The iudges scripture, or, Gods charge to charge-givers A sermon preached in St. Nicholas Church of Newcastle upon Tyne, before the judges, justices, and gentlemen of the towne and countrey, at the assises holden there the three and twentieth day of July. 1635. By Francis Gray, Master of Arts, and one of the preachers in the same towne.
THis Verse and Text, (Right Honourable, Right Worshipfull, Worshipfull, and the rest Beloved) without Preface or Apologie, are nothing else but Gods charge by his Prophet, to them who were to give a charge to others;
THis Verse and Text, (Right Honourable, Right Worshipful, Worshipful, and the rest beloved) without Preface or Apology, Are nothing Else but God's charge by his Prophet, to them who were to give a charge to Others;
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The Point then upon which we are first to enter, and by Gods assistance and your gentle patience to handle, is touching the persons directed, here in the Text, called Iudges. The Prophet David, having in some foregoing verses, spoken of the power and Majesty of the Son of God,
The Point then upon which we Are First to enter, and by God's assistance and your gentle patience to handle, is touching the Persons directed, Here in the Text, called Judges. The Prophet David, having in Some foregoing Verses, spoken of the power and Majesty of the Son of God,
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Now fearing that he should chiefly meet with reluctance in Kings & Iudges, as if because they being Higher Powers, should chiefly presume to oppose the Highest of Powers:
Now fearing that he should chiefly meet with reluctance in Kings & Judges, as if Because they being Higher Powers, should chiefly presume to oppose the Highest of Powers:
a Sect, that with might aad maine strives to strike off the head of Government, and would frame the body of Men, like the body of Polyphemus, without an eye,
a Sect, that with might and main strives to strike off the head of Government, and would frame the body of Men, like the body of Polyphemus, without an eye,
Whilst wee see God in the very first Creation of the World, observing order, and establishing a Superiority amongst his Creatures, willing The greater Light to rule the Day, and the lesser to governe the Night.
While we see God in the very First Creation of the World, observing order, and establishing a Superiority among his Creatures, willing The greater Light to Rule the Day, and the lesser to govern the Night.
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And when hee comes to the Creation of Man, whom you may be pleased, as it were, to call the Master-piece of that his Divine Work-manship, Giving him command over the Birds of the ayre, the Beasts of the field,
And when he comes to the Creation of Man, whom you may be pleased, as it were, to call the Masterpiece of that his Divine Workmanship, Giving him command over the Birds of the air, the Beasts of the field,
Samuel, to be a Iudge, to goe from yeare to yeare in Circuit, to Bethel, Gilgal, and Mizpeh, and to judge Israel; David, Salomon, Iosia, and Iehoshaphat, to be Kings;
Samuel, to be a Judge, to go from year to year in Circuit, to Bethel, Gilgal, and Mizpeh, and to judge Israel; David, Solomon, Josiah, and Jehoshaphat, to be Kings;
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Whilst wee behold our blessed Lord and Saviour JESVS CHRIST, no way overthrowing, but still seeking to establish Christian government, paying Tribute, bidding to give Caesar his due,
While we behold our blessed Lord and Saviour JESUS CHRIST, no Way overthrowing, but still seeking to establish Christian government, paying Tribute, bidding to give Caesar his endue,
Paul also answering submissively before his Iudges & giving it in expresse charge, that Every soule should be subject to the Higher powers, to Kings, and all that are in authority,
Paul also answering submissively before his Judges & giving it in express charge, that Every soul should be Subject to the Higher Powers, to Kings, and all that Are in Authority,
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These, with many more instances which might be used, may serve to stop our mouthes, that wee doe not dare with those wicked ones, in St. Iudes time, To speak evill of Dignities, but humbly to acknowledge them to be the breathing Images of the most high God.
These, with many more instances which might be used, may serve to stop our mouths, that we do not Dare with those wicked ones, in Saint Iudes time, To speak evil of Dignities, but humbly to acknowledge them to be the breathing Images of the most high God.
the Apostle therefore speaks of Principalities and Powers, Dominions and Thrones; mention wee find made of Cherubins and Seraphins, Arch-angels and Angels:
the Apostle Therefore speaks of Principalities and Powers, Dominions and Thrones; mention we find made of Cherubim and Seraphim, Archangels and Angels:
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If to the body Ecclesiasticall, you have the same Apostle affirming, How that God hath given to some to be Prophets, some Apostles, some Evangelists, and some Pastours and Teachers:
If to the body Ecclesiastical, you have the same Apostle affirming, How that God hath given to Some to be prophets, Some Apostles, Some Evangelists, and Some Pastors and Teachers:
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If to an hive of Bees, there this superiority is, Ipsius naturae thesis, the very instinct of Nature hath taught them to acknowledge a King, Et Rege incolumi mens omnibus una.
