto the Pope hath alreadie a good title to every Christian kingdome;
when Some of them say that de facto the Pope hath already a good title to every Christian Kingdom;
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1918
when some of them say the world will never be well governed till the Pope himself puts himself in possession of all (all which severall propositions are in severall authours of good reputation amongst them) will he not endure Christs own question, Quis to constituit? Who made you a judge of all this? if they say Christ did, did he it in his doctrine? it is hard to pretend that:
when Some of them say the world will never be well governed till the Pope himself puts himself in possession of all (all which several propositions Are in several Authors of good reputation among them) will he not endure Christ own question, Quis to Constituted? Who made you a judge of all this? if they say christ did, did he it in his Doctrine? it is hard to pretend that:
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83
Page 5
1919
for such an institution as that must have very cleare, very pregnant words to carrie it.
for such an Institution as that must have very clear, very pregnant words to carry it.
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83
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1920
Did he do it by his example and practise? we see he abstained in civil, he abstained in criminall causes.
Did he do it by his Exampl and practice? we see he abstained in civil, he abstained in criminal Causes.
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83
Page 5
1921
When they come to their last shift, that Christ did exercise judiciarie authoritie, when he whipt merchants out of the temple,
When they come to their last shift, that christ did exercise judiciary Authority, when he whipped merchant's out of the temple,
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83
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1922
when he cursed the fig-tree, and damnified the owner thereof, when he destroyed the herd of swine (for there, say they, the devil was but the executioner, Christ was the Judge) to all these and such as these, it is enough to say all these were miraculous and not ordinarie:
when he cursed the Fig tree, and damnified the owner thereof, when he destroyed the heard of Swine (for there, say they, the Devil was but the executioner, christ was the Judge) to all these and such as these, it is enough to say all these were miraculous and not ordinary:
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83
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1923
and though it might seem half a miracle, how that Bishops should exercise so much authoritie as he hath done, over the world;
and though it might seem half a miracle, how that Bishops should exercise so much Authority as he hath done, over the world;
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83
Page 5
1924
yet when we look nearer, and see his means that he hath done all this by, by massacres,
yet when we look nearer, and see his means that he hath done all this by, by massacres,
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83
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1925
& that of millions, by withdrawing subjects from their allegeance, by assassinating and murdering of princes;
& that of millions, by withdrawing subject's from their allegiance, by assassinating and murdering of Princes;
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83
Page 5
1926
when we know that miracles are without means, and we see the means of his proceedings, the miracle ceaseth:
when we know that Miracles Are without means, and we see the means of his proceedings, the miracle ceases:
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83
Page 6
1927
howsoever that Bishop, as Christs Vicar, can claim no other power then was ordinarie in Christ, and so exercised by Christ;
howsoever that Bishop, as Christ Vicar, can claim no other power then was ordinary in christ, and so exercised by christ;
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83
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1928
and so Judicat neminem, In secular judgement Christ judges no man; and therefore that Bishop, as his Vicar, should not.
and so Judicat neminem, In secular judgement christ judges no man; and Therefore that Bishop, as his Vicar, should not.
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83
Page 6
1929
Secondly, Christ judges no man by calumnie, by imputing or laying false aspersions upon him, nor true things extrajudicially:
Secondly, christ judges no man by calumny, by imputing or laying false Aspersions upon him, nor true things extrajudicially:
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1930
for that is a degree of calumnie, and slander, and detraction, so large a field,
for that is a degree of calumny, and slander, and detraction, so large a field,
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1931
as that we may fight out the last drop of our bloud, preach out the last gasp of our breath, before we overcome it.
as that we may fight out the last drop of our blood, preach out the last gasp of our breath, before we overcome it.
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84
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1932
Those to whom Christ spoke here, were such as gave perverse judgements, and calumniated the censures upon him;
Those to whom christ spoke Here, were such as gave perverse Judgments, and calumniated the censures upon him;
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84
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1933
and so he judges no man:
and so he judges no man:
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Page 6
1934
we need not insist upon that, for it is manifestè verum: but that we may see our danger and our dutie, what calumnie is,
we need not insist upon that, for it is manifestè verum: but that we may see our danger and our duty, what calumny is,
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84
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1935
and see how to avoid it actively, and how to bear it passively, I must by your leave stop a little upon it.
and see how to avoid it actively, and how to bear it passively, I must by your leave stop a little upon it.
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84
Page 6
1936
When we would present to you that monster, slander and calumnie, though it be hard to bring it within any compasse of a division,
When we would present to you that monster, slander and calumny, though it be hard to bring it within any compass of a division,
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85
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1937
yet to take the largenesse of the School, and say that every calumnie is either direct or indirect, that will comprehend all;
yet to take the largeness of the School, and say that every calumny is either Direct or indirect, that will comprehend all;
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1938
and then a direct calumnie will have three branches; Either to lay a false and unjust imputation;
and then a Direct calumny will have three branches; Either to lay a false and unjust imputation;
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1939
Or else to aggravate a just imputation with unnecessarie, but heavie circumstances;
Or Else to aggravate a just imputation with unnecessary, but heavy Circumstances;
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Page 6
1940
Or thirdly, to reveal a fault which in it self was secret, and I by no dutie bound to discover it.
Or Thirdly, to reveal a fault which in it self was secret, and I by no duty bound to discover it.
