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ANNA HER HOLY HAVNT. LVK. 2.
ANNA HER HOLY HAVNT. LUK. 2.
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36 ANd there was a Prophetesse one Anna, the daughter of Phanuel, of the tribe of Asher, which was of a great age,36 ANd there was a Prophetess one Anna, the daughter of Phanuel, of the tribe of Asher, which was of a great age,
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after she had liued with an husband seuen yeares from her virginity.
After she had lived with an husband seuen Years from her virginity.
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37 And she was widow about fourescore and foure yeares, and went not out of the Temple,37 And she was widow about fourescore and foure Years, and went not out of the Temple,
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but serued God with fastings and prayers, night and day.
but served God with Fastings and Prayers, night and day.
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38 She then comming at the same instant vpon them, confessed likewise the Lord, and spake of him to all that looked for redemption in Hierusalem.38 She then coming At the same instant upon them, confessed likewise the Lord, and spoke of him to all that looked for redemption in Jerusalem.
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39. And when they had performed all things according to the law of the Lord, they returned into Galile to their owne city Nazareth.39. And when they had performed all things according to the law of the Lord, they returned into Galilee to their own City Nazareth.
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AMbrose saith well, Morale est vt qui fidem exigunt, fidem astruant : It standeth with all congruity that such should publish faith, as languish after faith; Ambrose Says well, Morale est vt qui fidem exigunt, fidem astruant: It Stands with all congruity that such should publish faith, as languish After faith;
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of which number I hold this Anna to be, produced of the holy Ghost in this text,
of which number I hold this Anna to be, produced of the holy Ghost in this text,
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as a worthy witnesse of Christ his blessed birth and incarnation, and so to be preached in the high feast of this his solemnity.
as a worthy witness of christ his blessed birth and incarnation, and so to be preached in the high feast of this his solemnity.
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In whom I obserue three things of speciall note, for the practise and imitation of all such as loue the Lord Christ and his profession.
In whom I observe three things of special note, for the practice and imitation of all such as love the Lord christ and his profession.
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First, the description of her person: full of modestie. Secondly, the practise of her life: full of pietie.
First, the description of her person: full of modesty. Secondly, the practice of her life: full of piety.
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And lastly, the profession and publishing of her Christ: full of verity.
And lastly, the profession and publishing of her christ: full of verity.
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And with this threefold cable of modesty, pietie, and veritie, is she haled vp to heauen;
And with this threefold cable of modesty, piety, and verity, is she haled up to heaven;
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and hauing powred this pretious balme vpon the head of Christ on earth, why may not this Gospell be preached throughout all the world,
and having poured this precious balm upon the head of christ on earth, why may not this Gospel be preached throughout all the world,
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as a memoriall of her, that she did it to bury him in her dearest thoughts?
as a memorial of her, that she did it to bury him in her dearest thoughts?
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And first for the person, ye see here a woman described in your sight, not wanton in her lookes, garish in her apparell, with painted face, curled haire,
And First for the person, you see Here a woman described in your sighed, not wanton in her looks, garish in her apparel, with painted face, curled hair,
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or naked brests, prepared for the Theater of men;
or naked breasts, prepared for the Theater of men;
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but graue in countenance, modest in behauiour, and garnished with all religious vertues within, fit for the temple of God.
but graven in countenance, modest in behaviour, and garnished with all religious Virtues within, fit for the temple of God.
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Such saints are seemely to speak to the praise of our Sauiour, to professe his name, to witnesse his truth, to swaddle the babe,
Such Saints Are seemly to speak to the praise of our Saviour, to profess his name, to witness his truth, to swaddle the babe,
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and to sing his Lullaby, as this day, in solace of their saued soules, and full solemnity of his blessed birth and incarnation.
and to sing his Lullaby, as this day, in solace of their saved Souls, and full solemnity of his blessed birth and incarnation.
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And now that a woman doth witnesse see the mercifull prouidence, of our God, who would haue the comming of his Christ to be declared by all sorts of people, and sexe;
And now that a woman does witness see the merciful providence, of our God, who would have the coming of his christ to be declared by all sorts of people, and sex;
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that all might be inexcuseable who did not beleeue him, and all might be cleared who did professe him.
that all might be inexcusable who did not believe him, and all might be cleared who did profess him.
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He took testimnoie frō the pure nature of Angels who sung to his praise, Glory be to God on hie, and in earth peace, &c.
He took testimnoie from the pure nature of Angels who sung to his praise, Glory be to God on high, and in earth peace, etc.
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He took testimony frō the cleer nature of the heauens, which shined to his praise when he said, Vidimus stellam eius in oriente, We haue seene his starre in the East Simple shepheards witnessed this truth,
He took testimony from the clear nature of the heavens, which shined to his praise when he said, Vidimus Stellam eius in orient, We have seen his star in the East Simple shepherds witnessed this truth,
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when, as it is in the text, All that heard them, wondred at those things which were told them of the shepheards.
when, as it is in the text, All that herd them, wondered At those things which were told them of the shepherds.
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Old Simeon lapped him in his armes, and layd him in his heart with this profession of his praise, Lord now lettest thou thy seruant depart in peace, according to thy word ;
Old Simeon lapped him in his arms, and laid him in his heart with this profession of his praise, Lord now Lettest thou thy servant depart in peace, according to thy word;
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I haue seene enough, I haue my loue, I haue loued enough, I haue my life.
I have seen enough, I have my love, I have loved enough, I have my life.
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Aged Anna here an holy widow confessed likewise the Lord, and spake of him to all that looked for redemption in Ierusalem.
Aged Anna Here an holy widow confessed likewise the Lord, and spoke of him to all that looked for redemption in Ierusalem.
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Yea Iohn in the wombe springing, and children in Rama crying, cōfessed Christ in their death, ere they could speake of him in their life.
Yea John in the womb springing, and children in Rama crying, confessed christ in their death, ere they could speak of him in their life.
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Finally Christ would be professed both of men, & women, virgins, wiues and widowes, of old men and babes, yong men and maids, of holy Patriarches, inspired Prophets, renowned kings, that all states and both sexes might exspect redemption by grace, from which they were fallen by transgression:
Finally christ would be professed both of men, & women, Virgins, wives and Widows, of old men and babes, young men and maids, of holy Patriarchs, inspired prophets, renowned Kings, that all states and both sexes might expect redemption by grace, from which they were fallen by Transgression:
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Whereunto accorded Ambrose when hee sayd, Prophetauerat Symeon, prophetauerat copulata con•ugio, prophetauerat virgo, debuit etiam vidua prophetare, nequa aut professio deesset, aut sexus:
Whereunto accorded Ambrose when he said, Prophetauerat Symeon, prophetauerat copulata con•ugio, prophetauerat virgo, Debt etiam vidua prophetare, nequa Or professio Deceit, Or Sex:
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Simeon prophecied, the maried wife prophecied, a virgin prophecied: yea and a widow must prophecie too, lest Christ might seeme wanting to either sexe, or to any profession.Simeon prophesied, the married wife prophesied, a Virgae prophesied: yea and a widow must prophecy too, lest christ might seem wanting to either sex, or to any profession.
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And it is further to be obserued for the credit of the cause in hand, that none must witnesse their Christ,
And it is further to be observed for the credit of the cause in hand, that none must witness their christ,
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or publish his praise, but such as liued to loue him, according to that, I haue beleeued, therefore I haue spoken.
or publish his praise, but such as lived to love him, according to that, I have believed, Therefore I have spoken.
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Abraham was glad to see my daye, saith Christ, and therefore he spake of him. Abraham was glad to see my day, Says christ, and Therefore he spoke of him.
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Moses longed after him that should come, and therfore he sayd, Mitte quem missurus es. Dauid sighed after him, Moses longed After him that should come, and Therefore he said, Mitte Whom missurus es. David sighed After him,
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and therefore he said, I will not go into the tabernacle of mine house, nor into my bed,
and Therefore he said, I will not go into the tabernacle of mine house, nor into my Bed,
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nor will I giue mine eyes sleepe, or rest to the temples of my head,
nor will I give mine eyes sleep, or rest to the Temples of my head,
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vntill I find out the place that is appointed for my Lord, the tabernacle of the mighty God of •acob. Now the mystery being reuealed vnto him, he said presently, Behold we haue heard it at Ephrata, which is Bethleem, and found it in the wood:
until I find out the place that is appointed for my Lord, the tabernacle of the mighty God of •acob. Now the mystery being revealed unto him, he said presently, Behold we have herd it At Ephrata, which is Bethlehem, and found it in the wood:
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and we will enter into his tabernacle, and worship before his footestoole. and we will enter into his tabernacle, and worship before his footstool.
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Esay ioyed at the birth, and therefore he spake of him, & said, A child is borne, and a sonne is giuen. Isaiah joyed At the birth, and Therefore he spoke of him, & said, A child is born, and a son is given.
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Ieremy of Anathoth in the land of Beniamin was full of the newes, and therefore he spake and testified thus: Ieremy of Anathoth in the land of Benjamin was full of the news, and Therefore he spoke and testified thus:
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Behold I will create a new thing vpon the earth, A virgin shall inuiron a man. Behold I will create a new thing upon the earth, A Virgae shall environ a man.
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So was Ezechiel by the riuer Kebar, and Daniel by the bankes of Vlay, both Captiues in Babylon, yet full of spirituall deliuerance by Christ;
So was Ezechiel by the river Kebar, and daniel by the banks of Vlay, both Captives in Babylon, yet full of spiritual deliverance by christ;
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and therefore they testified much of his blessed birth, death, and resurrection, with full deliuerance of all the faithfull in and through the Messias. What should I say more? Simeon longed, Anna expected, Mary sighed, Elizabeth languished after Israels consolation;
and Therefore they testified much of his blessed birth, death, and resurrection, with full deliverance of all the faithful in and through the Messias. What should I say more? Simeon longed, Anna expected, Marry sighed, Elizabeth languished After Israel's consolation;
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all liued to loue their Christ, and for that were chosen to publish his praise, and witnesse the truth of his blessed Natiuity.
all lived to love their christ, and for that were chosen to publish his praise, and witness the truth of his blessed Nativity.
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The vse of the doctrine in respect of vs is this, that if men will be Prophets to professe Christ,
The use of the Doctrine in respect of us is this, that if men will be prophets to profess christ,
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and women with Anna wilbe prophetesses to confesse the Lord, & to speake of him to all that looke for redemption in Israel;
and women with Anna will Prophetesses to confess the Lord, & to speak of him to all that look for redemption in Israel;
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they must both beleeue the Lord, loue the Lord, and liue in him.
they must both believe the Lord, love the Lord, and live in him.
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Else will the Lord say as he did to the wicked, Why takest thou my word in thy mouth,
Else will the Lord say as he did to the wicked, Why Takest thou my word in thy Mouth,
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and thou thy selfe hatest to be reformed. and thou thy self Hatest to be reformed.
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Or else as he did to the damned diuell, when he called him the holy one of God,
Or Else as he did to the damned Devil, when he called him the holy one of God,
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yet the Lord rebuked him, saying: Hold thy peace, and come out of him ; as and if he should say:
yet the Lord rebuked him, saying: Hold thy peace, and come out of him; as and if he should say:
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Tush diuell though thou tell the truth, yet will I not be witnessed o• by thee. Tush Devil though thou tell the truth, yet will I not be witnessed o• by thee.
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Like that of Paul to the Pythonesse, when he was grieued to heare Satan witnesse of God, his saints, & saluation.
Like that of Paul to the Pythoness, when he was grieved to hear Satan witness of God, his Saints, & salvation.
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Where you see that each mouth is not for all meate, nor all apparell for euery backe;
Where you see that each Mouth is not for all meat, nor all apparel for every back;
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each lambe is not for the sacrifice, nor all trees are for the fabricke of the temple:
each lamb is not for the sacrifice, nor all trees Are for the fabric of the temple:
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Christ will not be witnessed of any but of men of worth;
christ will not be witnessed of any but of men of worth;
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and if any wil shew forth his glory, let them take heed that they themselues be not ignominious.
and if any will show forth his glory, let them take heed that they themselves be not ignominious.
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Cum canerem reges, & praelia, Cinthius aurem vellet, & admonuit, To sing of kings, and conquests, is too high a subiect for homely shepheards;Cum canerem reges, & Praetia, Cinthius Ear vellet, & admonuit, To sing of Kings, and conquests, is too high a Subject for homely shepherds;
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you may not exceed your straine, least Apollo plucke you backe. And againe he said well who euer he was that sayd:
you may not exceed your strain, lest Apollo pluck you back. And again he said well who ever he was that said:
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Quis tulerit Gracchos de seditione querentes? Verrem de furto? Who can endure Gracchus to cōplaine against sedition,Quis tulerit Gracchos the sedition querentes? Verres de furtive? Who can endure Gracchus to complain against sedition,
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or Verres against theft? the one being a base theefe, & the other a ranke rebell.
or Verres against theft? the one being a base thief, & the other a rank rebel.
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Ye haue taken a profession vppon you this day (my deere brethren) to confesse with Anna the Lords Christ, to publish his praise and to solemnize the feast of his blessed birth and being;
You have taken a profession upon you this day (my deer brothers) to confess with Anna the lords christ, to publish his praise and to solemnize the feast of his blessed birth and being;
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it stands you vpon therefore to see vnto it, that by no leud conuersation you blemish his birth,
it Stands you upon Therefore to see unto it, that by no lewd Conversation you blemish his birth,
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but so to demeane your selues in all modesty, piety and godlines, as you may be worthy witnesses of his truth;
but so to demean your selves in all modesty, piety and godliness, as you may be worthy Witnesses of his truth;
cc-acp av pc-acp vvi po22 n2 p-acp d n1, n1 cc n1, c-acp pn22 vmb vbi j n2 pp-f po31 n1;
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knowing with the blessed Apostle Paul, that the grace of God which (as this day) brought saluation vnto all men, hath appeared,
knowing with the blessed Apostle Paul, that the grace of God which (as this day) brought salvation unto all men, hath appeared,
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and teacheth vs that we should deny vngodlines, and worldly lusts, and that we should liue soberly,
and Teaches us that we should deny ungodliness, and worldly Lustiest, and that we should live soberly,
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and righteously, & godlily in this present world.
and righteously, & godlily in this present world.
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I dislike not of your feasting if Christ be your guest, and withall if you feede vpon his faith in the faire assembly of his saints.
I dislike not of your feasting if christ be your guest, and withal if you feed upon his faith in the fair assembly of his Saints.
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I dislike not of your houses trimmed vp with Holly, Bay, and Iuie, so your hearts be prepared for God,
I dislike not of your houses trimmed up with Holly, Bay, and Ivy, so your hearts be prepared for God,
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and Christ to be your garland: your garments are tollerable, if you wash your stoles in the bloud of the lambe,
and christ to be your garland: your garments Are tolerable, if you wash your stoles in the blood of the lamb,
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and be arrayed with his righteousnes.
and be arrayed with his righteousness.
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And for your musicke, mirth and minstrelsie, so ye strike out with Dauid a song of Sion,
And for your music, mirth and minstrelsy, so you strike out with David a song of Sion,
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and sing vnto the Lord with a grace in your hearts, so ye dance as he did before the Arke of God, and sound out with the angels the babes lullaby thus:
and sing unto the Lord with a grace in your hearts, so you dance as he did before the Ark of God, and found out with the Angels the babes lullaby thus:
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Glory be to God on high, and in earth peace, good will towards men ; ye may reioice, I say ye may reioyce:Glory be to God on high, and in earth peace, good will towards men; you may rejoice, I say you may rejoice:
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for such mirth & musicke is pleasant vnto the Lord, and sweet vnto his saints: yea it is as one saith, Mel in ore, in aure melos;
for such mirth & music is pleasant unto the Lord, and sweet unto his Saints: yea it is as one Says, Mell in over, in Aure melos;
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in corde Iubileus, Hony to the mouth, musicke to the eare, a Iubily to thy heart.in cord Jubilee, Honey to the Mouth, music to the ear, a Jubilee to thy heart.
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But if you will keepe this feast with your dough sowred, and with the leauen of all corruption, being enemies to the crosse of Christ, making your belly your god, your glory your shame, for that you are wordly minded;
But if you will keep this feast with your dough soured, and with the leaven of all corruption, being enemies to the cross of christ, making your belly your god, your glory your shame, for that you Are wordly minded;
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I say then, you blemish the birth of your Sauior, you grieue the spirit, and you are not worthy to witnesse his truth with Angels, Simeon, and Anna. I say for conclusion, let the Babes birth (as this day) bury all thy sin in this his solemnitie,
I say then, you blemish the birth of your Saviour, you grieve the Spirit, and you Are not worthy to witness his truth with Angels, Simeon, and Anna. I say for conclusion, let the Babes birth (as this day) bury all thy since in this his solemnity,
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and in the middest of thy pride looke vpon his pouerty.
and in the midst of thy pride look upon his poverty.
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When thy house is full furnished with guests, thinke how there was no roome for him in the Inne.
When thy house is full furnished with guests, think how there was no room for him in the Inn.
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When thou art laid in thy bed of downe, thinke how the Babe was found in the cratch. When thou art laid in thy Bed of down, think how the Babe was found in the cratch.
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When thou art lapt in thy warme clothes, thinke how the child was swaddled in clouts.
When thou art leapt in thy warm clothes, think how the child was swaddled in clouts.
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When thy tenants are about thee, and thy friends fawne vpon thee, thinke how solitarily the child was found with Ioseph and Mary, all alone.
When thy tenants Are about thee, and thy Friends fawn upon thee, think how solitarily the child was found with Ioseph and Marry, all alone.
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When thou art in thy peace, thinke vpon his persecution, and flight into Egypt, I say thinke vppon the banished Babe.
When thou art in thy peace, think upon his persecution, and flight into Egypt, I say think upon the banished Babe.
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When thou art in thy mirth, thinke vpon his moane. When thou art in thy life ioyous, thinke vpon his death dolorous:
When thou art in thy mirth, think upon his moan. When thou art in thy life joyous, think upon his death dolorous:
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And i• thou wilt with Anna truly professe him, be a prophe•esse:
And i• thou wilt with Anna truly profess him, be a prophe•esse:
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go not in the streets to haunt the Theaters, or see the shews of the Shechemits with Dina, but abide in the temple as she did,
go not in the streets to haunt the Theaters, or see the shows of the Shechemites with Dinah, but abide in the temple as she did,
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and serue God with fastings and prayers, night and day ▪ Watch and play (I feare) these 12. dayes will be the exercise of many, bu• watch and pray in the practise of few:
and serve God with Fastings and Prayers, night and day ▪ Watch and play (I Fear) these 12. days will be the exercise of many, bu• watch and pray in the practice of few:
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It may be all that heare me this day, can say, This is the day which the Lord hath made ;
It may be all that hear me this day, can say, This is the day which the Lord hath made;
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but I feare me few can say, We will reioyce, and be glad in it.
but I Fear me few can say, We will rejoice, and be glad in it.
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The Lord deliuer vs from Baltassars feasts, that we neuer take the golden and siluer vessels brought from the temple at Ierusalem (I meane our sanctified soules, and holy bodies bought with a price) thereout to drinke our wine, vent our sinne, praise the gods of gold,
The Lord deliver us from Balthazar's feasts, that we never take the golden and silver vessels brought from the temple At Ierusalem (I mean our sanctified Souls, and holy bodies bought with a price) thereout to drink our wine, vent our sin, praise the God's of gold,
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and siluer, of brasse, of iron, of wood and of stone.
and silver, of brass, of iron, of wood and of stone.
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But to preuent both the sinne and the iudgement Baltassar saw, we will not cease, by the grace of God,
But to prevent both the sin and the judgement Balthasar saw, we will not cease, by the grace of God,
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whilest the dayes of your banqueting go about, we wil not cease (I say) with the holy and patient Iob, to sanctifie you with our prayers,
whilst the days of your banqueting go about, we will not cease (I say) with the holy and patient Job, to sanctify you with our Prayers,
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and preaching, as he did his children.
and preaching, as he did his children.
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We wil rise vp early in the morning, and offer vp burnt offering• ▪ that is our broken hearts, with sighes and sobs to the number of you all:
We will rise up early in the morning, and offer up burned offering• ▪ that is our broken hearts, with sighs and sobs to the number of you all:
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for Iob thought, and so do we, it may be that my sonnes haue sinned and blasphemed God in their hearts.
for Job Thought, and so do we, it may be that my Sons have sinned and blasphemed God in their hearts.
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The Lord giue vs grace to temper our mirth with moane, our solace, with sorrow, because of him whom we haue preached. The Lord give us grace to temper our mirth with moan, our solace, with sorrow, Because of him whom we have preached.
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Fill our hearts (O Lord) with the feare of thy iudgements, and feeling of thy mercies:
Fill our hearts (Oh Lord) with the Fear of thy Judgments, and feeling of thy Mercies:
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and as we professe thy name this day, and acknowledge thy nature as this day to be made ours;
and as we profess thy name this day, and acknowledge thy nature as this day to be made ours;
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so graunt that our bodies and soules may be sanctified thereby, and sinne may be namelesse,
so grant that our bodies and Souls may be sanctified thereby, and sin may be nameless,
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and we blamelesse in all our dwellings. Amen. Amen.
and we blameless in all our dwellings. Amen. Amen.
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Secondly, in this testimony of Anna, I doe obserue paucity o• professors, and that they are few in the world who exercise the worke of faith to God, or charitie towards men.
Secondly, in this testimony of Anna, I do observe paucity o• professors, and that they Are few in the world who exercise the work of faith to God, or charity towards men.
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For of all the thousands in Ierusalē, & ten thousands in Israel, onely foure persons, to wit, Mary, Ioseph, Simeon and Anna attended the busines in cherishing the child Iesus: two at his birth in Bethlem receiued him into the world, and only two in the temple presēted him according to the law of the first borne? Where were the Scribes? where were the Pharisees, where were the Actuaries of the law? They sayd nothing of their Christ, they did nothing for their Christ.
For of all the thousands in Ierusalē, & ten thousands in Israel, only foure Persons, to wit, Marry, Ioseph, Simeon and Anna attended the business in cherishing the child Iesus: two At his birth in Bethlehem received him into the world, and only two in the temple presented him according to the law of the First born? Where were the Scribes? where were the Pharisees, where were the Actuaries of the law? They said nothing of their christ, they did nothing for their christ.
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There was no King to protect him, no Prophet to declare him, no Priest to present him in the Temple:
There was no King to Pact him, no Prophet to declare him, no Priest to present him in the Temple:
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he came, I say, Cum altum erat silentium & nullus Propheta erat reliquus, when all was hush, and neuer a Prophet left.
he Come, I say, Cum altum erat silentium & nullus Propheta erat reliquus, when all was hush, and never a Prophet left.
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Onely Marie was mother, midwife, nurse and all; she fed him at her owne brests, she swaddled him with her owne hands;
Only marry was mother, midwife, nurse and all; she fed him At her own breasts, she swaddled him with her own hands;
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onely Ioseph was his triumphant coach and attendant:
only Ioseph was his triumphant coach and attendant:
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he caried him in his armes from Bethleem to Nazareth, from Nazareth to Egypt, and from Egypt backe againe to Nazareth, and so to Galily:
he carried him in his arms from Bethlehem to Nazareth, from Nazareth to Egypt, and from Egypt back again to Nazareth, and so to Galilee:
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I say Ioseph and Mary, they were no more;
I say Ioseph and Marry, they were no more;
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they bare the burthen without pompe of princes, or preasse of people to honour the babe:
they bore the burden without pomp of Princes, or press of people to honour the babe:
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yea and heere in the Temple when he should be presented, who was there of all Ierusalem that stept out of their doores to do him any duty, seruice,
yea and Here in the Temple when he should be presented, who was there of all Ierusalem that stepped out of their doors to do him any duty, service,
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or homage, but old Simeon and aged Anna, citizens of no great note, either for wealth, worship,
or homage, but old Simeon and aged Anna, Citizens of no great note, either for wealth, worship,
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or honour? And being lost, onely two sought him, Pater & ego, &c. Thy father and I haue sought thee with very heauy harts.
or honour? And being lost, only two sought him, Pater & ego, etc. Thy father and I have sought thee with very heavy hearts.
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Al to iustifie that of the Prophet, both of their time and ours: All to justify that of the Prophet, both of their time and ours:
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Multiplicasti gentem, & non magnificasti laetitiam, Thou hast multiplied the nations, but hast not increased their ioy;Multiplicasti gentem, & non magnificasti laetitiam, Thou hast multiplied the Nations, but hast not increased their joy;
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much people, litle piety, many countries, few conuerts: and whereof I may say as one did of the priests of his dayes:
much people, little piety, many countries, few converts: and whereof I may say as one did of the Priests of his days:
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Multi sacerdotes, pauci sacerdotes, multi nomine, paucire, Many Christiās, few Christians, many in name, few in deed.Multi Sacerdotes, Pauci Sacerdotes, multi nomine, paucire, Many Christiās, few Christians, many in name, few in deed.
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It is, and hath beene euer the plaint of the Church, much to deplore the frailty of her faith, with the barrennes of her wombe,
It is, and hath been ever the plaint of the Church, much to deplore the frailty of her faith, with the Barrenness of her womb,
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and to be like the little worme Iaacob, which was trod vpon with euery foote; like little Zoar in respect of great Sodome !
and to be like the little worm Jacob, which was trod upon with every foot; like little Zoar in respect of great Sodom!
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Oh it is but a little one and my soule shal liue.
O it is but a little one and my soul shall live.
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A brand taken out of the fire, so are the faithfull of God, few and fined.
A brand taken out of the fire, so Are the faithful of God, few and fined.
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A few berries after the vintage, a few tellies after the gleaning, a lodge in a garden of cucummers frequented of few: A few berries After the vintage, a few tellies After the gleaning, a lodge in a garden of cucumbers frequented of few:
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and as a lilly among the thornes, so is my loue among the daughters; one Lilly but many thornes, and pricked because of it sweete perfume.
and as a Lily among the thorns, so is my love among the daughters; one Lily but many thorns, and pricked Because of it sweet perfume.
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I say, religion is not of this world, but of another.
I say, Religion is not of this world, but of Another.
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This world loueth her owne, if ye were of the world (saith Christ) it would loue you:
This world loves her own, if you were of the world (Says christ) it would love you:
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but because yee are not of this world it will loath you.
but Because ye Are not of this world it will loath you.
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I pray not for the world (saith Christ) but for those few whom thou hast giuen me.
I pray not for the world (Says christ) but for those few whom thou hast given me.
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Totus mundus in maligno positus, and broad is the way that leadeth to destruction, and many there be that treade it:Totus World in maligno Positus, and broad is the Way that leads to destruction, and many there be that tread it:
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But narrow is the way that leadeth to saluation, and few there be that hit it.
But narrow is the Way that leads to salvation, and few there be that hit it.
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All the Prophets runne vpon this string, and sound this dolefull musicke:
All the prophets run upon this string, and found this doleful music:
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who will beleeue our report? Helpe Lord for there is not one godly man left: who will believe our report? Help Lord for there is not one godly man left:
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woe is me for I am like the sommer gatherings, &c. Our dayes are no better, nay surely worse.
woe is me for I am like the summer gatherings, etc. Our days Are no better, nay surely Worse.
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If a man be religious, he shall be censured; if he be prophane, he may be pampered;
If a man be religious, he shall be censured; if he be profane, he may be pampered;
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and who will beleeue our preaching? is the mournefull complaint of all the Prophets of this time: few follow, many leaue vs:
and who will believe our preaching? is the mournful complaint of all the prophets of this time: few follow, many leave us:
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and of those few that followe, I feare in fine, if Christ support not we shall be constrained to say as he did to the disciples shrinking, Vultis & vos abire, Will you also be gone?
and of those few that follow, I Fear in fine, if christ support not we shall be constrained to say as he did to the Disciples shrinking, Wills & vos abire, Will you also be gone?
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Surely, surely, from his birth to his buriall, the world was euer barren of faith.
Surely, surely, from his birth to his burial, the world was ever barren of faith.
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And if you please yet further to vrge it, you shall find that they were but few who did helpe this blessed Babe, either in his life, or at his death.
And if you please yet further to urge it, you shall find that they were but few who did help this blessed Babe, either in his life, or At his death.
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The earth was barren of faith, when at his birth Angels from heauen must sing his Lullaby.
The earth was barren of faith, when At his birth Angels from heaven must sing his Lullaby.
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So was it of entertainment, when there was no roome for him in the Inne, but the stable must be his chamber, and the cratch his cradle:
So was it of entertainment, when there was no room for him in the Inn, but the stable must be his chamber, and the cratch his cradle:
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beasts of the field had their holes, and fowles of the aire had their nests: but the Sonne of man had not whereon to lay his head.
beasts of the field had their holes, and fowls of the air had their nests: but the Son of man had not whereon to lay his head.
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It was barren of preachers, when the shepheards that kept their sheepe vpon the downes of Bethlehem, must leaue their flockes and publish abroad the thing which was told them of that child.
It was barren of Preachers, when the shepherds that kept their sheep upon the downs of Bethlehem, must leave their flocks and publish abroad the thing which was told them of that child.
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It was barren of protection by kings to be nurcing fathers, or queenes to be nurcing mothers,
It was barren of protection by Kings to be nursing Father's, or queens to be nursing mother's,
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when Herode was vp, and all Ierusalem, seeking the life of the child to kill it.
when Herod was up, and all Ierusalem, seeking the life of the child to kill it.
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It was barren of Scripture when the Iewes had locked it vp, and the Gentiles must be guided by a starre to the place where the Babe was.
It was barren of Scripture when the Iewes had locked it up, and the Gentiles must be guided by a star to the place where the Babe was.
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Finally, it was barren of mourners at his buriall, when only Ioseph of Arimathaea, and Nicodemus with a few of the Maries followed the hearse,
Finally, it was barren of mourners At his burial, when only Ioseph of Arimathea, and Nicodemus with a few of the Mary's followed the hearse,
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and gaue him the last duty of eternall obsequie.
and gave him the last duty of Eternal obsequy.
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And so to conclude, and close with thy religious heart, neuer man spake like this man,
And so to conclude, and close with thy religious heart, never man spoke like this man,
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and yet who did beleeue him? neuer man did like this man:
and yet who did believe him? never man did like this man:
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and yet who would obey him? neuer man died like this man, and yet who pitied him? Not he but Barabas was in the popular cry of all,
and yet who would obey him? never man died like this man, and yet who pitied him? Not he but Barabbas was in the popular cry of all,
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and Hosanna in the highest, was turned to crucifie in the lowest. All I haue sayd, is for our instruction and comfort.
and Hosanna in the highest, was turned to crucify in the lowest. All I have said, is for our instruction and Comfort.
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Instruction to teach vs that multitude is no true note of the Church of God, but rather the cōtrary:
Instruction to teach us that multitude is no true note of the Church of God, but rather the contrary:
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for paucitie of professors, barrēnes of faith, & the narrow way, haue euer bin plaints of the true Church,
for paucity of professors, Barrenness of faith, & the narrow Way, have ever been plaints of the true Church,
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and companions indiuisible, so signified by Christ, and to our comfort when he sayd, Feare not my little flocke,
and Sodales indivisible, so signified by christ, and to our Comfort when he said, fear not my little flock,
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for it is your fathers mind to giue you a kingdome. I say, you my little flocke, and not the multitude of this wicked world;for it is your Father's mind to give you a Kingdom. I say, you my little flock, and not the multitude of this wicked world;
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for pietie is not for popularity.
for piety is not for popularity.
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The comfort we gaine is this, that wee knowe wee are of God, though the whole world lie in wickednesse.
The Comfort we gain is this, that we know we Are of God, though the Whole world lie in wickedness.
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Neuer should I deeme my selfe to be of the true Church, but for it paucitie.
Never should I deem my self to be of the true Church, but for it paucity.
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Neuer should I thinke of Christ to be the Sonne of God, but in his pouertie.
Never should I think of christ to be the Son of God, but in his poverty.
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The wreathed crown of thornes vpon the head of Christ, is more pretious then all the diadems of princes;
The wreathed crown of thorns upon the head of christ, is more precious then all the diadems of Princes;
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and the little flocke is of more esteem in the eies of Christ, then are all the heards of the reprobate.
and the little flock is of more esteem in the eyes of christ, then Are all the heards of the Reprobate.
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The Turkes and Sara•ens who persecute the cause of Christ and Christians, are numberles:
The Turkes and Sara•ens who persecute the cause of christ and Christians, Are numberless:
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and the East and West Indians, who know neither God, nor his Christ, are as a new world full peopled with all impietie.
and the East and West Indians, who know neither God, nor his christ, Are as a new world full peopled with all impiety.
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God grant they do not stand vp in iudgement against vs in that great day, to reproue vs of farre greater impietie, in that we haue neglected so great saluation in this our happie day of grace:
God grant they do not stand up in judgement against us in that great day, to reprove us of Far greater impiety, in that we have neglected so great salvation in this our happy day of grace:
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wherein Christ, I much feare, hath not the gleanings of our parishes to professe him, of our wordes to praise him, of our workes to honour him, of our thoughts to ioy in him,
wherein christ, I much Fear, hath not the gleanings of our Parishes to profess him, of our words to praise him, of our works to honour him, of our thoughts to joy in him,
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so as if it euer might be said, now is the time with vs, Multiplicasti gentē non magnificasti laetitiā, thou hast multiplied our natiō with all temporall blessings,
so as if it ever might be said, now is the time with us, Multiplicasti gentē non magnificasti laetitiā, thou hast multiplied our Nation with all temporal blessings,
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but thou hast not increased our ioy in heauenly comforts.
but thou hast not increased our joy in heavenly comforts.
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Our soules are sad, our zeale is cold, our spirits are dumpish, our faith is fraile;
Our Souls Are sad, our zeal is cold, our spirits Are dumpish, our faith is frail;
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we are of no resolution, we haue no courage for the truth: we Are of no resolution, we have no courage for the truth:
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we are a people of no bowels, either to pity the Babe in misery, or publish him in maiesty, What should I say more? We are of no religion: we Are a people of no bowels, either to pity the Babe in misery, or publish him in majesty, What should I say more? We Are of no Religion:
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for that we are of any religion, temporizing with al, resoluing vpon none. We neither loue nor liue the life of the Gospell:
for that we Are of any Religion, temporizing with all, resolving upon none. We neither love nor live the life of the Gospel:
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but many walke, as I haue told you often, and now tell you weeping; who are enemies to the truth, whose belly is their god, and glory their shame,
but many walk, as I have told you often, and now tell you weeping; who Are enemies to the truth, whose belly is their god, and glory their shame,
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and they do but mind earthly things.
and they do but mind earthly things.
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The Lord deliuer vs from these sinnes, that we be not partakers of more heauy iudgements then euer yet we felt.
The Lord deliver us from these Sins, that we be not partakers of more heavy Judgments then ever yet we felt.
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What euer it is, I feare our future fall, for our present neglect of God and godlinesse.
What ever it is, I Fear our future fallen, for our present neglect of God and godliness.
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Now let vs proceed, it may be some wil obiect:
Now let us proceed, it may be Some will Object:
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How is it that women, as Anna and such, tooke vpon them the function and ministery of teaching in the Church? sith Paul saith, women must be silent,
How is it that women, as Anna and such, took upon them the function and Ministry of teaching in the Church? sith Paul Says, women must be silent,
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and not speake in the congregation.
and not speak in the congregation.
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I answer, although the office of teaching in the Church ordinarily be committed of God to men;
I answer, although the office of teaching in the Church ordinarily be committed of God to men;
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yet that the Lord may declare his freedome in teaching, and that he is a free agent in all his workes,
yet that the Lord may declare his freedom in teaching, and that he is a free agent in all his works,
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and tieth himselfe to no particular:
and tieth himself to no particular:
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he hath sometimes endowed women with a propheticall spirit, to publish his praise, and such a one was this Anna, and of old, Miriam the sister of Moses. Also Hanna the wife of Elkanah, and Hulda the prophetes in the dayes of Iosia :
he hath sometime endowed women with a prophetical Spirit, to publish his praise, and such a one was this Anna, and of old, Miriam the sister of Moses. Also Hannah the wife of Elkanah, and Huldah the Prophets in the days of Josiah:
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And after al in the dayes of the Apostles, the foure daughters of Philip the Euangelist.
And After all in the days of the Apostles, the foure daughters of Philip the Evangelist.
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Nay I know not how, but though in these dayes women be most wanting in filling of Churches following of Christ, and publishing his praise: Nay I know not how, but though in these days women be most wanting in filling of Churches following of christ, and publishing his praise:
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yet of old, womē kept the doore of the tabernacle, and came out with their Timbrels, yet of old, women kept the door of the tabernacle, and Come out with their Timbrels,
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and praised the Lord, that Saule had killed his thousand, and Dauid his ten thousand;
and praised the Lord, that Saule had killed his thousand, and David his ten thousand;
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and sure I am, about Christ women were most officious, to do him any seruice, either in life or death.
and sure I am, about christ women were most officious, to do him any service, either in life or death.
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Mary the blessed virgin and mother of Christ, no sooner receiued the message from heauen of the conception in her wombe, but her hart was full, Marry the blessed Virgae and mother of christ, no sooner received the message from heaven of the conception in her womb, but her heart was full,
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and she dispatched her selfe into the mountaine country, to communicate the newes to her cosin Elizabeth. And Elizabeth no sooner heard the salutation,
and she dispatched her self into the mountain country, to communicate the news to her Cousin Elizabeth. And Elizabeth no sooner herd the salutation,
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but the Babe sprang in her wombe for ioy, and she was filled with the holy Ghost,
but the Babe sprang in her womb for joy, and she was filled with the holy Ghost,
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and being full, she could not but vent it with a crying loude voyce, to the praise of her Sauiour:
and being full, she could not but vent it with a crying loud voice, to the praise of her Saviour:
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Blessed art thou amongst women, because the fruite of thy wombe is blessed. Blessed art thou among women, Because the fruit of thy womb is blessed.