If to an hive of Bees, there this superiority is, himself naturae thesis, the very instinct of Nature hath taught them to acknowledge a King, Et Rege incolumi Mens omnibus una.
some to command, and some to be commanded. Vbi est NONLATINALPHABET, ibi est NONLATINALPHABET, want of Government causeth confusion, and equality breeds but contempt:
Some to command, and Some to be commanded. Vbi est, There est, want of Government Causes confusion, and equality breeds but contempt:
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God, we further know, hath set such a majestie in the face of lawfull authority, that it workes confusion, many times in the face of wickednes, to dare to approach nigh it:
God, we further know, hath Set such a majesty in the face of lawful Authority, that it works confusion, many times in the face of wickedness, to Dare to approach High it:
and if the visible powers were not often more praevalent with the Sonnes of men, than the invisible God, the world would soone be overrunne with outrage:
and if the visible Powers were not often more prevalent with the Sons of men, than the invisible God, the world would soon be overrun with outrage:
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and superlative degrees of impiety would not abound? and each day would appeare to be that last time, whereof the Apostle speaketh, Men to become heady, high-minded, truce-breakers, disobedient, without naturall affection:
and superlative Degrees of impiety would not abound? and each day would appear to be that last time, whereof the Apostle speaks, Men to become heady, High-minded, Truce-breakers, disobedient, without natural affection:
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as you are of God, so in some sense, you are even called Gods. I am sure that your judgement is called the Lords judgement, Deut. 1. 17. And you are said,
as you Are of God, so in Some sense, you Are even called God's I am sure that your judgement is called the lords judgement, Deuteronomy 1. 17. And you Are said,
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what shall I then in the first place say, but as Gods Judges, to put on Gods courage, not to feare the face of men, to learne of God, not to have respect of persons in judgement.
what shall I then in the First place say, but as God's Judges, to put on God's courage, not to Fear the face of men, to Learn of God, not to have respect of Persons in judgement.
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Christian courage in the heart of a Judge or Magistrate, is that which helpes to put life into those Lawes, which are ready to languish for want of due and discreet execution.
Christian courage in the heart of a Judge or Magistrate, is that which helps to put life into those Laws, which Are ready to languish for want of due and discreet execution.
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and therefore, when more than now, doth it become Judges to bee men of courage? It was not without a misterie, that the steps to Salomons. Throne were supported by Lyons;
and Therefore, when more than now, does it become Judges to be men of courage? It was not without a mystery, that the steps to Solomon's. Throne were supported by Lyons;
what better might the Embleme or morall thereof bee, but to intimate, that a Lyon-like courage becomes such as sit in the Seat of Judicature and Judgement? And let it ever be esteemed an especiall part of a Rulers honour, that he dare be just in punishing,
what better might the Emblem or moral thereof be, but to intimate, that a Lion-like courage becomes such as fit in the Seat of Judicature and Judgement? And let it ever be esteemed an especial part of a Rulers honour, that he Dare be just in punishing,
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Iob that holy man may very well serve as a patterne to all godly Magistrates, who was able to affirme this of himselfe, that Hee did not stick to breake the jawes of the wicked,
Job that holy man may very well serve as a pattern to all godly Magistrates, who was able to affirm this of himself, that He did not stick to break the Jaws of the wicked,
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when great Offendors are forced to feele the smart of great offences? As God knowes no honour, no royaltie, no greatnesse in the matter of sinne: no more may his Deputies.
when great Offenders Are forced to feel the smart of great offences? As God knows no honour, no royalty, no greatness in the matter of sin: no more may his Deputies.
and how shall hee goe through in the indifferent administration of Justice, unlesse that whilest hee puts on the place of a Magistrate, hee put off the person of a Friend,
and how shall he go through in the indifferent administration of justice, unless that whilst he puts on the place of a Magistrate, he put off the person of a Friend,
now what doth more sympathize, or as I may so say, synonamize with Judges, than Justice? So that the very Title of Judges ought to be a continuall remembrancer of that vertue which should be a perpetuall companion of your places.
now what does more sympathise, or as I may so say, synonamize with Judges, than justice? So that the very Title of Judges ought to be a continual remembrancer of that virtue which should be a perpetual Companion of your places.