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Page 7
1941
And then the indirect calumnie will have three branches too; Either to deny expressely some good that is in another;
And then the indirect calumny will have three branches too; Either to deny expressly Some good that is in Another;
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Page 7
1942
Or to smother it in silence, when my testimonie were due to him, and might advantage him;
Or to smother it in silence, when my testimony were due to him, and might advantage him;
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1943
Or lastly, to diminish his good parts, and say they are well, but not such as the world esteems them to be.
Or lastly, to diminish his good parts, and say they Are well, but not such as the world esteems them to be.
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85
Page 7
1944
Collect them again (for that is all we are able to do) that he is a direct calumniatour, that imputes a false crime, that aggravateth a true crime, that discovers any crime extrajudicially;
Collect them again (for that is all we Are able to do) that he is a Direct calumniator, that imputes a false crime, that Aggravateth a true crime, that discovers any crime extrajudicially;
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Page 7
1945
That he is an indirect calumniatour, that denies another mans sufficiencies, that conceals them, that diminishes them.
That he is an indirect calumniator, that Denies Another men Sufficiencies, that conceals them, that diminishes them.
cst pns31 vbz dt j n1, cst vvz j-jn n2 n2, cst vvz pno32, cst vvz pno32.
(8) sermon (DIV1)
85
Page 7
1946
Take in some of S. Bernards examples of these rules, that it is a calumnie to say, Doleo vehementer, I am sorie at the heart for such a man,
Take in Some of S. Bernards Examples of these rules, that it is a calumny to say, Dole Forcefully, I am sorry At the heart for such a man,
vvb p-acp d pp-f n1 npg1 n2 pp-f d n2, cst pn31 vbz dt n1 pc-acp vvi, np1 n1, pns11 vbm j p-acp dt n1 p-acp d dt n1,
(8) sermon (DIV1)
85
Page 7
1947
because I love him, but I would never draw him from such and such vice; or to say, Per me nunquam innotuisset, I should never have spoken of it;
Because I love him, but I would never draw him from such and such vice; or to say, Per me Never innotuisset, I should never have spoken of it;
c-acp pns11 vvb pno31, cc-acp pns11 vmd av-x vvi pno31 p-acp d cc d n1; cc pc-acp vvi, fw-la pno11 fw-la fw-la, pns11 vmd av-x vhi vvn pp-f pn31;
(8) sermon (DIV1)
85
Page 7
1948
yet since all the world talks of it, the truth must not be disguised; and so take occasion to discover a fault which no bodie knew before, and thereby,
yet since all the world talks of it, the truth must not be disguised; and so take occasion to discover a fault which no body knew before, and thereby,
av c-acp d dt n1 vvz pp-f pn31, dt n1 vmb xx vbi vvn; cc av vvb n1 pc-acp vvi dt n1 r-crq dx n1 vvd a-acp, cc av,
(8) sermon (DIV1)
85
Page 7
1949
as the same Father sayes, Cum gravamine & tarditate aggredi maledictionem, to cut a mans throat gravely and soberly,
as the same Father Says, Cum gravamine & tarditate aggredi maledictionem, to Cut a men throat gravely and soberly,
c-acp dt d n1 vvz, vvb n1 cc vvi fw-la fw-la, pc-acp vvi dt ng1 n1 av-j cc av-j,
(8) sermon (DIV1)
85
Page 7
1950
and so much the more perswasively, because he seems and pretends to do it all against his will.
and so much the more persuasively, Because he seems and pretends to do it all against his will.
cc av av-d dt av-dc av-j, c-acp pns31 vvz cc vvz pc-acp vdi pn31 d p-acp po31 n1.
(8) sermon (DIV1)
85
Page 7
1951
This being the rule, and this being the example, who amongst us is free from the passive calumnie? whom amongst us hath not some other man calumniated? nay, who is free from the active part? which of us hath not in some of these degrees calumniated some other?
This being the Rule, and this being the Exampl, who among us is free from the passive calumny? whom among us hath not Some other man calumniated? nay, who is free from the active part? which of us hath not in Some of these Degrees calumniated Some other?
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(8) sermon (DIV1)
85
Page 8
1952
But those of whom Christ makes this exception here, that he judges no man as they judge, were such calumniatours as David speaks of, Sedens adversus fratrem tuum loquebaris, Thou satest and spakest against thy neighbour: as S. Augustine notes upon that place, Non transitoriè, non surreptionis passione, sed quasi ad hoc vacans;
But those of whom christ makes this exception Here, that he judges no man as they judge, were such calumniators as David speaks of, Sedens Adversus fratrem tuum loquebaris, Thou sattest and spokest against thy neighbour: as S. Augustine notes upon that place, Non transitoriè, non surreptionis passion, sed quasi ad hoc vacans;
p-acp d pp-f r-crq np1 vvz d n1 av, cst pns31 vvz dx n1 c-acp pns32 vvb, vbdr d n2 c-acp np1 vvz pp-f, fw-la fw-la fw-la fw-la fw-la, pns21 vvd2 cc vvd2 p-acp po21 n1: p-acp np1 np1 n2 p-acp d n1, fw-fr fw-fr, fw-fr fw-la n1, fw-la fw-la fw-la fw-la fw-la;
(8) sermon (DIV1)
86
Page 8
1953
Not by chance and unawares, not in passion, because he had offended thee;
Not by chance and unawares, not in passion, Because he had offended thee;
xx p-acp n1 cc av-j, xx p-acp n1, c-acp pns31 vhd vvn pno21;
(8) sermon (DIV1)
86
Page 8
1954
not for companie, because thou wouldst be of their mindes, but as though thy profession would bear thee out in it, to leave the cause,
not for company, Because thou Wouldst be of their minds, but as though thy profession would bear thee out in it, to leave the cause,
xx p-acp n1, c-acp pns21 vmd2 vbi pp-f po32 n2, cc-acp c-acp cs po21 n1 vmd vvi pno21 av p-acp pn31, pc-acp vvi dt n1,
(8) sermon (DIV1)
86
Page 8
1955
and lay an aspersion upon the person, so thou art a calumniatour. They eat up my people like bread, as David sayes in Gods person:
and lay an aspersion upon the person, so thou art a calumniator. They eat up my people like bred, as David Says in God's person:
cc vvd dt n1 p-acp dt n1, av pns21 vb2r dt n1. pns32 vvb a-acp po11 n1 av-j n1, p-acp np1 vvz p-acp npg1 n1:
(8) sermon (DIV1)
86
Page 8
1956
and upon those words of the same Prophet, sayes the same Father, De caeteris, When we eat of any thing else, we taste of this dish, and we taste of that.