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Where note that Mary is blessed, not for her virginity, or any worth in her selfe,
Where note that Marry is blessed, not for her virginity, or any worth in her self,
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but for that the fruite of her wombe was blessed;
but for that the fruit of her womb was blessed;
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and yet may I say with Augustine, Motherly piety had done Mary no good, vnlesse she had caried Christ more faithfully in her heart then she did in her wombe, to iustifie that of Christ, when they told him:
and yet may I say with Augustine, Motherly piety had done Marry no good, unless she had carried christ more faithfully in her heart then she did in her womb, to justify that of christ, when they told him:
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Thy Mother and brethren stay for thee.
Thy Mother and brothers stay for thee.
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Who is my mother, or who is my sister or brother (saith he?) euen he that heareth the word of God and doth it;
Who is my mother, or who is my sister or brother (Says he?) even he that hears the word of God and does it;
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he is my mother, sister and brother.
he is my mother, sister and brother.
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And this is the spirituall kindred we haue with Christ, more excellent then the carnal, by how much more the soule excelleth the body.
And this is the spiritual kindred we have with christ, more excellent then the carnal, by how much more the soul excels the body.
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What shal I say more? Women they were that ministred vnto him in his life, at his death, and after his death.
What shall I say more? Women they were that ministered unto him in his life, At his death, and After his death.
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In his life, when they left their houses, country and delights, and followed him from Galily, ministring vnto him of all their substance.
In his life, when they left their houses, country and delights, and followed him from Galilee, ministering unto him of all their substance.
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At his death, when all his acquaintance stood a farre off, the women that followed him from Galily, beheld these things. At his death, when all his acquaintance stood a Far off, the women that followed him from Galilee, beheld these things.
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And women they were that ministred vnto him after his death, when they came early in the morning with spice, balme, and syndone to bury him;
And women they were that ministered unto him After his death, when they Come early in the morning with spice, balm, and Sindon to bury him;
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to whom the Angell sayd, Go tell the Disciples that he is risen: where obserue that women Factae sunt Apostolorum apostolae.
to whom the Angel said, Go tell the Disciples that he is risen: where observe that women Factae sunt Apostolorum apostolae.
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And how negligēt soeuer our women be in all duty to God and his Christ;
And how negligent soever our women be in all duty to God and his christ;
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yet know they this to their sin and shame (and I feare to their iudgement and confusion one day) that though they wil not conceiue Christ, yet a woman did;
yet know they this to their since and shame (and I Fear to their judgement and confusion one day) that though they will not conceive christ, yet a woman did;
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though they will not receiue Christ, yet • woman did;
though they will not receive christ, yet • woman did;
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though they will not follow Christ, yet women did, and ministred vnto him of all their substance;
though they will not follow christ, yet women did, and ministered unto him of all their substance;
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though they will not behold Christ in his passion, yet women did:
though they will not behold christ in his passion, yet women did:
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And though they will bring no spice, balme or Syndon to bury Christ, yet women did:
And though they will bring no spice, balm or Sindon to bury christ, yet women did:
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though they will neither come to the Church, nor abide in it:
though they will neither come to the Church, nor abide in it:
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yet Anna wil, and there continue both night and day, fasting, praying, & praising the babe Christ.
yet Anna will, and there continue both night and day, fasting, praying, & praising the babe christ.
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I tell you plaine, these women wil stand vp in iudgement against you one day, for that they haue followed the Lord, and ye are fallen from him:
I tell you plain, these women will stand up in judgement against you one day, for that they have followed the Lord, and you Are fallen from him:
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they haue lulled the Lord in mercy, and ye haue wakened him in iudgement: they haue found him in Bethel, and yee haue lost him in Bethauen.
they have lulled the Lord in mercy, and you have wakened him in judgement: they have found him in Bethel, and ye have lost him in Bethany.
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I say in this, that they haue bene officious to serue him in all duty, both in his life, at his death, and after death:
I say in this, that they have be officious to serve him in all duty, both in his life, At his death, and After death:
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and ye haue neglected him in all, serued your selues, and done him no deuotion. Martha, Martha, thou carest and art troubled about many things, one thing is needfull.
and you have neglected him in all, served your selves, and done him no devotion. Martha, Martha, thou Carest and art troubled about many things, one thing is needful.
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Mary hath chosen the better part which shall not be taken from her; Marry hath chosen the better part which shall not be taken from her;
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and that was, when she sate downe at the feete of Iesus to heare his preaching, thereby lodging Christ more truly in her heart,
and that was, when she sat down At the feet of Iesus to hear his preaching, thereby lodging christ more truly in her heart,
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then Martha did in her house.
then Martha did in her house.
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Hauing thus made good vnto you the sufficiency of restees, manifesting Christ his blessed natiuity, all of speciall note, 1. For Pietie, 2. For Paucitie, 3. For Perspicuitie:
Having thus made good unto you the sufficiency of restees, manifesting christ his blessed Nativity, all of special note, 1. For Piety, 2. For Paucity, 3. For Perspicuity:
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It now remaineth that we come to the description of Anna her line, life, and doctrine of Christ;
It now remains that we come to the description of Anna her line, life, and Doctrine of christ;
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euery circumstance whereof is sufficient to giue credite to the cause she hath in hand, and grace her person.
every circumstance whereof is sufficient to give credit to the cause she hath in hand, and grace her person.
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And first for her name, it is worthy •our consideration, that it is a name of worth:
And First for her name, it is worthy •our consideration, that it is a name of worth:
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for Canna by interpretation, is gracious, Bonum nomen, bonum omen ; of which word, Iohn was called the Harbenge• 〈 ◊ 〉 Christ:
for Canna by Interpretation, is gracious, Bonum Nome, bonum omen; of which word, John was called the Harbenge• 〈 ◊ 〉 christ:
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And Anna the mother o• Samuel, a word proper to both sexes;
And Anna the mother o• Samuel, a word proper to both sexes;
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to giue vs to vnderstād, that neither is of worth with God, but by speciall grace preuenting, attending, perfecting:
to give us to understand, that neither is of worth with God, but by special grace preventing, attending, perfecting:
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for by grace ye are saued, not of your selues; it is the gift of God, not of workes, lest any man should boast.
for by grace you Are saved, not of your selves; it is the gift of God, not of works, lest any man should boast.
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And here giue me leaue a little to taxe the pride of this world, who giue names rather sauoring of flesh and bloud,
And Here give me leave a little to Tax the pride of this world, who give names rather savouring of Flesh and blood,
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then of the spirit of God, and practise of the godly.
then of the Spirit of God, and practice of the godly.
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Such were the cosins of Zachary and Elizabeth, who when she said her sonne should be called Iohn ;
Such were the cousin's of Zachary and Elizabeth, who when she said her son should be called John;
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Tush, sayd they, there is none of the kindred that is called by that name;
Tush, said they, there is none of the kindred that is called by that name;
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which done, they left •he mother and went to the father, and made signes how hee would haue him called:
which done, they left •he mother and went to the father, and made Signs how he would have him called:
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he wrote vpon the tables, His name is Iohn ; as and if he should haue sayd:
he wrote upon the tables, His name is John; as and if he should have said:
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Some build houses, & call them by their own names; some built houses, & call them by their own names;
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but God hath built me by my sonne, and he shall be called Iohn. To his further glory god hath made me gracious, in that I haue begotten the Harbenger of my Christ;
but God hath built me by my son, and he shall be called John. To his further glory god hath made me gracious, in that I have begotten the Harbinger of my christ;
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my wife is gratious in that she hath borne the Messenger of my Christ:
my wife is gracious in that she hath born the Messenger of my christ:
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and he is gracious in that he may but vntie the shoe latchet of his Christ.
and he is gracious in that he may but untie the shoe latchet of his christ.
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Cleipe him not Zachary, for the Prophets are ended; but cleipe him Iohn, for grace is now begun, and will neuer be ended;
Cleipe him not Zachary, for the prophets Are ended; but cleipe him John, for grace is now begun, and will never be ended;
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his name is Iohn. When God had made Adam, and brought him into paradise, he suffered him to giue names to all his creatures, and for two causes.
his name is John. When God had made Adam, and brought him into paradise, he suffered him to give names to all his creatures, and for two Causes.
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The first that he might distinguish one from another: The second that he might haue a property in all;
The First that he might distinguish one from Another: The second that he might have a property in all;
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and it is thought he gaue names according to the nature of the things. Wouldest thou distinguish child from child? let their names be significant:
and it is Thought he gave names according to the nature of the things. Wouldst thou distinguish child from child? let their names be significant:
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so did the Iewes of old, and it were not farre amisse for Christians to practise the same now;
so did the Iewes of old, and it were not Far amiss for Christians to practise the same now;
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that as the Lord hath made them thine by nature, so thou should appropriate them his by grace, naming them of some great mercy or speciall grace flowing from him.
that as the Lord hath made them thine by nature, so thou should Appropriate them his by grace, naming them of Some great mercy or special grace flowing from him.
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That names should be significant, it may appeare by the practise of all the godly. Adam of red earth, so called by God himselfe.
That names should be significant, it may appear by the practice of all the godly. Adam of read earth, so called by God himself.
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Eue is Isha, which is of man, for that she was framed of his rib. Cain of a possession, for that his father thought he had begotten the promised seed, Eue is Isha, which is of man, for that she was framed of his rib. Cain of a possession, for that his father Thought he had begotten the promised seed,
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as a repossession of that Paradise which he had formerly lost.
as a repossession of that Paradise which he had formerly lost.
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But when he saw the crookednesse of Cain, he called his second sonne Habel, which is vanity, condemning his owne vanity in his thoughts.
But when he saw the crookedness of Cain, he called his second son Habel, which is vanity, condemning his own vanity in his thoughts.
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And it is of speciall note and obseruance, that after that, he tooke occasion by the names of his children, to vnfold the misery of man.
And it is of special note and observance, that After that, he took occasion by the names of his children, to unfold the misery of man.
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Sheth, a child begotten after his owne image and likenesse, as well concerning his creation as corruption. Sheth, a child begotten After his own image and likeness, as well Concerning his creation as corruption.
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Sheth called his sonne Enoch, which is desperation. Enoch called his sonne Kenan, which is dispossession. Sheth called his son Enoch, which is desperation. Enoch called his son Kenan, which is dispossession.
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Kenan called his son Mahalaleel, which is perceiuing death Rahel yeelding vp the ghost in her painfull trauell, called her child Bennoni, which is, the sonne of my sorrow. Kenan called his son Mahalaleel, which is perceiving death Rachel yielding up the ghost in her painful travel, called her child Bennoni, which is, the son of my sorrow.
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Of such significant names of mans misery the Scripture is full ▪ one I cannot passe in silence, to wit of Phinehas wife, who whē she hard that the Arke of God was taken by the Philistines,
Of such significant names of men misery the Scripture is full ▪ one I cannot pass in silence, to wit of Phinehas wife, who when she hard that the Ark of God was taken by the philistines,
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and that religion was gone, she called the child Icabod ; which is, the glory is gone from Israell.
and that Religion was gone, she called the child Ichabod; which is, the glory is gone from Israel.
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The Lord grant that wee haue neuer cause so to say, so to christen our children,
The Lord grant that we have never cause so to say, so to christen our children,
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or so to sigh to the sorrowe of our sinfull soules, when as for our vnthankfulnesse, the glorie shall go from Englād.
or so to sighs to the sorrow of our sinful Souls, when as for our unthankfulness, the glory shall go from Englād.
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The vse of all is this:
The use of all is this:
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that as nere as we can, wee should cleipe our children with significant names, such as are no sooner heard,
that as never as we can, we should cleipe our children with significant names, such as Are no sooner herd,
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but they should make an impression in vs & them, either of the Lords mercie, or our owne miserie.
but they should make an impression in us & them, either of the lords mercy, or our own misery.
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But and if we will take in the pride of our harts, such names sauoring of flesh and bloud as Dauid did,
But and if we will take in the pride of our hearts, such names savouring of Flesh and blood as David did,
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when he called his sonne Absalon, which is the fathers peace: let vs take heede it fall not out with vs as it did with him;
when he called his son Absalom, which is the Father's peace: let us take heed it fallen not out with us as it did with him;
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for hee became his fathers bane.
for he became his Father's bane.
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A good aduertisement to see to our names, that wee bee not better called, then qualified,
A good advertisement to see to our names, that we be not better called, then qualified,
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as Absalon was, crossing a good name with a bad nature.
as Absalom was, crossing a good name with a bad nature.
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As for prophane names taken from the Gentiles, and such as sauour of idolatry, away with them,
As for profane names taken from the Gentiles, and such as savour of idolatry, away with them,
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as Iupiter, Mercurie, Venus &c. Names we may take of our ancestors, so wee follow their vertues, as Dauid, Abraham, Isaac, Iacob.
as Iupiter, Mercury, Venus etc. Names we may take of our Ancestors, so we follow their Virtues, as David, Abraham, Isaac, Iacob.
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It is written of one, that he was so obliuious, that he had forgotten his owne name.
It is written of one, that he was so oblivious, that he had forgotten his own name.
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I feare there bee many such who little regard to follow the vertues of such as they would bee called after;
I Fear there be many such who little regard to follow the Virtues of such as they would be called After;
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yea oftentimes wee heare the sound of our names, but we forget the signification.
yea oftentimes we hear the found of our names, but we forget the signification.
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Thou shalt bee no more called Iacob but Israel, as preuailing with God, so said the angell; Thou shalt be no more called Iacob but Israel, as prevailing with God, so said the angel;
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and after Iacob had it, he neuer lost it, hee neuer forgot it:
and After Iacob had it, he never lost it, he never forgotten it:
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and it was with him as with Scipio Africanus, Qui nihil inde praeter cognomen accepisse dicitur, he had nothing frō Carthage but the bare name:
and it was with him as with Scipio Africanus, Qui nihil inde praeter cognomen accepisse dicitur, he had nothing from Carthage but the bore name:
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so what had he or what haue we in this world, but a wrastling with God for a blessing?
so what had he or what have we in this world, but a wrestling with God for a blessing?
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The daughter of Phanuel.
The daughter of Phanuel.
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From her gracious name, now come wee to the faithfull family whereof she was descended, which is here said to be Phanuel.
From her gracious name, now come we to the faithful family whereof she was descended, which is Here said to be Phanuel.
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A gracious childe no doubt, of gratious parents, I meane, a flourishing branch of a fruitfull tree:
A gracious child no doubt, of gracious Parents, I mean, a flourishing branch of a fruitful tree:
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for Phanuel is Peniel mentioned, Gene. 32.30. which is the face of God, being the place where Iacob wrastled with the Angell,
for Phanuel is Peniel mentioned, Gene. 32.30. which is the face of God, being the place where Iacob wrestled with the Angel,
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& said, I haue seene God face to face, and my life is preserued.
& said, I have seen God face to face, and my life is preserved.
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In memorie whereof Phanuel learned 3. things, notable presidents for fathers of families to follow, in making holy their children and houshold.
In memory whereof Phanuel learned 3. things, notable Presidents for Father's of families to follow, in making holy their children and household.
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1 The sight of God in his word, thus: I haue seene God face to face.
1 The sighed of God in his word, thus: I have seen God face to face.
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2 The wrastling with God for a blessing by powerfull prayer, and practise of all piety, thus:
2 The wrestling with God for a blessing by powerful prayer, and practice of all piety, thus:
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I will not let thee go, except thou blesse me.
I will not let thee go, except thou bless me.
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3 The assurance of Gods mercie and blessing after such fight & contention, in these words: my life is preserued.
3 The assurance of God's mercy and blessing After such fight & contention, in these words: my life is preserved.
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Let this bee a modell to frame your families by:
Let this be a model to frame your families by:
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so shall ye bee blessed in all your habitations as was Abraham, Cornelius, Abed-Edō, Lazarus at Bethania, so shall you be blessed in all your habitations as was Abraham, Cornelius, Abed-edom, Lazarus At Bethany,
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and Iosua, when he resolued & said, If it seem euill vnto you to serue the Lord, choose you this day whom you will serue:
and Iosua, when he resolved & said, If it seem evil unto you to serve the Lord, choose you this day whom you will serve:
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but I and my house wil serue the Lord. but I and my house will serve the Lord.
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Godlines is great gaine, whereunto appertaineth not onely the things of this life, but of the life to come.
Godliness is great gain, whereunto appertaineth not only the things of this life, but of the life to come.
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Is it gaine you seeke for? & would you aduance your houses? and preferre your children? Then liue godlily, Is it gain you seek for? & would you advance your houses? and prefer your children? Then live godlily,
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& bring them vp in his feare:
& bring them up in his Fear:
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so shall ye not only honour them in this world, but in the world to come.
so shall you not only honour them in this world, but in the world to come.
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I haue beene yong, saith Dauid, and now am old; yet I neuer saw the righteous forsaken, nor his seede begging his bread.
I have been young, Says David, and now am old; yet I never saw the righteous forsaken, nor his seed begging his bred.
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The remembrance of the iust is with praise, but the name of the wicked is with rottennesse:
The remembrance of the just is with praise, but the name of the wicked is with rottenness:
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Let the rule of the Apostle guide you in the bringing vp of your children and familie in nurture, & holy discipline.
Let the Rule of the Apostle guide you in the bringing up of your children and family in nurture, & holy discipline.
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If there be any that prouideth not for his owne, and namely for them of his houshould, he denieth the faith,
If there be any that Provideth not for his own, and namely for them of his household, he Denieth the faith,
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and is worse then an infidell.
and is Worse then an infidel.
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Which is true and may be verified, not so much of temporall trash, as of heauenly treasure;
Which is true and may be verified, not so much of temporal trash, as of heavenly treasure;
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euē of that which r•st cankereth not, moth consumeth not, nor theefe breaketh through, and stealeth.
even of that which r•st cankereth not, moth consumeth not, nor thief breaks through, and steals.
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Men thinke it sufficient if they be godly themselues, though their children bee riotous. Let Ely his example answere that obiection, punished for his impunity:
Men think it sufficient if they be godly themselves, though their children be riotous. Let Ely his Exampl answer that objection, punished for his impunity:
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& let Iobes care of his children banqueting, increase thy diligēce in feare of their future fall.
& let Job's care of his children banqueting, increase thy diligence in Fear of their future fallen.
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The Senate & people of Rome as Tullie recordeth, sent euery yeare six of their Princes children to the land of Hetruria, there to learne the art of diuination.
The Senate & people of Room as Tullie recordeth, sent every year six of their Princes children to the land of Etruria, there to Learn the art of divination.
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To credit the profession of diuinity, then Princes children were sent to see into the entrals of beasts, & flight of birds;
To credit the profession of divinity, then Princes children were sent to see into the entrails of beasts, & flight of Birds;
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our inspection now is deeper, and we soare higher, euen into the bloudy wounds of a sweete sauiour, bleeding on earth, pleading in heauen:
our inspection now is Deeper, and we soar higher, even into the bloody wounds of a sweet Saviour, bleeding on earth, pleading in heaven:
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and yet (woe is me therefore) both meane men, and mightie thinke diuinity too base for their profession.
and yet (woe is me Therefore) both mean men, and mighty think divinity too base for their profession.
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O that wee had the gleanings of our noble, gentle, and princely bloud, for the credit of our religiō, weaned, vowed,
O that we had the gleanings of our noble, gentle, and princely blood, for the credit of our Religion, weaned, vowed,
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and dedicated (as Anna did her Samuel) Nazarites for the Lord, and in her owne words thus:
and dedicated (as Anna did her Samuel) nazarites for the Lord, and in her own words thus:
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I will bring him that he may appeare before the Lord, and there abide for euer. I will bring him that he may appear before the Lord, and there abide for ever.
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The Lord from Horeb inioyned this exercise to all fathers, that they should teach their children thus:
The Lord from Horeb enjoined this exercise to all Father's, that they should teach their children thus:
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when thy sonne shall aske rhe in time to come, What mean these testimonies, and ordinances and lawes? then thou shalt say vnto thy sonne &c. Hezechiah rehearseth it as a benefit to all posterity, that godlinesse should flowe from faithfull fathers to faithfull children, The liuing: the liuing, hee shall confesse thee, as I doe this day, the father to the children shall declare thy truth. when thy son shall ask rhe in time to come, What mean these testimonies, and ordinances and laws? then thou shalt say unto thy son etc. Hezekiah rehearseth it as a benefit to all posterity, that godliness should flow from faithful Father's to faithful children, The living: the living, he shall confess thee, as I do this day, the father to the children shall declare thy truth.
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And Paule leaueth it for an instruction irreuocable:
And Paul Leaveth it for an instruction irrevocable:
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Ye fathers prouoke not your children to wrath, but bring them vp in instruction, & information of the Lord. You Father's provoke not your children to wrath, but bring them up in instruction, & information of the Lord.
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Of the Tribe of Ashur.
Of the Tribe of Ashur.
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That Anna her testimony of Christ might bee of greater credit, shee is here commended for the tribe wherof she came, which was Ashur the eight son of Iacob :
That Anna her testimony of christ might be of greater credit, she is Here commended for the tribe whereof she Come, which was Ashur the eight son of Iacob:
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but before I come to speak of that tribe in particular, giue me leaue a little to tell you of the tribes in generall.
but before I come to speak of that tribe in particular, give me leave a little to tell you of the tribes in general.
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And why the spirit of God hath beene so carefull to distinguish tribe frō tribe, in the course of all the scriptures;
And why the Spirit of God hath been so careful to distinguish tribe from tribe, in the course of all the Scriptures;
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which was I assure you for no other cause but to find out the promised seede,
which was I assure you for no other cause but to find out the promised seed,
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euē Christ the Messias and sauiour of all the world, his blessed line and linage.
even christ the Messias and Saviour of all the world, his blessed line and lineage.
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I say, to proue the incarnation, that sith it was his good pleasure to bowe the heauens and come downe to bee manifested in the flesh, it might appeare in what flesh.
I say, to prove the incarnation, that sith it was his good pleasure to bow the heavens and come down to be manifested in the Flesh, it might appear in what Flesh.
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For as in the search of Achās stealth Iosua seuered tribe from tribe, and family from family, mā from man, till he came to Achan the sonne of Carmi, of the tribe of Iuda, and he was taken.
For as in the search of Acha's stealth Iosua severed tribe from tribe, and family from family, man from man, till he Come to achan the son of Carmi, of the tribe of Iuda, and he was taken.
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So search the scripture, & you shall finde in the booke of generations, how carefull the Spirit hath been to seuer tribe frō tribe, house from house, man from man, till it came to Iesus Christ, the son of Dauid, the sonne of Abraham, the father of all the faithfull,
So search the scripture, & you shall find in the book of generations, how careful the Spirit hath been to sever tribe from tribe, house from house, man from man, till it Come to Iesus christ, the son of David, the son of Abraham, the father of all the faithful,
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and so of Isaac, Iacob, and Iudah.
and so of Isaac, Iacob, and Iudah.
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Now that Anna the prophetesse is of the tribe of Ashur, and neither of the tribe of Leui or Iudah, it is much to instruction and consolation, to see that neither the spirit of prophesie is tyed to Leui, nor saluation onely to the tribe of Iuda ;
Now that Anna the prophetess is of the tribe of Ashur, and neither of the tribe of Levi or Iudah, it is much to instruction and consolation, to see that neither the Spirit of prophesy is tied to Levi, nor salvation only to the tribe of Iuda;
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nor we must dispaire of the grace of God, sith the Lord hath giuen saluation apparantly to those that were of another tribe,
nor we must despair of the grace of God, sith the Lord hath given salvation apparently to those that were of Another tribe,
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yea to gētiles aliants from the common weale of Israel.
yea to Gentiles aliants from the Common weal of Israel.
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For if you looke into the booke of God, yee shall find that Ashur was the sonne of Zilpa, handmaid to Lea. Gen. 30.12.13. O Lord how wonderfull are thy mercies, and waies past finding out!
For if you look into the book of God, ye shall find that Ashur was the son of Zilpa, handmaid to Lea. Gen. 30.12.13. Oh Lord how wonderful Are thy Mercies, and ways passed finding out!
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The lawful wife despised, the handmaid respected, & of her must come Ashur one of the tribes in Israel;
The lawful wife despised, the handmaid respected, & of her must come Ashur one of the tribes in Israel;
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and of that tribe sealed vnto saluation, as many as of the tribe of Iuda, euen twelue thousand.
and of that tribe sealed unto salvation, as many as of the tribe of Iuda, even twelue thousand.
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Now in this particular tribe of Ashur whereof Anna came, I doe obserue a double blessing prophesied of;
Now in this particular tribe of Ashur whereof Anna Come, I do observe a double blessing prophesied of;
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one by Iacob, honorable, of much fruit and great aboundance, thus: Concerning Ashur, his bread shall be fat, and he shall giue pleasures for a king.
one by Iacob, honourable, of much fruit and great abundance, thus: Concerning Ashur, his bred shall be fat, and he shall give pleasures for a King.
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By Moses, a religious, and as it were a pregnant prophesie of this Anna the daughter of Phanuel: for saith he, Ashur shalbe blessed with children,
By Moses, a religious, and as it were a pregnant prophesy of this Anna the daughter of Phanuel: for Says he, Ashur shall blessed with children,
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and he shall be acceptable vnto his brethren, and shal dip his foote in oile.
and he shall be acceptable unto his brothers, and shall dip his foot in oil.
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Thy shoes shall be iron and brasse, and thy strēgth shall continue as long as thou liuest.
Thy shoes shall be iron and brass, and thy strength shall continue as long as thou Livest.
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For the first, it may seeme that Ashur was an honourable Tribe, and for honour to be humbled to the obedience of Christ,
For the First, it may seem that Ashur was an honourable Tribe, and for honour to be humbled to the Obedience of christ,
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and of his gospell, is a rare thing in this wicked world:
and of his gospel, is a rare thing in this wicked world:
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for not many mightie, not many noble are called, but GOD hath chosen the foolish things of this world, to confound the wise,
for not many mighty, not many noble Are called, but GOD hath chosen the foolish things of this world, to confound the wise,
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and God hath chosē the weake things of the world to confound the mightie things;
and God hath chosen the weak things of the world to confound the mighty things;
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and vile things of the world, and things which are despised, hath god chosen, and things which are not, to bring to nought, the things that are, that no flesh should reioice in his presence.
and vile things of the world, and things which Are despised, hath god chosen, and things which Are not, to bring to nought, the things that Are, that no Flesh should rejoice in his presence.
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Nay, many in respect of this, that they are great, noble, princely, & haue dipt their foote in oile,
Nay, many in respect of this, that they Are great, noble, princely, & have dipped their foot in oil,
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as was said of Ashur, they take occasion thereby to wax proud, vaine, cruell against the poore,
as was said of Ashur, they take occasion thereby to wax proud, vain, cruel against the poor,
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& grieuous ouer the Saints of God;
& grievous over the Saints of God;
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respecting religion with like reuerence as Rubē did his fathers bed, who defiled it, and so do they:
respecting Religion with like Reverence as Rubē did his Father's Bed, who defiled it, and so do they:
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& therefore I may say as he did, your dignitie is gone. Honour, noblenes, and gentility, stand not so much in your descēt as in your ascēt;
& Therefore I may say as he did, your dignity is gone. Honour, nobleness, and gentility, stand not so much in your descent as in your ascent;
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not how you are descended of men, but how you doe ascend to God;
not how you Are descended of men, but how you do ascend to God;
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it is not the greatnesse of your bloud, but the generosity of your spirit, soaring like Eagles where Christ is, feeding vpon him your selues,
it is not the greatness of your blood, but the generosity of your Spirit, soaring like Eagles where christ is, feeding upon him your selves,
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& bringing him downe for others repast, to iustifie that:
& bringing him down for Others repast, to justify that:
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Kings shall be thy nursing, fathers & Queenes shall be thy nurces, they shal worship thee &c;
Kings shall be thy nursing, Father's & Queens shall be thy Nurses, they shall worship thee etc.;
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Which and if you doe not, then take heede to your place & high callings: for Potētes potēter tormēta pat•ētur, the mighty shall be mightily tormēted.
Which and if you do not, then take heed to your place & high callings: for Potētes potēter tormēta pat•ētur, the mighty shall be mightily tormented.
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Topheth is prepared of old, euen for the mightie it is prepared Fulmen petit culmen. The higher the spire, the nearer to fire. Topheth is prepared of old, even for the mighty it is prepared Fulmen petit culmen. The higher the spire, the nearer to fire.
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But come we to Moses prophesie of Ashur, which seemes more proper to the present occasion,
But come we to Moses prophesy of Ashur, which seems more proper to the present occasion,
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& as it were, a pregnant prophesy of Anna : Ashur shall bee blessed in his children, &c. Ashur in Phanuel, Phanuel in Anna, Anna in her Christ, of whō shee trauelled in expectation, till shee saw him in the flesh presented in the Temple.
& as it were, a pregnant prophesy of Anna: Ashur shall be blessed in his children, etc. Ashur in Phanuel, Phanuel in Anna, Anna in her christ, of whom she traveled in expectation, till she saw him in the Flesh presented in the Temple.
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Ashur was blessed in his children, Anna in her Christ.Ashur was blessed in his children, Anna in her christ.
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Ad to the blessing of the faithfull children, a singular and rare constancy in the faith, by such obedience thereunto as appertaineth, mentioned in this:
Ad to the blessing of the faithful children, a singular and rare constancy in the faith, by such Obedience thereunto as appertaineth, mentioned in this:
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Thy shoes shall bee yron and brasse, and thy strength shall continue as long as thou liuest:
Thy shoes shall be iron and brass, and thy strength shall continue as long as thou Livest:
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or as it is in one translation according with the originall: Sicut dies iuuentutis tuae, ita et senectus tua.
or as it is in one Translation according with the original: Sicut dies iuuentutis tuae, ita et Old age tua.
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True in Anna, if euer in any of that tribe, whose shoes were yron and brasse;
True in Anna, if ever in any of that tribe, whose shoes were iron and brass;
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she stedily stoode to the faith of Christ from the first day of her virginity, to the last day of her widdowhead:
she steadily stood to the faith of christ from the First day of her virginity, to the last day of her widdowhead:
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I say, so long as she liued, shee did continue a virgine, a wife, a widdow,
I say, so long as she lived, she did continue a Virgae, a wife, a widow,
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and was found faithfull and constant in all estates. Sicut dies iuuentutis ita et senectutis : As was her youth, so was her age.
and was found faithful and constant in all estates. Sicut dies iuuentutis ita et senectutis: As was her youth, so was her age.
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A iust reproofe to the men and women of these our wretched dayes:
A just reproof to the men and women of these our wretched days:
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wherein for the most part, all are shod with corke for shoes of brasse and yron:
wherein for the most part, all Are shod with cork for shoes of brass and iron:
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wee are not of Ashur, stidy in the truth, but wee are blowne away with euery blast of vaine doctrine, and there is not the least gale of prosperity,
we Are not of Ashur, stidy in the truth, but we Are blown away with every blast of vain Doctrine, and there is not the least gale of Prosperity,
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or storme of aduersity, but it maketh vs to goe back as in the day of Midian, or like the children of Ephraim, which being harnissed and carying bowes, turned themselues back in the day of battaile.
or storm of adversity, but it makes us to go back as in the day of Midian, or like the children of Ephraim, which being harnissed and carrying bows, turned themselves back in the day of battle.
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Nay, the Lord is so careful we should no• turne back, that by his aduertisement wee may not so much as looke back,
Nay, the Lord is so careful we should no• turn back, that by his advertisement we may not so much as look back,
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and therfore he said, remember Lots wife.
and Therefore he said, Remember Lots wife.
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Yea and Paule went yet a degree further, when hee said one thing I doe, I forget all behind, and hold hard to that which is before, &c. Where note, that not onely our foote and eie, Yea and Paul went yet a degree further, when he said one thing I do, I forget all behind, and hold hard to that which is before, etc. Where note, that not only our foot and eye,
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but our very thoughts must go forward and not backward.
but our very thoughts must go forward and not backward.
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You haue begunne well this good newe yeare, now what should let you to go forward? Let a daughter of Phanuel, & a child of Ashur, gracious Anna teach the perseuerance in this Christian life, to end thy widdowhoode in his feare,
You have begun well this good new year, now what should let you to go forward? Let a daughter of Phanuel, & a child of Ashur, gracious Anna teach the perseverance in this Christian life, to end thy widdowhoode in his Fear,
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as thou hast begunne thy virginity in his faith. And beware of relapse, both in the point of faith and fact:
as thou hast begun thy virginity in his faith. And beware of relapse, both in the point of faith and fact:
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if thou fall from faith, see thy iudgement. Heb. 6.4.5.6.
if thou fallen from faith, see thy judgement. Hebrew 6.4.5.6.
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If frō thine obedience, which is in matter of fact, then see thy iudgement. 2 Pet. •. 20.21. No man that taketh the plowe in his hand, and looketh back, is fit for the kingdome of God:
If from thine Obedience, which is in matter of fact, then see thy judgement. 2 Pet. •. 20.21. No man that Takes the plow in his hand, and looks back, is fit for the Kingdom of God:
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obserue (O Christian) saith one, what Christ puts into thine hand, Non delicias, pecunias, et id genus reliqua,
observe (Oh Christian) Says one, what christ puts into thine hand, Non Delicias, pecunias, et id genus Rest,
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sed stiuā, the plow stilt, which is thy paines in piety, neuer to be left off,sed stiuā, the blow stilt, which is thy pains in piety, never to be left off,
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if thou looke to reape blessednes for thy painfulnes.
if thou look to reap blessedness for thy painfulness.
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It is said of the powers diuine, in the first of Ezechiel, Quod non reuertebantur, cum ambularēt, that they returned not whē they went. & Eze. 46.9. churchgoers may not returne by the way of the gate, whereby they came in:
It is said of the Powers divine, in the First of Ezechiel, Quod non reuertebantur, cum ambularent, that they returned not when they went. & Ezekiel 46.9. churchgoers may not return by the Way of the gate, whereby they Come in:
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but they must go forth ouer against it; ye must gaine by your deuotions, & euer depart better instructed then when ye came.
but they must go forth over against it; you must gain by your devotions, & ever depart better instructed then when you Come.
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This is the day of circumcision, ye must be cut, not in the outward skinne, but in the inward heart and conscience:
This is the day of circumcision, you must be Cut, not in the outward skin, but in the inward heart and conscience:
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for thus saith the Lord, no stranger vncircumcised in heart, nor vncircumcised in flesh shall enter into my sanctuarie,
for thus Says the Lord, no stranger uncircumcised in heart, nor uncircumcised in Flesh shall enter into my sanctuary,
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neither yet the Leuits that are gone back from me when Israel went astray from me after their Idols,
neither yet the Leuits that Are gone back from me when Israel went astray from me After their Idols,
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but they shall beare their iniquity.
but they shall bear their iniquity.
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So then for conclusion, let Anna her constancy bee your rule, who first & last followed Christ with perseuerance, perseuerantia, cūseueritate :
So then for conclusion, let Anna her constancy be your Rule, who First & last followed christ with perseverance, perseuerantia, cūseueritate:
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be kind to your godly motions, and cherish them, but be cruel to your bad affections, & kill them. Salomon saith well.
be kind to your godly motions, and cherish them, but be cruel to your bad affections, & kill them. Solomon Says well.
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Pro. 18, 9. Hee that is slothfull in his worke, is euen the brother of him that is a great waster.Pro 18, 9. He that is slothful in his work, is even the brother of him that is a great waster.
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The Angels vpon the ladder were not seene to rest, but either to ascend, or descend;
The Angels upon the ladder were not seen to rest, but either to ascend, or descend;
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and Christ in the Canticles is described to haue legs of marble in sockets of gold:
and christ in the Canticles is described to have legs of Marble in sockets of gold:
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to teach vs that constancy in Christ, is constancy in gold, and more precious then the Carbuncle Topas, or Chrisolite, yea and more sweete thē all the trees of incense.
to teach us that constancy in christ, is constancy in gold, and more precious then the Carbuncle Topaz, or Chrysolite, yea and more sweet them all the trees of incense.
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In via vi•tutis non progredi, regredi est, & qui non proficit deficit :In via vi•tutis non progredi, regredi est, & qui non proficit deficit:
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Not to go forward in the way of vertue, is to go backward, and he leeseth that gaineth no•.
Not to go forward in the Way of virtue, is to go backward, and he leeseth that gains no•.
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Which was of a great age, after shee had liued with an husband seuē years from her virginity, &c. Which was of a great age, After she had lived with an husband seuē Years from her virginity, etc.
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In the description of Anna her person, I haue told you that she was by profession a Prophetesse, by name gracious, of a religious familie, and of an honourable Tribe.
In the description of Anna her person, I have told you that she was by profession a Prophetess, by name gracious, of a religious family, and of an honourable Tribe.
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It now remaineth, we come to the maturity of her age, and threfold state of her life, which she passed in all godlines & honesty:
It now remains, we come to the maturity of her age, and threefold state of her life, which she passed in all godliness & honesty:
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all to make her witnesse of greater credit, to the honour of her Christ, whom she published
all to make her witness of greater credit, to the honour of her christ, whom she published
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For as the wise man saith, Age is a crowne of glory, when it is found in the way of righteousnes Pro. 16.31. That is, when it is ioyned with religion ▪ or else the elder that the wicked are, the more they are to be abhorred.
For as the wise man Says, Age is a crown of glory, when it is found in the Way of righteousness Pro 16.31. That is, when it is joined with Religion ▪ or Else the elder that the wicked Are, the more they Are to be abhorred.
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Her age argued her honesty, vertue, and godly life: for the sinner, wicked, and vnrighteous liue not halfe their daies:
Her age argued her honesty, virtue, and godly life: for the sinner, wicked, and unrighteous live not half their days:
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Pride, auarice, wine, & women are hatchets to cut downe the tree of thy life, ere it come to it full growth.