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What can be more peculiar to a Judge, than Justice? The Philosopher could ascribe this property to a Magistrate, that hee be NONLATINALPHABET, a preserver of that which is just;
What can be more peculiar to a Judge, than justice? The Philosopher could ascribe this property to a Magistrate, that he be, a preserver of that which is just;
and Iethro, in that his Character of a good Ruler makes this one particular requisite, that they be Veraces, or as Iunius interprets the words, Rationē tantū veritatis habentes, according to the usual reading, Men of Truth. Justice is so requisit in a Commonwealth, that it is not onely the Grace and Glory of it,
and Jethro, in that his Character of a good Ruler makes this one particular requisite, that they be Veraces, or as Iunius interprets the words, Rationē tantū veritatis Habentes, according to the usual reading, Men of Truth. justice is so requisite in a Commonwealth, that it is not only the Grace and Glory of it,
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Hence that old assertion, Tolle justitiam & quid sunt regna nisi magna latrocinea, The removall of Justice makes Kingdomes to become very Dens of Thieves.
Hence that old assertion, Take justitiam & quid sunt regna nisi Magna latrocinea, The removal of justice makes Kingdoms to become very Dens of Thieves.
meaning thereby, the Countrey Jayle, a Grievance worthy of your Honours best Consideration, and due Reformation, wherein Gentle and Simple, both Male and Female, the Debtor and the Fellon are turned hand over head, in each respect so wofull, that no Minister dare without great hazzard either to his life or health, goe to offer in Charity,
meaning thereby, the Country Jail, a Grievance worthy of your Honours best Consideration, and due Reformation, wherein Gentle and Simple, both Male and Female, the Debtor and the Felon Are turned hand over head, in each respect so woeful, that no Minister Dare without great hazard either to his life or health, go to offer in Charity,
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for Justices and Gentlemen of the Countrey, to be both niggards of their paines and purses, on that behalfe to doe good, the King and the countrey good service:
for Justices and Gentlemen of the Country, to be both niggards of their pains and purses, on that behalf to do good, the King and the country good service:
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and Oppressions to walke with out-stretched neckes, and all the more Grand crimes of the place never so much as once to come into question, this will denote that Iustice lyes a bleeding, this will prove an argument of gasping Iustice.
and Oppressions to walk with outstretched necks, and all the more Grand crimes of the place never so much as once to come into question, this will denote that justice lies a bleeding, this will prove an argument of gasping Justice
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Know therefore that next to the prayers of the righteous there is no more acceptable sacrifice to God then the upright administration of Iustice, the blood of Malefactours shed by lawfull authority, is no doubt pleasing to the most high God:
Know Therefore that next to the Prayers of the righteous there is no more acceptable sacrifice to God then the upright administration of justice, the blood of Malefactors shed by lawful Authority, is no doubt pleasing to the most high God:
It comes to far short God knowes of Iustice, when Magistrates shall dare to humour the people in their Sinnes, this is not with Moses to make up the gapp and breach betweene God and us,
It comes to Far short God knows of justice, when Magistrates shall Dare to humour the people in their Sins, this is not with Moses to make up the gap and breach between God and us,
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As therefore you tender Gods glory, your fidelity to your Soveraigne, the Countries peace, and your owne Comfort, suffer not, I beseech you, the great and outragious sinnes of these Northerne parts to passe with a bare giving of them in Charge,
As Therefore you tender God's glory, your Fidis to your Sovereign, the Countries peace, and your own Comfort, suffer not, I beseech you, the great and outrageous Sins of these Northern parts to pass with a bore giving of them in Charge,
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this is like to a weake dosis that moves, but removes not the corrupt humours in the stomacke, it is a breach of Iustice not to proportionate the punishment according to the Sinne.
this is like to a weak dosis that moves, but removes not the corrupt humours in the stomach, it is a breach of justice not to proportionate the punishment according to the Sin.