and upon those words of the same Prophet, Says the same Father, De caeteris, When we eat of any thing Else, we taste of this dish, and we taste of that.
cc p-acp d n2 pp-f dt d n1, vvz dt d n1, fw-fr fw-la, c-crq pns12 vvb pp-f d n1 av, pns12 vvb pp-f d n1, cc pns12 vvb pp-f d.
(8) sermon (DIV1)
86
Page 8
1957
Non semper hoc olus, sayes he; We do not alwayes eat of one sallet, one meat, one kinde of fruit;Non semper hoc olus, Says he; We do not always eat of one salad, one meat, one kind of fruit;
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(8) sermon (DIV1)
86
Page 8
1958
sed semper panem; whatsoever we eat else, we eat bread:said semper Bread; whatsoever we eat Else, we eat bred:
vvn fw-la fw-la; r-crq pns12 vvb av, pns12 vvb n1:
(8) sermon (DIV1)
86
Page 8
1959
howsoever they employed their thoughts or their wits otherwise, it was ever one exercise of them to calumniate Christ Jesus.
howsoever they employed their thoughts or their wits otherwise, it was ever one exercise of them to calumniate christ jesus.
c-acp pns32 vvd po32 n2 cc po32 n2 av, pn31 vbds av crd n1 pp-f pno32 pc-acp vvi np1 np1.
(8) sermon (DIV1)
86
Page 8
1960
And in that kinde of calumnie, which is the bitterest of all, they abounded most, which is, in scorn and derision.
And in that kind of calumny, which is the Bitterest of all, they abounded most, which is, in scorn and derision.
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(8) sermon (DIV1)
86
Page 8
1961
David and Job, who were slander-proof in a good measure, yet every where complain passionately, that they were made a scorn, that the wits made libels, that drunkards sung songs, that fools and children of fools derided them:David and Job, who were slander-proof in a good measure, yet every where complain passionately, that they were made a scorn, that the wits made libels, that drunkards sung songs, that Fools and children of Fools derided them:
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(8) sermon (DIV1)
86
Page 9
1962
and when Saul was in his last, but worst agonie, and had abandoned himself to a present death,
and when Saul was in his last, but worst agony, and had abandoned himself to a present death,
cc c-crq np1 vbds p-acp po31 ord, cc-acp js n1, cc vhd vvn px31 p-acp dt j n1,
(8) sermon (DIV1)
86
Page 9
1963
and prayed his armour-bearer to kill him, it was not because the uncircumcised should not kill him,
and prayed his armour-bearer to kill him, it was not Because the uncircumcised should not kill him,
cc vvd po31 n1 pc-acp vvi pno31, pn31 vbds xx c-acp dt j vmd xx vvi pno31,
(8) sermon (DIV1)
86
Page 9
1964
for he desired death, and he had their deadly arrows alreadie in his bosome;
for he desired death, and he had their deadly arrows already in his bosom;
c-acp pns31 vvd n1, cc pns31 vhd po32 j n2 av p-acp po31 n1;
(8) sermon (DIV1)
86
Page 9
1965
but it was (as it is expressed there) lest the uncircumcised should come and abuse him;
but it was (as it is expressed there) lest the uncircumcised should come and abuse him;
cc-acp pn31 vbds (c-acp pn31 vbz vvn a-acp) cs dt j vmd vvi cc vvi pno31;
(8) sermon (DIV1)
86
Page 9
1966
he was afraid of scorn, when he had but a few minutes of life.
he was afraid of scorn, when he had but a few minutes of life.
pns31 vbds j pp-f n1, c-crq pns31 vhd p-acp dt d n2 pp-f n1.
(8) sermon (DIV1)
86
Page 9
1967
Since then Christ judgeth no man, as they did, Secundum carnem, neither Secundum carnem ejus, according to the outward appearance (for they thought no better of Christ then he seemed to be (as some Fathers take that phrase) Nec secundum carnem suam, nor according to his own fleshly passions, as some others take it; judge not you neither.