Pride, avarice, wine, & women Are hatchet's to Cut down the tree of thy life, ere it come to it full growth.
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Dalila in her wantonnesse, Baltassar in his bolles, Absalon in his pride, were all cut off in the middest of their daies; Delilah in her wantonness, Balthasar in his bolls, Absalom in his pride, were all Cut off in the midst of their days;
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sinne goeth before destruction, & it hasteneth on the iudgement.
sin Goes before destruction, & it hasteneth on the judgement.
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As one flood puts on another till they come to the great Ocean, and then they are swallowed vp:
As one flood puts on Another till they come to the great Ocean, and then they Are swallowed up:
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so one sinne puts on another, till we come to the graue, & then all are swallowed vp in iudgemēt.
so one sin puts on Another, till we come to the graven, & then all Are swallowed up in judgement.
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I say therefore, Obsta principijs, begin betimes, and let thine age & thine honesty grow together:
I say Therefore, Obsta principijs, begin betimes, and let thine age & thine honesty grow together:
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for what an incongruity is it to bee gray in haires, and greene in affection? thy yeares to go forward, and thy religion backward?
for what an incongruity is it to be grey in hairs, and green in affection? thy Years to go forward, and thy Religion backward?
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It is said of Anna, Quod haec processerat in diebus multis, because with the course of her yeares, ran the circle of her religion, vertue and honesty;
It is said of Anna, Quod haec processerat in diebus multis, Because with the course of her Years, ran the circle of her Religion, virtue and honesty;
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& as the daies of her youth passed, so the vanities of this world euer died in her.
& as the days of her youth passed, so the vanities of this world ever died in her.
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Erubescat senectus, quae se emendare non potest, that old age may bee ashamed and blush, that knoweth not how to begin to amend.Erubescat Old age, Quae se emendare non potest, that old age may be ashamed and blush, that Knoweth not how to begin to amend.
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I say amend, for that manie hauing passed their youth in sinne, shame, and ignorance, deeme it too late to amend when they are old;
I say amend, for that many having passed their youth in sin, shame, and ignorance, deem it too late to amend when they Are old;
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as when they say, I am now too old to learne: to whom I answere; Etiamsi senes magis decet docere, quam discere, magis tamen decet discere quam ignorare, August:
as when they say, I am now too old to Learn: to whom I answer; Even if senes magis Deceit docere, quam discere, magis tamen Deceit discere quam ignorare, August:
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in Epist. ad Heb. Although it be more seemely for old age to teach then to be taught,in Epistle ad Hebrew Although it be more seemly for old age to teach then to be taught,
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yet is it much more seemely to learne then to bee ignorant. The onely thing that letteth in old age to learne and to amend, is auarice:
yet is it much more seemly to Learn then to be ignorant. The only thing that lets in old age to Learn and to amend, is avarice:
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Cum cūcta vitia in sene consenescunt, sola auaritia iuuenesc•t : Whē all vices grow old in age, onely couetousnesse waxeth young.Cum cūcta Vices in seen consenescunt, sola auaritia iuuenesc•t: When all vices grow old in age, only covetousness Waxes young.
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The vse of all is, that our old age should euer be a credit to our place and calling.
The use of all is, that our old age should ever be a credit to our place and calling.
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As also that as our yeares do increase, sin should decrease;
As also that as our Years do increase, since should decrease;
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and neede we had, by Anna her exāple to weane our affections in youth, that they do not ouerule vs in our age.
and need we had, by Anna her Exampl to wean our affections in youth, that they do not ouerule us in our age.
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Ex peruersa volūtate facta est cōsuetudo, et dū cōsuetudini non resistitur, facta est necessitas, of a froward wil is ingendred an euill custome,Ex peruersa volūtate facta est cōsuetudo, et dum cōsuetudini non resistitur, facta est Necessity, of a froward will is engendered an evil custom,
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& while custome is not withstood, it growes to a necessity. Peccata senum praedicantur in quid, Old mens sins are essentiall.
& while custom is not withstood, it grows to a necessity. Peccata Senum praedicantur in quid, Old men's Sins Are essential.
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I do further obserue out of the text, that she passed the threfold state of her life, in all piety and godlinesse.
I do further observe out of the text, that she passed the threefold state of her life, in all piety and godliness.
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A virgin, a wife, & a widow, she passed all without staine to any, a pure virgin,
A Virgae, a wife, & a widow, she passed all without stain to any, a pure Virgae,
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an honourable wife, a religious widow: so she liued, and so she died, and for that her name is memorable.
an honourable wife, a religious widow: so she lived, and so she died, and for that her name is memorable.
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Now of these three kindes of life, to wit, virginity, marriage and widdowhead, the Monkes make much adoe,
Now of these three Kinds of life, to wit, virginity, marriage and widdowhead, the Monks make much ado,
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and such a difference in the sight of men and God too, as doth no lesse argue thē of foule impietie,
and such a difference in the sighed of men and God too, as does not less argue them of foul impiety,
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then of iust hypocrisie, preferring virginity and widdowhoode much before marriage, euen in the sight of God:
then of just hypocrisy, preferring virginity and widdowhoode much before marriage, even in the sighed of God:
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for they attribute vnto virginity the fruite and merit of a hundred fold, vnto widdowhoode of sixtie fold,
for they attribute unto virginity the fruit and merit of a hundred fold, unto widdowhoode of sixtie fold,
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but vnto Matrimonie, as a state more vile and beggerly, only thirty fold.
but unto Matrimony, as a state more vile and beggarly, only thirty fold.
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Yea and yet some more superstitious thē these, who left vnto mariage no place of fruit or blessing;
Yea and yet Some more superstitious them these, who left unto marriage no place of fruit or blessing;
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but that of an hundred fold they gaue vnto martyrdome, that of sixtie fold to virginity,
but that of an hundred fold they gave unto martyrdom, that of sixtie fold to virginity,
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and that of thirtie fold to widdowhoode;
and that of thirtie fold to widdowhoode;
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reckoning mariage among those kindes of life, which are nothing pleasing vnto God, but onely of mercy suffred to bee,
reckoning marriage among those Kinds of life, which Are nothing pleasing unto God, but only of mercy suffered to be,
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and are not farre from fornication, Whereupon this speech hath fallen from their filthy mouthes: Nuptiae teram replent, virginitas Caelum, The married replenish the earth, but virgins fill heauen;
and Are not Far from fornication, Whereupon this speech hath fallen from their filthy mouths: Nuptiae teram replent, virginitas Caelum, The married replenish the earth, but Virgins fill heaven;
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as and if lawfull marriage had nought to doe with heauen. O how truly are the foule frogs taxed in the froth of their fornication, sin,
as and if lawful marriage had nought to do with heaven. O how truly Are the foul frogs taxed in the froth of their fornication, since,
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& sodomie, by Bale in his Votaries, thus? They frowne at marriage, who laugh at letchery.
& sodomy, by Bale in his Votaries, thus? They frown At marriage, who laugh At lechery.
cc n1, p-acp n1 p-acp po31 n2, av? pns32 vvb p-acp n1, r-crq vvb p-acp n1.
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But leaue wee these hypocrites in their superstition, and let vs see what the Scripture saith of these three states of life.
But leave we these Hypocrites in their Superstition, and let us see what the Scripture Says of these three states of life.
p-acp n1 pns12 d n2 p-acp po32 n1, cc vvb pno12 vvi r-crq dt n1 vvz pp-f d crd n2 pp-f n1.
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1 First, the scripture saith, of a truth, I perceiue that God is no respecter of persons,
1 First, the scripture Says, of a truth, I perceive that God is no respecter of Persons,
vvd ord, dt n1 vvz, pp-f dt n1, pns11 vvb cst np1 vbz dx n1 pp-f n2,
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but in euery nation he that feareth him, & worketh righteousnes, is accepted of him. Acts. 10.34. 2 And Paule saith, Circumcision auaileth nothing, nor vncircumcision, but the keeping of the commandements of God. 3 And againe, Gal. 3.28. There is neither Iewe nor Grecian, there is neither bond nor free, there is neither male nor female: but in every Nation he that fears him, & works righteousness, is accepted of him. Acts. 10.34. 2 And Paul Says, Circumcision avails nothing, nor uncircumcision, but the keeping of the Commandments of God. 3 And again, Gal. 3.28. There is neither Iewe nor Grecian, there is neither bound nor free, there is neither male nor female:
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for ye are all one in Christ Iesus: And if ye be Christs, then are ye Abrahams seede, and heires by promise.
for you Are all one in christ Iesus: And if you be Christ, then Are you Abrahams seed, and Heirs by promise.
c-acp pn22 vbr d pi p-acp np1 np1: cc cs pn22 vbb npg1, av vbr pn22 npg1 n1, cc n2 p-acp n1.
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Out of all which I gather that God is no accepter of persons, nor respecteth any mā, place, state or condition of men,
Out of all which I gather that God is no accepter of Persons, nor respecteth any man, place, state or condition of men,
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but as they respect him in true piety and godlinesse. He respecteth no person, place or state of life, but in the cause:
but as they respect him in true piety and godliness. He respecteth no person, place or state of life, but in the cause:
cc-acp c-acp pns32 vvb pno31 p-acp j n1 cc n1. pns31 vvz dx n1, n1 cc n1 pp-f n1, cc-acp p-acp dt n1:
(5) part (DIV2)
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blessed cause, blessed person, whether virgin, wife or widdowe: cursed cause, cursed person, whether widdowe, wife, or virgin.
blessed cause, blessed person, whither Virgae, wife or widow: cursed cause, cursed person, whither widow, wife, or Virgae.
j-vvn n1, j-vvn n1, cs n1, n1 cc n1: j-vvn n1, j-vvn n1, cs n1, n1, cc n1.
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Giue me a religious virgin, and I will prefer her before an irreligious wife or widdowe;
Give me a religious Virgae, and I will prefer her before an irreligious wife or widow;
vvb pno11 dt j n1, cc pns11 vmb vvi pno31 p-acp dt j n1 cc n1;
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giue me a religious wife or widdowe, and I will preferre her before an irreligious virgin.
give me a religious wife or widow, and I will prefer her before an irreligious Virgae.
vvb pno11 dt j n1 cc n1, cc pns11 vmb vvi pno31 p-acp dt j n1.
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For if God respect not circūcision which was his owne ordinance, and vnder the lawe, nor reiecteth vncircumcisiō, which was abominable by the Law, but a new creature;
For if God respect not circumcision which was his own Ordinance, and under the law, nor rejects uncircumcision, which was abominable by the Law, but a new creature;
p-acp cs np1 vvb xx n1 r-crq vbds po31 d n1, cc p-acp dt n1, ccx vvz n1, r-crq vbds j p-acp dt n1, cc-acp dt j n1;
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will he (trow you) regard virginity, which was neuer enioyned by law, but as a newe creature.
will he (trow you) regard virginity, which was never enjoined by law, but as a new creature.
vmb pns31 (vvi pn22) vvb n1, r-crq vbds av-x vvn p-acp n1, cc-acp c-acp dt j n1.
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I gather againe, that vpon the touch of Christ, all states are sanctified, and neuer till we haue dipped our stoles in the bloud of the Lamb:
I gather again, that upon the touch of christ, all states Are sanctified, and never till we have dipped our stoles in the blood of the Lamb:
pns11 vvb av, cst p-acp dt n1 pp-f np1, d n2 vbr vvn, cc av c-acp pns12 vhb vvn po12 n2 p-acp dt n1 pp-f dt n1:
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If then ye be Christs, yee are Abrahams seede, and heires by promise:
If then you be Christ, ye Are Abrahams seed, and Heirs by promise:
cs av pn22 vbb npg1, pn22 vbr npg1 n1, cc n2 p-acp n1:
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not heires for that ye are Iewes rather then Grecians, not heires for that ye are men, rather then women, virgins rather then wiues, Kings rather thē peasants:
not Heirs for that you Are Iewes rather then Greeks, not Heirs for that you Are men, rather then women, Virgins rather then wives, Kings rather them peasants:
xx n2 p-acp cst pn22 vbr np2 av-c av njp2, xx n2 p-acp cst pn22 vbr n2, av-c cs n2, n2 av-c cs n2, n2 av-c pno32 n2:
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but ye are heires because of the promise, euen of the promised seede;
but you Are Heirs Because of the promise, even of the promised seed;
cc-acp pn22 vbr n2 p-acp pp-f dt n1, av pp-f dt j-vvn n1;
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which laid vp in your hearts by faith, vnfolds the inheritance vnto you, and maketh you heires of his heauenly kingdome.
which laid up in your hearts by faith, unfolds the inheritance unto you, and makes you Heirs of his heavenly Kingdom.
r-crq vvd a-acp p-acp po22 n2 p-acp n1, vvz dt n1 p-acp pn22, cc vvz pn22 n2 pp-f po31 j n1.
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In which sense I may say with Augustine, Caelibatus Iohannis non praefertur coniugio Abrahae, the single life of Iohn hath no prerogatiue aboue the marriage of Abraham ;
In which sense I may say with Augustine, Caelibatus John non praefertur coniugio Abraham, the single life of John hath no prerogative above the marriage of Abraham;
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and so to conclude with the Apostle.
and so to conclude with the Apostle.
cc av pc-acp vvi p-acp dt n1.
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1. Cor. 7.20.21. &c. Let euery man abide in the same vocation wherein he was called.
1. Cor. 7.20.21. etc. Let every man abide in the same vocation wherein he was called.
crd np1 crd. av vvb d n1 vvi p-acp dt d n1 c-crq pns31 vbds vvn.
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Art thou called beeing a seruant? care not for it. Art thou bound to a wife? seeke not to bee loosed:
Art thou called being a servant? care not for it. Art thou bound to a wife? seek not to be loosed:
vb2r pns21 vvn vbg dt n1? vvb xx p-acp pn31. vb2r pns21 vvn p-acp dt n1? vvb xx pc-acp vbi vvn:
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art thou loosed from a wife? seeke not to be bound But if thou takest a wife, thou sinnest not;
art thou loosed from a wife? seek not to be bound But if thou Takest a wife, thou Sinnest not;
n1 pns21 vvn p-acp dt n1? vvb xx pc-acp vbi vvn cc-acp cs pns21 vv2 dt n1, pns21 vv2 xx;
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and if a virgin marry, she sinneth not:
and if a Virgae marry, she Sinneth not:
cc cs dt n1 uh, pns31 vvz xx:
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neuerthelesse such shall haue trouble in the flesh, I say in the flesh, not in the faith:
nevertheless such shall have trouble in the Flesh, I say in the Flesh, not in the faith:
av d vmb vhi n1 p-acp dt n1, pns11 vvb p-acp dt n1, xx p-acp dt n1:
(5) part (DIV2)
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for it is no touch of faith for virgens ro marrie. And therfore true it is, Molestiae coniugij, sunt paena peccati, non matrimonij :
for it is no touch of faith for virgens ro marry. And Therefore true it is, Molestiae coniugij, sunt paena peccati, non Matrimony:
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the troubles of marriage, are punishments of sin, not of matrimony:
the Troubles of marriage, Are punishments of since, not of matrimony:
dt n2 pp-f n1, vbr n2 pp-f n1, xx pp-f n1:
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But leaue we the comparison, and come we to Anna, how commendably shee passed these three states of life, in all piety and godlinesse:
But leave we the comparison, and come we to Anna, how commendably she passed these three states of life, in all piety and godliness:
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for it is euident by the text, shee was a chaste virgine, a chaste wife, & a chaste widdowe.
for it is evident by the text, she was a chaste Virgae, a chaste wife, & a chaste widow.
c-acp pn31 vbz j p-acp dt n1, pns31 vbds dt j n1, dt j n1, cc dt j n1.
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A rare thing in these vnchaste daies, wherin fewe, either virgins, wiues, or widdowes go vnspotted:
A rare thing in these unchaste days, wherein few, either Virgins, wives, or widow's go unspotted:
dt j n1 p-acp d j n2, c-crq d, d n2, n2, cc n2 vvb j:
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she liued with one husband seauen yeares frō her virginity Ergo, she was a virgin vnspotted in the day of her espousals.
she lived with one husband seauen Years from her virginity Ergo, she was a Virgae unspotted in the day of her espousals.
pns31 vvd p-acp crd n1 crd n2 p-acp po31 n1 fw-la, pns31 vbds dt n1 j p-acp dt n1 pp-f po31 n2.
(5) part (DIV2)
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She liued seauen yeares with an husband; she liued with him, shee liued not from him;
She lived seauen Years with an husband; she lived with him, she lived not from him;
pns31 vvd crd n2 p-acp dt n1; pns31 vvd p-acp pno31, pns31 vvd xx p-acp pno31;
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she liued to loue him, she liued to obey him, him and no other: for that had bin a death and not a life.
she lived to love him, she lived to obey him, him and no other: for that had been a death and not a life.
pns31 vvd pc-acp vvi pno31, pns31 vvd pc-acp vvi pno31, pno31 cc uh-dx n-jn: c-acp cst vhd vbn dt n1 cc xx dt n1.
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The text saith well, shee liued with him, which argued her patience as well as her chastity:
The text Says well, she lived with him, which argued her patience as well as her chastity:
dt n1 vvz av, pns31 vvd p-acp pno31, r-crq vvd po31 n1 c-acp av c-acp po31 n1:
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for if she had not beene peaceable ▪ it had beene no life but a death they led, according to that of Siracides: an euill wife is a yoke of Oxen that draweth diuerse waies, hee that hath her is as though he held a Scorpion.
for if she had not been peaceable ▪ it had been no life but a death they led, according to that of Sirach: an evil wife is a yoke of Oxen that draws diverse ways, he that hath her is as though he held a Scorpion.
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Lastly, as the Lord guided her in her virginity, honoured her in marriage, so hee loued and protected her in her widdowhead,
Lastly, as the Lord guided her in her virginity, honoured her in marriage, so he loved and protected her in her widdowhead,
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an estate of life much respected of God, as may appeare by the scriptures.
an estate of life much respected of God, as may appear by the Scriptures.
dt n1 pp-f n1 av-d vvn pp-f np1, c-acp vmb vvi p-acp dt n2.
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Wherein the Lord enioyneth from Horeb, (to which imperiall law all owe homage) Ye shall not trouble any widdowe nor fatherlesse childe;
Wherein the Lord enjoineth from Horeb, (to which imperial law all owe homage) You shall not trouble any widow nor fatherless child;
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if thou vex or trouble such, and so he crie and call vpon me, I will surely heare his crie. if thou vex or trouble such, and so he cry and call upon me, I will surely hear his cry.
cs pns21 vvb cc vvi d, cc av pns31 vvb cc vvi p-acp pno11, pns11 vmb av-j vvi po31 n1.
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And it was a sinne, with a vengeance laid vpon the rulers of Israel, that they iudged not the fatherlesse,
And it was a sin, with a vengeance laid upon the Rulers of Israel, that they judged not the fatherless,
cc pn31 vbds dt n1, p-acp dt n1 vvn p-acp dt n2 pp-f np1, cst pns32 vvd xx dt j,
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neither did the widdows cause come before them. Whom to relieue, the Apostle maketh a part of pure religion, & vndefiled before God.
neither did the Widows cause come before them. Whom to relieve, the Apostle makes a part of pure Religion, & undefiled before God.
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But Anna her widdowhead was pairlelesse both for prouidence & pietie:
But Anna her widdowhead was pairlelesse both for providence & piety:
p-acp np1 po31 n1 vbds j av-d p-acp n1 cc n1:
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she saw the Lord Iesus presented in the Temple, which she could not, either in her virginity,
she saw the Lord Iesus presented in the Temple, which she could not, either in her virginity,
pns31 vvd dt n1 np1 vvd p-acp dt n1, r-crq pns31 vmd xx, av-d p-acp po31 n1,
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or when she was a wife;
or when she was a wife;
cc c-crq pns31 vbds dt n1;
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to tell you that euē therin, widdowhead had the prerogatiue aboue virg•nity, by the Lords prouidence.
to tell you that even therein, widdowhead had the prerogative above virg•nity, by the lords providence.
pc-acp vvi pn22 cst av av, n1 vhd dt n1 p-acp n1, p-acp dt n2 n1.
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And the chastity of her widdowhoode appeared in this, that she so cōtinued for the space of foure score and foure yeares.
And the chastity of her widdowhoode appeared in this, that she so continued for the Molle of foure score and foure Years.
cc dt n1 pp-f po31 n1 vvd p-acp d, cst pns31 av vvn p-acp dt n1 pp-f crd n1 cc crd n2.
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Chambering and wantonnesse rotteth the bones, and shorteneth the life; but temperance euen in that, giueth length of daies.
Chambering and wantonness rotteth the bones, and shorteneth the life; but temperance even in that, gives length of days.
vvg cc n1 vvz dt n2, cc vvz dt n1; cc-acp n1 av-j p-acp d, vvz n1 pp-f n2.
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To liue fourescore and foure yeares was much, and so long to liue in chaste widdowhoode was more:
To live fourescore and foure Years was much, and so long to live in chaste widdowhoode was more:
p-acp vvi crd cc crd n2 vbds d, cc av av-j pc-acp vvi p-acp j n1 vbds n1:
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but all that time to serue God in the Temple night and day with fasting and prayer, was most of all;
but all that time to serve God in the Temple night and day with fasting and prayer, was most of all;
cc-acp d cst n1 pc-acp vvi np1 p-acp dt n1 n1 cc n1 p-acp vvg cc n1, vbds av-ds pp-f d;
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farre from the practise of our wanton widdowes, who ere they haue well finished the funerals of the first husband, are ready to solēnize the Nuptials of a second.
Far from the practice of our wanton widow's, who ere they have well finished the funerals of the First husband, Are ready to solennize the Nuptials of a second.
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Which though I dare not say, it is vnlawfull, yet may I say, it is not seemely,
Which though I Dare not say, it is unlawful, yet may I say, it is not seemly,
r-crq cs pns11 vvb xx vvi, pn31 vbz j, av vmb pns11 vvb, pn31 vbz xx j,
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and charge them with this fault, that they haue soone forgotten their first loue.
and charge them with this fault, that they have soon forgotten their First love.
cc vvb pno32 p-acp d n1, cst pns32 vhb av vvn po32 ord n1.
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It was demanded of Valeria the Romane (her husband being dead) why she married not againe:
It was demanded of Valeria the Roman (her husband being dead) why she married not again:
pn31 vbds vvn pp-f np1 dt jp (po31 n1 vbg j) c-crq pns31 vvd xx av:
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she answered that of right she could not, for that her husband yet liued, though not in her house, yet in her heart;
she answered that of right she could not, for that her husband yet lived, though not in her house, yet in her heart;
pns31 vvd d pp-f n-jn pns31 vmd xx, c-acp cst po31 n1 av vvn, cs xx p-acp po31 n1, av p-acp po31 n1;
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and till he were there dead, shee doubted shee neither ought, nor could marry another.
and till he were there dead, she doubted she neither ought, nor could marry Another.
cc c-acp pns31 vbdr a-acp j, pns31 vvd pns31 dx pi, ccx vmd vvi j-jn.
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And Marcia wife to Cato, being likewise demanded why she married not againe, answered, shee could yet finde none that would marry her but for hers.
And Marcia wife to Cato, being likewise demanded why she married not again, answered, she could yet find none that would marry her but for hers.
cc np1 n1 p-acp np1, vbg av vvn c-crq pns31 vvd xx av, vvd, pns31 vmd av vvi pi cst vmd vvi pno31 p-acp p-acp png31.
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But Amira her answer was full both of loue and wit, when she wonde out her selfe from second marriage, with this resolution.
But Amir her answer was full both of love and wit, when she wonde out her self from second marriage, with this resolution.
p-acp np1 po31 n1 vbds j av-d pp-f n1 cc n1, c-crq pns31 vvd av po31 n1 p-acp ord n1, p-acp d n1.
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If I should marry againe (saith she) then it must needes fall out that my husband should proue either good or bad:
If I should marry again (Says she) then it must needs fallen out that my husband should prove either good or bad:
cs pns11 vmd vvi av (vvz pns31) cs pn31 vmb av vvi av cst po11 n1 vmd vvi d j cc j:
(5) part (DIV2)
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if good, then should I euer liue in feare to loose him; if bad, then in griefe to keepe him, and therefore none is best.
if good, then should I ever live in Fear to lose him; if bad, then in grief to keep him, and Therefore none is best.
cs j, av vmd pns11 av vvi p-acp n1 pc-acp vvi pno31; cs j, av p-acp n1 pc-acp vvi pno31, cc av pix vbz js.
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I speak this to correct the lightnesse of our daies, wherein both Virgins, wiues, and widdowes are too wantonly giuen,
I speak this to correct the lightness of our days, wherein both Virgins, wives, and widow's Are too wantonly given,
pns11 vvb d pc-acp vvi dt n1 pp-f po12 n2, c-crq d n2, n2, cc n2 vbr av av-jn vvn,
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neither regarding the vaile of their virginity, the honour of their marriage, nor the holinesse of their widdowhoode with gracious Anna.
neither regarding the veil of their virginity, the honour of their marriage, nor the holiness of their widdowhoode with gracious Anna.
av-dx vvg dt n1 pp-f po32 n1, dt n1 pp-f po32 n1, ccx dt n1 pp-f po32 n1 p-acp j np1.
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It may seeme in the Apostles time, that widdowes had their speciall place and praise in the church,
It may seem in the Apostles time, that widow's had their special place and praise in the Church,
pn31 vmb vvi p-acp dt n2 n1, cst n2 vhd po32 j n1 cc vvi p-acp dt n1,
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as you may reade, 1. Tim. 5.3.6.11.
as you may read, 1. Tim. 5.3.6.11.
c-acp pn22 vmb vvi, crd np1 crd.
(5) part (DIV2)
138
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491
Nor do I see why euen yet they might not doe vnto God the like good and acceptable seruice, especially those of elder yeares:
Nor do I see why even yet they might not do unto God the like good and acceptable service, especially those of elder Years:
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(5) part (DIV2)
138
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492
and for the yonger women, I say with the Apostle, I will that the yonger women marrie,
and for the younger women, I say with the Apostle, I will that the younger women marry,
cc p-acp dt jc n2, pns11 vvb p-acp dt n1, pns11 vmb d dt jc n2 vvi,
(5) part (DIV2)
138
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and beare children, and gouerne their houses, and giue no occasion to the aduersarie to speake euill.
and bear children, and govern their houses, and give no occasion to the adversary to speak evil.
cc vvi n2, cc vvi po32 n2, cc vvb dx n1 p-acp dt n1 pc-acp vvi j-jn.
(5) part (DIV2)
138
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494
Finally to preserue and keepe thy chastity without corruption in all three estates, six things are required, 1. sobriety. 2. labour, 3. plaine apparrell, 4. a restraint of thy senses, 5. little speach,
Finally to preserve and keep thy chastity without corruption in all three estates, six things Are required, 1. sobriety. 2. labour, 3. plain apparel, 4. a restraint of thy Senses, 5. little speech,
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(5) part (DIV2)
138
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495
and that poudered with honesty, 6. shūning of opportunities, as of persons, place & time. Cassiodore super Matthaeū.
and that powdered with honesty, 6. shunning of opportunities, as of Persons, place & time. Cassiodorus super Matthaeū.
cc d vvn p-acp n1, crd vvg pp-f n2, c-acp pp-f n2, n1 cc n1. np1 fw-la fw-la.
(5) part (DIV2)
138
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496
And went not out of the Temple, but serued God with fasting & prayers night and day. And went not out of the Temple, but served God with fasting & Prayers night and day.
cc vvd xx av pp-f dt n1, cc-acp vvd np1 p-acp vvg cc n2 n1 cc n1.
(5) part (DIV2)
139
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497
From the description of Anna her person, a mirrour of all modesty for virgins, wiues, & widdowes to behold;
From the description of Anna her person, a mirror of all modesty for Virgins, wives, & widow's to behold;
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(5) part (DIV2)
140
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it now remaines wee come to the practise of her life in all piety, and publishing of her Christ in all true faith and verity:
it now remains we come to the practice of her life in all piety, and publishing of her christ in all true faith and verity:
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(5) part (DIV2)
140
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499
her godly life appeared in this, that shee did altogether deuote her selfe to the seruice of her God,
her godly life appeared in this, that she did altogether devote her self to the service of her God,
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(5) part (DIV2)
140
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500
first amplified by circumstance of the place where, In the Temple ; secondly the manner how, with fasting and prayers :
First amplified by circumstance of the place where, In the Temple; secondly the manner how, with fasting and Prayers:
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(5) part (DIV2)
140
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501
thirdly the time when, night and day.
Thirdly the time when, night and day.
ord dt n1 c-crq, n1 cc n1.
(5) part (DIV2)
140
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502
In that she went not out of the Temple, it argued that she was no gadder abroad,
In that she went not out of the Temple, it argued that she was no gadder abroad,
p-acp cst pns31 vvd xx av pp-f dt n1, pn31 vvd cst pns31 vbds dx n1 av,
(5) part (DIV2)
141
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503
but liued all in priuate to God, and with his saincts in the great congregation!
but lived all in private to God, and with his Saints in the great congregation!
cc-acp vvd d p-acp j-jn p-acp np1, cc p-acp po31 n2 p-acp dt j n1!
(5) part (DIV2)
141
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504
whither she went no doubt, as the blessed virgine did to her cosin Elizabeth, Cum festinatione, with all hast.
whither she went no doubt, as the blessed Virgae did to her Cousin Elizabeth, Cum festinatione, with all haste.
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(5) part (DIV2)
141
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505
Non gaudet diu videri in publico, she had no ioy to bee abroad: this blessed widdowe followed after faith, and not fashions.Non Gadet Diu videri in Publico, she had no joy to be abroad: this blessed widow followed After faith, and not fashions.
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(5) part (DIV2)
141
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506
She had no solace but in the assembly of Saints, no ioy but in the fruit of her faith, no pleasure but in the Temple of her God.
She had no solace but in the assembly of Saints, no joy but in the fruit of her faith, no pleasure but in the Temple of her God.
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(5) part (DIV2)
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507
And therefore no doubt she said as Dauid did, blessed are they that dwell in thine house, they will be alway praysing thee.
And Therefore no doubt she said as David did, blessed Are they that dwell in thine house, they will be always praising thee.
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(5) part (DIV2)
143
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For one day in thy court is better then a thousand elsewhere:
For one day in thy court is better then a thousand elsewhere:
p-acp crd n1 p-acp po21 n1 vbz jc cs dt crd av:
(5) part (DIV2)
143
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509
I had rather be a doorkeeper in the house of my God, then to dwell in the tabernacle of the wicked. These dayes are Dinaes dayes;
I had rather be a doorkeeper in the house of my God, then to dwell in the tabernacle of the wicked. These days Are Dinaes days;
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(5) part (DIV2)
143
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for many of our virgins, wiues, and widdowes will not be kept within our dores.
for many of our Virgins, wives, and widow's will not be kept within our doors.
p-acp d pp-f po12 n2, n2, cc n2 vmb xx vbi vvn p-acp po12 n2.
(5) part (DIV2)
144
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And others are so far from seruing of God in the Temple, with gracious Anna, night and day, that of all other places they loue it least, and seeke it last. And Others Are so Far from serving of God in the Temple, with gracious Anna, night and day, that of all other places they love it least, and seek it last.
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(5) part (DIV2)
144
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512
Yea, they neuer come but when they are carried, in the day of their birth to baptisme,
Yea, they never come but when they Are carried, in the day of their birth to Baptism,
uh, pns32 av-x vvb cc-acp c-crq pns32 vbr vvn, p-acp dt n1 pp-f po32 n1 p-acp n1,
(5) part (DIV2)
145
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513
and in the day of their death to buriall. Dina went out of her fathers doores to see the shewes of the Shechemits:
and in the day of their death to burial. Dinah went out of her Father's doors to see the shows of the Shechemites:
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(5) part (DIV2)
145
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514
it cost bloud, and it lost honesty.
it cost blood, and it lost honesty.
pn31 vvd n1, cc pn31 vvd n1.
(5) part (DIV2)
146
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515
Bersheba washed her selfe in publique, it killed her husband, it lost her honor, it endangered the king, and plagued Israel· Beersheba washed her self in public, it killed her husband, it lost her honour, it endangered the King, and plagued Israel·
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(5) part (DIV2)
147
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516
Had Iephthe his daughter kept within the doores, it might haue saued her life, but she was too proude of her fathers praise, out shee must to gaze vpon his glory;
Had Jephthah his daughter kept within the doors, it might have saved her life, but she was too proud of her Father's praise, out she must to gaze upon his glory;
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(5) part (DIV2)
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well well, she bought it deare, for her dance was to the graue, her tymbrels playde her passing peale,
well well, she bought it deer, for her dance was to the graven, her timbrels played her passing peal,
av av, pns31 vvd pn31 j-jn, c-acp po31 n1 vbds p-acp dt n1, po31 n2 vvd po31 j-vvg n1,
(5) part (DIV2)
148
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518
and the Damosells mourned her funerall.
and the Damosels mourned her funeral.
cc dt n2 vvd po31 n1.
(5) part (DIV2)
148
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519
What should I say more? Esau lost the blessing with being abroad, and Iacob got it with being at home.
What should I say more? Esau lost the blessing with being abroad, and Iacob god it with being At home.
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(5) part (DIV2)
149
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In cunctis quae foris sunt vae vae, Amos. 5.16.In cunctis Quae Foris sunt vae vae, Amos. 5.16.
p-acp fw-la fw-la fw-la fw-la fw-la fw-la, np1 crd.
(5) part (DIV2)
150
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521
And they shall say to all in the high wayes, alas, alasse· Dauid in one of his Psalms makes a good wife an ornament for a mans house,
And they shall say to all in the high ways, alas, alasse· David in one of his Psalms makes a good wife an ornament for a men house,
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(5) part (DIV2)
150
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and here I may make a widdow an ornament for the Church of God:
and Here I may make a widow an ornament for the Church of God:
cc av pns11 vmb vvi dt n1 dt n1 p-acp dt n1 pp-f np1:
(5) part (DIV2)
150
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523
Not then an ornament for the Theater, playes, spectacles, fayres, markets, or doue-ales, there onely to see and to be seen;
Not then an ornament for the Theater, plays, spectacles, fairs, Markets, or dove-ales, there only to see and to be seen;
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(5) part (DIV2)
150
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524
No, no, she must be as a snayle to carry her house vpon her backe, her children at her brests, her hādmaids at her heels, with care in her heart,
No, no, she must be as a snail to carry her house upon her back, her children At her breasts, her handmaids At her heels, with care in her heart,
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(5) part (DIV2)
150
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525
and cost in her hands, to buy balme, to bury Christ in her dearest thoughts.
and cost in her hands, to buy balm, to bury christ in her dearest thoughts.
cc vvd p-acp po31 n2, pc-acp vvi n1, pc-acp vvi np1 p-acp po31 js-jn n2.
(5) part (DIV2)
150
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526
He was a Pagan that sayde of Sempronia, that she could saltare & canere, paulo elegantius quam decuit probae :
He was a Pagan that said of Sempronia, that she could saltare & Canere, Paul elegantius quam decuit probae:
pns31 vbds dt j-jn cst vvd pp-f np1, cst pns31 vmd n1 cc n1, fw-la fw-la fw-la n1 fw-la:
(5) part (DIV2)
151
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that she could sing and dance more minion-like then became a modest matrone.
that she could sing and dance more minion-like then became a modest matron.
cst pns31 vmd vvi cc vvi av-dc j cs vvd dt j n1.
(5) part (DIV2)
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528
Shall heathen see into such sinnes, and shall Christians be senselesse? Of old, virgins were vailed,
Shall heathen see into such Sins, and shall Christians be senseless? Of old, Virgins were veiled,
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(5) part (DIV2)
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and the maried were couered, & for that were called nuptae; but now all is garish,
and the married were covered, & for that were called nuptae; but now all is garish,
cc dt vvn vbdr vvn, cc p-acp d vbdr vvn n1; p-acp av d vbz j,
(5) part (DIV2)
151
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and the vaile of modesty is put away: bare head, bare necke, bare brests, with painted face, and oyled countenance;
and the veil of modesty is put away: bore head, bore neck, bore breasts, with painted face, and oiled countenance;
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(5) part (DIV2)
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so farre from all godly cariage and Christian couerture, as they are from virginall modesty, and nere the suspition of prostituted shame and honesty.
so Far from all godly carriage and Christian coverture, as they Are from virginal modesty, and never the suspicion of prostituted shame and honesty.
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(5) part (DIV2)
151
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Trowe you that God wil be so answered when fire shall fyne these fashions, flash in our faces,
Trowe you that God will be so answered when fire shall fine these fashions, flash in our faces,
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(5) part (DIV2)
151
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and yee shall meete him in the cloudes? when to hide your selues it will be vnpossible,
and ye shall meet him in the Clouds? when to hide your selves it will be unpossible,
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(5) part (DIV2)
151
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and so to appeare, it will be intollerable. See in the second place what she did in the Temple;
and so to appear, it will be intolerable. See in the second place what she did in the Temple;
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(5) part (DIV2)
151
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she came not to see others, and to be seene her selfe:
she Come not to see Others, and to be seen her self:
pns31 vvd xx pc-acp vvi n2-jn, cc pc-acp vbi vvn po31 n1:
(5) part (DIV2)
152
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she came not as a mony changer, to trade in the Temple, or to haunt the seats of them that solde doues, whipped out by Christ, Math. 21.12.
she Come not as a money changer, to trade in the Temple, or to haunt the seats of them that sold Dove, whipped out by christ, Math. 21.12.
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(5) part (DIV2)
152
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Nor did she come to serue the time, as those who now and then drop into the Church for feare of danger,
Nor did she come to serve the time, as those who now and then drop into the Church for Fear of danger,
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(5) part (DIV2)
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& when that is past, they are gone, like Seamewes, who neuer stir but in a storme.