Againe give me leave yet once more to touch vpon your title: Such as are Iudges have there name from there office, nomen ab officio convenienter habent:
Again give me leave yet once more to touch upon your title: Such as Are Judges have there name from there office, Nome ab Officio Conveniently habent:
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now, who knowes not that Iudging doth imply a deliberate action? So that it will be required that to right Iudging there goe along serious consideration,
now, who knows not that Judging does imply a deliberate actium? So that it will be required that to right Judging there go along serious consideration,
And as you are Gods Iudges, it may well become you to learne this manner and Method of proceeding even from God himselfe, who in the Sentencing of sinners went no way precipitately to worke:
And as you Are God's Judges, it may well become you to Learn this manner and Method of proceeding even from God himself, who in the Sentencing of Sinners went no Way precipitately to work:
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so likewise hee examines and questions Cain before hee doth sentence him, and when the Sinnes of Sodom cryed loud for vengeance, I will goe downe, saith God,
so likewise he examines and questions Cain before he does sentence him, and when the Sins of Sodom cried loud for vengeance, I will go down, Says God,
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and see whether or no, they have done altogether according to their Cry: What God practiseth thus in himselfe, he gives in precepts to his Deputies, You shall not respect persons in Iudgement, butye shall heare both small and Great:
and see whither or not, they have done altogether according to their Cry: What God Practiseth thus in himself, he gives in Precepts to his Deputies, You shall not respect Persons in Judgement, butye shall hear both small and Great:
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Temeritas judicis est calamitas innocentis, The Iudges temerity proves the guiltlesse persons calamity, Et judicium temere darum, non tamest judicium, quam judicis vitium.
Temeritas Judges est Calamity innocentis, The Judges temerity Proves the guiltless Persons calamity, Et judicium Temere darum, non tamest judicium, quam Judges Vitium.
The Graecians they placed Iustice betwixt Leo and Libra, and many are accustomed to protrature Justice with a ballance in her handes, thereby intimating, that as men in the places of Iustice ought to be stout hearted,
The Greeks they placed justice betwixt Leo and Libra, and many Are accustomed to protrature justice with a balance in her hands, thereby intimating, that as men in the places of justice ought to be stout hearted,
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He that is diligent in seeking after these dignities, but having attained vnto them, care not which way things goe, he is sicke of Caligula's disease, who was bonus servus, sed Dominus nequum;
He that is diligent in seeking After these dignities, but having attained unto them, care not which Way things go, he is sick of Caligula's disease, who was bonus servus, sed Dominus nequum;
It is woefull when it is either with Magistrates or Ministers as Pope Vrban writ to a Prelate in his time very scoffingly, Monacho fervido, Abbati calido, Episcopo vero tepido,
It is woeful when it is either with Magistrates or Ministers as Pope Urban writ to a Prelate in his time very scoffingly, Monacho fervido, Abbati calido, Bishop vero tepido,
or as it was affirmed of Caesar, Ipse se non habuit postquam mundus habere caepit Prineipem, When he became a Governour, hee ceased in a manner to be his owne.
or as it was affirmed of Caesar, Ipse se non Habuit Postquam World habere Capet Prineipem, When he became a Governor, he ceased in a manner to be his own.
who are so desirous to study the Arte of Government, that with Caesar they can bee content to divide the night, still reserving one part to ponder of the peoples peace and safety. NONLATINALPHABET. Homer Iliad.
who Are so desirous to study the Art of Government, that with Caesar they can be content to divide the night, still reserving one part to ponder of the peoples peace and safety.. Homer Iliad.
Right Honourable then, and Right Worshipfull, Hoc agite, minde chiefly that, to which you are now chiefly called, let your natures become answerable to your names,
Right Honourable then, and Right Worshipful, Hoc Agitate, mind chiefly that, to which you Are now chiefly called, let your nature's become answerable to your names,
but let the assurance of death and of judgement after death, be as continuall Watchbells ▪ to will and to wish you to goe on with care and Conscience, with humility and meekenesse, that as it was said of Valentinian, so it may be said of you, the people knewe not whether they had Dominum, or Patrem, a Lord or a Father, with such a sweet awfulnesse did hee governe.
but let the assurance of death and of judgement After death, be as continual Watchbells ▪ to will and to wish you to go on with care and Conscience, with humility and meekness, that as it was said of Valentinian, so it may be said of you, the people knew not whither they had Dominum, or Patrem, a Lord or a Father, with such a sweet awfulness did he govern.
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It was an excellent Commendation that St. Cyprian gave Aurelius and Celarinus, In quantum gloria sublimes in tantum verecundia humiles fecit, donec nihil in honore sublimius, et nihil in humilitate submissius fuit.