Since then christ Judgeth no man, as they did, Secundum Carnem, neither Secundum Carnem His, according to the outward appearance (for they Thought no better of christ then he seemed to be (as Some Father's take that phrase) Nec secundum Carnem suam, nor according to his own fleshly passion, as Some Others take it; judge not you neither.
p-acp av np1 vvz dx n1, c-acp pns32 vdd, fw-la fw-la, dx fw-la fw-la fw-la, vvg p-acp dt j n1 (c-acp pns32 vvd av-dx av-jc pp-f np1 cs pns31 vvd pc-acp vbb (c-acp d n2 vvb d n1) fw-la fw-la fw-la fw-la, ccx vvg p-acp po31 d j n2, c-acp d n2-jn vvb pn31; vvb xx pn22 d.
(8) sermon (DIV1)
86
Page 9
1968
First, Judge not that ye be not judged, that is, (as Ambrose interprets it well enough) Nolite judicare de judiciis Dei, When you see Gods judgements fall upon a man, do not you judge that that man sinned more then you;
First, Judge not that you be not judged, that is, (as Ambrose interprets it well enough) Nolite judicare de Judiciis Dei, When you see God's Judgments fallen upon a man, do not you judge that that man sinned more then you;
ord, vvb xx cst pn22 vbb xx vvn, cst vbz, (c-acp np1 vvz pn31 av av-d) fw-la fw-la fw-la fw-la fw-la, c-crq pn22 vvb npg1 n2 vvb p-acp dt n1, vdb xx pn22 vvi cst d n1 vvd av-dc cs pn22;
(8) sermon (DIV1)
86
Page 9
1969
when you see another man born blinde, do not you think that he or his father had sinned,
when you see Another man born blind, do not you think that he or his father had sinned,
c-crq pn22 vvb j-jn n1 vvn j, vdb xx pn22 vvi cst pns31 cc po31 n1 vhd vvn,
(8) sermon (DIV1)
86
Page 9
1970
and that you are onely derived from a pure generation; especially Non maledicas surdo, Speak not evil of the deaf that heares not, that is,
and that you Are only derived from a pure generation; especially Non maledicas Deaf, Speak not evil of the deaf that hears not, that is,
cc cst pn22 vbr av-j vvn p-acp dt j n1; av-j fw-la fw-la fw-la, vvb xx j-jn pp-f dt j cst vvz xx, cst vbz,
(8) sermon (DIV1)
86
Page 9
1971
as Gregorie interprets it (if not literally, yet appliably and usefully) Calumniate not him who is absent, and cannot defend himself.
as Gregory interprets it (if not literally, yet appliably and usefully) Calumniate not him who is absent, and cannot defend himself.
c-acp np1 vvz pn31 (cs xx av-j, av av-j cc av-j) vvi xx pno31 r-crq vbz j, cc vmbx vvi px31.
(8) sermon (DIV1)
86
Page 9
1972
It is the devils office to be Accusator fratrum: and though God do not say in the Law, Non erit, yet he sayes, Non eris criminator; It is not plainly, There shall be no informer:
It is the Devils office to be Accusator fratrum: and though God do not say in the Law, Non erit, yet he Says, Non eris criminator; It is not plainly, There shall be no informer:
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(8) sermon (DIV1)
86
Page 10
1973
for as we dispute, and for the most part affirm in the School, that though we could, we may destroy no entire species of the creatures which God made at first,
for as we dispute, and for the most part affirm in the School, that though we could, we may destroy no entire species of the creatures which God made At First,
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(8) sermon (DIV1)
86
Page 10
1974
though it were a tiger or a viper, because this were to take one link of Gods chain out of the world;
though it were a tiger or a viper, Because this were to take one link of God's chain out of the world;
cs pn31 vbdr dt n1 cc dt n1, c-acp d vbdr pc-acp vvi crd n1 pp-f npg1 n1 av pp-f dt n1;
(8) sermon (DIV1)
86
Page 10
1975
so such vermin as informers, may not for some good use that is of them be taken away:
so such vermin as informers, may not for Some good use that is of them be taken away:
av d n1 c-acp n2, vmb xx p-acp d j n1 cst vbz pp-f pno32 vbi vvn av:
(8) sermon (DIV1)
86
Page 10
1976
though it be not, Non erit, There shall be none;
though it be not, Non erit, There shall be none;
cs pn31 vbb xx, fw-fr fw-la, pc-acp vmb vbi pix;
(8) sermon (DIV1)
86
Page 10
1977
yet it is at least by way of good counsel to thee, Non eris, Thou shalt not be the man, thou shalt not be the informer:
yet it is At least by Way of good counsel to thee, Non eris, Thou shalt not be the man, thou shalt not be the informer:
av pn31 vbz p-acp ds p-acp n1 pp-f j n1 p-acp pno21, fw-fr fw-la, pns21 vm2 xx vbi dt n1, pns21 vm2 xx vbi dt n1:
(8) sermon (DIV1)
86
Page 10
1978
and for resisting those that are, we are bound, not onely not to burn our neighbours house,
and for resisting those that Are, we Are bound, not only not to burn our neighbours house,
cc p-acp vvg d cst vbr, pns12 vbr vvn, xx j xx pc-acp vvi po12 ng1 n1,
(8) sermon (DIV1)
86
Page 10
1979
but to help him, if casually his house fall on fire: we are bound, where we have authoritie, to stop the mouthes of other calumniatours;
but to help him, if casually his house fallen on fire: we Are bound, where we have Authority, to stop the mouths of other calumniators;
cc-acp pc-acp vvi pno31, cs av-j po31 n1 vvi p-acp n1: pns12 vbr vvn, c-crq pns12 vhb n1, pc-acp vvi dt n2 pp-f j-jn n2;
(8) sermon (DIV1)
86
Page 10
1980
where we have no authoritie, yet (since as the north winde driveth away rain, so an angrie countenance driveth away a backbiting tongue) at least to deal so with a libeller, with a calumniatour:
where we have no Authority, yet (since as the north wind drives away rain, so an angry countenance drives away a backbiting tongue) At least to deal so with a libeler, with a calumniator:
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(8) sermon (DIV1)
86
Page 10
1981
for he that looks pleasantly, and hearkens willingly to one libell, makes another, occasions a second.