& when that is past, they Are gone, like Seamews, who never stir but in a storm.
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(5) part (DIV2)
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But she came as you may here see, to serue God with fasting and praier, night and day.
But she Come as you may Here see, to serve God with fasting and prayer, night and day.
p-acp pns31 vvd p-acp pn22 vmb av vvi, pc-acp vvi np1 p-acp vvg cc n1, n1 cc n1.
(5) part (DIV2)
153
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And this seruice of God it was her loue, it wvs her life, she loued it,
And this service of God it was her love, it wvs her life, she loved it,
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(5) part (DIV2)
153
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and therefore she liued in it.
and Therefore she lived in it.
cc av pns31 vvd p-acp pn31.
(5) part (DIV2)
153
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And sooner might ye draw the Sunne from the firmament, then blessed Anna from her deuotiōs.
And sooner might you draw the Sun from the firmament, then blessed Anna from her devotions.
cc av-c n1 pn22 vvi dt n1 p-acp dt n1, cs j-vvn np1 p-acp po31 n2.
(5) part (DIV2)
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Her eare hearkned, her eies watched, her feet were shodde to the seruice of her God 〈 ◊ 〉 serue him was the crowne 〈 … 〉 head,
Her ear hearkened, her eyes watched, her feet were shod to the service of her God 〈 ◊ 〉 serve him was the crown 〈 … 〉 head,
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(5) part (DIV2)
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& diademe of her prai•e, she gloried in nothing more thē that she might lick vp the dust of the sanctuary.
& diadem of her prai•e, she gloried in nothing more them that she might lick up the dust of the sanctuary.
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(5) part (DIV2)
154
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Nor did this seruice flow from a seruile feare, but from a filiall loue, according to that;
Nor did this service flow from a servile Fear, but from a filial love, according to that;
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(5) part (DIV2)
155
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Ye haue not receiued the spirit of bōdage to feare againe, but ye haue receiued the spirit of adoption, whereby we cry Abba father.
You have not received the Spirit of bondage to Fear again, but you have received the Spirit of adoption, whereby we cry Abba father.
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(5) part (DIV2)
155
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She serued him purely and nothing with him, shee serued him onely and nothing beside him, she serued him truely, and nothing for him;
She served him purely and nothing with him, she served him only and nothing beside him, she served him truly, and nothing for him;
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(5) part (DIV2)
156
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but woe is me to tell:
but woe is me to tell:
cc-acp n1 vbz pno11 pc-acp vvi:
(5) part (DIV2)
156
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we are so farre from seruing him, that we make our God to serue vs euen in our sinnes, according to that of Esay :
we Are so Far from serving him, that we make our God to serve us even in our Sins, according to that of Isaiah:
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(5) part (DIV2)
156
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Thou boughtest mee no sweet sauour with money, neither hast thou made mee drunke with the fat of thy sacrifice; Thou boughtest me not sweet savour with money, neither haste thou made me drunk with the fat of thy sacrifice;
pns21 vvd2 pno11 xx j n1 p-acp n1, dx n1 pns21 vvn pno11 vvn p-acp dt j pp-f po21 n1;
(5) part (DIV2)
156
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but thou hast made mee to serue with thy sinnes, and wearied me with thine iniquities.
but thou hast made me to serve with thy Sins, and wearied me with thine iniquities.
cc-acp pns21 vh2 vvn pno11 pc-acp vvi p-acp po21 n2, cc vvd pno11 p-acp po21 n2.
(5) part (DIV2)
156
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Now come we to the manner, how she serued God in the Temple, expressed in these words, with fasting and prayers.
Now come we to the manner, how she served God in the Temple, expressed in these words, with fasting and Prayers.
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(5) part (DIV2)
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Not that she put any merit in the one or in the other, but vsed both as meanes to strengthen her faith in the Messias, whom after she did confesse and professe.
Not that she put any merit in the one or in the other, but used both as means to strengthen her faith in the Messias, whom After she did confess and profess.
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(5) part (DIV2)
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And therefore it is said, she serued God with them, and not merited by them, or was iustified through them:
And Therefore it is said, she served God with them, and not merited by them, or was justified through them:
cc av pn31 vbz vvn, pns31 vvd np1 p-acp pno32, cc xx vvn p-acp pno32, cc vbds vvn p-acp pno32:
(5) part (DIV2)
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beeing a seruice, it was no desert but a duetie;
being a service, it was no desert but a duty;
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wherein when shee had done all that euer shee could, yet was she vnprofitable, till she confessed the Lord,
wherein when she had done all that ever she could, yet was she unprofitable, till she confessed the Lord,
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and spake of him to all that looked for redemption in Ierusalem.
and spoke of him to all that looked for redemption in Ierusalem.
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This therefore is the right vse of our prayer and fasting, to bee vnto vs as it were bellowes, by which our faith in Christ is refreshed and inflamed.
This Therefore is the right use of our prayer and fasting, to be unto us as it were bellows, by which our faith in christ is refreshed and inflamed.
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And it is specially to be obserued, that fasting is put in the first place of her seruice to god, thereby to teach vs that we must be broken by abstinence, ere we cā be well prepared to any good deuotiō.
And it is specially to be observed, that fasting is put in the First place of her service to god, thereby to teach us that we must be broken by abstinence, ere we can be well prepared to any good devotion.
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For as if you put an eg or chesnut into the fire, & break it not, the heat no sooner cōmeth vnto it,
For as if you put an egg or chestnut into the fire, & break it not, the heat no sooner comes unto it,
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but it bursteth & leapeth out:
but it bursteth & leapeth out:
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yet not so, if before you put it in, you break it neuer so little in the head.
yet not so, if before you put it in, you break it never so little in the head.
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So may we say of mē, presuming to come before the maiesty of their God, who is a cōsuming fire;
So may we say of men, presuming to come before the majesty of their God, who is a consuming fire;
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if they come vnbrokē, fat, & full, and not hūbled with fasting, prayer & watching, they easily leap out of the fire of their deuotions,
if they come unbroken, fat, & full, and not humbled with fasting, prayer & watching, they Easily leap out of the fire of their devotions,
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& fall away frō heauenly contēplation.
& fallen away from heavenly contemplation.
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Not so Pueri illi Babylonici, mētioned in Daniel, who refused the portion of the Kings meat,
Not so Pueri illi Babylonici, mentioned in daniel, who refused the portion of the Kings meat,
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& choose rather to feed vpon pulse.
& choose rather to feed upon pulse.
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They would bee broken with prayer, abstinence, & fasting, the rather to abide the fiery furnace, out of which they were deliuered.
They would be broken with prayer, abstinence, & fasting, the rather to abide the fiery furnace, out of which they were Delivered.
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So Moses was with God vpon the holy mount, forty daies and forty nights without meate or drinke: So Moses was with God upon the holy mount, forty days and forty nights without meat or drink:
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he was broken like a chesnut with abstinēce, that he might the rather indure the fire of Gods maiesty.
he was broken like a chestnut with abstinence, that he might the rather endure the fire of God's majesty.
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So this holy Anna would bee broken like a chesnut with prayer, fasting, & watching in the temple night and day, to mortify the flesh, that it might not abate the vigor of the spirit in the heat of her deuotions.
So this holy Anna would be broken like a chestnut with prayer, fasting, & watching in the temple night and day, to mortify the Flesh, that it might not abate the vigor of the Spirit in the heat of her devotions.
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It is therefore expedient (my deare brethren) that by your abstinence ye keepe vnder the flesh, especially in your deuotions and seruice of God, and so as you may say with the blessed Apostle,
It is Therefore expedient (my deer brothers) that by your abstinence you keep under the Flesh, especially in your devotions and service of God, and so as you may say with the blessed Apostle,
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whether in the body or out, I cannot tell, God he knoweth: For the flesh is that Eue tempting vs to eate of the forbidden fruit.
whither in the body or out, I cannot tell, God he Knoweth: For the Flesh is that Eue tempting us to eat of the forbidden fruit.
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The flesh is Putiphars wife, prouoking chaste Ioseph to filthy lust. The flesh is, that Iael beguiling Sisera, with faigned loue to his destruction. The Flesh is Potiphar's wife, provoking chaste Ioseph to filthy lust. The Flesh is, that Jael beguiling Sisera, with feigned love to his destruction.
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The flesh is that Dalila who pleasantly tooke Sampson into her bosome, and betrayed him vnto the Philistins, cut his haire, put out his eies,
The Flesh is that Delilah who pleasantly took Sampson into her bosom, and betrayed him unto the philistines, Cut his hair, put out his eyes,
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and made him a scorne to all the people.
and made him a scorn to all the people.
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The flesh is that dancing minion, whom nothing could please but the head of Iohn Baptist on a platter.
The Flesh is that dancing minion, whom nothing could please but the head of John Baptist on a platter.
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Finally, the flesh is that dorekeeping damosell, Ad cuius vocem Christum negamus, at whose voice Peter abiured his Christ, and so doe we.
Finally, the Flesh is that dorekeeping damosel, Ad cuius vocem Christ negamus, At whose voice Peter abjured his christ, and so do we.
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In regard of all which, it stands vs vpon as we loue the saluation of our soules in the seruice of our God, that with blessed Anna here, and Paul elswhere, we beate down our bodies with prayer, fasting,
In regard of all which, it Stands us upon as we love the salvation of our Souls in the service of our God, that with blessed Anna Here, and Paul elsewhere, we beat down our bodies with prayer, fasting,
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& watching, to bring it in subiection to the spirit, lest by any meanes after wee haue preached to others, wee our selues should bee reproued.
& watching, to bring it in subjection to the Spirit, lest by any means After we have preached to Others, we our selves should be reproved.
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Night and day.
Night and day.
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Anna her deuotion is here exemplified by circumstance of the time she bestowed in the seruice of God, which was both night and day,Anna her devotion is Here exemplified by circumstance of the time she bestowed in the service of God, which was both night and day,
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as it is in the text, spoken by way of trope;
as it is in the text, spoken by Way of trope;
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not that she euer dwelt in the Temple, for how could it be said then, that shee came at the same instant vppon them? Or that her fastings were such,
not that she ever dwelled in the Temple, for how could it be said then, that she Come At the same instant upon them? Or that her Fastings were such,
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or prayers so many, as she had no leisure either to eat in the day, or rest in the night:
or Prayers so many, as she had no leisure either to eat in the day, or rest in the night:
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for how could she euer then haue come to such maturity, and length of dayes?
for how could she ever then have come to such maturity, and length of days?
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But the speech is familiar, and meaning such, as doth imply from the spirit which spake it, that she was frequent in her deuotions, and a continual Church commer.
But the speech is familiar, and meaning such, as does imply from the Spirit which spoke it, that she was frequent in her devotions, and a continual Church commer.
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As we say of him who is a painfull student, that he is neuer from his booke,
As we say of him who is a painful student, that he is never from his book,
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nor from the presence of his Master: or of him, who praieth much, we say he is alwayes in prayer.
nor from the presence of his Master: or of him, who Prayeth much, we say he is always in prayer.
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Or of him who is a good hearer, why such a one is neuer from the Church, sermō, and sacraments.
Or of him who is a good hearer, why such a one is never from the Church, sermon, and Sacraments.
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So may it be said of Anna the Prophetesse, that she was much in prayer, and fasting:
So may it be said of Anna the Prophetess, that she was much in prayer, and fasting:
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hoc opus, hic labor, hoc artificium, hoc exercitium, it was her worke, it was he• labor, it was her art, it was her exercise.hoc opus, hic labour, hoc artificium, hoc Exercise, it was her work, it was he• labour, it was her art, it was her exercise.
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When euer any holy thing was performed in the Temple, were it in the morning or in the euening, Praesto aderat, she was euen at hand:
When ever any holy thing was performed in the Temple, were it in the morning or in the evening, Praesto aderat, she was even At hand:
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nor did shee at any time neglect the publick seruice, but was still present. Holines (saith the sweete Singer of Israell) becommeth thine house for euer:
nor did she At any time neglect the public service, but was still present. Holiness (Says the sweet Singer of Israel) becomes thine house for ever:
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holy saint, holy shrine, holy God, holy people, holy temple; holy Anna did hallow it night and day, with her holy presence, prayer, and fastings. holy saint, holy shrine, holy God, holy people, holy temple; holy Anna did hallow it night and day, with her holy presence, prayer, and Fastings.
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Here learne then by Anna her due deuotion, and daily practise of godlines, and piety, how to frame your selues for the Church & holy assembly;
Here Learn then by Anna her due devotion, and daily practise of godliness, and piety, how to frame your selves for the Church & holy assembly;
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handle not the holy things with vnwashen hands, but rather say with Dauid, I will wash mine hands in innocency,
handle not the holy things with unwashen hands, but rather say with David, I will wash mine hands in innocency,
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and so will I go to thine altar, Psalme. 26.6. Learne with Anna to loue the Church:
and so will I go to thine altar, Psalm. 26.6. Learn with Anna to love the Church:
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where a mans treasure is, there is his heart.
where a men treasure is, there is his heart.
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Can there be greater treasure anie where then in the temple of God? where hee hath promised that his eie, eare, & heart, shall be perpetually. Can there be greater treasure any where then in the temple of God? where he hath promised that his eye, ear, & heart, shall be perpetually.
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Say with Dauid, Lord I haue loued the habitation of thine house, and the place where thine honour dwelleth, Psal. 26.8.
Say with David, Lord I have loved the habitation of thine house, and the place where thine honour dwells, Psalm 26.8.
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Is his presence there? is his honour there? Why should we then denie to honour it with our presence? Is his heart there to loue it? & darest thou to loath it?
Is his presence there? is his honour there? Why should we then deny to honour it with our presence? Is his heart there to love it? & Darest thou to loath it?
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One thing (saith the Prophet) I desired of the Lord, that I will require,
One thing (Says the Prophet) I desired of the Lord, that I will require,
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euen that I may dwell in the house of the Lord all the daies of my life, to behold the beautie of the Lord,
even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,
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and to visit his temple, Psal. 27. When Dauid desired this one thing, it may seeme he excluded all other things;
and to visit his temple, Psalm 27. When David desired this one thing, it may seem he excluded all other things;
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and when he desired it to require it, hee made full account to obtaine his desire.
and when he desired it to require it, he made full account to obtain his desire.
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When hee required to dwell in the house of the Lord, he made it his habitation;
When he required to dwell in the house of the Lord, he made it his habitation;
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& when he would there dwell all the daies of his life, he made it no tabernacle for a time, but an abode for euer.
& when he would there dwell all the days of his life, he made it no tabernacle for a time, but an Abided for ever.
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Finally to sanctifie all with a sanctified end both of his abode, and biding there, he said, I seeke this solace in his sanctuary onely that I may behold the beautie of the Lord, and visit his Temple.
Finally to sanctify all with a sanctified end both of his Abided, and biding there, he said, I seek this solace in his sanctuary only that I may behold the beauty of the Lord, and visit his Temple.
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And so to conclude a doctrine from Anna her practise in the continuall exercise of her piety in the Temple,
And so to conclude a Doctrine from Anna her practice in the continual exercise of her piety in the Temple,
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as also from Dauids desire to rest himselfe with the sparrow ouer the Altar of his God,
as also from David desire to rest himself with the sparrow over the Altar of his God,
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and euer to dwell in the habitation of his holinesse:
and ever to dwell in the habitation of his holiness:
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I gather, that it is beseeming the saints of God, vncessantly to pray, duely to fast,
I gather, that it is beseeming the Saints of God, uncessantly to pray, duly to fast,
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and daily perseuere in the practise of all pietie and godlinesse. For he that perseuereth to the end shall be blessed;
and daily persevere in the practice of all piety and godliness. For he that persevereth to the end shall be blessed;
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and true it is, Frustra nititur, qui non innititur, the tree that is oftē planted, and often plucked vp, it neuer prospereth, it beareth no bowes, it brings no fruit. and true it is, Frustra Nititur, qui non innititur, the tree that is often planted, and often plucked up, it never prospereth, it bears no bows, it brings no fruit.
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So is the planting in religion, vertue, and piety;
So is the planting in Religion, virtue, and piety;
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if thou leaue thy first loue, & be remoued frō the first groūd of good faith & obedience, thou art as a tree twice dead, & plucked vp by the rootes,
if thou leave thy First love, & be removed from the First ground of good faith & Obedience, thou art as a tree twice dead, & plucked up by the roots,
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and good for nothing but for the fire. O well said Syracides. Eccle. 27.
and good for nothing but for the fire. O well said Syracides. Eccle. 27.
cc j p-acp pix cc-acp p-acp dt n1. sy av vvd n2. np1 crd
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Homo sensatus in sapientia manet sicut sol, stultus autem sicut luna mutatur, A man of vnderstanding is steddy as the sonne,Homo sensatus in sapientia manet sicut sol, stultus autem sicut luna mutatur, A man of understanding is steady as the son,
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but a foole is changeable like the moone. Iust and holy men are stable like Abraham, the father of all the faithfull, who,
but a fool is changeable like the moon. Just and holy men Are stable like Abraham, the father of all the faithful, who,
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as the foules fell vpon the carkase of the sacrifice, still droue them away; and so as one saith:
as the fowls fell upon the carcase of the sacrifice, still drove them away; and so as one Says:
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Inceptum quod fecit, non reliquit infectum, what hee begun he neuer left vndone; like vnto that of Caesars expedition:Inceptum quod fecit, non reliquit infectum, what he begun he never left undone; like unto that of Caesars expedition:
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Nil factum credens, cum quid superesset agendum, instat atrox, who neuer thought thing well done, when any thing was left vndone.Nil factum credens, cum quid superesset agendum, Instant Atrox, who never Thought thing well done, when any thing was left undone.
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The vse is good, and Anna was happy in her holy haunt: for that she brake of no deuotion, her loue was full of labour;
The use is good, and Anna was happy in her holy haunt: for that she brake of no devotion, her love was full of labour;
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in prayer often, in fastings often, in watchings often, night and day shee tooke no rest,
in prayer often, in Fastings often, in watchings often, night and day she took no rest,
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but in the sweet repose of Israels consolation, whom she sought in the Temple till she found him,
but in the sweet repose of Israel's consolation, whom she sought in the Temple till she found him,
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and then euer treasured vp in her deerest thoughts.
and then ever treasured up in her dearest thoughts.
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Be it therefore farre from vs, that our diuinity should bee without deuotion, our profession without practise, our zeale without such sanctitie.
Be it Therefore Far from us, that our divinity should be without devotion, our profession without practice, our zeal without such sanctity.
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May we sit at ease in Syon, and haue no courage for the truth? may the minister or the magistrate sleepe? may the people shift off so soueraigne a seruice to their God and Christ? O then where is our first loue? where is truth? where is faith? where is religion? Wee had all in the daies of our tryall,
May we fit At ease in Syon, and have no courage for the truth? may the minister or the magistrate sleep? may the people shift off so sovereign a service to their God and christ? O then where is our First love? where is truth? where is faith? where is Religion? we had all in the days of our trial,
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when the fire fined it, the crosse grieued it, & our martirs sealed it with their dearest bloud:
when the fire fined it, the cross grieved it, & our Martyrs sealed it with their dearest blood:
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then was the word of God precious as in the daies of Samuel ;
then was the word of God precious as in the days of Samuel;
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then at midnight, Paule and Silas prayed, sung psalmes vnto God, & prisons were shaken with true deuotion.
then At midnight, Paul and Silas prayed, sung psalms unto God, & prisons were shaken with true devotion.
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And haue we now left it in the happy daies of our peace, & vnder the gouernemēt of so gracious a Soueraigne? shall it grow vnder the crosse,
And have we now left it in the happy days of our peace, & under the government of so gracious a Sovereign? shall it grow under the cross,
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& shall it grieue vnder the crowne? shall it prosper in the daies of persecution? and shall it wither in the daies of peace? shall the Arke of God passe through the swellings of Iorden,
& shall it grieve under the crown? shall it prosper in the days of persecution? and shall it wither in the days of peace? shall the Ark of God pass through the swellings of Jordan,
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and shall it make a stop in the sweete running waters of Shilo ? shall Moabs rest be Moabs ruine? then woe vnto vs that euer we liued, to enioy so great blessednesse, with so little holinesse.
and shall it make a stop in the sweet running waters of Shilo? shall Moab's rest be Moabs ruin? then woe unto us that ever we lived, to enjoy so great blessedness, with so little holiness.
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But here is our wofull want, we are ignorant of our God, and wee know him not:
But Here is our woeful want, we Are ignorant of our God, and we know him not:
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we think any thing will please him, any religion, any obedience, any prayer, any preaching, any duety, any deuotiō;
we think any thing will please him, any Religion, any Obedience, any prayer, any preaching, any duty, any devotion;
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like Themistius the Philosopher, that would perswade Valens the Emperour, Deo gratam esse sectarum varietatem, vt ita plur•bus modis colatur :
like Themistius the Philosopher, that would persuade Valens the Emperor, God gratam esse sectarum varietatem, vt ita plur•bus modis colatur:
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That God was well pleased with varieties of sects, because by that meanes he may haue more sundry and diuerse wayes of his worship and seruice.
That God was well pleased with varieties of Sects, Because by that means he may have more sundry and diverse ways of his worship and service.
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Or we deale with our great God of heauen, full of Maiesty, full of might, full of feare, full of fire,
Or we deal with our great God of heaven, full of Majesty, full of might, full of Fear, full of fire,
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as it is recorded the Mexicans did with Ferdinando Cortasio ;
as it is recorded the Mexicans did with Ferdinand Cortasio;
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who being much astonished with his great exployts, and wondering whether he were a God or no, sent Ambassadors vnto him with these gifts and instuctions:
who being much astonished with his great exploits, and wondering whither he were a God or no, sent ambassadors unto him with these Gifts and instructions:
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Tria genera munerum ad te ferimus, primo quinque homines; & si Deus quidem crudus es, & sanguine placādus, cape istos & vescere; plures etiam dabimus. Tria genera munerum ad te ferimus, primo Quinque homines; & si Deus quidem crudus es, & sanguine placādus, cape istos & vescere; plures etiam dabimus.
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2. sin bonus mitisque es Deus, en tibi herbas & p•umas ad supplicandum.
2. sin bonus mitisque es Deus, en tibi herbas & p•umas ad supplicandum.
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3. si porro homo es, cape has aues & fructus, quos damus in tuum & tuorum vsum. In English thus:
3. si porro homo es, cape has aves & fructus, quos We give in tuum & tuorum vsum. In English thus:
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We present here before thy Maiesty three manner of guests, first fiue liue men;
We present Here before thy Majesty three manner of guests, First fiue live men;
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and if thou be a cruell God and pleased with nothing but bloud, take these and eate, we will prouide more:
and if thou be a cruel God and pleased with nothing but blood, take these and eat, we will provide more:
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But if thou be a good and a mild God, behold here are herbs and fethers to supplicate with;
But if thou be a good and a mild God, behold Here Are herbs and Feathers to supplicate with;
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& if thou be but a mere man, take this fowle and fruit, which we giue for thee and thine to vse.
& if thou be but a mere man, take this fowl and fruit, which we give for thee and thine to use.
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Christiane quid rides, de te narratur fabula, Why smilest thou O Christian, the tale is true of thee.Christian quid rides, de te narratur fabula, Why smilest thou O Christian, the tale is true of thee.
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You Papists deeme cruelly of your God, and you thinke him pleased with nothing but bloud in your deuotions;
You Papists deem cruelly of your God, and you think him pleased with nothing but blood in your devotions;
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you haue diapred the earth with the bloud of his saints:
you have diapered the earth with the blood of his Saints:
pn22 vhb vvn dt n1 p-acp dt n1 pp-f po31 n2:
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and, as one of your owne Poets saith, you dayly separate the soule of Christ from his body,
and, as one of your own Poets Says, you daily separate the soul of christ from his body,
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and yet drawe incruently Christs bloud out of his veines.
and yet draw incruently Christ blood out of his Veins.
cc av vvb av-j npg1 n1 av pp-f po31 n2.
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We Protestants deem too basely of our God, and we thinke him pleased with any thing,
We Protestants deem too basely of our God, and we think him pleased with any thing,
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euen flowers and fethers wil fit our deuotions; but fy vpon such fealty.
even flowers and Feathers will fit our devotions; but fie upon such fealty.
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You Atheists of these our daies who dare say in your heartes, though not with your mout• ▪ There is no God:
You Atheists of these our days who Dare say in your hearts, though not with your mout• ▪ There is no God:
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you thinke of him but as a mere man, fowle and fruite is for your deuotion:
you think of him but as a mere man, fowl and fruit is for your devotion:
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whilst you make your belly your God, your glory your shame, and mind nothing but these earthlie things.
while you make your belly your God, your glory your shame, and mind nothing but these earthly things.
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VVell, Anna her deuotion was another, night & day, she sought, she sued, she wrastled and praied and found God at Bethell:
Well, Anna her devotion was Another, night & day, she sought, she sued, she wrestled and prayed and found God At Bethell:
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And for vs, seeing as the Apostle saith, we receiue a kingdom which can not be shaken, let vs with her haue grace, whereby we may so serue God, that we may please him with reuerence and feare,
And for us, seeing as the Apostle Says, we receive a Kingdom which can not be shaken, let us with her have grace, whereby we may so serve God, that we may please him with Reverence and Fear,
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for euen our God is a consuming fire.
for even our God is a consuming fire.
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She then comming at the same instant vpon them, confessed likewise the Lord, and spake of him to all that looked for redemption in Ierusa•••. She then coming At the same instant upon them, confessed likewise the Lord, and spoke of him to all that looked for redemption in Ierusa•••.
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We are now come to the last part and shutting vp of all, which is Anna her profession of Christ in all verity;
We Are now come to the last part and shutting up of all, which is Anna her profession of christ in all verity;
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without which, what formerly hath beene said, is nothing either to Anna her praise, or perfection in piety.
without which, what formerly hath been said, is nothing either to Anna her praise, or perfection in piety.
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For what is her gratious name? whats her godly family? whats her honorable tribe? whats the maturity of her age, her chaste cariage in her virginity, mariage & widowhood? whats the resting of her selfe in the temple, with the continuall seruice of her GOD there, with fasting and praiers both night and day? I say whats all this good, without the soueraigne good, euē Christ the stone of our building, the salt of our sacrifice, the wedding garment we must put on, the sweet perfume, balme,
For what is her gracious name? whats her godly family? whats her honourable tribe? whats the maturity of her age, her chaste carriage in her virginity, marriage & widowhood? whats the resting of her self in the temple, with the continual service of her GOD there, with fasting and Prayers both night and day? I say whats all this good, without the sovereign good, even christ the stone of our building, the salt of our sacrifice, the wedding garment we must put on, the sweet perfume, balm,
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and incense that sauoreth and relisheth all our actions? without which (I say) al our deuotion (be it neuer so deare) is dead, distasteth with our God, and endangereth our soules.
and incense that savoureth and relisheth all our actions? without which (I say) all our devotion (be it never so deer) is dead, distasteth with our God, and endangereth our Souls.
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And this is the reasō why we say, Quod opera infidelium sunt peccata, The works of Infidels are sin, be they neuer so iust, neuer so chast, neuer so patiēt, 〈 … 〉 that it 〈 … 〉
And this is the reason why we say, Quod opera Infidels sunt Peccata, The works of Infidels Are since, be they never so just, never so chaste, never so patient, 〈 … 〉 that it 〈 … 〉
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Now 〈 … 〉 Christ, I 〈 … 〉 when the 〈 … 〉 vpon 〈 … 〉 when 〈 … 〉 by 〈 … 〉 when the parents had brought in the babe Iesus, to doe for him after the custome of the lawe,
Now 〈 … 〉 christ, I 〈 … 〉 when the 〈 … 〉 upon 〈 … 〉 when 〈 … 〉 by 〈 … 〉 when the Parents had brought in the babe Iesus, to do for him After the custom of the law,
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(6) part (DIV2)
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then came Anna not by chance, or vpon the call of any, but by speciall motion of the holy Ghost (no doubt) and instinct of the Spirit;
then Come Anna not by chance, or upon the call of any, but by special motion of the holy Ghost (no doubt) and instinct of the Spirit;
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which did suggest that euen now Shilo was come, Christ was born, a Sonne was giuen,
which did suggest that even now Shilo was come, christ was born, a Son was given,
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(6) part (DIV2)
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euen the expectation of Israell, to all that longed for him.
even the expectation of Israel, to all that longed for him.
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In which longing she looked, and saw sufficient for her saluation, nor had she euer seene with her eyes, had she not longed with her heart:
In which longing she looked, and saw sufficient for her salvation, nor had she ever seen with her eyes, had she not longed with her heart:
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(6) part (DIV2)
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for in her 〈 … 〉 in her 〈 … 〉 notable 〈 … 〉 still to 〈 … 〉 good, 〈 … 〉 vs in 〈 … 〉 the Lord was his guest.
for in her 〈 … 〉 in her 〈 … 〉 notable 〈 … 〉 still to 〈 … 〉 good, 〈 … 〉 us in 〈 … 〉 the Lord was his guest.
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(6) part (DIV2)
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Daniel by the bankes of Hula, while he was speaking in prayer, and confessing the sinnes of the people, the man Gabriel appeared and informed him, Daniel. 9.21. &c. daniel by the banks of Hula, while he was speaking in prayer, and confessing the Sins of the people, the man Gabriel appeared and informed him, daniel. 9.21. etc.
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While Zacharie attended the euening sacrifice, and the incense was a burning, the Angell sayde, feare not Zachary, for thy prayer is heard, Luk 1.42. Isaac walked in the field praying, and sawe Rebecca comming.
While Zacharias attended the evening sacrifice, and the incense was a burning, the Angel said, Fear not Zachary, for thy prayer is herd, Luk 1.42. Isaac walked in the field praying, and saw Rebecca coming.
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(6) part (DIV2)
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While the Ma•i followed the starre, they found the babe. While the Ma•i followed the star, they found the babe.
cs dt fw-fr vvd dt n1, pns32 vvd dt n1.
(6) part (DIV2)
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And while Cleopas and the other talked of those things that had happened at Ierusalem, Christ drew neere and talked with them. And while Cleopas and the other talked of those things that had happened At Ierusalem, christ drew near and talked with them.
cc cs np1 cc dt n-jn vvn pp-f d n2 cst vhd vvn p-acp np1, np1 vvd av-j cc vvn p-acp pno32.
(6) part (DIV2)
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And when did the holy Ghost fal vppon the assembly and fill the house where they late? but when they were all with one accord in one place, looking and longing after the promise. Acts. 2.1. I say for conclusion, watch, pray, and practise piety, long and looke after the day of your redemption:
And when did the holy Ghost fall upon the assembly and fill the house where they late? but when they were all with one accord in one place, looking and longing After the promise. Acts. 2.1. I say for conclusion, watch, pray, and practise piety, long and look After the day of your redemption:
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(6) part (DIV2)
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blessed is that seruant whom his master when he commeth shall find so doing. Matth. 24.46.
blessed is that servant whom his master when he comes shall find so doing. Matthew 24.46.
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But woe, woe, and woe againe, to all such as neither watch, pray, long, nor looke,
But woe, woe, and woe again, to all such as neither watch, pray, long, nor look,
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but lie in their sinnes, and are frozen in their dregges;
but lie in their Sins, and Are frozen in their dregs;
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(6) part (DIV2)
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how will they answer the Lord at his fiery comming, who are so found? If iudgement begin at the house of God, & the saints shall hardly be saued, where? where shall the sinner stand? when to hide themselues it will be impossible,
how will they answer the Lord At his fiery coming, who Are so found? If judgement begin At the house of God, & the Saints shall hardly be saved, where? where shall the sinner stand? when to hide themselves it will be impossible,
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(6) part (DIV2)
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and to appeare it will be intollerable.
and to appear it will be intolerable.
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(6) part (DIV2)
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O that men were wise, then would they vnderstand this, then would they consider their latter end. Deuter. 32.29. See againe, and weigh with me how the faithfull, good, and godly do mutually help one another in the seruice of God.
O that men were wise, then would they understand this, then would they Consider their latter end. Deuter 32.29. See again, and weigh with me how the faithful, good, and godly do mutually help one Another in the service of God.
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(6) part (DIV2)
196
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Simeon was praising & preaching Christ in the Temple, & behold Anna was ayding with all diligence to further that blessed worke;Simeon was praising & preaching christ in the Temple, & behold Anna was aiding with all diligence to further that blessed work;
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(6) part (DIV2)
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& superuenit, as it is in one translation, she was vpon him ere he was aware,& superuenit, as it is in one Translation, she was upon him ere he was aware,
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and did communicate with him in that holy seruice. So was Aaron to Moses : for that he had a stammering tongue.
and did communicate with him in that holy service. So was Aaron to Moses: for that he had a stammering tongue.
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Barnabas to Paul, though Demas did forsake him. Barnabas to Paul, though Demas did forsake him.
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(6) part (DIV2)
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The people to Dauid when they said, Come, we will go into the house of the Lord.
The people to David when they said, Come, we will go into the house of the Lord.
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So was hee who said well, We together are Gods labourers, ye are Gods husbandry, and Gods building. 1. Cor. 3.9.
So was he who said well, We together Are God's labourers, you Are God's Husbandry, and God's building. 1. Cor. 3.9.
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(6) part (DIV2)
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And so (for the vse of the doctrine) are all ye to vs,
And so (for the use of the Doctrine) Are all you to us,
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(6) part (DIV2)
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when you helpe vs in our deuotions, ayding vs with your prayers, praises, and presence in the seruice of God;
when you help us in our devotions, aiding us with your Prayers, praises, and presence in the service of God;
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(6) part (DIV2)
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flocking hither like doues to their nests, and comming vpon vs at vnwares, as Anna did vpon Simeon when he had the babe in his armes, with Ioseph and Marie assistants in that blessed worke.
flocking hither like Dove to their nests, and coming upon us At unwares, as Anna did upon Simeon when he had the babe in his arms, with Ioseph and marry assistants in that blessed work.
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(6) part (DIV2)
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We are too solitary in the seruice of God, well it were if we were more ayding one another in the same.
We Are too solitary in the service of God, well it were if we were more aiding one Another in the same.
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(6) part (DIV2)
201
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Birds of a wing flye together, beasts of a heard flocke together:
Birds of a wing fly together, beasts of a herd flock together:
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(6) part (DIV2)
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we are too single in our deuotions, and the diuisions of Reuben are great thoughts of heart. we Are too single in our devotions, and the divisions of Reuben Are great thoughts of heart.
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(6) part (DIV2)
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Now at Anna her comming in, she shewed her religion in two things:
Now At Anna her coming in, she showed her Religion in two things:
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(6) part (DIV2)
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first, she confessed him in heart, and secondly, published him to others, when she spake of him to al that looked for redemption in Ierusalem:
First, she confessed him in heart, and secondly, published him to Others, when she spoke of him to all that looked for redemption in Ierusalem:
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(6) part (DIV2)
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iustifying that of the Apostle, Rom. 10.9.
justifying that of the Apostle, Rom. 10.9.
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(6) part (DIV2)
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If thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thine heart that God raysed him vp from the dead, thou shalt be saued.
If thou shalt confess with thy Mouth the Lord Iesus, and shalt believe in thine heart that God raised him up from the dead, thou shalt be saved.
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(6) part (DIV2)
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Where note, that heart and tongue are tied together, nor can any man say he is religious, if he be silent;
Where note, that heart and tongue Are tied together, nor can any man say he is religious, if he be silent;
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(6) part (DIV2)
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thinke he neuer so well, if he doe not speake, hee is of a dumbe and dead religion;
think he never so well, if he do not speak, he is of a dumb and dead Religion;
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(6) part (DIV2)
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For euen as at the approach & presēce of the Son, vertue flowing from it, trees wax greene, florish, and yeelde their fruite;
For even as At the approach & presence of the Son, virtue flowing from it, trees wax green, flourish, and yield their fruit;
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(6) part (DIV2)
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so Christ the sonne of righteousnesse shyning vpon his saints, what maruaile is it, if they breake out into prayses,
so christ the son of righteousness shining upon his Saints, what marvel is it, if they break out into praises,
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and smell more sweet then all the trees of incense? Againe in that it is said she did likewise confesse:
and smell more sweet then all the trees of incense? Again in that it is said she did likewise confess:
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(6) part (DIV2)
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See th• consent of faith and doctrine, that her beliefe and speech of Christ was all one with that of Symeon ;
See th• consent of faith and Doctrine, that her belief and speech of christ was all one with that of Symeon;
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(6) part (DIV2)
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to wit, that he should be a light to the Gentiles, the glory of Israell, a rocke to the religious, a ruyne to the reprobate,
to wit, that he should be a Light to the Gentiles, the glory of Israel, a rock to the religious, a ruin to the Reprobate,
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and a sword to Maries heart, all inuring that Christ should be both our life and mortification
and a sword to Mary's heart, all inuring that christ should be both our life and mortification
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(6) part (DIV2)
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Learne further, that if Christ being made man, and taking vnto him the shape of a seruant,
Learn further, that if christ being made man, and taking unto him the shape of a servant,
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(6) part (DIV2)
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as he lay in the cratch was sung of the Angels, and seene of the sheepheards;
as he lay in the cratch was sung of the Angels, and seen of the shepherds;
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(6) part (DIV2)
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if in the Temple he was preached by Symeon, and confessed by Anna, to the wonder of Ioseph and Marie :
if in the Temple he was preached by Symeon, and confessed by Anna, to the wonder of Ioseph and marry:
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(6) part (DIV2)
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How much is it of greater wonder, that now neither seene nor felt, yet the godly should relish him in soules,
How much is it of greater wonder, that now neither seen nor felt, yet the godly should relish him in Souls,
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(6) part (DIV2)
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and found out his praise to their endlesse saluation.
and found out his praise to their endless salvation.