It was an excellent Commendation that Saint Cyprian gave Aurelius and Celarinus, In quantum gloria sublimes in Tantum verecundiam Humiles fecit, donec nihil in honore Sublimius, et nihil in humilitate submissius fuit.
but to confine you to your proper places, to put a difference and distinction betweene you and another Iudgd, whose jurisdiction is of a larger extent, in that he is, et cali et terre iudex, Judge both of Heaven and Earth, Judge of quicke and dead,
but to confine you to your proper places, to put a difference and distinction between you and Another Judged, whose jurisdiction is of a larger extent, in that he is, et cali et terre Judge, Judge both of Heaven and Earth, Judge of quick and dead,
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Whilst the Psalmist calls you Gods, he would have you to be Gods for disposition, upright and just ▪ withall, this title may imply that your Courts should be like Heaven, voyd of guile, and free from all injustice;
While the Psalmist calls you God's, he would have you to be God's for disposition, upright and just ▪ withal, this title may imply that your Courts should be like Heaven, void of guile, and free from all injustice;
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And now in order it followes to proceed to the handling of the third and last Generall, which concernes the Direction it selfe, in these words, Bee instructed; or as it is in the usuall reading, Bee learned: What more wholsome precept could the Prophet here give in charge to Judges, than to bee instructed.
And now in order it follows to proceed to the handling of the third and last General, which concerns the Direction it self, in these words, be instructed; or as it is in the usual reading, be learned: What more wholesome precept could the Prophet Here give in charge to Judges, than to be instructed.
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The right managing of Authoritie, and the swaying of the places of Supremacie, is called by that ancient Father Greg. Nazian. orat. 1. NONLATINALPHABET, the Art of Arts,
The right managing of authority, and the swaying of the places of Supremacy, is called by that ancient Father Greg. Nazian. Orat. 1., the Art of Arts,
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And why so? First, for men in Authoritie to make their owne lives an Exposition of that Law, whereof they are made to bee Magistrates, hic labor, hoc opus est;
And why so? First, for men in authority to make their own lives an Exposition of that Law, whereof they Are made to be Magistrates, hic labour, hoc opus est;
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for by how much greater is the authoritie, by so much the more spitefull is the malignitie of that our mischievous enemie, who in the fall of one great one, seekes the foyle of many.
for by how much greater is the Authority, by so much the more spiteful is the malignity of that our mischievous enemy, who in the fallen of one great one, seeks the foil of many.
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that doubtfull matters may be decided, Controversies comprimized, Causes weighed, abuses respectively punished, dangers prevented, Affaires managed, cunning conveyances brought to light, the falshood of the seeming simple discovered,
that doubtful matters may be decided, Controversies comprimized, Causes weighed, Abuses respectively punished, dangers prevented, Affairs managed, cunning conveyances brought to Light, the falsehood of the seeming simple discovered,
It was therefore not without very good ground, that God gave that in command to Moses to take Wisemen, men of vnderstanding and men knowne among their tribes,
It was Therefore not without very good ground, that God gave that in command to Moses to take Wise men, men of understanding and men known among their tribes,
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Learning and instruction sutes so well with persons in places of eminency, that we find Salomon, bringing in Wisdome thus speaking of herselfe, By me Kings raigne, and Princes doe decree justice.
Learning and instruction suits so well with Persons in places of eminency, that we find Solomon, bringing in Wisdom thus speaking of herself, By me Kings Reign, and Princes do Decree Justice.
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Pythagoras his position runs much in the same straine, Tum demum fore rempub: beatam, cum aut sapientes regere, aut reges sapere caepissent, then is there hope of happinesse to a common wealth when wisemen governe,
Pythagoras his position runs much in the same strain, Tum demum before Rempub: Beatific, cum Or Wise Regere, Or reges Sapere caepissent, then is there hope of happiness to a Common wealth when Wise men govern,
For according to the Wisemans assertion it is timor domini, that is, initium sapientiae, The feare of the Lord is the beginning of wisdome, Nay more, this serving of God in feare it is the tye and knot, the very ground-worke, of all true faithfullnesse betwixt God and man, betwixt soveraigne and subject, betwixt pastour and people, betwixt the Judge judgeing,
For according to the Wiseman's assertion it is timor domini, that is, Initium sapientiae, The Fear of the Lord is the beginning of Wisdom, Nay more, this serving of God in Fear it is the tie and knot, the very groundwork, of all true faithfulness betwixt God and man, betwixt sovereign and Subject, betwixt pastor and people, betwixt the Judge judging,
Hence St, Bernard, Omne virtutum adificium illic• vergit in pracipitium, si timoris domini amiserit prosidium, banish Gods feare and give immediately possession to all follyes:
Hence Saint, Bernard, Omne Virtues adificium illic• vergit in pracipitium, si Fear domini amiserit prosidium, banish God's Fear and give immediately possession to all folly's:
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when he considered that there was not Timor Domini in terra, The feare of God was not in that Land. And assuredly if Gods service and feare be cast behind our backes, farewell care and conscience, both in Magistrate and Minister, farewell the true ground of goodnesse, even in all.