for he that looks pleasantly, and hearkens willingly to one libel, makes Another, occasions a second.
c-acp pns31 cst vvz av-j, cc vvz av-j p-acp crd n1, vvz j-jn, n2 dt ord.
(8) sermon (DIV1)
86
Page 10
1982
Alwayes remember Davids case, when he thought he had been giving judgement against another, he was more severe, more heavie then the law admitted:
Always Remember Davids case, when he Thought he had been giving judgement against Another, he was more severe, more heavy then the law admitted:
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86
Page 10
1983
the Law was, that he that had stolen the sheep, should restore fourefold;
the Law was, that he that had stolen the sheep, should restore fourfold;
dt n1 vbds, cst pns31 cst vhd vvn dt n1, vmd vvi av-j;
(8) sermon (DIV1)
86
Page 10
1984
And Davids anger was kindled, sayes the text, and he swore, As the Lord liveth, that man shall restore fourefold: And Davids anger was kindled, Says the text, and he swore, As the Lord lives, that man shall restore fourfold:
cc npg1 n1 vbds vvn, vvz dt n1, cc pns31 vvd, c-acp dt n1 vvz, cst n1 vmb vvi av-j:
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86
Page 10
1985
Et filius mortis, and he shall surely die. O judicis effluentem justitiam! O superabundant and overflowing justice, when we judge another in passion!Et filius mortis, and he shall surely die. O Judges effluentem justitiam! Oh superabundant and overflowing Justice, when we judge Another in passion!
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(8) sermon (DIV1)
86
Page 10
1986
But this is Judicium secundum carnē, according to which Christ judgeth no man: for Christ is Love, and that non cogitat malum, Love thinks no evil any way;
But this is Judicium secundum carnē, according to which christ Judgeth no man: for christ is Love, and that non cogitat malum, Love thinks no evil any Way;
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(8) sermon (DIV1)
86
Page 11
1987
the charitable man neither meditates evil against another, nor beleeves easily any evil to be in another, though it be told him.
the charitable man neither meditates evil against Another, nor believes Easily any evil to be in Another, though it be told him.
dt j n1 d vvz j-jn p-acp n-jn, ccx vvz av-j d n-jn pc-acp vbi p-acp j-jn, cs pn31 vbb vvn pno31.
(8) sermon (DIV1)
86
Page 11
1988
Lastly, Christ judgeth no man Ad internecionem, he judges no man so in this world, as to give a finall condemnation upon him here;
Lastly, christ Judgeth no man Ad internecionem, he judges no man so in this world, as to give a final condemnation upon him Here;
ord, np1 vvz dx n1 fw-la fw-la, pns31 vvz dx n1 av p-acp d n1, c-acp pc-acp vvi dt j n1 p-acp pno31 av;
(8) sermon (DIV1)
87
Page 11
1989
there is no errour in any of his judgements, but there is an appeal from all his judgements in this world, there is a verdict against every man;
there is no error in any of his Judgments, but there is an appeal from all his Judgments in this world, there is a verdict against every man;
pc-acp vbz dx n1 p-acp d pp-f po31 n2, cc-acp pc-acp vbz dt n1 p-acp d po31 n2 p-acp d n1, pc-acp vbz dt n1 p-acp d n1;
(8) sermon (DIV1)
87
Page 11
1990
every man may finde his case recorded, and his sinne condemned in the Law;
every man may find his case recorded, and his sin condemned in the Law;
d n1 vmb vvi po31 n1 vvn, cc po31 n1 vvn p-acp dt n1;
(8) sermon (DIV1)
87
Page 11
1991
and in the Prophets there is a verdict, but before judgement God would have every man saved by his book, by the apprehension and application of the gracious promises of the Gospel to his case, and his conscience.
and in the prophets there is a verdict, but before judgement God would have every man saved by his book, by the apprehension and application of the gracious promises of the Gospel to his case, and his conscience.
cc p-acp dt n2 pc-acp vbz dt n1, cc-acp p-acp n1 np1 vmd vhi d n1 vvn p-acp po31 n1, p-acp dt n1 cc n1 pp-f dt j n2 pp-f dt n1 p-acp po31 n1, cc po31 n1.
(8) sermon (DIV1)
87
Page 11
1992
Christ judgeth no man so as that he should see no remedie but to curse God and die,
christ Judgeth no man so as that he should see no remedy but to curse God and die,
np1 vvz dx n1 av c-acp cst pns31 vmd vvi dx n1 cc-acp pc-acp vvi np1 cc vvi,
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87
Page 11
1993
nor so as that he should say his sinne were greater then God could forgive:
nor so as that he should say his sin were greater then God could forgive:
ccx av p-acp cst pns31 vmd vvi po31 n1 vbdr jc cs np1 vmd vvi:
(8) sermon (DIV1)
87
Page 11
1994
For God sent not his Sonne into the world to condemne the world, but that the world through him might be saved. For God sent not his Son into the world to condemn the world, but that the world through him might be saved.
p-acp np1 vvd xx po31 n1 p-acp dt n1 pc-acp vvi dt n1, cc-acp cst dt n1 p-acp pno31 vmd vbi vvn.