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(6) part (DIV2)
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O that we did know our own blessednesse in the certainty of our knowledge, by a more speciall meane and manner.
O that we did know our own blessedness in the certainty of our knowledge, by a more special mean and manner.
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(6) part (DIV2)
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For we goe not by sight but by hearing, nor do we admire Christ ex his quae foris apparent, for that which we see in him,
For we go not by sighed but by hearing, nor do we admire christ ex his Quae Foris apparent, for that which we see in him,
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but for that which we haue heard of him:
but for that which we have herd of him:
cc-acp p-acp d r-crq pns12 vhb vvn pp-f pno31:
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for it is not only, Blessed are the eyes that see, but also, Blessed are the eares that heare the things that you heare.
for it is not only, Blessed Are the eyes that see, but also, Blessed Are the ears that hear the things that you hear.
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Nor is it, Blessed are the pappes that gaue thee sucke, but rather blessed are they that heare the word of God and keepe it. Nor is it, Blessed Are the paps that gave thee suck, but rather blessed Are they that hear the word of God and keep it.
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Ecclesiastes saith well, Take heed to thy foote when thou entrest into the house of GOD,Ecclesiastes Says well, Take heed to thy foot when thou enterest into the house of GOD,
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(6) part (DIV2)
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and be more nere to heare then to giue the sacrifice of fooles; for they know not that they doe euill.
and be more never to hear then to give the sacrifice of Fools; for they know not that they do evil.
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(6) part (DIV2)
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The Maiesty and mercy of our God cannot be seene with mortall eye, but he is apprehended by faith,
The Majesty and mercy of our God cannot be seen with Mortal eye, but he is apprehended by faith,
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(6) part (DIV2)
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and hearing, without further processe, search, or scrutiny.
and hearing, without further process, search, or scrutiny.
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(6) part (DIV2)
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Thomas may sound into his wound by feeling, but he cā neuer sound his will but by hearing.Thomas may found into his wound by feeling, but he can never found his will but by hearing.
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(6) part (DIV2)
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For euen as in aged Isaac when he blessed Iacob, all his senses failed him but hearing,
For even as in aged Isaac when he blessed Iacob, all his Senses failed him but hearing,
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(6) part (DIV2)
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and onely in that he was not deceiued:
and only in that he was not deceived:
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(6) part (DIV2)
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So in the knowledge of Christ our Sauiour, and in the certaintie of his trueth, all our senses are senselesse, but that of hearing:
So in the knowledge of christ our Saviour, and in the certainty of his truth, all our Senses Are senseless, but that of hearing:
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(6) part (DIV2)
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the voyce is Iacobs voyce, but the hands are the hands of Esau.
the voice is Iacobs voice, but the hands Are the hands of Esau
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(6) part (DIV2)
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The Paganes papizing, and our Papists paganizing are palpable in their religion, pleasing they are to all their senses, in all their deuotions,
The Pagans papizing, and our Papists paganizing Are palpable in their Religion, pleasing they Are to all their Senses, in all their devotions,
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but onely to that of hearing, and that also if it be fed with pipe and Organ:
but only to that of hearing, and that also if it be fed with pipe and Organ:
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(6) part (DIV2)
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but if you speake of preaching, and would fil it with heauenly harmony, they shut the dores, they stop their eares,
but if you speak of preaching, and would fill it with heavenly harmony, they shut the doors, they stop their ears,
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and they will not heare, charme you neuer so wisely. Onely in this, Isaac said true, It is the voice of Iacob ;
and they will not hear, charm you never so wisely. Only in this, Isaac said true, It is the voice of Iacob;
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but when he said, They are the hands of Esau, he was deceiued. Iacobs voice will not deceiue, it is the word of God:
but when he said, They Are the hands of Esau, he was deceived. Iacobs voice will not deceive, it is the word of God:
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but Esau his hands will still deceiue you, they are but the inuentions of men, and beggerly rudiments of this world:
but Esau his hands will still deceive you, they Are but the Inventions of men, and beggarly rudiments of this world:
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as, Touch not, tast not, handle not, which all perish with the vsing, and are after the commandements & doctrine of men.
as, Touch not, taste not, handle not, which all perish with the using, and Are After the Commandments & Doctrine of men.
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And spake of him to all that looked for redemption in Ierusalem.
And spoke of him to all that looked for redemption in Ierusalem.
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When the heart is full, the mouth will vent, and as is the liquor within, so is the relish without. When the heart is full, the Mouth will vent, and as is the liquour within, so is the relish without.
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I haue beleeued, and therfore haue I spoken, saith one; and of the aboundance of the heart, the mouth speaketh, saith another. I have believed, and Therefore have I spoken, Says one; and of the abundance of the heart, the Mouth speaks, Says Another.
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Anna was full of her Christ, & therefore she could not but vent him;Anna was full of her christ, & Therefore she could not but vent him;
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she had treasured him vp in her dearest thoughts, and for that she could not but lay him out to her best aduantage.
she had treasured him up in her dearest thoughts, and for that she could not but lay him out to her best advantage.
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O wel said the kingly Prophet Dauid, I will giue thanks vnto the Lord among the people, I will sing praises vnto thee among the nations.
O well said the kingly Prophet David, I will give thanks unto the Lord among the people, I will sing praises unto thee among the Nations.
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To thanke GOD in priuate is much, to speak of him among the people is more;
To thank GOD in private is much, to speak of him among the people is more;
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but among the nations to sing his praises, is most of all. The doctrine is good, and this it is:
but among the Nations to sing his praises, is most of all. The Doctrine is good, and this it is:
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the godly are neuer wanting in the practise of this piety, that as they are faithfull and true to God in beleeuing,
the godly Are never wanting in the practice of this piety, that as they Are faithful and true to God in believing,
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so are they charitable towards men in publishing their Christ, pregnant they are, and they cannot but bring forth.
so Are they charitable towards men in publishing their christ, pregnant they Are, and they cannot but bring forth.
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Consider what she speakes of, she reades no destinies, nor tels no old wiues tales, she reports no newes like the Athenians, or speaks of belly-cheare, like the slow bellyed Cretians ;
Consider what she speaks of, she reads no destinies, nor tells no old wives tales, she reports no news like the Athenians, or speaks of bellycheer, like the slow bellied Cretians;
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her speach is of no ryot, ribaldry, or wantonnesse:
her speech is of no riot, ribaldry, or wantonness:
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but she speakes of him, viz. of her Christ, to all that looked for redemption in Ierusalem:
but she speaks of him, viz. of her christ, to all that looked for redemption in Ierusalem:
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According to that of Peter, If any man speake, let him speak as the words of God.
According to that of Peter, If any man speak, let him speak as the words of God.
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Whereby we are admonished, that our speach should be chaste, godly and gracious, euer tending to edification,
Whereby we Are admonished, that our speech should be chaste, godly and gracious, ever tending to edification,
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and the building vp of our brother in god lines and piety;
and the building up of our brother in god lines and piety;
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alwaies mindfull of our sauiours aduertisemēt, that For euery idle word, we must giue an account thereof at the day of iudgement. always mindful of our saviour's advertisement, that For every idle word, we must give an account thereof At the day of judgement.
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And surely this is true, sanctified and spirituall speeches do inflame the soule, according to that of the Psalmist:
And surely this is true, sanctified and spiritual Speeches do inflame the soul, according to that of the Psalmist:
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Ignitum eloquium tuum vehementer, & seruus tuus dilexit illud : Thy word is wonderfull fiery, and thy seruant loueth it. And whereunto accordeth Ieremy 30.9.Ignitum eloquium tuum Forcefully, & seruus Thy dilexit illud: Thy word is wonderful fiery, and thy servant loves it. And whereunto accords Ieremy 30.9.
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His word was in mine heart as fire, &c. And that of Cleopas, Did not our hearts melt within vs,
His word was in mine heart as fire, etc. And that of Cleopas, Did not our hearts melt within us,
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when he talked with vs of these things?
when he talked with us of these things?
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But contrarily, vaine, idle, and prophane speeches doe quenche the fire of our loue towards God and man, according to that of the Apostle:
But contrarily, vain, idle, and profane Speeches do quench the fire of our love towards God and man, according to that of the Apostle:
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Stay prophane & vaine bablings, for they shall increase vnto more vngodlinesse. And againe, Euill words corrupt good manners: Stay profane & vain babblings, for they shall increase unto more ungodliness. And again, Evil words corrupt good manners:
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and Sit omnis oratio tua in praeceptis altis simi: and Fit omnis oratio tua in praeceptis Altis simi:
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Let thy talke be with the wise, and all thy communication in the Lawe of the most high.
Let thy talk be with the wise, and all thy communication in the Law of the most high.
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It is here further to be obserued that this blessed Matron spake of God, not to all,
It is Here further to be observed that this blessed Matron spoke of God, not to all,
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but to such as looked for redemption in Ierusalem.
but to such as looked for redemption in Ierusalem.
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To teach vs that wee must not cast our pearles before swine, or giue holy things to dogs:
To teach us that we must not cast our Pearls before Swine, or give holy things to Dogs:
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for such are not capable of heauenly doctrine, or diuine mysteries, witnesseth the Apostle: Carnalis homo nō percipit ea, quae sunt spiritus dei:
for such Are not capable of heavenly Doctrine, or divine Mysteres, Witnesseth the Apostle: Carnalis homo nō percipit ea, Quae sunt spiritus dei:
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The naturall man perceiueth not the things of the spirit of God: as also Esay the Prophet. 28.9.
The natural man perceives not the things of the Spirit of God: as also Isaiah the Prophet. 28.9.
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Whom shall hee teach knowledge? and whom shall hee make to vnderstand the things that he heareth? them that are weaned from the milke, and drawne from the brests.
Whom shall he teach knowledge? and whom shall he make to understand the things that he hears? them that Are weaned from the milk, and drawn from the breasts.
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And Dauid Secreta domini timētibus eum, the secrets of the Lord are reuealed to thē that feare him, &c. Sapientiā loquimur inter perfectos. But woe is me to tell:
And David Secreta domini timētibus Eum, the secrets of the Lord Are revealed to them that Fear him, etc. Sapientiam loquimur inter perfectos. But woe is me to tell:
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fewe looke for redemption (as it is in the text) either of their sinnes, of their sauiour, or of their lost time; few look for redemption (as it is in the text) either of their Sins, of their Saviour, or of their lost time;
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of their sinnes wherein they liue:
of their Sins wherein they live:
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which they are so farre from breaking off by repentance, that rather they solace themselues in them, according to that:
which they Are so Far from breaking off by Repentance, that rather they solace themselves in them, according to that:
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Laetantur cū malefecerunt, et exultant in rebus pessimis : The wicked are glad when they doe euill, and reioice in their wickednes:Laetantur cū malefecerunt, et exultant in rebus pessimis: The wicked Are glad when they do evil, and rejoice in their wickedness:
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to preach to such, is to beate the aire.
to preach to such, is to beat the air.
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But rather our words will cary weight, pierce, and wound such as trauell and bee heauy laden, groane vnder the burthen of their sinnes, and looke for the day of their redemption.
But rather our words will carry weight, pierce, and wound such as travel and be heavy laden, groan under the burden of their Sins, and look for the day of their redemption.
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And as for the time lost, who doth redeeme it, though the daies be dangerous? And so I conclude from all I haue said of Anna her vnfolding of the heauenly misteries to such as looke for redemption in Ierusalem:
And as for the time lost, who does Redeem it, though the days be dangerous? And so I conclude from all I have said of Anna her unfolding of the heavenly Mysteres to such as look for redemption in Ierusalem:
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The misteries of God are treasures hid in the ground of our hearts, wherein the Lord would bee kept,
The Mysteres of God Are treasures hid in the ground of our hearts, wherein the Lord would be kept,
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as in a field of blessing:
as in a field of blessing:
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which if thou discouer to the Babilonians, that is, make knowne to the wicked and vnworthy,
which if thou discover to the Babylonians, that is, make known to the wicked and unworthy,
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as Hezechia did to the messengers of Meradock-Baladan, King of Babel, when hee shewed them the house of the treasuries, the siluer and the gold,
as Hezekiah did to the messengers of Meradock-Baladan, King of Babel, when he showed them the house of the treasuries, the silver and the gold,
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and the spice, and the precious ointments, and all the house of his armour;
and the spice, and the precious ointments, and all the house of his armour;
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I say, take heede of the like sinne, least thou fall into the like iudgement, which is to go captiue to Babilon, robbed of all thy riches,
I say, take heed of the like sin, lest thou fallen into the like judgement, which is to go captive to Babylon, robbed of all thy riches,
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and the virgin Sion mourne to see her sonnes or Eunuches in the pallace of the King of Babell.
and the Virgae Sion mourn to see her Sons or Eunuchs in the palace of the King of Babel.
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If wee preach peace, and they will not receiue peace, wee may shake the dust of that place from our feete and bee gone;
If we preach peace, and they will not receive peace, we may shake the dust of that place from our feet and be gone;
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that dust shall iudge dust in the great day. Into the citie of Samaria enter ye not, they looked for no redemption; that dust shall judge dust in the great day. Into the City of Samaria enter you not, they looked for no redemption;
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and therefore the secret therof might not be reueled vnto thē, according to that, Secreta domini timētibus eū, the secret of the Lord is reuealed to them that feare him,
and Therefore the secret thereof might not be revealed unto them, according to that, Secreta domini timētibus eū, the secret of the Lord is revealed to them that Fear him,
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If any shall say, beeing suncke in sinne, wee are no worse then dogs, and yet dogs may eate of the crums that fall from their masters table:
If any shall say, being sunk in sin, we Are no Worse then Dogs, and yet Dogs may eat of the crumbs that fallen from their Masters table:
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I answere, true indeed if you rise out of sin, & be no such dogs as bite and barke at our deuotions, but come in all humility, I answer, true indeed if you rise out of since, & be no such Dogs as bite and bark At our devotions, but come in all humility,
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and (as the Chananite did) sue and seeke in true faith, and feeling the crūmes of mercy that fal frō your masters table,
and (as the Canaanite did) sue and seek in true faith, and feeling the crumbs of mercy that fall from your Masters table,
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then come and taste with Anna how sweete the Lord is, then come & speake of him with Anna to all that looke for redemption in Ierusalem.
then come and taste with Anna how sweet the Lord is, then come & speak of him with Anna to all that look for redemption in Ierusalem.
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And when they had performed all these things according to the Law of the Lord, they returned into Galilie to their owne city Nazareth. And when they had performed all these things according to the Law of the Lord, they returned into Galilee to their own City Nazareth.
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Although this scripture say nothing of Anna whose story hitherto we haue followed, for the better manifesting of Christ in the flesh:
Although this scripture say nothing of Anna whose story hitherto we have followed, for the better manifesting of christ in the Flesh:
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yet it is necessary to be annexed further, to make plaine the history of Christ his incarnation by speciall growth in body,
yet it is necessary to be annexed further, to make plain the history of christ his incarnation by special growth in body,
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and strength in spirit, with al complements of wisedome, fauour, and grace both with God and man.
and strength in Spirit, with all compliments of Wisdom, favour, and grace both with God and man.
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Wherein I pray, you would obserue three things:
Wherein I pray, you would observe three things:
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all clearing the truth of the incarnation, and prouing our Christ to be perfect man against Ebion, Carpocr•s, Cerinthus, and such like;
all clearing the truth of the incarnation, and proving our christ to be perfect man against Ebion, Carpocr•s, Cerinthus, and such like;
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who dire the deity in denying, some the humanity, some the diuinity ▪ I say this is cleared in this place by a threefold subiection, whereunto the Lord would yeeld himselfe as the Son of man,
who dire the deity in denying, Some the humanity, Some the divinity ▪ I say this is cleared in this place by a threefold subjection, whereunto the Lord would yield himself as the Son of man,
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but neuer as the Son of God. The first is his subiection to the Law out of these words:
but never as the Son of God. The First is his subjection to the Law out of these words:
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when they had performed all things according to the Lawe. when they had performed all things according to the Law.
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The second was his subiection to persecution, which I may terme a iudgement of the Lawe in these words:
The second was his subjection to persecution, which I may term a judgement of the Law in these words:
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they returned into Galilie to their owne citty Nazareth. they returned into Galilee to their own City Nazareth.
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The third and last is his subiection to increase and growth in body, and strength in spirit, by little and little;
The third and last is his subjection to increase and growth in body, and strength in Spirit, by little and little;
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infallible proofes of his humanity, and no waye applyant to the diuinity, out of these words, And the child grew and waxed strong, &c. Christ was subiect and vnder the Lawe: 1. Morall. 2. Ceremoniall. 3. Iudiciall.
infallible proofs of his humanity, and no Way applyant to the divinity, out of these words, And the child grew and waxed strong, etc. christ was Subject and under the Law: 1. Moral. 2. Ceremonial. 3. Judicial.
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According to that, When the fulnesse of time was come, God sent foorth his sonne made of a woman,
According to that, When the fullness of time was come, God sent forth his son made of a woman,
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and vnder the Law, that he might redeeme them which were vnder the Lawe, that we might receiue the adoption of sonnes.
and under the Law, that he might Redeem them which were under the Law, that we might receive the adoption of Sons.
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He was subiect to the Lawe Moral, when he said, Math. 5.17.
He was Subject to the Lawe Moral, when he said, Math. 5.17.
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Thinke not that I came to destroy the Lawe, or the Prophets, I am not come to destroy them, but to fulfill them. Think not that I Come to destroy the Law, or the prophets, I am not come to destroy them, but to fulfil them.
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He was subiect to the Lawe Ceremonial, when he was circumcised and presented in the Temple, &c:
He was Subject to the Law Ceremonial, when he was circumcised and presented in the Temple, etc.:
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all ended when the vaile of the Temple rent asunder from the toppe to the bottome, which Temple after was ruinated body and all, Nepopulus rediret ad Iudaismum.
all ended when the veil of the Temple rend asunder from the top to the bottom, which Temple After was ruinated body and all, Nepopulus rediret ad Judaism.
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He was subiect to the Lawe Iudicial, when he endured his painfull passion, and vpon the Crosse was cursed for vs all; according to that Gal. 3.13.
He was Subject to the Law Judicial, when he endured his painful passion, and upon the Cross was cursed for us all; according to that Gal. 3.13.
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Christ hath redeemed vs from the curse of the Lawe, when he was accursed for vs, christ hath redeemed us from the curse of the Law, when he was accursed for us,
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for it is written, cursed is euery one that hangeth on a tree. for it is written, cursed is every one that hangs on a tree.
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He performed all, that he might make an end of all, so as no lawe might rise vp in iudgement against vs.
He performed all, that he might make an end of all, so as no law might rise up in judgement against us
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When Christ was transfigured vpon the holy mount, it is sayde that Moses and Elias talked with him,
When christ was transfigured upon the holy mount, it is said that Moses and Elias talked with him,
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and told of his departure which he should suffer at Ierusalem. Luk. 9.30.31. To teache you no other then that ye are here taught, to wit, that Christ is the end and accomplishment both of the Lawe and Prophets, whereof Moses and Elias are chiefe;
and told of his departure which he should suffer At Ierusalem. Luk. 9.30.31. To teach you no other then that you Are Here taught, to wit, that christ is the end and accomplishment both of the Law and prophets, whereof Moses and Elias Are chief;
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for whereat points the Law, but at a bloudy sacrifice? whereon stand the Prophets, but vpon the Messias sent and slaine? and what is their communication with Christ,
for whereat points the Law, but At a bloody sacrifice? whereon stand the prophets, but upon the Messias sent and slain? and what is their communication with christ,
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but of his departure which he should accomplish at Ierusalem?
but of his departure which he should accomplish At Ierusalem?
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So then the Lawe and the Prophets do accompany Christ, and Christ in person doth accomplish them:
So then the Law and the prophets do accompany christ, and christ in person does accomplish them:
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Christ, not Moses, not Elias, nor one of the Prophets; and yet Christ with Moses, with Elias, and with all the Prophets;
christ, not Moses, not Elias, nor one of the prophets; and yet christ with Moses, with Elias, and with all the prophets;
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they to find out his lyne, he to finish their course.
they to find out his line, he to finish their course.
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And all this sprung from the endlesse fountaine of his loue which loue (I may say with the blessed Apostle) is the fulfilling of the Law, Rom. 13.10. or end, if ye wil, for so saith the same Apostle:
And all this sprung from the endless fountain of his love which love (I may say with the blessed Apostle) is the fulfilling of the Law, Rom. 13.10. or end, if you will, for so Says the same Apostle:
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The end of the commandement is loue out of a pure heart, and of a good conscience, and of faith vn•aigned:
The end of the Commandment is love out of a pure heart, and of a good conscience, and of faith vn•aigned:
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which holy loue streamed with his bloud, when it issued from all his veines, to redeeme vs from this killing lawe.
which holy love streamed with his blood, when it issued from all his Veins, to Redeem us from this killing law.
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Where by double right and authority he hath conquered: First, as the sonne of God, & Lord of the law.
Where by double right and Authority he hath conquered: First, as the son of God, & Lord of the law.
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Secondly, as the sonne of man in our person: which is as much as if wee had ouercome the lawe our selues: for his victory is ours.
Secondly, as the son of man in our person: which is as much as if we had overcome the law our selves: for his victory is ours.
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All the iurisdiction of the lawe was executed vpon Christ. First, it accused him as a blasphemer, and a seditious person.
All the jurisdiction of the law was executed upon christ. First, it accused him as a blasphemer, and a seditious person.
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Secondly, it made him guilty before God, of the sinnes of the whole world.
Secondly, it made him guilty before God, of the Sins of the Whole world.
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Thirdly, it so terrified and oppressed him with heauinesse and anguish of spirit, that his sweate was like drops of bloud, trickling downe to the ground. Luke 2•. 44.
Thirdly, it so terrified and oppressed him with heaviness and anguish of Spirit, that his sweat was like drops of blood, trickling down to the ground. Lycia 2•. 44.
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And lastly, it condemned him to death, euen to the death of the crosse: a maruellous combate, where the law a creature giueth such an assault to his creator,
And lastly, it condemned him to death, even to the death of the cross: a marvelous combat, where the law a creature gives such an assault to his creator,
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and against all right practiseth his whole tyranny vpon the sonne of God, and he most innocent.
and against all right Practiseth his Whole tyranny upon the son of God, and he most innocent.
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But to proceed, it may seeme by the text, that the Euangelist doth more specially ayme at some performance of the law, done by Ioseph and Mary, in that it is sayd:
But to proceed, it may seem by the text, that the Evangelist does more specially aim At Some performance of the law, done by Ioseph and Marry, in that it is said:
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When they had performed all those things. &c. True it is, & this their performāce may be a president to vs, whereon to looke in all our deuotions.
When they had performed all those things. etc. True it is, & this their performance may be a president to us, whereon to look in all our devotions.
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First, that we leaue nothing vndone, which the Lord hath commanded by his law. Secondly, that wee performe nothing of our owne deuising;
First, that we leave nothing undone, which the Lord hath commanded by his law. Secondly, that we perform nothing of our own devising;
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but as it is enioyned vs by the eternall law of the eternall God. The Babe was crucified, Mary was purified, and the childe presented according to the law;
but as it is enjoined us by the Eternal law of the Eternal God. The Babe was Crucified, Marry was purified, and the child presented according to the law;
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they performed al, & left out nothing: & they did it according to no deuice of their owne:
they performed all, & left out nothing: & they did it according to no device of their own:
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but as the line and leuell of the same lawe ledde them.
but as the line and level of the same law led them.
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And here two sorts of people are sweetly taught, if not iustly taxed by the spirit of God, of intollerable impiety.
And Here two sorts of people Are sweetly taught, if not justly taxed by the Spirit of God, of intolerable impiety.
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First, such as thinke they please God if they serue him by halfes, performe some things,
First, such as think they please God if they serve him by halves, perform Some things,
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but not all according to the lawe of the Lord: Halfe prayer, halfe preaching, halfe Sacrament, halfe Saboath, will serue their turne in their demi-deuotion;
but not all according to the law of the Lord: Half prayer, half preaching, half Sacrament, half Sabbath, will serve their turn in their demi-devotion;
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but Ioseph and Mary performed all.
but Ioseph and Marry performed all.
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Secondly, such as do performe a seruice, but after their own fashion, vsing for doctrines of the Lord, mens traditions in a voluntary religion, and will worship, neuer taught from Horeb, neuer enioyned of the Lord:
Secondly, such as do perform a service, but After their own fashion, using for doctrines of the Lord, men's traditions in a voluntary Religion, and will worship, never taught from Horeb, never enjoined of the Lord:
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to whom I may say with the Prophet, Who required these things at your hands? Moses was faithfull from the gold to the goats haire:
to whom I may say with the Prophet, Who required these things At your hands? Moses was faithful from the gold to the Goats hair:
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our faithfulnesse is more in the haire then in the gold.
our faithfulness is more in the hair then in the gold.
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The vse of al is this, by the example of Ioseph and Mary, to ayme at perfection in all our actions with God, who requireth thee to bee faithfull,
The use of all is this, by the Exampl of Ioseph and Marry, to aim At perfection in all our actions with God, who requires thee to be faithful,
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and neuer to breake off thy course, till thou hast finished the race:
and never to break off thy course, till thou hast finished the raze:
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for what will it profite thee to begin at the Font, and to breake off ere thou come to the Graue? to begin in the spirit,
for what will it profit thee to begin At the Font, and to break off ere thou come to the Grave? to begin in the Spirit,
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and to end in the flesh? to haue ingresse in Christ, and egresse in Anti-christ? sacramentally to reteyne Christ by baptisme, really to forsake faith by breaking the vow? I say:
and to end in the Flesh? to have ingress in christ, and egress in Antichrist? sacramentally to retain christ by Baptism, really to forsake faith by breaking the Voelli? I say:
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what wil it profit thee to shift from Sodome, vpon the Lords commaund, and to looke backe and lust after it ere thou come at Zoar?
what will it profit thee to shift from Sodom, upon the lords command, and to look back and lust After it ere thou come At Zoar?
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Irridebunt te sane Daemones, Diuels will deride thee (as one saith) & say:Irridebunt te sane Daemons, Devils will deride thee (as one Says) & say:
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hic homo coepit edificare, & non potuit consummare, He began to build, but he could not finish. hic homo Coepit edificare, & non Potuit consummare, He began to built, but he could not finish.
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Iobs constancy was no lesse, if not of greater perfectnesse in the feare & seruice of his God,Jobs constancy was no less, if not of greater perfectness in the Fear & service of his God,
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whē he said, Chap. 27. vers. 36. So long as my breath is in mee, and the spirit of God within my nostrels, my lippes surely shall speake no wickednesse,
when he said, Chap. 27. vers. 36. So long as my breath is in me, and the Spirit of God within my nostrils, my lips surely shall speak no wickedness,
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and my tongue shall vtter no deceipt. God forbid that I should iustifie you; vntill I dye, I will neuer take away mine innocency from my selfe. and my tongue shall utter no deceit. God forbid that I should justify you; until I die, I will never take away mine innocency from my self.
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Paule, Paule, thy contentions were many for the truth;Paul, Paul, thy contentions were many for the truth;
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yet was thy constancy aboue all thy contentions, when thou saydst with perfect faith and feeling, 2. Tim. 4.7. I haue fought a good fight, I haue finished my course, I haue kept the faith.
yet was thy constancy above all thy contentions, when thou Said with perfect faith and feeling, 2. Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the faith.
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The second thing clearing the humanity and incarnation of Christ, is his persecution in this, that they Returned into Galily, to their owne city Nazareth:
The second thing clearing the humanity and incarnation of christ, is his persecution in this, that they Returned into Galilee, to their own City Nazareth:
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Implying thereby, that immediately after, he was presented in the Temple, and his mother was purified, according to the law:
Implying thereby, that immediately After, he was presented in the Temple, and his mother was purified, according to the law:
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and hauing now recouered the strength shee had lost in her late labor, wherby she became more able to vndergo the iourney.
and having now recovered the strength she had lost in her late labour, whereby she became more able to undergo the journey.
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Now must they to Aegypt, ere they might returne into Galily, to their owne City Nazareth.
Now must they to Egypt, ere they might return into Galilee, to their own city Nazareth.
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This their flight foreseene of the Lord, and foretold to Ioseph, is set down at large by Matthew in the second chapter of his Gospell;
This their flight foreseen of the Lord, and foretold to Ioseph, is Set down At large by Matthew in the second chapter of his Gospel;
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but omitted by Luke in this place.
but omitted by Lycia in this place.
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To teach vs that it is vsual with the Euangelists, oftē, one to omit that which another hath:
To teach us that it is usual with the Evangelists, often, one to omit that which Another hath:
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& some one to supply that which is wāting in the rest:
& Some one to supply that which is wanting in the rest:
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so as all in one, and not any one for all, doe make perfect the circle of Christ, his line, life, death and doctrine.
so as all in one, and not any one for all, do make perfect the circle of christ, his line, life, death and Doctrine.
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So is the body of all the Scriptures soulelesse and imperfect, if you stand vppon any one booke, without the supply of all;
So is the body of all the Scriptures soulelesse and imperfect, if you stand upon any one book, without the supply of all;
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but liuely, absolute, and perfect in their ioynt and iust proportion, like the vision of wings, wheeles & beasts, mentioned in Ezechiel, which neuer goe but as they are chained, linked, and locked together. The vse then is this:
but lively, absolute, and perfect in their joint and just proportion, like the vision of wings, wheels & beasts, mentioned in Ezechiel, which never go but as they Are chained, linked, and locked together. The use then is this:
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that if you wil vnderstand one Scripture, you must examine it by another, and if you will bee ignorant in none, you must giue your diligence to the reading of all, according to that of Christ, Search the scriptures, for in them ye thinke to haue eternall life,
that if you will understand one Scripture, you must examine it by Another, and if you will be ignorant in none, you must give your diligence to the reading of all, according to that of christ, Search the Scriptures, for in them you think to have Eternal life,
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and they are they which testifie of me. Not Scripture, but Scriptures.and they Are they which testify of me. Not Scripture, but Scriptures.
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Some are of opinion, to whom I assent not, that Ioseph and Mary, after they had performed the sacrifice of purgation, returned to Bethlem, that they might dwell there;
some Are of opinion, to whom I assent not, that Ioseph and Marry, After they had performed the sacrifice of purgation, returned to Bethlehem, that they might dwell there;
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but it was not to be imagined that Ioseph had a dwelling place there, where hee was so vnknowne, that he could not finde a place to remain in as a guest.
but it was not to be imagined that Ioseph had a Dwelling place there, where he was so unknown, that he could not find a place to remain in as a guest.
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And therefore I doe easily graunt, that the iourney into Egypt was between these, that is,
And Therefore I do Easily grant, that the journey into Egypt was between these, that is,
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after the purification and presentation, and before their returne backe to Nazareth.
After the purification and presentation, and before their return back to Nazareth.
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So as that which Luke sayth, of their dwelling again in their own City Nazareth, was in order of time after their flight into Egypt: which Matthew reporteth. Chap. 2.19. &c. Where if the story report aright, Christ with his parents remained in exile full seuen yeares:
So as that which Lycia say, of their Dwelling again in their own city Nazareth, was in order of time After their flight into Egypt: which Matthew Reporteth. Chap. 2.19. etc. Where if the story report aright, christ with his Parents remained in exile full seuen Years:
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for so they calculate the time from Herode his slaughter of Innocents, to the daies of Archelaus his sonne, at what time Ioseph againe heard from the Angel of the Lord, Arise and take the Babe and his mother,
for so they calculate the time from Herod his slaughter of Innocents, to the days of Archelaus his son, At what time Ioseph again herd from the Angel of the Lord, Arise and take the Babe and his mother,
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and goe into the land of Israel: for they are dead which sought the Babes life. and go into the land of Israel: for they Are dead which sought the Babes life.
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All to testifie that which was spoken of the Lord by the Prophet: Out of Egypt haue I called my sonne.
All to testify that which was spoken of the Lord by the Prophet: Out of Egypt have I called my son.
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A wonderful worke and prouidence of God, that the Sauiour of Iudah should be cast out of Iuda, and Egypt should nourish him: A wondered work and providence of God, that the Saviour of Iudah should be cast out of Iuda, and Egypt should nourish him:
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Egypt, I say, euen Egypt, from whence neuer any thing came before, but euen that which was deadly to the Church of God.
Egypt, I say, even Egypt, from whence never any thing Come before, but even that which was deadly to the Church of God.
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If the Princes of Iuda will persecute Ieremy, and cast him into the dungeon, the Lord wil raise vp Ebedmeleck the Nigro, to deliuer him out of that danger.
If the Princes of Iuda will persecute Ieremy, and cast him into the dungeon, the Lord will raise up Ebedmeleck the Nigro, to deliver him out of that danger.
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And true it is, that the wise king saith: And true it is, that the wise King Says:
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If a mans wayes do please the Lord, he will make his enemies at peace with him.
If a men ways do please the Lord, he will make his enemies At peace with him.
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And it may be the Prophet meant this or the like prouidence of God towards our Sauior here,
And it may be the Prophet meant this or the like providence of God towards our Saviour Here,
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and Saints else where, when he saith: The VVolfe shall dwell with the Lambe, and the Leopard shall lye with the Kid,
and Saints Else where, when he Says: The VVolfe shall dwell with the Lamb, and the Leopard shall lie with the Kid,
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and the Calfe and the Lyon, and the fat beasts together, and a little child shall leade them,
and the Calf and the lion, and the fat beasts together, and a little child shall lead them,
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and the sucking child shall play vpon the hole of the Aspe, and the weaned child shal put his hand vppon the Cockat•ice hole. and the sucking child shall play upon the hold of the Asp, and the weaned child shall put his hand upon the Cockat•ice hold.
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The Lord can play with poyson, and tame the cruellest in his prouidence, when he pleaseth to preserue either Saint or Sauiour.
The Lord can play with poison, and tame the Cruellest in his providence, when he Pleases to preserve either Saint or Saviour.
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If his prouidence be vpon the fire, it burneth not, if vppon the water, it drowneth not,
If his providence be upon the fire, it burns not, if upon the water, it drowneth not,
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if vppon the seas, they swell not, if vppon the windes, they blow not, if vppon the Lyons, they deuoure not,
if upon the Seas, they swell not, if upon the winds, they blow not, if upon the Lyons, they devour not,
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if vpon Egypt, it persecuteth not;
if upon Egypt, it persecuteth not;
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if vpon the sonne, it goeth not, if vpon the graues, they detaine not, but deliuer vp their dead, to the glory of their God;
if upon the son, it Goes not, if upon the graves, they detain not, but deliver up their dead, to the glory of their God;
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according to that of Augustine, Vbicunque fuerit prouidentia, frustrātur vniuersa contraria, Where the Lord hath his prouidence, all crosse incounters are defeated.
according to that of Augustine, Vbicunque fuerit Providence, frustrātur vniuersa contraria, Where the Lord hath his providence, all cross encounters Are defeated.
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But the vse is this, though Egypt did preserue him, yet Iudah did persecute him, and soone it pricked that would be a thorne:
But the use is this, though Egypt did preserve him, yet Iudah did persecute him, and soon it pricked that would be a thorn:
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for if you search with care, and sound with iudgement, you shall finde that from the first conception of Christ in the wombe, to the yeelding vp of his Ghost vppon the crosse, In articulo mortis, the Crosse was euer his companion,
for if you search with care, and found with judgement, you shall find that from the First conception of christ in the womb, to the yielding up of his Ghost upon the cross, In articulo mortis, the Cross was ever his Companion,
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& his life none other then a painfull passion:
& his life none other then a painful passion:
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it hath beene euer in the practise of Sathan to maligne the truth, and by all possible and potent meanes to bury the Babe in his birth.
it hath been ever in the practice of Sathan to malign the truth, and by all possible and potent means to bury the Babe in his birth.
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Gabriel no sooner came from heauen with that ioyfulll message, but straight waies hee raised a doubt in the heart of Mary, so as shee demurred vppon the point, and sayd, Gabriel no sooner Come from heaven with that ioyfulll message, but straight ways he raised a doubt in the heart of Marry, so as she demurred upon the point, and said,
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How may this be? Being found with child of the holy ghost, Ioseph was iealous of his wife.
How may this be? Being found with child of the holy ghost, Ioseph was jealous of his wife.
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What should I say more? Herode was cruell, and Bethleem was vncourteous, when Christ found more humanity & kindnesse with the beastes in the cratch,
What should I say more? Herod was cruel, and Bethlehem was uncourteous, when christ found more humanity & kindness with the beasts in the cratch,
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then with men in their Courts. Sathan stirred vp the Galileans, from a high steep hill to cast him downe headlong.
then with men in their Courts. Sathan stirred up the Galileans, from a high steep hill to cast him down headlong.
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The Gadorens, to driue him out of their cost & coūtry. The Samaritans, to deny him lodging. The Gadorens, to driven him out of their cost & country. The Samaritans, to deny him lodging.
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His owne brethren, to circumuent him. His own brothers, to circumvent him.
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Iewes and gentiles, to bandy at his death, and to conspire against the truth of his resurrection. Iewes and Gentiles, to bandy At his death, and to conspire against the truth of his resurrection.
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So as I may well say, Inter flagella dat filium : He gaue his sonne to the tormentors.
So as I may well say, Inter flagella that Son: He gave his son to the tormentors.
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And the child grewe and waxed strong in spirit, and was filled with wisedome, and the grace of God was with him. And the child grew and waxed strong in Spirit, and was filled with Wisdom, and the grace of God was with him.