when he considered that there was not Timor Domini in terra, The Fear of God was not in that Land. And assuredly if God's service and Fear be cast behind our backs, farewell care and conscience, both in Magistrate and Minister, farewell the true ground of Goodness, even in all.
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and other Holy-dayes, disloyall to Magistrates, disrespect of Ministers, Murders, Depopulations, Oppressions, Surfettings, Riots, Drunkennesse, dayly Thefts,
and other Holy-days, disloyal to Magistrates, disrespect of Ministers, Murders, Depopulations, Oppressions, Surfeitings, Riots, drunkenness, daily Thefts,
It then becomes Judges, and all others, called to places or •ignity, first, and principally, to looke to this lesson, that with godly Ioshua they may be able to say, I and my house will serve the Lord; that as they are above others,
It then becomes Judges, and all Others, called to places or •ignity, First, and principally, to look to this Lesson, that with godly Ioshua they may be able to say, I and my house will serve the Lord; that as they Are above Others,
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for it most neerly concernes such as are in high places, that they endeavour, to make their power to serve for the furtherance of Gods true Religion and vertue, that men bee brought to serve the Lord with feare;
for it most nearly concerns such as Are in high places, that they endeavour, to make their power to serve for the furtherance of God's true Religion and virtue, that men be brought to serve the Lord with Fear;
wherefore it concernes Iudges, and all Christian Magistrates, that Ab Ione fit principium, that in the first place they have an eye to the honour and service of God, to be more tender, touching wrongs offered to God, his worship,
Wherefore it concerns Judges, and all Christian Magistrates, that Ab Ione fit principium, that in the First place they have an eye to the honour and service of God, to be more tender, touching wrongs offered to God, his worship,
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we dwell, and long may wee dwell under the guidance and government of a wise and religious King, who labours by all meanes, that Gods worship and service may be preserved,
we dwell, and long may we dwell under the guidance and government of a wise and religious King, who labours by all means, that God's worship and service may be preserved,
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And now, Right Honourable, good luck have you with your Honours, ride on, and my hearts desire shall ever be, that he who is one day, to come riding upon the wings of the wind, may ride on with you, to assist, to direct,
And now, Right Honourable, good luck have you with your Honours, ride on, and my hearts desire shall ever be, that he who is one day, to come riding upon the wings of the wind, may ride on with you, to assist, to Direct,
that you may so faithfully discharge the same, that the Countrey may have cause to blesse you, Posterity cause to praise you, the Wicked cause to feare you, the Righteous cause to commend you, the Magistrates about you cause to thanke you;
that you may so faithfully discharge the same, that the Country may have cause to bless you, Posterity cause to praise you, the Wicked cause to Fear you, the Righteous cause to commend you, the Magistrates about you cause to thank you;
your Prince at your returne cause to approve of you, and the great Iudge of Heaven and Earth, in his due time, of his infinite mercy ▪ cause to welcome you with that Ioyfull, Euge: Well done thou good and faithfull Servant, thou hast beene faithfull in a little, come and I will make thee Ruler over more, enter into thy Masters Ioy:
your Prince At your return cause to approve of you, and the great Judge of Heaven and Earth, in his due time, of his infinite mercy ▪ cause to welcome you with that Joyful, Euge: Well done thou good and faithful Servant, thou hast been faithful in a little, come and I will make thee Ruler over more, enter into thy Masters Joy:
Into the which joy, the Lord God in his appointed season, bring us all for his Sonne Christ Iesus sake, to whom, together with the blessed Trinity, bee ascribed,
Into the which joy, the Lord God in his appointed season, bring us all for his Son christ Iesus sake, to whom, together with the blessed Trinity, be ascribed,