(8) sermon (DIV1)
87
Page 11
1995
Do not then give malicious evidence against thy self, do not weaken the merit, nor lessen the value of the bloud of thy Saviour,
Do not then give malicious evidence against thy self, do not weaken the merit, nor lessen the valve of the blood of thy Saviour,
vdb xx av vvi j n1 p-acp po21 n1, vdb xx vvi dt n1, ccx vvi dt n1 pp-f dt n1 pp-f po21 n1,
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88
Page 11
1996
as though thy sinne were greater then it is.
as though thy sin were greater then it is.
c-acp cs po21 n1 vbdr jc cs pn31 vbz.
(8) sermon (DIV1)
88
Page 11
1997
Doth God desire thy bloud now, when he hath abundantly satisfied his justice with the bloud of his Sonne for thee? what hast thou done? hast thou come hypocritically to this place, upon collaterall reasons,
Does God desire thy blood now, when he hath abundantly satisfied his Justice with the blood of his Son for thee? what hast thou done? hast thou come hypocritically to this place, upon collateral Reasons,
vdz np1 vvi po21 n1 av, c-crq pns31 vhz av-j vvn po31 n1 p-acp dt n1 pp-f po31 n1 p-acp pno21? q-crq vh2 pns21 vdn? vh2 pns21 vvn av-j p-acp d n1, p-acp j n2,
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88
Page 12
1998
and not upon the direct service of God, not for love of information or reformation of thy self? if that be thy case,
and not upon the Direct service of God, not for love of information or Reformation of thy self? if that be thy case,
cc xx p-acp dt j n1 pp-f np1, xx p-acp n1 pp-f n1 cc n1 pp-f po21 n1? cs d vbb po21 n1,
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88
Page 12
1999
yet, If a man will heare my word, sayes Christ, and beleeve it not, I judge him not, he hath one that judgeth him;
yet, If a man will hear my word, Says christ, and believe it not, I judge him not, he hath one that Judgeth him;
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2000
and who is that? The word that I have spoken, the same shall judge him:
and who is that? The word that I have spoken, the same shall judge him:
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2001
it shall, but when? It shall judge him, sayes Christ, at the last day: for till the last day, the day of his death, no man is past recoverie, no mans salvation is impossible.
it shall, but when? It shall judge him, Says christ, At the last day: for till the last day, the day of his death, no man is past recovery, no men salvation is impossible.
pn31 vmb, cc-acp q-crq? pn31 vmb vvi pno31, vvz np1, p-acp dt ord n1: p-acp p-acp dt ord n1, dt n1 pp-f po31 n1, dx n1 vbz j n1, dx ng1 n1 vbz j.
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2002
Hast thou gone further then this? hast thou committed scruples of diffidence and distrust of Gods mercie,
Hast thou gone further then this? hast thou committed scruples of diffidence and distrust of God's mercy,
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2003
and so tasted of the lees of desperation? It is true, Perpetrare flagitium, est mors animae;
and so tasted of the lees of desperation? It is true, Perpetrare Flagitium, est mors Spirits;
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2004
sed desperare, est descensus ad inferos; In every sinne thy soul dies, but in desperation it descends into hell: sed desperare, est descensus ad inferos; In every sin thy soul die, but in desperation it descends into hell:
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2005
But yet, Portae inferni non praevalebunt, The gates of hell shall not prevail against thee. Assist thy self, argue thine own case;
But yet, Portae inferni non praevalebunt, The gates of hell shall not prevail against thee. Assist thy self, argue thine own case;
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2006
desperation it self may be without infidelitie, desperation as well as hope is rooted in the desire of happinesse.
desperation it self may be without infidelity, desperation as well as hope is rooted in the desire of happiness.
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2007
Desperation proceeds out of a fear of God, and horrour of sinne:
Desperation proceeds out of a Fear of God, and horror of sin:
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2008
desperation may consist with faith thus farre, that a man may have a true and faithfull opinion in the generall, that there is remission of sinnes to be had in the Church,
desperation may consist with faith thus Far, that a man may have a true and faithful opinion in the general, that there is remission of Sins to be had in the Church,
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2009
and yet have a corrupt imagination in the particular, that to him in this sinfull estate that he is in, this remission of sinnes shall not be applied;
and yet have a corrupt imagination in the particular, that to him in this sinful estate that he is in, this remission of Sins shall not be applied;
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2010
so that the resolution of the School is good, Desperatio potest esse ex solo excessu boni, Desperation may proceed out of excesse of that which is good in it self, from any excessive over-fearing of Gods justice, from an excessive over-hating thine own sinnes.
so that the resolution of the School is good, Desperatio potest esse ex solo excessu boni, Desperation may proceed out of excess of that which is good in it self, from any excessive over-fearing of God's Justice, from an excessive over-hating thine own Sins.