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Being now fallen into the dangerous daies of the world, wherein all the creatures of God are in a wofull declination,
Being now fallen into the dangerous days of the world, wherein all the creatures of God Are in a woeful declination,
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and there is nothing more geason amongst men, then growth in godlinesse:
and there is nothing more geason among men, then growth in godliness:
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I am bold to moue your patience in your wonted piety, yet once more to beare with mine importunity,
I am bold to move your patience in your wonted piety, yet once more to bear with mine importunity,
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whilest I make the growth of Christ a president for your practise, and so returne againe to the honor of his Priesthood;
whilst I make the growth of christ a president for your practice, and so return again to the honour of his Priesthood;
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in whom I told you out of this text, three things were of speciall note, to proue him perfect man, incarnate of the blessed Virgin Mary.
in whom I told you out of this text, three things were of special note, to prove him perfect man, incarnate of the blessed Virgae Marry.
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First, his subiection to the law. Secondly, his subiection to persecution, and flight into Egypt. Thirdly, his subiection to increase, in that he grew as a child in body, spirit,
First, his subjection to the law. Secondly, his subjection to persecution, and flight into Egypt. Thirdly, his subjection to increase, in that he grew as a child in body, Spirit,
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and grace, both with God and man.
and grace, both with God and man.
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Of the two former I haue already spoken, now of the last, if God wil, wherin two things are respectiuely to be considered out of my text.
Of the two former I have already spoken, now of the last, if God will, wherein two things Are respectively to be considered out of my text.
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That as the child grew in our flesh, to make him a perfect man, so wee must growe in his faith, to make vs perfect Christians:
That as the child grew in our Flesh, to make him a perfect man, so we must grow in his faith, to make us perfect Christians:
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And that as our humanity was his, to make him the son of man, so his diuinity must be ours, to make vs by prerogatiue the sons of God.
And that as our humanity was his, to make him the son of man, so his divinity must be ours, to make us by prerogative the Sons of God.
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And as he through our humanity had feeling of our miseries, so we through his diuinity, must haue feeling of his mercy. And as he through our humanity had feeling of our misery's, so we through his divinity, must have feeling of his mercy.
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If the child increase, men may not decrease, or degenerate, the bowe from the boale, the member from the body.
If the child increase, men may not decrease, or degenerate, the bow from the boale, the member from the body.
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This child is the boale, building and body;
This child is the boale, building and body;
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we must grow vp with him till wee come to bee perfect men, euen vnto the age of the fulnesse of Christ:
we must grow up with him till we come to be perfect men, even unto the age of the fullness of christ:
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otherwise we are but blasted bowes, pible stones, rotten members, neither fit for boale, building, or body.
otherwise we Are but blasted bows, Bible stones, rotten members, neither fit for boale, building, or body.
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In that he grew, it proued him a creature of God by generation, of a locall being, subiect to alteration,
In that he grew, it proved him a creature of God by generation, of a local being, Subject to alteration,
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like vnto vs in all things, sin only excepted. In that he grew, it ouerthoweth a creation of Christ, which some vrge without generation;
like unto us in all things, sin only excepted. In that he grew, it ouerthoweth a creation of christ, which Some urge without generation;
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like vnto that of Adam, who was made perfect at the first, as all other creatures were.
like unto that of Adam, who was made perfect At the First, as all other creatures were.
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In that he grew in body, and waxed strong in spirit, it ouerthroweth the Papists monster of transubstantiation,
In that he grew in body, and waxed strong in Spirit, it Overthroweth the Papists monster of transubstantiation,
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and all power of Priesthood, to make Christ of bread, or of any other matter or mettle;
and all power of Priesthood, to make christ of bred, or of any other matter or mettle;
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for if he make him, he either maketh him a man or a child:
for if he make him, he either makes him a man or a child:
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if a man at the first, how then did he grow from a child? if a child at the first,
if a man At the First, how then did he grow from a child? if a child At the First,
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how then did he grow to a man? If Christ so made, was a child by generation,
how then did he grow to a man? If christ so made, was a child by generation,
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then the priest was his father; if by creation, then the priest was his God;
then the priest was his father; if by creation, then the priest was his God;
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but he is neither of both, but their breaden Christ by vsurpation, sitting in the holy places.
but he is neither of both, but their breaden christ by usurpation, sitting in the holy places.
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We say, Christ was made by the powerfull working of the holy ghost, by a perfect generation.
We say, christ was made by the powerful working of the holy ghost, by a perfect generation.
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They say, they make him by words of consecration without any generation. We say, the child was incarnate of the virgin, and so grew.
They say, they make him by words of consecration without any generation. We say, the child was incarnate of the Virgae, and so grew.
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They say, Christ is impanate by them, and needeth no growth. We say, body, bloud, and bone, grewe together in this Child. They tell vs nay:
They say, christ is impanate by them, and needs not growth. We say, body, blood, and bone, grew together in this Child. They tell us nay:
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for the child they make and offer vp, is Incruentum sacrificium, an vnbloudy sacrifice.
for the child they make and offer up, is Incruentum Sacrificium, an unbloody sacrifice.
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What should I say more? the child we preach, is quadratus homo, ful of fauour,
What should I say more? the child we preach, is quadratus homo, full of favour,
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and fairer then the sonnes of men.
and Fairer then the Sons of men.
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The Sauiour they make hath no spirit, life, liking, or grace, ether with God ▪ or gracious men. The Saviour they make hath no Spirit, life, liking, or grace, either with God ▪ or gracious men.
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The heauen of heauens is his habitation, whom we preach, and hee sitteth in glory, at the right hand of his father.
The heaven of heavens is his habitation, whom we preach, and he Sitteth in glory, At the right hand of his father.
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A poore box must couer and cary your Gods, crouding one another till they moule together, and fall to rottennesse.
A poor box must cover and carry your God's, crowding one Another till they moule together, and fallen to rottenness.
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But good Lord how long? how long shall euil men thus deceiue ▪ and be deceaued? how long shall the child Iesus be hindred in his growth, by such vnkind stepdams• Lurida terribiles miscent acconita nouercae ? How long shal these vnnaturall mothers make all Nations drunke with the poysoned cup of their popish fornicatiō? But leaue we the controuersie,
But good Lord how long? how long shall evil men thus deceive ▪ and be deceived? how long shall the child Iesus be hindered in his growth, by such unkind stepdams• Lurida terribiles miscent acconita Nouercae? How long shall these unnatural mother's make all nations drunk with the poisoned cup of their popish fornication? But leave we the controversy,
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and come we to his misery and much mercy, which he would effect by weakest means to the consciences of your Christian hearts, who heare mee this day;
and come we to his misery and much mercy, which he would Effect by Weakest means to the Consciences of your Christian hearts, who hear me this day;
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and now answere mee in soule, as in the sight of God.
and now answer me in soul, as in the sighed of God.
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Ballance the iudgments of our God, with the inundation of our sins, and whilest we see a growth in both, let vs grieue vnder the burthē;
Balance the Judgments of our God, with the inundation of our Sins, and whilst we see a growth in both, let us grieve under the burden;
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that sin hath increased, vertue hath decreased in vs, old mercies are wearing out, new iudgements are comming on.
that since hath increased, virtue hath decreased in us, old Mercies Are wearing out, new Judgments Are coming on.
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The hand of God goeth forward aboue in this vnseasonable weather, nor is it much weakened in his stroke of plague and pestilēce, God grant his hand may likewise go forward in the holy worke of our repentance,
The hand of God Goes forward above in this unseasonable weather, nor is it much weakened in his stroke of plague and pestilence, God grant his hand may likewise go forward in the holy work of our Repentance,
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and that we may growe with the child Iesus, to the abating of these iudgements.
and that we may grow with the child Iesus, to the abating of these Judgments.
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Spes est, there is hope, for that the Lord vsually cōmeth to help, when our cause is most desperate,Spes est, there is hope, for that the Lord usually comes to help, when our cause is most desperate,
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& when all other succours faile, then commeth the suckling child in weaknesse to worke our wonders:
& when all other succours fail, then comes the suckling child in weakness to work our wonders:
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according to that of Esay, 8.4:
according to that of Isaiah, 8.4:
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Before the child shall haue knowledge to cry my father & my mother, he shall take away the riches of Damascus, and the spoile of Samaria. Before the child shall have knowledge to cry my father & my mother, he shall take away the riches of Damascus, and the spoil of Samaria.
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We haue stood much vppon our owne strength, power, and puissance, and what is that,
We have stood much upon our own strength, power, and puissance, and what is that,
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but as Damascus and Samaria? All our good must bee wrought by the weakest meanes,
but as Damascus and Samaria? All our good must be wrought by the Weakest means,
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and in the growth of a child, will be all our gaine.
and in the growth of a child, will be all our gain.
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Lastly, Christ his humanity is cleared in this, that he did growe in strength, and increased in wisedome and fauour both with God and man;
Lastly, christ his humanity is cleared in this, that he did grow in strength, and increased in Wisdom and favour both with God and man;
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But his diuine and godly nature did not increase or waxed in this world, but filled all,
But his divine and godly nature did not increase or waxed in this world, but filled all,
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& yet was fined from all; it knewe all things, and was ignorant of nothing.
& yet was fined from all; it knew all things, and was ignorant of nothing.
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The idle Monks, from their dern Cels, haue much busied themselues about Christ, his miracles done in the daies of his infancy,
The idle Monks, from their darn Cells, have much busied themselves about christ, his Miracles done in the days of his infancy,
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when he was a Babe and a child.
when he was a Babe and a child.
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They haue filled the world with many a fable of his deedes and doings in Egypt, Bethlem, & Nazareth;
They have filled the world with many a fable of his Deeds and doings in Egypt, Bethlehem, & Nazareth;
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much like vnto that of S. Christopher the gyant, who shrunk vnder the burthen of this Babe (as they say) when he bare the world vpon his backe,
much like unto that of S. Christopher the giant, who shrunk under the burden of this Babe (as they say) when he bore the world upon his back,
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like an Atlas; but leaue we these idle drones, in their derne diuinity, and be we silent of that whereof the Scripture saith nothing but that of his persecution into Egypt:
like an Atlas; but leave we these idle drones, in their darn divinity, and be we silent of that whereof the Scripture Says nothing but that of his persecution into Egypt:
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Of his growth in stature, with much increase of wisdome, grace, and fauour, both with God, and man.
Of his growth in stature, with much increase of Wisdom, grace, and favour, both with God, and man.
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Moses buriall was vnknowne, lest the people should commit idolatry vppon his graue:
Moses burial was unknown, lest the people should commit idolatry upon his graven:
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and the Lord would shut vp in like silence what Mary said, and the child did, in the dayes of his infancy,
and the Lord would shut up in like silence what Marry said, and the child did, in the days of his infancy,
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lest the world might bee too curious of that in Christ, which little concerned their saluation.
lest the world might be too curious of that in christ, which little concerned their salvation.
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The aduertisement is good from the spirit of our God, The secret things belong to the Lorde our God, but the thinges reuealed, belong vnto vs,
The advertisement is good from the Spirit of our God, The secret things belong to the Lord our God, but the things revealed, belong unto us,
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and to our children for euer, that we may do all the workes of this law. and to our children for ever, that we may do all the works of this law.
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And now to shut vp all, with the shower of his mercy: Exinaniuit se, He humbled himselfe, that we might be exalted.
And now to shut up all, with the shower of his mercy: Exinaniuit se, He humbled himself, that we might be exalted.
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He bowed the heauens, & took our flesh with our infirmities, that he might haue experience of our miseries:
He bowed the heavens, & took our Flesh with our infirmities, that he might have experience of our misery's:
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and though hee were a sonne, yet learned hee obedience by the things which he suffered.
and though he were a son, yet learned he Obedience by the things which he suffered.
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He suffered wearinesse that we might haue rest. He suffered hunger that we might bee filled. He suffered weariness that we might have rest. He suffered hunger that we might be filled.
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He suffered ignorance, that wee might haue knowledge. Hee suffered death, that wee might haue life.
He suffered ignorance, that we might have knowledge. He suffered death, that we might have life.
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And he did endure a crowne of thorne, that we might be honoured with a Diademe of glory:
And he did endure a crown of thorn, that we might be honoured with a Diadem of glory:
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his strange cryes, his salt teares, his deepe sighes, with many griefes, and groanings, shew to our solace, that wee haue not an high Priest which cannot bee touched with the feeling of our infirmities,
his strange cries, his salt tears, his deep sighs, with many griefs, and groanings, show to our solace, that we have not an high Priest which cannot be touched with the feeling of our infirmities,
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but was in all things tempted in like sort, yet without sinne.
but was in all things tempted in like sort, yet without sin.
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And it is heere foolishly obiected, that ignorance and these infirmities could not light vppon Christ,
And it is Here foolishly objected, that ignorance and these infirmities could not Light upon christ,
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because they are the punishments of sin: the same may be sayd also of death.
Because they Are the punishments of since: the same may be said also of death.
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But rather the Scripture affirmeth, that he fulfilled the office of a mediator, because what punishment soeuer we had deserued, hee tooke from vs, and layde vppon himselfe;
But rather the Scripture Affirmeth, that he fulfilled the office of a Mediator, Because what punishment soever we had deserved, he took from us, and laid upon himself;
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(6) part (DIV2)
301
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976
yea euen hell it selfe, with all it horrour, though some say contrary: neither do we think that all ignorance is a punishmēt of sinne.
yea even hell it self, with all it horror, though Some say contrary: neither do we think that all ignorance is a punishment of sin.
uh j n1 pn31 n1, p-acp d pn31 n1, cs d vvb n-jn: av-dx vdb pns12 vvb cst d n1 vbz dt n1 pp-f n1.
(6) part (DIV2)
301
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977
For it cannot bee thought that Adā whē he was yet perfect, knew all things:
For it cannot be Thought that Adā when he was yet perfect, knew all things:
p-acp pn31 vmbx vbi vvn cst np1 c-crq pns31 vbds av j, vvd d n2:
(6) part (DIV2)
302
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978
neither doe the Angels beare the punishment of sin, when they are ignorant of anie thing.
neither do the Angels bear the punishment of since, when they Are ignorant of any thing.
av-dx vdb dt n2 vvb dt n1 pp-f n1, c-crq pns32 vbr j pp-f d n1.
(6) part (DIV2)
302
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979
They know much, but not all: for then were they as God; they are ignorant of the last day, so is Christ as the son of man,
They know much, but not all: for then were they as God; they Are ignorant of the last day, so is christ as the son of man,
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(6) part (DIV2)
303
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980
though not as the son of God. And therefore the speech of our Sauiour is indefinite:
though not as the son of God. And Therefore the speech of our Saviour is indefinite:
cs xx p-acp dt n1 pp-f np1. cc av dt n1 pp-f po12 n1 vbz j:
(6) part (DIV2)
303
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981
But of that day and houre knoweth no man, no not the angels which are in heauen, But of that day and hour Knoweth no man, no not the Angels which Are in heaven,
cc-acp pp-f d n1 cc n1 vvz dx n1, uh-dx xx dt n2 r-crq vbr p-acp n1,
(6) part (DIV2)
303
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982
neither the son himselfe, saue the father. neither the son himself, save the father.
av-dx dt n1 px31, p-acp dt n1.
(6) part (DIV2)
303
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983
Where, as Ciril obserueth in his 9. booke of Treasures. Chap. 4. he saith, not, the holy Ghost is ignorant,
Where, as Cyril observeth in his 9. book of Treasures. Chap. 4. he Says, not, the holy Ghost is ignorant,
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(6) part (DIV2)
303
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984
but the Angels and the sonne: neither doth he say the sonne of God, but the sonne onely;
but the Angels and the son: neither does he say the son of God, but the son only;
cc-acp dt n2 cc dt n1: av-dx vdz pns31 vvi dt n1 pp-f np1, cc-acp dt n1 av-j;
(6) part (DIV2)
303
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985
that it might not be grieuous to the Angels & men, to be ignorant of the last day:
that it might not be grievous to the Angels & men, to be ignorant of the last day:
cst pn31 vmd xx vbi j p-acp dt n2 cc n2, pc-acp vbi j pp-f dt ord n1:
(6) part (DIV2)
303
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986
therefore he saith, the son also is ignorant:
Therefore he Says, the son also is ignorant:
av pns31 vvz, dt n1 av vbz j:
(6) part (DIV2)
303
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987
and this is no derogation to his God-head, as he was God, he knewe it well;
and this is no derogation to his Godhead, as he was God, he knew it well;
cc d vbz dx n1 p-acp po31 n1, c-acp pns31 vbds np1, pns31 vvd pn31 av;
(6) part (DIV2)
303
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988
but as hee was man, hee was ignorant of it.
but as he was man, he was ignorant of it.
cc-acp c-acp pns31 vbds n1, pns31 vbds j pp-f pn31.
(6) part (DIV2)
303
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989
The vse is good, that if Christ was not ashamed to confesse his ignorance as hee was man, wee should neuer so stand vpon our learning and skill,
The use is good, that if christ was not ashamed to confess his ignorance as he was man, we should never so stand upon our learning and skill,
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(6) part (DIV2)
304
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990
as to make our selues ignorant of nothing;
as to make our selves ignorant of nothing;
c-acp pc-acp vvi po12 n2 j pp-f pix;
(6) part (DIV2)
304
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991
for to be ignorant of that which the Lord will not reueale is, Docta ignorantia, a learned and a deuoute ignorance.
for to be ignorant of that which the Lord will not reveal is, Docta ignorantia, a learned and a devout ignorance.
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(6) part (DIV2)
304
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992
Christ grewe, we may not wither, Christ increased, wee may not stand at a stay; woe is me to tell:
christ grew, we may not wither, christ increased, we may not stand At a stay; woe is me to tell:
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(6) part (DIV2)
305
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993
all states either stand at a stay, or else are in a woefull declination ▪ The child waxed, we men waine, body & spirit did grow together in him;
all states either stand At a stay, or Else Are in a woeful declination ▪ The child waxed, we men wain, body & Spirit did grow together in him;
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(6) part (DIV2)
305
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994
wee pamper the flesh, we pine the soule, & we are of no growth for godlinesse.
we pamper the Flesh, we pine the soul, & we Are of no growth for godliness.
pns12 vvi dt n1, pns12 vvb dt n1, cc pns12 vbr pp-f dx n1 p-acp n1.
(6) part (DIV2)
305
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995
We might haue been, ere this, men of might, of ready resolution and of ripe iudgement, strong as Sampson: But Dalila hath cut our haires, whereby we are become as weake as water,
We might have been, ere this, men of might, of ready resolution and of ripe judgement, strong as Sampson: But Delilah hath Cut our hairs, whereby we Are become as weak as water,
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(6) part (DIV2)
306
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996
and the Philistines haue put out our eies, wee see nothing.
and the philistines have put out our eyes, we see nothing.
cc dt njp2 vhb vvn av po12 n2, pns12 vvb pix.
(6) part (DIV2)
306
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997
O tel it not in Gath, nor publish it in the streets of Ashkelon, lest the daughters of the Philistins reioice, lest the vncircūcised be glad. Oh tell it not in Gaza, nor publish it in the streets of Ashkelon, lest the daughters of the philistines rejoice, lest the uncircumcised be glad.
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(6) part (DIV2)
307
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998
Popery practiseth much, and hath mightily preuailed to make at, if not to put •ut the eyes of piety;
Popery Practiseth much, and hath mightily prevailed to make At, if not to put •ut the eyes of piety;
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(6) part (DIV2)
308
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999
and our dalliance with the pleasures of this worlde, in the lap of her delights (as with Dalila ) hath cut off our strength,
and our dalliance with the pleasures of this world, in the lap of her delights (as with Delilah) hath Cut off our strength,
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(6) part (DIV2)
308
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1000
& made vs carelesse of our God.
& made us careless of our God.
cc vvd pno12 j pp-f po12 n1.
(6) part (DIV2)
308
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1001
O tell it not in Gath, &c. Caleb desired of Iosua that hee might possesse Hebron, there to fight with the sons of Anakim, for that they were mightie men and gyants. Oh tell it not in Gaza, etc. Caleb desired of Iosua that he might possess Hebron, there to fight with the Sons of Anakim, for that they were mighty men and Giants.
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(6) part (DIV2)
308
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1002
And he went with this resolution:
And he went with this resolution:
cc pns31 vvd p-acp d n1:
(6) part (DIV2)
309
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1003
I am this day 85. yeares old, & yet am I as strong as I was when Moses sent me;
I am this day 85. Years old, & yet am I as strong as I was when Moses sent me;
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(6) part (DIV2)
309
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1004
as strong as I was then, so strong am I now, eyther for warre or for gouernment.
as strong as I was then, so strong am I now, either for war or for government.
c-acp j c-acp pns11 vbds av, av j vbm pns11 av, av-d p-acp n1 cc p-acp n1.
(6) part (DIV2)
309
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1005
As was his name, so was his nature, Caleb is steele, he grewe in strength, with the child Iesus:
As was his name, so was his nature, Caleb is steel, he grew in strength, with the child Iesus:
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(6) part (DIV2)
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1006
the number of his yeares abated not the vigor of his spirit:
the number of his Years abated not the vigor of his Spirit:
dt n1 pp-f po31 n2 vvd xx dt n1 pp-f po31 n1:
(6) part (DIV2)
310
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1007
he chose Hebrō, that he might cut off Anakim, we flee Hebron for feare of Anakim, we haue no courage for the truth.
he chosen Hebrō, that he might Cut off Anakim, we flee Hebron for Fear of Anakim, we have no courage for the truth.
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(6) part (DIV2)
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1008
Too too carefull we are of our selues, and of our children, that our bodies and theirs be faireful,
Too too careful we Are of our selves, and of our children, that our bodies and theirs be faireful,
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(6) part (DIV2)
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& fashionable, and yet al that grace is but grasse;
& fashionable, and yet all that grace is but grass;
cc j, cc av d cst n1 vbz p-acp n1;
(6) part (DIV2)
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but for their growth in godlinesse, piety, and knowledge of the Lord, for their strength in spirit,
but for their growth in godliness, piety, and knowledge of the Lord, for their strength in Spirit,
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(6) part (DIV2)
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1011
and aboundance of heauenly grace, we reckō little, and we regard or looke after no increase.
and abundance of heavenly grace, we reckon little, and we regard or look After no increase.
cc n1 pp-f j n1, pns12 vvb j, cc pns12 vvb cc vvi p-acp dx n1.
(6) part (DIV2)
310
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If it please God in iudgment to cut downe our children, friends or family, in the blade and greeuenesse of their yeares;
If it please God in judgement to Cut down our children, Friends or family, in the blade and greeuenesse of their Years;
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(6) part (DIV2)
310
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1013
good Lord how then we waile & weepe with Rachel, for that they are not? But when we see them dead in transgressions, blasted with sinne, shame and ryot, we neuer shrinke or sorrow at it;
good Lord how then we wail & weep with Rachel, for that they Are not? But when we see them dead in transgressions, blasted with sin, shame and riot, we never shrink or sorrow At it;
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(6) part (DIV2)
310
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but rather solace our selues in the sight of their sinnes.
but rather solace our selves in the sighed of their Sins.
cc-acp av-c vvi po12 n2 p-acp dt n1 pp-f po32 n2.
(6) part (DIV2)
310
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1015
Answere me, O answere me, thou carelesse Christian, why art thou so faithlesse in their funerals? Quid corpus plangis, a quo recessit anima,
Answer me, Oh answer me, thou careless Christian, why art thou so faithless in their funerals? Quid corpus plangis, a quo recessit anima,
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(6) part (DIV2)
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& animā non plangis, a qua recessit Deus? Why doest thou weepe ouer the body, whereout the soule is gone,& animā non plangis, a qua recessit Deus? Why dost thou weep over the body, whereout the soul is gone,
cc fw-la fw-la fw-la, dt fw-la fw-la fw-la? q-crq vd2 pns21 vvi p-acp dt n1, c-crq dt n1 vbz vvn,
(6) part (DIV2)
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and mournest not ouer the soule whereout God is gone? Fruits of the flesh must decrease, but fruits of the Spirit must increase; whereof reade the blessed Apostle. Gal. 5.19. Rom. 12.1. &c.
and mournest not over the soul whereout God is gone? Fruits of the Flesh must decrease, but fruits of the Spirit must increase; whereof read the blessed Apostle. Gal. 5.19. Rom. 12.1. etc.
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(6) part (DIV2)
311
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1018
Agiselaus in his common wealth, tooke an account or reckoning both of the youth and aged,Agiselaus in his Common wealth, took an account or reckoning both of the youth and aged,
np1 p-acp po31 j n1, vvd dt n1 cc vvg d pp-f dt n1 cc j-vvn,
(6) part (DIV2)
313
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1019
how they liued, and how they profited in the knowledge and practise of Philosophy: we christiās are carelesse of both in diuinity.
how they lived, and how they profited in the knowledge and practice of Philosophy: we Christians Are careless of both in divinity.
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(6) part (DIV2)
313
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1020
And Tully told his sonne Marke, that now hee must needes abound in the rules and precepts of Philosophy,
And Tully told his son Mark, that now he must needs abound in the rules and Precepts of Philosophy,
np1 np1 vvd po31 n1 n1, cst av pns31 vmb av vvi p-acp dt n2 cc n2 pp-f n1,
(6) part (DIV2)
313
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1021
for that he had heard •ratippus a whole yeare, and that in Athens. Forty nine yeares we haue heard the Lord from the mountaine of his holinesse;
for that he had herd •ratippus a Whole year, and that in Athens. Forty nine Years we have herd the Lord from the mountain of his holiness;
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(6) part (DIV2)
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1022
and yet I feare, we lesse abound in knowledge, faith, and feeling of true godlines, then we did at the first.
and yet I Fear, we less abound in knowledge, faith, and feeling of true godliness, then we did At the First.
cc av pns11 vvb, pns12 av-dc vvi p-acp n1, n1, cc vvg pp-f j n1, cs pns12 vdd p-acp dt ord.
(6) part (DIV2)
313
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1023
We haue left our first loue, our tree is blasted, godlinesse is gone, the child increased, we decrease. We have left our First love, our tree is blasted, godliness is gone, the child increased, we decrease.
pns12 vhb vvn po12 ord n1, po12 n1 vbz vvn, n1 vbz vvn, dt n1 vvd, pns12 vvb.
(6) part (DIV2)
313
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1024
The Lord euen then put into our hands talēts of gold, and bade vs occupy till he came.
The Lord even then put into our hands Talents of gold, and bade us occupy till he Come.
dt n1 av av vvn p-acp po12 n2 n2 pp-f n1, cc vvd pno12 vvi c-acp pns31 vvd.
(6) part (DIV2)
313
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1025
Woe is me to tell, we haue lapt thē in our napkins, and returned him his owne with no aduantage.
Woe is me to tell, we have leapt them in our napkins, and returned him his own with no advantage.
n1 vbz pno11 pc-acp vvi, pns12 vhb vvn pno32 p-acp po12 n2, cc vvd pno31 po31 d p-acp dx n1.
(6) part (DIV2)
313
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1026
The Israelites grew vnder the burthens of the Egyptians, like palme trees when they are pressed:
The Israelites grew under the burdens of the egyptians, like palm trees when they Are pressed:
dt np2 vvd p-acp dt n2 pp-f dt njp2, j n1 n2 c-crq pns32 vbr vvn:
(6) part (DIV2)
314
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1027
our God hath deliuered vs from all both burthēs & bōdage of the Egyptian Pharaoh, & yet we wither.
our God hath Delivered us from all both burdens & bondage of the Egyptian Pharaoh, & yet we wither.
po12 np1 vhz vvn pno12 p-acp d d n2 cc n1 pp-f dt jp np1, cc av pns12 vvb.
(6) part (DIV2)
314
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1028
The grace of God is a continual currēt, as Zachary saith, euer emptying it selfe from pipe to pipe, til it come to the poorest of his people:
The grace of God is a continual current, as Zachary Says, ever emptying it self from pipe to pipe, till it come to the Poorest of his people:
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(6) part (DIV2)
315
Image 7
1029
we are as poore as euer the widdow was, mentioned in the 2. Kings, 4. and our Creditors are as cruell as euer hers were; we Are as poor as ever the widow was, mentioned in the 2. Kings, 4. and our Creditors Are as cruel as ever hers were;
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(6) part (DIV2)
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but how we feele our selues filled with the oile of Gods grace, to keepe our soules from bondage as she did her son, I leaue it to each good conscience to consider of.
but how we feel our selves filled with the oil of God's grace, to keep our Souls from bondage as she did her son, I leave it to each good conscience to Consider of.
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(6) part (DIV2)
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And so for conclusion, I say with the blessed Apostle, my deere brethren beloued, and longed for, Seeing yee know these things before, beware lest yee be also plucked away with the errour of the wicked, & fal frō your own stedfastnes;
And so for conclusion, I say with the blessed Apostle, my deer brothers Beloved, and longed for, Seeing ye know these things before, beware lest ye be also plucked away with the error of the wicked, & fall from your own steadfastness;
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(6) part (DIV2)
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but grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ: to him be glory both now and euermore. Amen Amen.but grow in grace, and in the knowledge of our Lord and Saviour Iesus christ: to him be glory both now and evermore. Amen Amen.
cc-acp vvb p-acp n1, cc p-acp dt n1 pp-f po12 n1 cc n1 np1 np1: p-acp pno31 vbb n1 av-d av cc av. uh-n uh-n.
(6) part (DIV2)
315
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1033
Great Brittaines great deliuerance, from the great danger of Popish Powder.
Great Britains great deliverance, from the great danger of Popish Powder.
j npg1 j n1, p-acp dt j n1 pp-f j n1.
(7) text (DIV1)
315
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1034
THE Papists of these our dayes, falsly called Catholickes (vnlesse it be in this, that they are vniuersally euill) haue euer since the first yeare of Elizabeth, our late Queene of famous memory,
THE Papists of these our days, falsely called Catholics (unless it be in this, that they Are universally evil) have ever since the First year of Elizabeth, our late Queen of famous memory,
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(7) text (DIV1)
316
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euen to this day, endeuoured the subuersion of their deare country, to set vp their Babel of al cōfusion:
even to this day, endeavoured the subversion of their deer country, to Set up their Babel of all confusion:
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(7) text (DIV1)
316
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1036
And haue sought by all possible and potent meanes, to make this Church and Country (the noblest of Nations) an Akeldema, or fielde of bloud.
And have sought by all possible and potent means, to make this Church and Country (the Noblest of nations) an Akeldama, or field of blood.
cc vhb vvn p-acp d j cc j n2, pc-acp vvi d n1 cc n1 (dt js pp-f n2) dt np1, cc n1 pp-f n1.
(7) text (DIV1)
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1037
Witnesse all their Rebellions that haue beene raised since that time, either in England, Ireland, or Scotland, euer fed with the grosse Viands of Popish Buls,
Witness all their Rebellions that have been raised since that time, either in England, Ireland, or Scotland, ever fed with the gross Viands of Popish Bulls,
vvb d po32 n2 cst vhb vbn vvn p-acp d n1, av-d p-acp np1, np1, cc np1, av vvn p-acp dt j n2 pp-f j n2,
(7) text (DIV1)
317
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1038
and Indulgences, fetched from Rome, by Saūders, Morton, Felton, Edmond Campion, and Robert Parsons, most, or all factious Priests and Iesuits;
and Indulgences, fetched from Room, by Sanders, Mortonum, Felton, Edmund Campion, and Robert Parsons, most, or all factious Priests and Iesuits;
cc n2, vvn p-acp vvi, p-acp n2, np1, np1, np1 np1, cc np1 np1, av-ds, cc d j n2 cc np2;
(7) text (DIV1)
317
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1039
and since spred and divulged by the poysoned breath of thousands of their Sem•naries, vermine of the Church, and bane of Christendome.
and since spread and divulged by the poisoned breath of thousands of their Sem•naries, vermin of the Church, and bane of Christendom.
cc c-acp vvn cc vvn p-acp dt j-vvn n1 pp-f crd pp-f po32 n2, n1 pp-f dt n1, cc n1 pp-f np1.
(7) text (DIV1)
317
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1040
These haue done much, and deuised more against th• •tate then euer was thought vpon in elder times;
These have done much, and devised more against th• •tate then ever was Thought upon in elder times;
np1 vhb vdn d, cc vvd av-dc p-acp n1 n1 av av vbds vvn p-acp p-acp jc-jn n2;
(7) text (DIV1)
318
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1041
and not so much by open hostilitie, as secret treasons excommunications, and confi•ca••ons, against the liues, soules,
and not so much by open hostility, as secret treasons excommunications, and confi•ca••ons, against the lives, Souls,
cc xx av av-d p-acp j n1, c-acp j-jn n2 n2, cc n2, p-acp dt n2, n2,
(7) text (DIV1)
318
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1042
and goods, both of Prince and people, who were not pleasing to their deuotions.
and goods, both of Prince and people, who were not pleasing to their devotions.
cc n2-j, d pp-f n1 cc n1, r-crq vbdr xx vvg p-acp po32 n2.
(7) text (DIV1)
318
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1043
But of all that euer were, this last deuice of gunpowder to blow vp all, was most detestable, diuellish, and damnable;
But of all that ever were, this last device of gunpowder to blow up all, was most detestable, devilish, and damnable;
cc-acp pp-f d cst av vbdr, d ord n1 pp-f n1 pc-acp vvi a-acp d, vbds av-ds j, j, cc j;
(7) text (DIV1)
319
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1044
as wherein hell was shaken, with all it furies, to haue effected their thrice bloudy practise, with this fiery resolution, of their angry Goddesse Iuno: Flectere si nequeo superos, Acheronta mouebo :
as wherein hell was shaken, with all it furies, to have effected their thrice bloody practice, with this fiery resolution, of their angry Goddess Iuno: Flectere si nequeo superos, Acheronta mouebo:
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(7) text (DIV1)
319
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1045
If God will not, the diuel shall.
If God will not, the Devil shall.
cs np1 vmb xx, dt n1 vmb.
(7) text (DIV1)
319
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1046
Whereupon when I do thinke, it is with me, as it was with Elisha, when he looked vpon Hazael his person,
Whereupon when I do think, it is with me, as it was with Elisha, when he looked upon hazael his person,
c-crq c-crq pns11 vdb vvi, pn31 vbz p-acp pno11, c-acp pn31 vbds p-acp np1, c-crq pns31 vvd p-acp np1 po31 n1,
(7) text (DIV1)
320
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1047
and sawe in his countenance his intended crueltie, toward the Israel of God: hee looked vpon him stedfastly, till Hazael was ashamed, and the man of God wept, and Hazael sayd;
and saw in his countenance his intended cruelty, towards the Israel of God: he looked upon him steadfastly, till hazael was ashamed, and the man of God wept, and hazael said;
cc vvd p-acp po31 n1 po31 j-vvn n1, p-acp dt np1 pp-f np1: pns31 vvd p-acp pno31 av-j, c-acp np1 vbds j, cc dt n1 pp-f np1 vvd, cc np1 vvd;
(7) text (DIV1)
320
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1048
Why weepeth my Lord? Whereunto the Prophet answered, Because I know the euill that thou shalt doe to the children of Israel:
Why weeps my Lord? Whereunto the Prophet answered, Because I know the evil that thou shalt do to the children of Israel:
q-crq vvz po11 n1? c-crq dt n1 vvd, c-acp pns11 vvb dt n-jn cst pns21 vm2 vdi p-acp dt n2 pp-f np1:
(7) text (DIV1)
320
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1049
for their strong Cities shalt thou set on fire, and their yong men shalt thou slay with the sword,
for their strong Cities shalt thou Set on fire, and their young men shalt thou slay with the sword,
p-acp po32 j n2 vm2 pns21 vvi p-acp n1, cc po32 j n2 vm2 pns21 vvi p-acp dt n1,
(7) text (DIV1)
320
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1050
and shalt dash their Infants against the stones, and rent in pieces their women with child. Then Hazael said;
and shalt dash their Infants against the stones, and rend in Pieces their women with child. Then hazael said;
cc vm2 vvi po32 n2 p-acp dt n2, cc vvn p-acp n2 po32 n2 p-acp n1. av np1 vvd;
(7) text (DIV1)
320
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1051
What is thy seruant a dog, that I should doe this great thing? And Elisha answered;
What is thy servant a dog, that I should do this great thing? And Elisha answered;
q-crq vbz po21 n1 dt n1, cst pns11 vmd vdi d j n1? np1 np1 vvd;
(7) text (DIV1)
320
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1052
The Lord hath shewed mee that thou shalt be King of Aram.
The Lord hath showed me that thou shalt be King of Aram.
dt n1 vhz vvn pno11 cst pns21 vm2 vbi n1 pp-f np1
(7) text (DIV1)
320
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1053
Wee haue stedfastly looked vpon you, O yee Romish Aramites, more cruell then Hazael, and lesse compassionate then he;
we have steadfastly looked upon you, Oh ye Romish Aramites, more cruel then hazael, and less compassionate then he;
pns12 vhb av-j vvn p-acp pn22, uh pn22 jp n2, av-dc j cs np1, cc av-dc j cs pns31;
(7) text (DIV1)
321
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1054
wee haue wept ouer your tyrannie as Elisha did, and yee are not ashamed, as Hazael was:
we have wept over your tyranny as Elisha did, and ye Are not ashamed, as hazael was:
pns12 vhb vvn p-acp po22 n1 p-acp np1 vdd, cc pn22 vbr xx j, c-acp np1 vbds:
(7) text (DIV1)
321
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1055
the prints of your former cruelties haue pierced our hearts, but this last impression hath euen wounded our soules;
the prints of your former cruelties have pierced our hearts, but this last impression hath even wounded our Souls;
dt n2 pp-f po22 j n2 vhb vvn po12 n2, cc-acp d ord n1 vhz av vvn po12 n2;
(7) text (DIV1)
321
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1056
wherein we see nothing but traces of bloud, and (as it were) the black face, and countenance of confused desolation.
wherein we see nothing but traces of blood, and (as it were) the black face, and countenance of confused desolation.
c-crq pns12 vvb pix cc-acp n2 pp-f n1, cc (c-acp pn31 vbdr) dt j-jn n1, cc n1 pp-f j-vvn n1.
(7) text (DIV1)
321
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1057
King, Queene, Prince, with all their Royall issue, the onely remaine of our religious hope; Councell, Peeres, and Prophets, the next support of our happie estate;
King, Queen, Prince, with all their Royal issue, the only remain of our religious hope; Council, Peers, and prophets, the next support of our happy estate;
n1, n1, n1, p-acp d po32 j n1, dt j n1 pp-f po12 j n1; n1, n2, cc n2, dt ord n1 pp-f po12 j n1;
(7) text (DIV1)
322
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1058
graue Iudges, and learned at Lawes, with the Knights of the Parliament, and Commons there assembled, a third pillar bearing vp the kingdome;
graven Judges, and learned At Laws, with the Knights of the Parliament, and Commons there assembled, a third pillar bearing up the Kingdom;
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(7) text (DIV1)
322
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1059
all these our honors had gone in a day.
all these our honours had gone in a day.
d d po12 n2 vhd vvn p-acp dt n1.
(7) text (DIV1)
322
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1060
Woe vnto vs that euer wee sinned, to deserue the hazard of so great a iudgment.
Woe unto us that ever we sinned, to deserve the hazard of so great a judgement.
n1 p-acp pno12 d av pns12 vvd, pc-acp vvi dt n1 pp-f av j dt n1.
(7) text (DIV1)
322
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1061
Which once accomplished to their full, then had wee felt (to our wofull experience) how speedily, the mischiefe would haue spred it selfe into the body and bowels of al the kingdome;
Which once accomplished to their full, then had we felt (to our woeful experience) how speedily, the mischief would have spread it self into the body and bowels of all the Kingdom;
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(7) text (DIV1)
323
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1062
wherein nothing should haue bene heard, but rumbling of shot, and crashing of armour, outcries of mothers, & yelling of children:
wherein nothing should have be herd, but rumbling of shot, and crashing of armour, Outcries of mother's, & yelling of children:
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(7) text (DIV1)
323
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1063
nothing seene but sacking of citties, burning of townes, razing of Towers, and wasting of the land, with destruction of parts, and desolation of the whole:
nothing seen but sacking of cities, burning of Towns, razing of Towers, and wasting of the land, with destruction of parts, and desolation of the Whole:
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(7) text (DIV1)
323
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1064
Quorum animus meminisse horret luctuque refugit. Quorum animus Meminisse Horret luctuque refugit.
fw-la n1 fw-la fw-la fw-la fw-la.
(7) text (DIV1)
323
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1065
And yet as all this were nothing, or not enough, we should haue seene these miscreants neuer satisfied with the bloud of the Saints, till they had changed our religion for superstition, our knowledge for ignorance, our preaching for massing, our subiects for Rebels, our Councellors for conspirators:
And yet as all this were nothing, or not enough, we should have seen these miscreants never satisfied with the blood of the Saints, till they had changed our Religion for Superstition, our knowledge for ignorance, our preaching for massing, our Subjects for Rebels, our Councillors for conspirators:
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(7) text (DIV1)
323
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1066
and so haue brought vpon vs and ours a most woefull Sabaoth, when both the lawes of God and man (which are the sinewes of a sanctified State) had beene dissolued, and silent.
and so have brought upon us and ours a most woeful Sabaoth, when both the laws of God and man (which Are the sinews of a sanctified State) had been dissolved, and silent.
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(7) text (DIV1)
323
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1067
Now if any shall say, as Hazael did, Am I a dog, that I shall doe this great euill ? I answere with Elisha, though in differing termes, yet in equall sense:
Now if any shall say, as hazael did, Am I a dog, that I shall do this great evil? I answer with Elisha, though in differing terms, yet in equal sense:
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(7) text (DIV1)
324
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1068
The Lord hath tolde me, and experience hath made it good, that where Romish Hazael is King, there is crueltie. Fraterno primi maduerunt sanguine muri.
The Lord hath told me, and experience hath made it good, that where Romish hazael is King, there is cruelty. Fraterno Primi maduerunt sanguine muri.
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(7) text (DIV1)
324
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1069
The first wals of Rome were laid in blood, and euer since they haue beene scemented with such morter,
The First walls of Room were laid in blood, and ever since they have been scemented with such mortar,
dt ord n2 pp-f vvb vbdr vvn p-acp n1, cc av c-acp pns32 vhb vbn vvn p-acp d n1,
(7) text (DIV1)
325
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1070
as is euident, by the ten cruell persecutions of Emperours, in the first 300. yeares after Christ,
as is evident, by the ten cruel persecutions of emperors, in the First 300. Years After christ,
c-acp vbz j, p-acp dt crd j n2 pp-f n2, p-acp dt ord crd n2 p-acp np1,
(7) text (DIV1)
325
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1071
& by the cruelty of Popes euer sithence:
& by the cruelty of Popes ever since:
cc p-acp dt n1 pp-f n2 av a-acp:
(7) text (DIV1)
325
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1072
wherein Emperors haue beene Dogges to bite, but Popes haue beene diuels to deuoure, and make hauocke of Gods Saints;
wherein Emperor's have been Dogs to bite, but Popes have been Devils to devour, and make havoc of God's Saints;
c-crq n2 vhb vbn n2 pc-acp vvi, cc-acp n2 vhb vbn n2 pc-acp vvi, cc vvi n1 pp-f npg1 n2;
(7) text (DIV1)
325
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1073
nay worse then diuels, and more audacious, according to that, Non audet Stygius Pluto tētare, quod audet effrenis Monachus, plenaque fraudis Anus.
nay Worse then Devils, and more audacious, according to that, Non audet Stygius Pluto tentare, quod audet effrenis Monachus, plenaque fraudis Anus.
uh-x av-jc cs n2, cc av-dc j, vvg p-acp d, fw-fr fw-la np1 np1 vvi, fw-la fw-la fw-la np1, fw-la fw-la fw-la.
(7) text (DIV1)
325
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1074
Vnbrideled Monke dares vndergoe, what diuell himselfe he dare not doe.
Unbridled Monk dares undergo, what Devil himself he Dare not do.
j-vvn-u n1 vvz vvi, r-crq n1 px31 pns31 vvi xx vdi.
(7) text (DIV1)
325
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1075
And here might I seasonably taxe the perpetuall hatred, and intollerable cruelty of that Romane Antichrist, toward the professors of Gods truth and Religion:
And Here might I seasonably Tax the perpetual hatred, and intolerable cruelty of that Roman Antichrist, towards the professors of God's truth and Religion:
cc av vmd pns11 av-j vvb dt j n1, cc j n1 pp-f cst jp np1, p-acp dt n2 pp-f npg1 n1 cc n1:
(7) text (DIV1)
326
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1076
of whom I may truly say, as the Prophet did of the Babilonians, that they are,
of whom I may truly say, as the Prophet did of the Babylonians, that they Are,
pp-f ro-crq pns11 vmb av-j vvi, c-acp dt n1 vdd pp-f dt njp2, cst pns32 vbr,
(7) text (DIV1)
326
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1077
and euer haue beene a people vile in name, and sore in affliction.
and ever have been a people vile in name, and soar in affliction.
cc av vhb vbn dt n1 j p-acp n1, cc av-j p-acp n1.
(7) text (DIV1)
326
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1078
Graues are pregnant, and would bring foorth their dead to pleade their iust cause against their cruelties;
Graves Are pregnant, and would bring forth their dead to plead their just cause against their cruelties;
n2 vbr j, cc vmd vvi av po32 j pc-acp vvi po32 j n1 p-acp po32 n2;
(7) text (DIV1)
327
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1079
and Abels innocent blood crieth vengeance out of the earth against these cursed Cainites: and from vnder the Altar, me thinke I heare the soules of them that are killed for the worde of God,
and Abel's innocent blood cries vengeance out of the earth against these cursed Cainites: and from under the Altar, me think I hear the Souls of them that Are killed for the word of God,
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1080
and for the testimonie which they maintained, cry with a loud voice, saying;
and for the testimony which they maintained, cry with a loud voice, saying;
cc p-acp dt n1 r-crq pns32 vvd, vvb p-acp dt j n1, vvg;
(7) text (DIV1)
327
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1081
How long Lord, which art holy and true, doest not thou iudge and auenge our blood on them that dwell on the earth?
How long Lord, which art holy and true, dost not thou judge and avenge our blood on them that dwell on the earth?
c-crq j n1, r-crq vb2r j cc j, vd2 xx pns21 vvi cc vvi po12 n1 p-acp pno32 cst vvb p-acp dt n1?
(7) text (DIV1)
327
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1082
Of many, take these fewe for all:
Of many, take these few for all:
pp-f d, vvb d d p-acp d:
(7) text (DIV1)
328
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1083
Et leonem ex vnguibus. Nor will I kallender any but moderne cruelties, and such as are yet fresh bleeding in the memories of men liuing, of this age and climate. Mariana tempora, Anglicana stigmata; Maries times, are English staines:Et leonem ex vnguibus. Nor will I Calendar any but modern cruelties, and such as Are yet fresh bleeding in the memories of men living, of this age and climate. Mariana tempora, Anglican stigmata; Mary's times, Are English stains:
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(7) text (DIV1)
328
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1084
and who gaue the dye, but that Romish & red Dragon, bloudy beast, and whore of Babilon ? not satisfied with the blood of Martyrs then liuing,
and who gave the die, but that Romish & read Dragon, bloody beast, and whore of Babylon? not satisfied with the blood of Martyrs then living,
cc r-crq vvd dt n1, cc-acp cst jp cc j-jn n1, j n1, cc n1 pp-f np1? xx vvn p-acp dt n1 pp-f n2 av vvg,
(7) text (DIV1)
329
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1085
but ransacked the bones of their dead, and burned them, to glut vp their crueltie. Witnesseth the buried bones of Paulus Fagius, and Martin Bucer.
but ransacked the bones of their dead, and burned them, to glut up their cruelty. Witnesseth the buried bones of Paulus Fagius, and Martin Bucer.
cc-acp vvd dt n2 pp-f po32 j, cc vvd pno32, pc-acp vvi a-acp po32 n1. vvz dt j-vvn n2 pp-f np1 np1, cc np1 np1.
(7) text (DIV1)
329
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1086
Andwarpe and Naples, can witnesse like crueltie vpon a mother Queene, & Prince of great hope;Antwerp and Naples, can witness like cruelty upon a mother Queen, & Prince of great hope;
np1 cc np1, vmb vvi av-j n1 p-acp dt n1 n1, cc n1 pp-f j n1;
(7) text (DIV1)
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1087
whose Funerals as some say, were solemnized both in one moneth: at Naples with ioy, and at Andwarpe with griefe;
whose Funerals as Some say, were solemnized both in one Monn: At Naples with joy, and At Antwerp with grief;
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(7) text (DIV1)
330
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1088
done by that Sanguinarie Inquisition of Spaine, Romish red Dragon, and bloody beast of Babilon, whose Horses mouthes fume nothing but fire, smoke, and brimstone.
done by that Sanguinary Inquisition of Spain, Romish read Dragon, and bloody beast of Babylon, whose Horses mouths fume nothing but fire, smoke, and brimstone.
vdn p-acp d j n1 pp-f np1, np1 j-jn n1, cc j n1 pp-f np1, rg-crq n2 n2 vvb pix cc-acp n1, n1, cc n1.
(7) text (DIV1)
330
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1089
Paris and France, do yet streame with the blood of the innocent, murthered and slaine in that cruel massacre, on Bartholomew daye, 1572. wherein the Shatilian was slaine, paris and France, do yet stream with the blood of the innocent, murdered and slain in that cruel massacre, on Bartholomew day, 1572. wherein the Shatilian was slain,
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(7) text (DIV1)
331
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1090
and diuers others, noble and excellent men, with all the flower of the Gentry, and Protestants in France, to the number as is thought of 100. thousand;
and diverse Others, noble and excellent men, with all the flower of the Gentry, and Protestants in France, to the number as is Thought of 100. thousand;
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(7) text (DIV1)
331
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1091
all done and deuised by the two Cardinalls of Lorraine & Peluey, countenanced by the Queene mother of France, aided with her Guis•an faction,
all done and devised by the two Cardinals of Lorraine & Pelusium, countenanced by the Queen mother of France, aided with her Guis•an faction,
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331
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1092
and executed by Mand•let, with such crueltie, that out of the Court of the Gaile, called the Archbishops prison, the bloud was seene in the broad day-light, to the great abhorring and feare of many that beheld it, runne warme,
and executed by Mand•let, with such cruelty, that out of the Court of the Gaile, called the Archbishop's prison, the blood was seen in the broad daylight, to the great abhorring and Fear of many that beheld it, run warm,
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331
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1093
and smoking into the streets of the Towne, & so downe into the Riuer of Scene.
and smoking into the streets of the Town, & so down into the River of Scene.
cc vvg p-acp dt n2 pp-f dt n1, cc av a-acp p-acp dt n1 pp-f n1.
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Image 7
1094
So great a dishonor, and so great an infamie to that Nation, as the most part of them are ashamed at this day of their owne Countrey, defiled with two most filthy spots of Poperie, falshood, and crueltie;
So great a dishonour, and so great an infamy to that nation, as the most part of them Are ashamed At this day of their own Country, defiled with two most filthy spots of Popery, falsehood, and cruelty;
av j dt n1, cc av j dt n1 p-acp d n1, c-acp dt av-ds n1 pp-f pno32 vbr j p-acp d n1 pp-f po32 d n1, vvn p-acp crd av-ds j n2 pp-f n1, n1, cc n1;
(7) text (DIV1)
332
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1095
of the which, whether hath beene the greater in that religion, it is hard to say.
of the which, whither hath been the greater in that Religion, it is hard to say.
pp-f dt r-crq, cs vhz vbn dt jc p-acp d n1, pn31 vbz j pc-acp vvi.
(7) text (DIV1)
332
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1096
I passe to speake of the Butcherie of Henry, late King of France, by two Iacobin Friars, with poisoned kniues in their handes,
I pass to speak of the Butchery of Henry, late King of France, by two Jacobin Friars, with poisoned knives in their hands,
pns11 vvb pc-acp vvi pp-f dt n1 pp-f np1, j n1 pp-f np1, p-acp crd njp n2, p-acp j-vvn n2 p-acp po32 n2,
(7) text (DIV1)
333
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1097
and Popish Bulles in their bosomes;
and Popish Bulls in their bosoms;
cc j n2 p-acp po32 n2;
(7) text (DIV1)
333
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1098
which Guignard the Iesuite was not ashamed to call an heroicall act, and a gift of the holy Ghost.
which Guignard the Iesuite was not ashamed to call an heroical act, and a gift of the holy Ghost.
r-crq np1 dt np1 vbds xx j pc-acp vvi dt j n1, cc dt n1 pp-f dt j n1.
(7) text (DIV1)
333
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1099
I say nothing of Parry his stab of death, and Lopas his Pill of poison, intended against Queene Eliza, of famous memory, by their owne confession, the best natured and qualified Queene, that euer liued in England:
I say nothing of Parry his stab of death, and Lopas his Pill of poison, intended against Queen Eliza, of famous memory, by their own Confessi, the best natured and qualified Queen, that ever lived in England:
pns11 vvb pix pp-f np1 po31 n1 pp-f n1, cc np1 po31 n1 pp-f n1, vvn p-acp n1 np1, pp-f j n1, p-acp po32 d n1, dt js j-vvn cc j-vvn n1, cst av vvd p-acp np1:
(7) text (DIV1)
334
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1100
yet this may I say, that the dagger was sharpened, and the Pill was poysoned with the venome of Popery;
yet this may I say, that the dagger was sharpened, and the Pill was poisoned with the venom of Popery;
av d vmb pns11 vvb, cst dt n1 vbds vvn, cc dt n1 vbds vvn p-acp dt n1 pp-f n1;
(7) text (DIV1)
334
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1101
else Benedetto Palmio, and Hannibal Codrotto, two factious Iesuites, had neuer beene traduced as bellowes to blow the fire,
Else Benedetto Palmio, and Hannibal Codrotto, two factious Iesuites, had never been traduced as bellows to blow the fire,
av np1 np1, cc np1 np1, crd j np2, vhd av-x vbn vvn p-acp n2 pc-acp vvi dt n1,
(7) text (DIV1)
334
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1102
and kindle the coales of so great a mischiefe, with this warrantie, to enflame their hellish hearts:
and kindle the coals of so great a mischief, with this warranty, to inflame their hellish hearts:
cc vvi dt n2 pp-f av j dt n1, p-acp d n1, pc-acp vvi po32 j n2:
(7) text (DIV1)
334
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1103
that the fact was lawfull and meritorious.
that the fact was lawful and meritorious.
cst dt n1 vbds j cc j.
(7) text (DIV1)
334
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1104
But if all these were clapt in one, they may not ballance with the waight and woe, of our late entended dismall day,
But if all these were clapped in one, they may not balance with the weight and woe, of our late intended dismal day,
cc-acp cs d d vbdr vvn p-acp pi, pns32 vmb xx vvi p-acp dt n1 cc n1, pp-f po12 j vvd j n1,
(7) text (DIV1)
335
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1105
if God of his great mercie and wonted clemencie, had not put by the deadly blow.
if God of his great mercy and wonted clemency, had not put by the deadly blow.
cs np1 pp-f po31 j n1 cc j n1, vhd xx vvn p-acp dt j n1.
(7) text (DIV1)
335
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1106
For a day of death, like that of Doome, in ictu oculi, had put out the light of Englande, King, Queene, Prince, Peere, and people;
For a day of death, like that of Doom, in ictu oculi, had put out the Light of England, King, Queen, Prince, Peer, and people;
p-acp dt n1 pp-f n1, av-j d pp-f n1, p-acp fw-la fw-la, vhd vvn av dt n1 pp-f np1, n1, n1, n1, n1, cc n1;
(7) text (DIV1)
336
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1107
All had perished, and all at once. Seruants had ruled ouer vs, and none could haue deliuered vs, out of their hands:
All had perished, and all At once. Servants had ruled over us, and none could have Delivered us, out of their hands:
d vhd vvn, cc d p-acp a-acp. n2 vhd vvn p-acp pno12, cc pix vmd vhi vvn pno12, av pp-f po32 n2:
(7) text (DIV1)
336
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1108
our inheritance had beene turned to the strangers, and our houses, to the Aliants: our fathers had beene childlesse, and our children fatherlesse:
our inheritance had been turned to the Strangers, and our houses, to the Aliants: our Father's had been childless, and our children fatherless:
po12 n1 vhd vbn vvn p-acp dt n2, cc po12 n2, p-acp dt n2-jn: po12 n2 vhd vbn j, cc po12 n2 j:
(7) text (DIV1)
337
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1109
In our English Rama had beene a voice heard, mourning and weeping, & great howling: Mothers weeping for their children, and children for their mothers;
In our English Rama had been a voice herd, mourning and weeping, & great howling: Mother's weeping for their children, and children for their mother's;
p-acp po12 jp np1 vhd vbn dt n1 vvd, vvg cc vvg, cc j n-vvg: ng1 vvg p-acp po32 n2, cc n2 p-acp po32 n2;
(7) text (DIV1)
337
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1110
and neither had beene comforted, because they were not.
and neither had been comforted, Because they were not.
cc d vhd vbn vvn, c-acp pns32 vbdr xx.
(7) text (DIV1)
337
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1111
Wee should ere this, haue drunken our water by measure, & eaten our bread by waight:
we should ere this, have drunken our water by measure, & eaten our bred by weight:
pns12 vmd p-acp d, vhb j po12 n1 p-acp n1, cc vvn po12 n1 p-acp n1:
(7) text (DIV1)
338
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1112
our skinne had beene blacke as an Ouen, because of the terrible famine: our skin had been black as an Oven, Because of the terrible famine:
po12 n1 vhd vbn j-jn p-acp dt n1, c-acp pp-f dt j n1:
(7) text (DIV1)
338
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1113
they had defiled our women in Sion, and our maides in the Cities of Iuda: our neckes ere this had beene vnder such persecution,
they had defiled our women in Sion, and our maids in the Cities of Iuda: our necks ere this had been under such persecution,
pns32 vhd vvn po12 n2 p-acp np1, cc po12 n2 p-acp dt n2 pp-f np1: po12 n2 p-acp d vhd vbn p-acp d n1,
(7) text (DIV1)
338
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1114
as wee should haue been weary of ourliues, and neuer haue had rest when our soules had bin put into the hands of so viperous a generation, who would haue shut vp our liues in the dungeon,
as we should have been weary of ourliues, and never have had rest when our Souls had been put into the hands of so viperous a generation, who would have shut up our lives in the dungeon,
c-acp pns12 vmd vhi vbn j pp-f n2, cc av-x vhi vhn n1 c-crq po12 n2 vhd vbn vvn p-acp dt n2 pp-f av j dt n1, r-crq vmd vhi vvn a-acp po12 n2 p-acp dt n1,
(7) text (DIV1)
338
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1115
and cast a stone vpon vs:
and cast a stone upon us:
cc vvd dt n1 p-acp pno12:
(7) text (DIV1)
338
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1116
I say, so generall a iudgement, so speedie and so bloudy, had neuer beene in any kingdome. I say, so general a judgement, so speedy and so bloody, had never been in any Kingdom.
pns11 vvb, av j dt n1, av j cc av j, vhd av-x vbn p-acp d n1.
(7) text (DIV1)
338
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1117
Nay more, that deadly blow at once, and in Ictu oculi, ere this, had taken the elder from the gate,
Nay more, that deadly blow At once, and in Ictu oculi, ere this, had taken the elder from the gate,
uh n1, cst j n1 p-acp a-acp, cc p-acp fw-la fw-la, p-acp d, vhd vvn dt n-jn p-acp dt n1,
(7) text (DIV1)
339
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1118
and the young men from their songs; it had silenced the Prophets, and dissolued the lawes, both of God and the Nation:
and the young men from their songs; it had silenced the prophets, and dissolved the laws, both of God and the nation:
cc dt j n2 p-acp po32 n2; pn31 vhd vvn dt n2, cc vvn dt n2, d pp-f np1 cc dt n1:
(7) text (DIV1)
339
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1119
I say still, as formerly I haue said, so generall a iudgement, so speedie, and so bloudy, had neuer beene seene in any kingdome.
I say still, as formerly I have said, so general a judgement, so speedy, and so bloody, had never been seen in any Kingdom.
pns11 vvb av, c-acp av-j pns11 vhb vvn, av j dt n1, av j, cc av j, vhd av-x vbn vvn p-acp d n1.
(7) text (DIV1)
339
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1120
The Royall Pallace of Westminster, Cittie, and Sanctuarie there, built by the Noble Kings of this Land,
The Royal Palace of Westminster, city, and Sanctuary there, built by the Noble Kings of this Land,
dt j n1 pp-f np1, n1, cc n1 a-acp, vvn p-acp dt j n2 pp-f d n1,
(7) text (DIV1)
340
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1121
& now honoured with the presence of as mighty a Monarch as euer went before, with as wise a Councell as euer England had, with as full a Senate of Nobles as euer sate there, with Bishops for learning, gifts,
& now honoured with the presence of as mighty a Monarch as ever went before, with as wise a Council as ever England had, with as full a Senate of Nobles as ever sat there, with Bishops for learning, Gifts,
cc av vvn p-acp dt n1 pp-f a-acp j dt n1 c-acp av vvd a-acp, p-acp p-acp j dt n1 c-acp av np1 vhd, p-acp p-acp j dt n1 pp-f np1 c-acp av vvd a-acp, p-acp n2 p-acp n1, n2,
(7) text (DIV1)
340
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1122
and graces, equalling (if not aboue) the reach of former times, and with Knights and Commons of the lower House of Parliament, in all respects sutable;
and graces, equalling (if not above) the reach of former times, and with Knights and Commons of the lower House of Parliament, in all respects suitable;
cc n2, vvg (cs xx a-acp) dt n1 pp-f j n2, cc p-acp n2 cc n2 pp-f dt jc n1 pp-f n1, p-acp d n2 j;
(7) text (DIV1)
340
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1123
this Royall Place and Presence, with all the Honor, Puissance, and Pietie thereof, to haue bin blowne vp at once, and in Ictu oculi :
this Royal Place and Presence, with all the Honour, Puissance, and Piety thereof, to have been blown up At once, and in Ictu oculi:
d j n1 cc n1, p-acp d dt n1, n1, cc n1 av, pc-acp vhi vbn vvn a-acp p-acp a-acp, cc p-acp fw-la fw-la:
(7) text (DIV1)
340
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1124
I say still, so generall a iudgement, so speedie and so bloudie, had neuer beene seene in any kingdome. O vnnaturall and degenerate Englishmen!
I say still, so general a judgement, so speedy and so bloody, had never been seen in any Kingdom. Oh unnatural and degenerate Englishmen!
pns11 vvb av, av n1 dt n1, av j cc av j, vhd av-x vbn vvn p-acp d n1. uh j cc j np1!
(7) text (DIV1)
340
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1125
how could you euer endure, to thirst after the destruction of so sacred a Senate,
how could you ever endure, to thirst After the destruction of so sacred a Senate,
q-crq vmd pn22 av vvi, pc-acp vvi p-acp dt n1 pp-f av j dt n1,
(7) text (DIV1)
341
Image 7
1126
and sweet an assembly? how could you finde in your hearts to seeke the destruction of so benigne a prince and so Royall an issue, with the vtter subuersion of so glorious a state? by bringing into the bowels therof that Romish Apollyon, mentioned in the Reuelation;
and sweet an assembly? how could you find in your hearts to seek the destruction of so benign a Prince and so Royal an issue, with the utter subversion of so glorious a state? by bringing into the bowels thereof that Romish Apollyon, mentioned in the Revelation;
cc j dt n1? q-crq vmd pn22 vvi p-acp po22 n2 pc-acp vvi dt n1 pp-f av j dt n1 cc av j dt n1, p-acp dt j n1 pp-f av j dt n1? p-acp vvg p-acp dt n2 av cst np1 np1, vvn p-acp dt n1;
(7) text (DIV1)
341
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1127
who where hee is victorious, staineth the earth with bloud, the ayre with blasphemie, and the heauens with his abominable and luxurious incontinencies.
who where he is victorious, stains the earth with blood, the air with blasphemy, and the heavens with his abominable and luxurious incontinencies.
r-crq c-crq pns31 vbz j, vvz dt n1 p-acp n1, dt n1 p-acp n1, cc dt n2 p-acp po31 j cc j n2.
(7) text (DIV1)
341
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1128
The old worthy Romanes the two Decii, thought it the most heroicall thing that might bee, to vow themselues to death for their Country,
The old worthy Romans the two Decii, Thought it the most heroical thing that might be, to Voelli themselves to death for their Country,
dt j j njp2 dt crd np1, vvd pn31 dt av-ds j n1 cst vmd vbi, pc-acp vvi px32 p-acp n1 p-acp po32 n1,
(7) text (DIV1)
342
Image 7
1129
and euen to spend their liues in defence of their Altars, Temples;
and even to spend their lives in defence of their Altars, Temples;
cc av pc-acp vvi po32 n2 p-acp n1 pp-f po32 n2, n2;
(7) text (DIV1)
342
Image 7
1130
and Monuments of their Elders, but you seeke to see your Countrey bathing in the bloud of your Prince, Peeres,
and Monuments of their Elders, but you seek to see your Country bathing in the blood of your Prince, Peers,
cc n2 pp-f po32 n2-jn, cc-acp pn22 vvb pc-acp vvi po22 n1 vvg p-acp dt n1 pp-f po22 n1, n2,
(7) text (DIV1)
342
Image 7
1131
and Prophets, in the bloud of your parents, kinred, and friends; to see the cities, graues, and temples, of your predecessors, consumed with fire:
and prophets, in the blood of your Parents, kindred, and Friends; to see the cities, graves, and Temples, of your predecessors, consumed with fire:
cc n2, p-acp dt n1 pp-f po22 n2, n1, cc n2; pc-acp vvi dt n2, n2, cc n2, pp-f po22 n2, vvn p-acp n1:
(7) text (DIV1)
342
Image 7
1132
to see your Records burned, your Actuaries destroyed, your virgins deflowred, your women rauished;
to see your Records burned, your Actuaries destroyed, your Virgins deflowered, your women ravished;
pc-acp vvi po22 n2 vvn, po22 n2 vvn, po22 n2 vvn, po22 n2 vvn;
(7) text (DIV1)
342
Image 7
1133
and finally, to bring the noblest of Nations into a perpetuall slauery and seruitude, by as deadly and dolorous a blow,
and finally, to bring the Noblest of nations into a perpetual slavery and servitude, by as deadly and dolorous a blow,
cc av-j, pc-acp vvi dt js pp-f n2 p-acp dt j n1 cc n1, p-acp p-acp j cc j dt n1,
(7) text (DIV1)
342
Image 7
1134
as euer was deuised, or done, in any kingdome, except in that kingdome of darknesse, where is nothing else but hell, horror, and all confusion.
as ever was devised, or done, in any Kingdom, except in that Kingdom of darkness, where is nothing Else but hell, horror, and all confusion.
c-acp av vbds vvn, cc vdn, p-acp d n1, c-acp p-acp d n1 pp-f n1, q-crq vbz pix av cc-acp n1, n1, cc d n1.
(7) text (DIV1)
342
Image 7
1135
Surely, surely, for this your entended mischiefe, and your former murthers, the worme that neuer dieth, will gnaw your rebellious hearts,
Surely, surely, for this your intended mischief, and your former murders, the worm that never Dieth, will gnaw your rebellious hearts,
av-j, av-j, c-acp d po22 vvn n1, cc po22 j n2, dt n1 cst av-x vvz, vmb vvi po22 j n2,
(7) text (DIV1)
343
Image 7
1136
and the furies of hel which neuer giue rest, will haunt you in your habitations:
and the furies of hell which never give rest, will haunt you in your habitations:
cc dt n2 pp-f n1 r-crq av-x vvb n1, vmb vvi pn22 p-acp po22 n2:
(7) text (DIV1)
343
Image 7
1137
where euer ye goe, they will speake in the voice of those Kings, Queenes, and Princes, with whose bloude you haue embrewed your trayterous hearts, and hands;
where ever you go, they will speak in the voice of those Kings, Queens, and Princes, with whose blood you have imbrued your traitorous hearts, and hands;
c-crq av pn22 vvb, pns32 vmb vvi p-acp dt n1 pp-f d n2, n2, cc n2, p-acp rg-crq n1 pn22 vhb vvn po22 j n2, cc n2;
(7) text (DIV1)
343
Image 7
1138
as it is said Caesars ghost did to Brutus and Cassius, whom in the Senate they murdered with such crueltie.
as it is said Caesars ghost did to Brutus and Cassius, whom in the Senate they murdered with such cruelty.
c-acp pn31 vbz vvn npg1 n1 vdd p-acp npg1 cc np1, r-crq p-acp dt n1 pns32 vvd p-acp d n1.
(7) text (DIV1)
343
Image 7
1139
O vnkinde Countrymen, and cruell Caitiffes; I haue beene your blisse, but you are now my bane:
Oh unkind Countrymen, and cruel Caitiffs; I have been your bliss, but you Are now my bane:
uh j n2, cc j n2; pns11 vhb vbn po22 n1, cc-acp pn22 vbr av po11 n1:
(7) text (DIV1)
344
Image 7
1140
I haue beene your mirth, and you are now my moane:
I have been your mirth, and you Are now my moan:
pns11 vhb vbn po22 n1, cc pn22 vbr av po11 n1:
(7) text (DIV1)
344
Image 7
1141
I haue beene your wealth and shadow in a florishing Empire, but you are now my want and woe:
I have been your wealth and shadow in a flourishing Empire, but you Are now my want and woe:
pns11 vhb vbn po22 n1 cc n1 p-acp dt vvg n1, cc-acp pn22 vbr av po11 n1 cc n1:
(7) text (DIV1)
344
Image 7
1142
in a decaying estate, I haue preserued your wiues to your comfort, and your children to your great ioy;
in a decaying estate, I have preserved your wives to your Comfort, and your children to your great joy;
p-acp dt j-vvg n1, pns11 vhb vvn po22 n2 p-acp po22 n1, cc po22 n2 p-acp po22 j n1;
(7) text (DIV1)
344
Image 7
1143
but y• haue made my wife husbandlesse, and my children fatherlesse, to their vnspeakable griefe.
but y• have made my wife husbandless, and my children fatherless, to their unspeakable grief.
cc-acp n1 vhb vvn po11 n1 j, cc po11 n2 j, p-acp po32 j n1.
(7) text (DIV1)
344
Image 7
1144
I clothed you with scarlet, and hanged ornaments of gold vpon your apparell, spotted with the purest Armines;
I clothed you with scarlet, and hanged Ornament of gold upon your apparel, spotted with the Purest Armines;
pns11 vvd pn22 p-acp j-jn, cc vvn n2 pp-f n1 p-acp po22 n1, vvn p-acp dt js npg1;
(7) text (DIV1)
344
Image 7
1145
but you haue couered my dead corps with a Carpet of greene grasse, diaperd with my dearest bloud.
but you have covered my dead corpse with a Carpet of green grass, diaperd with my dearest blood.
cc-acp pn22 vhb vvn po11 j n1 p-acp dt n1 pp-f j-jn n1, vvn p-acp po11 js-jn n1.
(7) text (DIV1)
344
Image 7
1146
Finally, I haue kept your Daggers within your sheaths, and you haue sheathed them within my heart: Fie, fie; Flee, flee:
Finally, I have kept your Daggers within your sheaths, and you have sheathed them within my heart: Fie, fie; Flee, flee:
av-j, pns11 vhb vvn po22 n2 p-acp po22 n2, cc pn22 vhb vvn pno32 p-acp po11 n1: uh, uh; vvb, vvb:
(7) text (DIV1)
344
Image 7
1147
And whither can you flee, but the Hagge will euer haunt you? nor can you euer fare well, till the Furie finde you faultlesse. Interim nos ad sepulehra vadimus : We sleepe in peace.
And whither can you flee, but the Hag will ever haunt you? nor can you ever fare well, till the Fury find you faultless. Interim nos ad sepulehra vadimus: We sleep in peace.
cc q-crq vmb pn22 vvi, cc-acp dt n1 vmb av vvi pn22? ccx vmb pn22 av vvb av, c-acp dt n1 vvb pn22 j. n1 fw-la fw-la fw-la fw-la: pns12 vvb p-acp n1.
(7) text (DIV1)
344
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1148
The Lord deliuer our Church and Country from all such Brutish and Cassian cruelties, so as neuer they bee able either to touch the Lords annointed,
The Lord deliver our Church and Country from all such Brutish and Cassian cruelties, so as never they be able either to touch the lords anointed,
dt n1 vvb po12 n1 cc n1 p-acp d d j cc np1 n2, av c-acp av pns32 vbb j av-d pc-acp vvi dt n2 vvd,
(7) text (DIV1)
345
Image 7
1149
or doe his Prophets any harme:
or do his prophets any harm:
cc vdb po31 n2 d n1:
(7) text (DIV1)
345
Image 7
1150
and praised be the Lord which hath not now giuen vs a prey vnto their teeth,
and praised be the Lord which hath not now given us a prey unto their teeth,
cc vvn vbb dt n1 r-crq vhz xx av vvn pno12 dt n1 p-acp po32 n2,
(7) text (DIV1)
345
Image 7
1151
for our soule is escaped, euen as a bird out of the snare of the Fowler, the snare is broken, and wee are deliuered.
for our soul is escaped, even as a bird out of the snare of the Fowler, the snare is broken, and we Are Delivered.
p-acp po12 n1 vbz vvn, av c-acp dt n1 av pp-f dt n1 pp-f dt n1, dt n1 vbz vvn, cc pns12 vbr vvn.
(7) text (DIV1)
345
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1152
Let this suffice for the danger deuised by men, but vndone by God; and if any would know by what men, and of what Religion;
Let this suffice for the danger devised by men, but undone by God; and if any would know by what men, and of what Religion;
vvb d vvi p-acp dt n1 vvn p-acp n2, cc-acp vvn p-acp np1; cc cs d vmd vvi p-acp r-crq n2, cc pp-f r-crq n1;
(7) text (DIV1)
346
Image 7
1153
I answer, by Englishmen, and of the Popish Religion:
I answer, by Englishmen, and of the Popish Religion:
pns11 vvb, p-acp np2, cc pp-f dt j n1:
(7) text (DIV1)
346
Image 7
1154
Nor will I say that all of that faction were priuie to that practise, yet may I say, that none (for ought I yet heare) were of the conspiratie,
Nor will I say that all of that faction were privy to that practice, yet may I say, that none (for ought I yet hear) were of the conspiratie,
ccx vmb pns11 vvb cst d pp-f d n1 vbdr j p-acp d n1, av vmb pns11 vvb, cst pi (c-acp pi pns11 av vvi) vbdr pp-f dt n1,
(7) text (DIV1)
346
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1155
but the popishly affected, and so branded:
but the popishly affected, and so branded:
cc-acp dt av-j vvn, cc av vvn:
(7) text (DIV1)
346
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1156
which when God hath the glorie, and the truth is knowne, then will it appeare how farre the humor hath spred it selfe into the body of al the kingdom, too much (God wot) decaied with that deadly maladie.
which when God hath the glory, and the truth is known, then will it appear how Far the humour hath spread it self into the body of all the Kingdom, too much (God wot) decayed with that deadly malady.
r-crq c-crq np1 vhz dt n1, cc dt n1 vbz vvn, av vmb pn31 vvi c-crq av-j dt n1 vhz vvn pn31 n1 p-acp dt n1 pp-f d dt n1, av av-d (np1 vvb) vvd p-acp d j n1.