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2011
Et virtute quis malè utitur? can any man make so ill use of so great vertues as the fear of God and hatred of sinne? yes, they may:Et virtute quis malè utitur? can any man make so ill use of so great Virtues as the Fear of God and hatred of sin? yes, they may:
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2012
so forward a weed is sinne, as that it can spring out of any root:
so forward a weed is sin, as that it can spring out of any root:
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2013
and therefore if it have done so in thee, and thou thereby hast made thy case the harder,
and Therefore if it have done so in thee, and thou thereby hast made thy case the harder,
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2014
yet know still, that Objectum spei est arduum & possibile, The true object of hope is that which is hard to come by, yet possible to come by.
yet know still, that Objectum Spei est arduum & possibile, The true Object of hope is that which is hard to come by, yet possible to come by.
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2015
And therefore as David said, By my God have I leapt over the wall, so by thy God thou must break through the wall, through this wall of obduration which thou thy self hast begun to build about thy self.
And Therefore as David said, By my God have I leapt over the wall, so by thy God thou must break through the wall, through this wall of obduration which thou thy self hast begun to built about thy self.
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2016
Feather thy wings again, which even the flames of hell have touched in these beginnings of desperation;
Feather thy wings again, which even the flames of hell have touched in these beginnings of desperation;
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2017
feather them again with this text, Neminem judicat, Christ judgeth no man so as a desperate man judges himself:
feather them again with this text, Neminem judicat, christ Judgeth no man so as a desperate man judges himself:
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2018
do not make thy self beleeve that thou hast sinned against the holy Ghost, for this is the nearest step thou hast made unto it, to think that thou hast done it:
do not make thy self believe that thou hast sinned against the holy Ghost, for this is the nearest step thou hast made unto it, to think that thou hast done it:
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2019
walk in that field, in the Scriptures of God, and from the first flower at the entrance, the flower of Paradise, Semen mulieris, the generall promise that the seed of the woman should bruise the serpents head, to the last word of that Messias upon the crosse, Consummatum est, that all that was promised for us, is now performed;
walk in that field, in the Scriptures of God, and from the First flower At the Entrance, the flower of Paradise, Semen Mulieris, the general promise that the seed of the woman should bruise the Serpents head, to the last word of that Messias upon the cross, Consummatum est, that all that was promised for us, is now performed;
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2020
and from the first to the last thou shalt finde the savour of life in all those flowers:
and from the First to the last thou shalt find the savour of life in all those flowers:
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2021
walk over the same alley again, and consider the first man Adam in the beginning, who involved thee in originall sinne,
walk over the same alley again, and Consider the First man Adam in the beginning, who involved thee in original sin,
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2022
and the thief upon the crosse, who had continued in actuall sinnes all his life,
and the thief upon the cross, who had continued in actual Sins all his life,
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2023
and sealed all with the sinne of reviling Christ himself, and a little before his expiration,
and sealed all with the sin of reviling christ himself, and a little before his expiration,
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2024
and yet recovered Paradise that day; and see if thou canst make any shift to exclude thy self.
and yet recovered Paradise that day; and see if thou Canst make any shift to exclude thy self.
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2025
Receive the fragrancie of all these cordialls, Vivit Dominus, As the Lord liveth, I would not the death of a sinner;
Receive the fragrancy of all these cordials, Vivit Dominus, As the Lord lives, I would not the death of a sinner;
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2026
Quandocunque, At what time soever a sinner repenteth, and of this text, Neminem judicat, Christ judgeth no man to destruction here;Quandocunque, At what time soever a sinner Repenteth, and of this text, Neminem judicat, christ Judgeth no man to destruction Here;
fw-la, p-acp r-crq n1 av dt n1 vvz, cc pp-f d n1, fw-la fw-la, np1 vvz dx n1 p-acp n1 av;
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2027
and if thou finde after all these antidotes a suspicious aire, a suspicious working in that Impossibile est, that it is impossible for them who were once enlightened,
and if thou find After all these antidotes a suspicious air, a suspicious working in that Impossibile est, that it is impossible for them who were once enlightened,
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2028
if they fall away, to renew them again by repentance; if they fallen away, to renew them again by Repentance;
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2029
sprinkle upon that wormwood of Impossibile est, that Manna of Quorum remiseritis, Whose sinnes ye remit, they are remitted;
sprinkle upon that wormwood of Impossibile est, that Manna of Quorum Remiss, Whose Sins you remit, they Are remitted;
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2030
and then it will have another taste of thee, and then thou wilt see that that impossibilitie lies onely upon them who are utterly fallen away into an absolute apostasie and infidelitie, that make a mock of Christ,
and then it will have Another taste of thee, and then thou wilt see that that impossibility lies only upon them who Are utterly fallen away into an absolute apostasy and infidelity, that make a mock of christ,
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2031
and crucifie him again, as it is expressed there;
and crucify him again, as it is expressed there;
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2032
who undervalue and despite the Church of God, and those means which Christ Jesus hath instituted in his Church for renewing of such as are fallen.
who undervalue and despite the Church of God, and those means which christ jesus hath instituted in his Church for renewing of such as Are fallen.
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2033
To such it is impossible, because there are no other ordinarie means possible:
To such it is impossible, Because there Are no other ordinary means possible:
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2034
but that is not thy case, thy case is onely a doubt that those means that are shall not be applied to thee.
but that is not thy case, thy case is only a doubt that those means that Are shall not be applied to thee.
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2035
And even that is a slipperie state, to doubt of the mercie of God to thee in particular:
And even that is a slippery state, to doubt of the mercy of God to thee in particular:
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2036
this goes so neare making thy sinne greater then Gods mercie, as that it makes thy sinne greater then dayly adulteries, dayly murders, dayly blaspheming, dayly profaning of the sabbath could have done.
this Goes so near making thy sin greater then God's mercy, as that it makes thy sin greater then daily adulteries, daily murders, daily blaspheming, daily profaning of the Sabbath could have done.
d vvz av av-j vvg po21 n1 jc cs npg1 n1, c-acp cst pn31 vvz po21 n1 jc cs j n2, av-j n2, av-j vvg, av-j vvg pp-f dt n1 vmd vhi vdn.
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2037
And though thou canst never make that true in this life, that thy sinnes are greater then God can forgive;
And though thou Canst never make that true in this life, that thy Sins Are greater then God can forgive;
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2038
yet this is a way to make them greater then God will forgive. Now to collect both our exercises, and to conject both texts, Christ judgeth all men, and Christ judgeth no man;
yet this is a Way to make them greater then God will forgive. Now to collect both our exercises, and to conject both texts, christ Judgeth all men, and christ Judgeth no man;
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2039
he claims all judgement, and he disavows all judgement; & they consist well together. He was at our creation, but that was not his first scene.
he claims all judgement, and he disavows all judgement; & they consist well together. He was At our creation, but that was not his First scene.
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2040
The Arians, though they say, Erat quando non erat, There was a time when Christ was not, (intimating that he had a beginning,
The Arians, though they say, Erat quando non erat, There was a time when christ was not, (intimating that he had a beginning,
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2041
and therefore was a creature) yet they will allow that he was created before the generall creation, and so assisted at ours.
and Therefore was a creature) yet they will allow that he was created before the general creation, and so assisted At ours.
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2042
But he was infinite generations before that, in the bosome of his Father, at our election;
But he was infinite generations before that, in the bosom of his Father, At our election;
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2043
and there in him was executed the first judgement of separating those which were his, the elect from the reprobate:
and there in him was executed the First judgement of separating those which were his, the elect from the Reprobate:
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2044
And then he knows who are his by that first judgement, and so comes to his second judgement, to seal all those in the visible Church with the outward mark of his Baptisme,
And then he knows who Are his by that First judgement, and so comes to his second judgement, to seal all those in the visible Church with the outward mark of his Baptism,
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2045
and the inward mark of his Spirit.
and the inward mark of his Spirit.
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2046
And those whom he calls so, he justifies, sanctifies, and brings them to this third judgement, to an established and perpetuall glory;
And those whom he calls so, he Justifies, Sanctifies, and brings them to this third judgement, to an established and perpetual glory;
cc d r-crq pns31 vvz av, pns31 vvz, vvz, cc vvz pno32 p-acp d ord n1, p-acp dt vvn cc j n1;
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2047
and so all judgement is his.
and so all judgement is his.
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2048
But then to judge out of humane affections and passions, by detraction and calumnie, as they did to whom he spake at this time,
But then to judge out of humane affections and passion, by detraction and calumny, as they did to whom he spoke At this time,
p-acp av pc-acp vvi av pp-f j n2 cc n2, p-acp n1 cc n1, c-acp pns32 vdd p-acp ro-crq pns31 vvd p-acp d n1,
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2049
so he judgeth no man, so he denieth judgement.
so he Judgeth no man, so he Denieth judgement.
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2050
To usurp upon this jurisdiction of others, or to exercise any other judgement then was in his commission,
To usurp upon this jurisdiction of Others, or to exercise any other judgement then was in his commission,
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2051
as his pretended Vicar does, so he judges no man, so he disavows all judgement:
as his pretended Vicar does, so he judges no man, so he disavows all judgement:
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2052
to judge so as that our condemnation may be irremediable in this life, so he judgeth no man, so he forsweares all judgement.
to judge so as that our condemnation may be irremediable in this life, so he Judgeth no man, so he forswears all judgement.
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2053
As I live, saith the Lord of hosts, and, As I have died, saith the Lord Jesus, I judge none.As I live, Says the Lord of hosts, and, As I have died, Says the Lord jesus, I judge none.
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2054
Acknowledge his first judgement, thy election in him; cherish his second judgement, thy justification by him;
Acknowledge his First judgement, thy election in him; cherish his second judgement, thy justification by him;
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2055
breathe and pant after the third judgement, thy crown of glorie for him: intend not upon the right of other men, which is the first;
breathe and pant After the third judgement, thy crown of glory for him: intend not upon the right of other men, which is the First;
vvb cc vvi p-acp dt ord n1, po21 n1 pp-f n1 p-acp pno31: vvb xx p-acp dt n-jn pp-f j-jn n2, r-crq vbz dt ord;
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2056
defame not, calumniate not other men, which is the second;
defame not, calumniate not other men, which is the second;
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2057
lay not the name of reprobate in this life upon any man, which is the third judgement that Christ disavows here;
lay not the name of Reprobate in this life upon any man, which is the third judgement that christ disavows Here;
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2058
and then thou shalt have well understood and well practised both these texts, The Father hath committed all judgement to the Sonne, and yet The Sonne judgeth no man. FINIS.
and then thou shalt have well understood and well practised both these texts, The Father hath committed all judgement to the Son, and yet The Son Judgeth no man. FINIS.
cc cs pns21 vm2 vhi av vvn cc av vvd d d n2, dt n1 vhz vvn d n1 p-acp dt n1, cc av dt n1 vvz dx n1. fw-la.
(8) sermon (DIV1)
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