(7) text (DIV1)
346
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1157
Yet I hope well, in time, if such bee the fruits of Popish Religion, that fewe will gather Apples of that blasted tree, a tree of Sodome, faire in sight:
Yet I hope well, in time, if such be the fruits of Popish Religion, that few will gather Apples of that blasted tree, a tree of Sodom, fair in sighed:
av pns11 vvb av, p-acp n1, cs d vbb dt n2 pp-f j n1, cst d vmb vvi n2 pp-f d j-vvn n1, dt n1 pp-f np1, j p-acp n1:
(7) text (DIV1)
347
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1158
but in truth, and touch, nothing but Cindars, and rottennesse;
but in truth, and touch, nothing but Cinders, and rottenness;
cc-acp p-acp n1, cc vvi, pix cc-acp n2, cc n1;
(7) text (DIV1)
347
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1159
and of all the staines that euer Poperie had, I am perswaded that this is of the deepest die.
and of all the stains that ever Popery had, I am persuaded that this is of the Deepest die.
cc pp-f d dt n2 cst av n1 vhd, pns11 vbm vvn cst d vbz pp-f dt js-jn n1.
(7) text (DIV1)
347
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1160
For in stead of blowing vp vs, they haue blowne vp themselues, and their Religion, with such a wound to their cause,
For in stead of blowing up us, they have blown up themselves, and their Religion, with such a wound to their cause,
c-acp p-acp n1 pp-f vvg p-acp pno12, pns32 vhb vvn p-acp px32, cc po32 n1, p-acp d dt n1 p-acp po32 n1,
(7) text (DIV1)
348
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1161
as will neuer bee cured by any craft, being blotted with one of the horriblest Treasons, that euer was contriued,
as will never be cured by any craft, being blotted with one of the horriblest Treasons, that ever was contrived,
c-acp vmb av-x vbi vvn p-acp d n1, vbg vvn p-acp crd pp-f dt js n2, cst av vbds vvn,
(7) text (DIV1)
348
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1162
and such as God & Nature could neuer brooke to bee amongst the cruellest Cannibals, Turkes, or Scithians, that euer were.
and such as God & Nature could never brook to be among the Cruellest Cannibals, Turkes, or Scythians, that ever were.
cc d c-acp np1 cc n1 vmd av-x vvi pc-acp vbi p-acp dt js n2, np2, cc njp2, cst av vbdr.
(7) text (DIV1)
348
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1163
No maruell then, if Ciuill states abhorre it, Christian Nations detest it, Religious Kings spit at it;
No marvel then, if Civil states abhor it, Christian nations detest it, Religious Kings spit At it;
dx n1 av, cs j n2 vvb pn31, np1 n2 vvb pn31, j n2 vvb p-acp pn31;
(7) text (DIV1)
348
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1164
& the Chronicles of all times record it, for such an Antichristian stratagem, Romish Monster,
& the Chronicles of all times record it, for such an Antichristian stratagem, Romish Monster,
cc dt n2 pp-f d n2 vvb pn31, c-acp d dt jp n1, jp n1,
(7) text (DIV1)
348
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1165
and Popish prodigie, as neuer might endure the sight of any Sunne, but was strangled in the birth, ere it could bee borne,
and Popish prodigy, as never might endure the sighed of any Sun, but was strangled in the birth, ere it could be born,
cc j n1, c-acp av-x vmd vvi dt n1 pp-f d n1, cc-acp vbds vvn p-acp dt n1, c-acp pn31 vmd vbi vvn,
(7) text (DIV1)
348
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1166
and kild in the blade, ere it came to any growth.
and killed in the blade, ere it Come to any growth.
cc vvn p-acp dt n1, c-acp pn31 vvd p-acp d n1.
(7) text (DIV1)
348
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1167
Strangled (I say) and killed, by no other hand then the hand of God,
Strangled (I say) and killed, by no other hand then the hand of God,
vvd (pns11 vvb) cc vvd, p-acp dx j-jn n1 av dt n1 pp-f np1,
(7) text (DIV1)
349
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1168
and euen then when the deuisers deemed it done:
and even then when the devisers deemed it done:
cc av av c-crq dt n2 vvd pn31 vdn:
(7) text (DIV1)
349
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1169
for the Vault was readie, the Powder was laid, the traines were made, the match was prepared;
for the Vault was ready, the Powder was laid, the trains were made, the match was prepared;
c-acp dt n1 vbds j, dt n1 vbds vvn, dt n2 vbdr vvn, dt n1 vbds vvn;
(7) text (DIV1)
349
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1170
Fercy was busie, and Faukes was bloudie in resolution to giue the charge, with a Crucifix about his neck,Fercy was busy, and Fawkes was bloody in resolution to give the charge, with a Crucifix about his neck,
n1 vbds j, cc n2 vbds j p-acp n1 pc-acp vvi dt n1, p-acp dt n1 p-acp po31 n1,
(7) text (DIV1)
349
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1171
& haire about his loines, to tell you of what tribe he was; yet euē then, and in the rage of all this furie, the Lord said:
& hair about his loins, to tell you of what tribe he was; yet even then, and in the rage of all this fury, the Lord said:
cc n1 p-acp po31 n2, pc-acp vvi pn22 pp-f r-crq n1 pns31 vbds; av av av, cc p-acp dt n1 pp-f d d n1, dt n1 vvd:
(7) text (DIV1)
349
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1172
Stay thy bloudy hand the sacrifice is not pleasing.
Stay thy bloody hand the sacrifice is not pleasing.
vvb po21 j n1 dt n1 vbz xx vvg.
(7) text (DIV1)
349
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1173
For what hath England done, to deserue so heauy a iudgement? I am their God, they are my people,
For what hath England done, to deserve so heavy a judgement? I am their God, they Are my people,
p-acp r-crq vhz np1 vdn, pc-acp vvi av j dt n1? pns11 vbm po32 n1, pns32 vbr po11 n1,
(7) text (DIV1)
350
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1174
and for my great name sake, I will bee propitious, and make them glorious by deliuerance:
and for my great name sake, I will be propitious, and make them glorious by deliverance:
cc p-acp po11 j n1 n1, pns11 vmb vbi j, cc vvi pno32 j p-acp n1:
(7) text (DIV1)
350
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1175
The Sunneshine is theirs, and the gloomie day is yours:
The Sunshine is theirs, and the gloomy day is yours:
dt n1 vbz png32, cc dt j n1 vbz png22:
(7) text (DIV1)
350
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1176
your designes are vpon your owne heads, your Daggers are turned vppon your selues, and sheathed in your owne bowels;
your designs Are upon your own Heads, your Daggers Are turned upon your selves, and sheathed in your own bowels;
po22 n2 vbr p-acp po22 d n2, po22 n2 vbr vvn p-acp po22 n2, cc vvn p-acp po22 d n2;
(7) text (DIV1)
350
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1177
yee haue beene fighters against God, •ee will not be warned, that ye might bee armed:
ye have been fighters against God, •ee will not be warned, that you might be armed:
pn22 vhb vbn n2 p-acp np1, uh vmb xx vbi vvn, cst pn22 vmd vbi vvn:
(7) text (DIV1)
350
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1178
Wherefore now Discite iusticiam moniti non temnere diuos.
Wherefore now Discite iusticiam moniti non temnere diuos.
c-crq av fw-la fw-la fw-la fw-la fw-la fw-la.
(7) text (DIV1)
350
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1179
Your owne Letters shall discouer the Treason, and the writing of your owne hands shall betray the mischiefe of your own hearts;
Your own Letters shall discover the Treason, and the writing of your own hands shall betray the mischief of your own hearts;
po22 d n2 vmb vvi dt n1, cc dt n-vvg pp-f po22 d n2 vmb vvi dt n1 pp-f po22 d n2;
(7) text (DIV1)
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1180
I will fight against you with your owne weapons, and I will wearie you in your owne waies.
I will fight against you with your own weapons, and I will weary you in your own ways.
pns11 vmb vvi p-acp pn22 p-acp po22 d n2, cc pns11 vmb j pn22 p-acp po22 d n2.
(7) text (DIV1)
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1181
The old Florentines had a Bell, which they called their Martynella, and they rung it euer before the siege of any Citie, to warne the besieeged, eyther to yeeld, or die.
The old Florentines had a Bell, which they called their Martynella, and they rung it ever before the siege of any city, to warn the besieeged, either to yield, or die.
dt j np1 vhd dt n1, r-crq pns32 vvd po32 np1, cc pns32 vvd pn31 av p-acp dt n1 pp-f d n1, pc-acp vvi dt vvn, av-d pc-acp vvi, cc vvi.
(7) text (DIV1)
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1182
It was a mercie, to preuent a miserie. But your Martynella hath giuen no such warning to vs:
It was a mercy, to prevent a misery. But your Martynella hath given no such warning to us:
pn31 vbds dt n1, pc-acp vvi dt n1. p-acp po22 np1 vhz vvn dx d n1 p-acp pno12:
(7) text (DIV1)
352
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1183
and therein were you lesse mercifull then the Florentines ;
and therein were you less merciful then the Florentines;
cc av vbdr pn22 av-dc j cs dt np1;
(7) text (DIV1)
352
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1184
How be it, so it is, that your Bell hath rung your passing Peale, and the Lord hath turned your owne writings, to be death to you, and life to vs: blessed be his name therefore.
How be it, so it is, that your Bell hath rung your passing Peal, and the Lord hath turned your own writings, to be death to you, and life to us: blessed be his name Therefore.
q-crq vbb pn31, av pn31 vbz, cst po22 n1 vhz vvn po22 j-vvg n1, cc dt n1 vhz vvn po22 d n2, pc-acp vbi n1 p-acp pn22, cc n1 p-acp pno12: j-vvn vbi po31 n1 av.
(7) text (DIV1)
352
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1185
One saith well, Vbicunque fuerit prouidentia, frustrantur vniuersa cōtraria, Where the Lord hath a prouidence, all other encounters are defeated;
One Says well, Vbicunque fuerit Providence, frustrantur vniuersa cōtraria, Where the Lord hath a providence, all other encounters Are defeated;
pi vvz av, fw-la fw-la fw-la, fw-la fw-la fw-la, c-crq dt n1 vhz dt n1, d j-jn n2 vbr vvn;
(7) text (DIV1)
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1186
If his prouidence be vpon the fire, it burneth not: If vpon the seas, they swell not:
If his providence be upon the fire, it burns not: If upon the Seas, they swell not:
cs po31 n1 vbb p-acp dt n1, pn31 vvz xx: cs p-acp dt n2, pns32 vvb xx:
(7) text (DIV1)
353
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1187
If vpon the windes, they blow not: If vpon the aire, it infecteth not: If vpon the Lions, they deuoure not:
If upon the winds, they blow not: If upon the air, it Infecteth not: If upon the Lions, they devour not:
cs p-acp dt n2, pns32 vvb xx: cs p-acp dt n1, pn31 vvz xx: cs p-acp dt n2, pns32 vvb xx:
(7) text (DIV1)
353
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1188
If vpon the Sunne, it goeth not, but standeth still in Gibeon, and the Moone in the valley of A•alon: If, I say, his prouidence be vpon the graues, they detaine not,
If upon the Sun, it Goes not, but Stands still in Gibeon, and the Moon in the valley of A•alon: If, I say, his providence be upon the graves, they detain not,
cs p-acp dt n1, pn31 vvz xx, cc-acp vvz av p-acp np1, cc dt n1 p-acp dt n1 pp-f np1: cs, pns11 vvb, po31 n1 vbb p-acp dt n2, pns32 vvb xx,
(7) text (DIV1)
353
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1189
but yeelde to deliuer their dead, and Lazarus must come forth.
but yield to deliver their dead, and Lazarus must come forth.
cc-acp vvb pc-acp vvi po32 j, cc np1 vmb vvi av.
(7) text (DIV1)
353
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1190
How then should any creature stirre to the subuersion of so blessed a State, whilest the prouidence of God houered ouer it,
How then should any creature stir to the subversion of so blessed a State, whilst the providence of God hovered over it,
c-crq av vmd d n1 vvi p-acp dt n1 pp-f av vvn dt n1, cs dt n1 pp-f np1 vvd p-acp pn31,
(7) text (DIV1)
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1191
like the wings of the Cherubims ouer the mercie seate:
like the wings of the Cherubims over the mercy seat:
av-j dt n2 pp-f dt n2 p-acp dt n1 n1:
(7) text (DIV1)
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1192
yea his prouidence it was, to preuent vs with mercie and louing kindnesse, and ere euer wee praied, to be propitious, to thinke vpon vs, ere wee thought vppon him, to deliuer vs from the blow, before wee saw the danger.
yea his providence it was, to prevent us with mercy and loving kindness, and ere ever we prayed, to be propitious, to think upon us, ere we Thought upon him, to deliver us from the blow, before we saw the danger.
uh po31 n1 pn31 vbds, pc-acp vvi pno12 p-acp n1 cc j-vvg n1, cc c-acp av pns12 vvd, pc-acp vbi j, pc-acp vvi p-acp pno12, c-acp pns12 vvd p-acp pno31, pc-acp vvi pno12 p-acp dt n1, c-acp pns12 vvd dt n1.
(7) text (DIV1)
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1193
And to conclude, it was his mercifull prouidence to turne your praiers into our bosome, a crosse to that you meant it, ominous to you,
And to conclude, it was his merciful providence to turn your Prayers into our bosom, a cross to that you meant it, ominous to you,
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(7) text (DIV1)
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1194
but glorious to vs. I hope (saith the Writer) God will giue you the grace to make good vse of it;
but glorious to us I hope (Says the Writer) God will give you the grace to make good use of it;
cc-acp j p-acp pno12 pns11 vvb (vvz dt n1) np1 vmb vvi pn22 dt n1 pc-acp vvi j n1 pp-f pn31;
(7) text (DIV1)
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1195
and what better vse could euer haue beene made, either to Gods glorie, the good of his Church, the safetie of the King, Queene,
and what better use could ever have been made, either to God's glory, the good of his Church, the safety of the King, Queen,
cc q-crq jc n1 vmd av vhi vbn vvn, av-d p-acp ng1 n1, dt j pp-f po31 n1, dt n1 pp-f dt n1, n1,
(7) text (DIV1)
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1196
and Prince, with all their Royall issue (I say) what better vse could euer the receiuer haue made to shew his loyaltie to his Prince,
and Prince, with all their Royal issue (I say) what better use could ever the receiver have made to show his loyalty to his Prince,
cc n1, p-acp d po32 j n1 (pns11 vvb) q-crq j n1 vmd av dt n1 vhb vvn pc-acp vvi po31 n1 p-acp po31 n1,
(7) text (DIV1)
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1197
and loue to his Country, then by dealing as hee did? for which hee shall be honourable in this generation, wel reported of in his time,
and love to his Country, then by dealing as he did? for which he shall be honourable in this generation, well reported of in his time,
cc vvi p-acp po31 n1, av p-acp vvg c-acp pns31 vdd? p-acp r-crq pns31 vmb vbi j p-acp d n1, av vvn pp-f p-acp po31 n1,
(7) text (DIV1)
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1198
and be of them that haue left their name behind them, so as his praise shall be spoken of.
and be of them that have left their name behind them, so as his praise shall be spoken of.
cc vbi pp-f pno32 cst vhb vvn po32 n1 p-acp pno32, av c-acp po31 n1 vmb vbi vvn pp-f.
(7) text (DIV1)
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1199
I may conclude with Zacharie, and make good the Lords prouidence ouer this English Nation, to the great comfort of al the godly,
I may conclude with Zacharias, and make good the lords providence over this English nation, to the great Comfort of all the godly,
pns11 vmb vvi p-acp np1, cc vvi j dt ng1 n1 p-acp d jp n1, p-acp dt j n1 pp-f d dt j,
(7) text (DIV1)
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1200
and the astonishment of the wicked elsewhere in the worlde:
and the astonishment of the wicked elsewhere in the world:
cc dt n1 pp-f dt j av p-acp dt n1:
(7) text (DIV1)
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1201
Cease your attempts against the Truth, for the hands of Zorobabel haue laide the foundaiton of this house, his hands shall finish it:
Cease your attempts against the Truth, for the hands of Zerubbabel have laid the foundaiton of this house, his hands shall finish it:
vvb po22 n2 p-acp dt n1, p-acp dt n2 pp-f np1 vhb vvn dt n1 pp-f d n1, po31 n2 vmb vvi pn31:
(7) text (DIV1)
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1202
and who seeing the stone of Tinne in the hands of Zorobabell, shall despise the day of the small things? and who seeing the stone of Tin in the hands of Zerubbabel, shall despise the day of the small things?
cc q-crq vvg dt n1 pp-f n1 p-acp dt n2 pp-f np1, vmb vvi dt n1 pp-f dt j n2?
(7) text (DIV1)
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1203
The house is the Church of God here in England, Zorobabell is our Christ here in England, hee hath laid the foundation in England, hee will also finish it in England:
The house is the Church of God Here in England, Zerubbabel is our christ Here in England, he hath laid the Foundation in England, he will also finish it in England:
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(7) text (DIV1)
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1204
And who seeing the line in his hand to build by, which is his worde, in England,
And who seeing the line in his hand to built by, which is his word, in England,
cc r-crq vvg dt n1 p-acp po31 n1 pc-acp vvi p-acp, r-crq vbz po31 n1, p-acp np1,
(7) text (DIV1)
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1205
and the stone of Tinne to build vp, which is his people of England, dares euer despise the day of the small thinges? small to the siely and sensuall eye of flesh and bloud, despicable to the worldly Monarchies,
and the stone of Tin to built up, which is his people of England, dares ever despise the day of the small things? small to the siely and sensual eye of Flesh and blood, despicable to the worldly Monarchies,
cc dt n1 pp-f n1 pc-acp vvi a-acp, r-crq vbz po31 n1 pp-f np1, vvz av vvi dt n1 pp-f dt j n2? j p-acp dt zz cc j n1 pp-f n1 cc n1, j p-acp dt j n2,
(7) text (DIV1)
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1206
and of small beginnings, yet precious to God, and now made glorious by deliuerance. His prouidence is ouer all:
and of small beginnings, yet precious to God, and now made glorious by deliverance. His providence is over all:
cc pp-f j n2, av j p-acp np1, cc av vvd j p-acp n1. po31 n1 vbz p-acp d:
(7) text (DIV1)
356
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1207
And as the Prophet saith, these seuen are the eyes of the Lord, that goe through the whole world;
And as the Prophet Says, these seuen Are the eyes of the Lord, that go through the Whole world;
cc c-acp dt n1 vvz, d crd vbr dt n2 pp-f dt n1, cst vvi p-acp dt j-jn n1;
(7) text (DIV1)
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1208
his graces still abound, and are a continuall current in his Church, like the two Oliue branches, emptying thēselues through the golden pipes into the gold.
his graces still abound, and Are a continual current in his Church, like the two Olive branches, emptying themselves through the golden pipes into the gold.
po31 n2 av vvi, cc vbr dt j n1 p-acp po31 n1, av-j dt crd n1 n2, vvg px32 p-acp dt j n2 p-acp dt n1.
(7) text (DIV1)
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1209
Golden Prince, golden Peere, golden Prophet, golden people, fined from the drosse of sinne, and superstition, to bee pure mettall,
Golden Prince, golden Peer, golden Prophet, golden people, fined from the dross of sin, and Superstition, to be pure mettle,
j n1, j n1, j n1, j n1, vvn p-acp dt n1 pp-f n1, cc n1, pc-acp vbi j n1,
(7) text (DIV1)
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1210
and as it were spangles of gold in the holy Sanctuarie of your God:
and as it were spangle's of gold in the holy Sanctuary of your God:
cc c-acp pn31 vbdr ng1 pp-f n1 p-acp dt j n1 pp-f po22 n1:
(7) text (DIV1)
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1211
Emptie, O emptie your praises, pipe by pipe, from the highest Maiestie, euen to the lowest of the people, and giue God the glorie.
Empty, Oh empty your praises, pipe by pipe, from the highest Majesty, even to the lowest of the people, and give God the glory.
vvb, uh j po22 n2, vvb p-acp n1, p-acp dt js n1, av p-acp dt js pp-f dt n1, cc vvi np1 dt n1.
(7) text (DIV1)
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1212
And thou virgin daughter London, write vpon thy walles, Peniel, and say the face of God was towards me:
And thou Virgae daughter London, write upon thy walls, Peniel, and say the face of God was towards me:
cc pns21 n1 n1 np1, vvb p-acp po21 n2, np1, cc vvb dt n1 pp-f np1 vbds p-acp pno11:
(7) text (DIV1)
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1213
Thou princely Pallace Westminster write vpon thy seats of Iustice, and high Court of Parliament, write vpon thy Vaults, Cells, and Sepulchers; Thou princely Palace Westminster write upon thy seats of justice, and high Court of Parliament, write upon thy Vaults, Cells, and Sepulchers;
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(7) text (DIV1)
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1214
write vpon thy doores, posts, and passages, Beer-lahai-roi, and say; Thou God lookest on mee, Thou Emperiall seate of great Brittaine, fragrant for thy flowers,
write upon thy doors, posts, and passages, Beer-lahai-roi, and say; Thou God Lookest on me, Thou Imperial seat of great Britain, fragrant for thy flowers,
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and for thy Coller of Mirtles twisted with the Roses of both houses, dignified with the Diadem of Rubies, wreathed with the armes and supporters of both kingdome; (I say) thou great Brittaine, famous as at the first for thy old name, honorable now for thy new birth,
and for thy Collar of Myrtles twisted with the Roses of both houses, dignified with the Diadem of Rubies, wreathed with the arms and supporters of both Kingdom; (I say) thou great Britain, famous as At the First for thy old name, honourable now for thy new birth,
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and euer blessed for thy happy and so desired an vnion, whereby our former ruines are repaired, streames of bloude are stopped, old malice is worne out, and deadly fude is forgotten:
and ever blessed for thy happy and so desired an Union, whereby our former ruins Are repaired, streams of blood Are stopped, old malice is worn out, and deadly fude is forgotten:
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for all which abundant great mercies, as also for this thy late deliuerance, write Ruhamah, Ruhamah, Mercy, Mercy.
for all which abundant great Mercies, as also for this thy late deliverance, write Ruhamah, Ruhamah, Mercy, Mercy.
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Write vpon thy Ports, Holds, and Castles, Mercy. Write vpon thy Towers, Townes, and Temples, Mercy. Write upon thy Ports, Holds, and Castles, Mercy. writ upon thy Towers, Towns, and Temples, Mercy.
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Write vpon thy fields, waies, and wastes, Mercie. Write vppon thy Corne, Coine, and Cattle, Mercy.
writ upon thy fields, ways, and wastes, Mercy. writ upon thy Corn, Coin, and Cattle, Mercy.
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Say, the Lord hath had mercy vpon vs, hee hath had pleasure in his people, and hath made the meeke glorious by deliuerance.
Say, the Lord hath had mercy upon us, he hath had pleasure in his people, and hath made the meek glorious by deliverance.
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For all which Mercies say, God is my King of old, the helpe that is done vpon the earth, hee doth it himselfe. For all which mercies say, God is my King of old, the help that is done upon the earth, he does it himself.
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Say with Eliphas Iob his friend, but Great Brittains Prophet;
Say with Eliphaz Job his friend, but Great Britains Prophet;
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When others are cast downe, then shalt thou say, I am lifted vp, and God shall saue the humble person: When Others Are cast down, then shalt thou say, I am lifted up, and God shall save the humble person:
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for the innocent shall deliuer the Iland, and it shall be preserued by the purenesse of thine hands.
for the innocent shall deliver the Island, and it shall be preserved by the pureness of thine hands.
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Innocent King, innocēt Queene, innocent Prince, Peere, Prophet, and people; if not for fiftie sa•e, yet for fortie:
Innocent King, innocent Queen, innocent Prince, Peer, Prophet, and people; if not for fiftie sa•e, yet for fortie:
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If not for fortie, yet for thirtie: If not for thirtie, yet for twentie:
If not for fortie, yet for thirtie: If not for thirtie, yet for twentie:
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If not for twenty, yet for ten iust persons, the Lord hath put by this terrible blow of these wicked Shebaes :
If not for twenty, yet for ten just Persons, the Lord hath put by this terrible blow of these wicked Sheba's:
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For should not the God of al the world do according to right?
For should not the God of all the world do according to right?
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Pleade thou our cause (O Lord) with them that striue with vs, and fight thou against them that fight against vs:
Plead thou our cause (Oh Lord) with them that strive with us, and fight thou against them that fight against us:
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Let them not say in their hearts, There, there, so would we haue it: neither let them say, We haue deuoured them.
Let them not say in their hearts, There, there, so would we have it: neither let them say, We have devoured them.
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Which and if they had, then might wee haue said with the prophet;
Which and if they had, then might we have said with the Prophet;
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There is a crying in the streetes, all our ioy is darkened, the mirth of the world is gone away, in the Cittie is left desolation, the gate is striken with destruction. There is a crying in the streets, all our joy is darkened, the mirth of the world is gone away, in the city is left desolation, the gate is stricken with destruction.
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Then might we haue sung with Dauid, the mournfull Lamentation hee vttered of his King to his Country;
Then might we have sung with David, the mournful Lamentation he uttered of his King to his Country;
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O noble Israell, hee is slaine vpon thy high places, how are thy mighty ouerthrowne!
Oh noble Israel, he is slain upon thy high places, how Are thy mighty overthrown!
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Saul and Ionathan, were louely in their liues, and at their deaths they were not diuided.Saul and Ionathan, were lovely in their lives, and At their death's they were not divided.
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Then might wee haue said, that vpon the fift day of Nouember, we should neuer haue kept merrie feast, the day of the dissolution of so blessed an estate.
Then might we have said, that upon the fift day of November, we should never have kept merry feast, the day of the dissolution of so blessed an estate.
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We might haue said indeede, that this yeere 1605. had beene a yeere of Reuolution, and that Tuesday were our dismall day, Criticall in Scotland, the fift of August, for Cowry his treason:
We might have said indeed, that this year 1605. had been a year of Revolution, and that Tuesday were our dismal day, Critical in Scotland, the fift of August, for Cowry his treason:
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1238
and dismall in England, the fift of Nouember, for Faukes his designe, plotted by bloudy Papists, the bane of Christendome:
and dismal in England, the fift of November, for Fawkes his Design, plotted by bloody Papists, the bane of Christendom:
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1239
and Dolmans dogges now warranted by a new doctrine to barke at Kings, and bite the Lords annointed,
and Dolmans Dogs now warranted by a new Doctrine to bark At Kings, and bite the lords anointed,
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1240
if they be not pleasing to their deuotions.
if they be not pleasing to their devotions.
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1241
And here a little pardon me in your patience, if in further detestation of Popish Impietie I let you see a strained Paradox, of that enormeous sect;
And Here a little pardon me in your patience, if in further detestation of Popish Impiety I let you see a strained Paradox, of that enormous sect;
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1242
who to make good their foule fault of parricide (for what are Kings but nursing fathers to the Church of GOD) haue brought in a doctrine to maintaine, that the Pope may depose,
who to make good their foul fault of Parricide (for what Are Kings but nursing Father's to the Church of GOD) have brought in a Doctrine to maintain, that the Pope may depose,
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& subiects may depriue their kings both of life and liuelihood, if they faile in faith,
& Subjects may deprive their Kings both of life and livelihood, if they fail in faith,
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1244
or obedience to the Apostolike Sea:
or Obedience to the Apostolic Sea:
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1245
as may appeare by Dolman, Cymanca, Rosseus and Feu-ardentius, belowes aduanced to blow the fire of distempered spirits,
as may appear by Dolman, Cymanca, Rosseus and Ferventius, bellows advanced to blow the fire of distempered spirits,
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1246
& pointing at nothing more then woefull desolation, if by distraction of parts, and dissolution of the whole, they might bring into Christian states confusion, the mother of ruine and all mischiefe.
& pointing At nothing more then woeful desolation, if by distraction of parts, and dissolution of the Whole, they might bring into Christian states confusion, the mother of ruin and all mischief.
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1247
Surely if not to pray for a king be an vndoubted sinne, it is a greater sinne to thinke vpon the killing of a King;
Surely if not to pray for a King be an undoubted sin, it is a greater sin to think upon the killing of a King;
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1248
to commit the murther, and doe the deede, is double to that:
to commit the murder, and do the deed, is double to that:
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but to traduce and draw the lawfulnesse thereof into a doctrine, thereby to poyson the posterity, is a treble sinne,
but to traduce and draw the lawfulness thereof into a Doctrine, thereby to poison the posterity, is a triple sin,
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1250
and wel deserueth a double death.
and well deserves a double death.
cc av vvz dt j-jn n1.
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1251
But it is no wonder to see such workes flie abroad from Italienated spirits, who haue filled the world with the froth and furie of their owne madnesse:
But it is no wonder to see such works fly abroad from Alienated spirits, who have filled the world with the froth and fury of their own madness:
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1252
one is not ashamed to write a book in praise of Sodomy, another to put out proiects and pictures of shameful villany;
one is not ashamed to write a book in praise of Sodomy, Another to put out projects and pictures of shameful villainy;
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1253
and why not Dolman with the rest of his ranke and rabble, Authoritate Apostolica, to write books in praise of Parricide? and that not of meane men,
and why not Dolman with the rest of his rank and rabble, Authoritate Apostolica, to write books in praise of Parricide? and that not of mean men,
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but of Magistrates, yea euen of Kings, and of the Lords annointed.
but of Magistrates, yea even of Kings, and of the lords anointed.
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1255
But good Lord how long? and what will be the title of their next treatise? surely some Popish Pamphlet or other, of mentall reseruation, to maintaine a moderne mischiefe, by a Popish paradox;
But good Lord how long? and what will be the title of their next treatise? surely Some Popish Pamphlet or other, of mental reservation, to maintain a modern mischief, by a Popish paradox;
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but we will leaue them to the lust of their extrauagant thoughts, and still follow the streame of the Lords many goodnesses and mercies towards vs:
but we will leave them to the lust of their extravagant thoughts, and still follow the stream of the lords many Goodnesses and Mercies towards us:
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and as of the present, so with some memorie of precedent mercies;
and as of the present, so with Some memory of precedent Mercies;
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whereof we may say, that if euer any people vnder heauen felt the royall presence, the particular prouidence,
whereof we may say, that if ever any people under heaven felt the royal presence, the particular providence,
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1259
or stable promise of their GOD in familiar sort, it is, and hath beene, this English Nation.
or stable promise of their GOD in familiar sort, it is, and hath been, this English nation.
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1260
The time was when Tullie said of our pouerty to Trebatio: In Britannia nihil esse audio neque auri neque argēti:
The time was when Tullie said of our poverty to Trebatio: In Britannia nihil esse audio neque auri neque argēti:
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1261
I heare there is nothing in great Brittaine, either of gold or siluer;
I hear there is nothing in great Britain, either of gold or silver;
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but were Tullie now aliue to see how the Lord hath enriched this Nation with his hidden treasures,
but were Tullie now alive to see how the Lord hath enriched this nation with his hidden treasures,
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1263
and made it of more esteeme, then those hills of robbing Rome, he would cease to mocke at our pouerty,
and made it of more esteem, then those hills of robbing Room, he would cease to mock At our poverty,
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1264
and admire our plenty, whose earth is an Eden, and Clowdes drop downe fatnesse.
and admire our plenty, whose earth is an Eden, and Clouds drop down fatness.
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1265
The time was when a Pagan Poet plaide vpon our barbaritie, ioyned vs with Scythians, put vs out of the world, and said: Britanni diuisi ab orbe ;
The time was when a Pagan Poet played upon our barbarity, joined us with Scythians, put us out of the world, and said: Britanni divisi ab orbe;
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but were he now aliue to see how God hath softned our hearts with the sweet rellish of his heauenly science:
but were he now alive to see how God hath softened our hearts with the sweet relish of his heavenly science:
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1267
Quae Emollit mores nec sinit esse feros: Quae Softens mores nec sinit esse feros:
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he would cease to say, Orbis in vrbe, and thinke the whole world were within our continent.
he would cease to say, Orbis in vrbe, and think the Whole world were within our continent.
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1269
The time was when all our garments were tumbled in bloud and as in Troys destruction so in ours, bright burnings gaue vs light,
The time was when all our garments were tumbled in blood and as in Troys destruction so in ours, bright burnings gave us Light,
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1270
when diuers conquests, sundry inuasions, the Barons warres, with the destruction of the houses of Yorke and Lancaster, and many a foughten field betweene the two Kingdomes rent our state,
when diverse conquests, sundry invasions, the Barons wars, with the destruction of the houses of York and Lancaster, and many a foughten field between the two Kingdoms rend our state,
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1271
and wasted it with much fire, and wofull hostilitie:
and wasted it with much fire, and woeful hostility:
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1272
But now by the prouidence of almightie God, our Riuers runne milke, the houses with the Kingdome are both vnited in a peaceable Prince,
But now by the providence of almighty God, our rivers run milk, the houses with the Kingdom Are both united in a peaceable Prince,
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and blessed Progenie, the only remaine of our religious hope.
and blessed Progeny, the only remain of our religious hope.
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Nor hath the Lord yet failed vs in his prouidence, but his mercie towards vs is stretched out stil;
Nor hath the Lord yet failed us in his providence, but his mercy towards us is stretched out still;
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1275
fortie foure yeares wee enioyed a peerelesse Prince, and a Maiden Queene, as was her name,
fortie foure Years we enjoyed a peerless Prince, and a Maiden Queen, as was her name,
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so was her nature ordained of GOD to giue vs his peace; for so is Elizabeth, euen Gods rest:
so was her nature ordained of GOD to give us his peace; for so is Elizabeth, even God's rest:
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But when her glasse was runne and done, she must to demurre with death.
But when her glass was run and done, she must to demur with death.
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Then I say, euen then, if the Lord had failed vs in the right of succession, we might haue said as Be•seba did to Dauid, in the like extremitie:
Then I say, even then, if the Lord had failed us in the right of succession, we might have said as Be•seba did to David, in the like extremity:
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If thou Lord doe not appoint a successor, I and my sonne Solomon shall be reputed vile;
If thou Lord do not appoint a successor, I and my son Solomon shall be reputed vile;
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I say, if any Romish Adonias had succeeded Elizabeth, all the Protestants in the Land ere this had beene reputed vile,
I say, if any Romish Adonias had succeeded Elizabeth, all the Protestants in the Land ere this had been reputed vile,
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but thou Lord God of the spirits of all flesh, hast not failed vs:
but thou Lord God of the spirits of all Flesh, hast not failed us:
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but appointed a man ouer the congregation, to lead vs out and in, that the congregation of the Lord, shoulde not bee as sheepe which haue no shepheard.
but appointed a man over the congregation, to led us out and in, that the congregation of the Lord, should not be as sheep which have no shepherd.
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And as Moses praied for Iosua, so doe we for thine annointed:
And as Moses prayed for Iosua, so do we for thine anointed:
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O giue him of thy glorie, that all the congregation of the children of Israell may obey.
Oh give him of thy glory, that all the congregation of the children of Israel may obey.
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And so to come and close with the rest I ayme at, hauing passed by the Lords prouidence so many Iordens of dangers, And so to come and close with the rest I aim At, having passed by the lords providence so many Iordens of dangers,
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and hauing enioyed so many merciful refreshings, like the sweet running waters of Shiloas that goe softly by Sion ;
and having enjoyed so many merciful refreshings, like the sweet running waters of Shiloas that go softly by Sion;
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hauing I say bene made blessed by so many deliuerances of old and now by this of new, the greatest of all: (endangered by men,
having I say be made blessed by so many Deliverances of old and now by this of new, the greatest of all: (endangered by men,
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but deliuered by God) now let vs ioyntly giue him the glory, who hath made vs so glorious by deliuerance.
but Delivered by God) now let us jointly give him the glory, who hath made us so glorious by deliverance.
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Dread Soueraigne, deare Queene, sweet Prince and progenie, cast downe your Crownes at the feete of your Sauiour, and say;
Dread Sovereign, deer Queen, sweet Prince and progeny, cast down your Crowns At the feet of your Saviour, and say;
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Wee haue beene saued by thee.
we have been saved by thee.
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Earles, Nobles, and Barons, lay by your Robes of estate, with your ensignes of honour, praise him who hath preserued you, and say;
Earles, Nobles, and Barons, lay by your Robes of estate, with your ensigns of honour, praise him who hath preserved you, and say;
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We haue beene saued by thee.
We have been saved by thee.
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You officers in Court resigne vp your staues into the handes of God, and say, We haue beene supported by thee.
You Officers in Court resign up your staves into the hands of God, and say, We have been supported by thee.
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Ye learned Bishops, and Fathers of the Church, slide from your Consistories, and say to the great Bishop of your soules, Wee haue beene kept by thee.
the learned Bishops, and Father's of the Church, slide from your Consistories, and say to the great Bishop of your Souls, we have been kept by thee.
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Ye Knights, Squiers, and Gentry of the Land, vnarme your selues, and with your Crests lay your Lawrell in the lappe of Christ,
the Knights, Squires, and Gentry of the Land, unarm your selves, and with your Crests lay your Laurel in the lap of christ,
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and say, Wee haue conquered through thee.
and say, we have conquered through thee.
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Thou high Court of Parliament, dissolue for a time, and say, O Angell of the great Counsell, we will consult with thee.
Thou high Court of Parliament, dissolve for a time, and say, Oh Angel of the great Counsel, we will consult with thee.
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And lastly, Thou Lord God of Gods, and preseruer of men, let there bee silence in heauen, for the space of halfe an houre, till these Saints praises and praiers be offered vp.
And lastly, Thou Lord God of God's, and preserver of men, let there be silence in heaven, for the Molle of half an hour, till these Saints praises and Prayers be offered up.
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So shall wee sing with a godly Ouation, and a grace in our hearts, Kings of the earth,
So shall we sing with a godly Ovation, and a grace in our hearts, Kings of the earth,
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and all people, Princes, & al Iudges of the world, yong men and maides, olde men,
and all people, Princes, & all Judges of the world, young men and maids, old men,
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and babes, praise the name of the Lord; for his name onely is excellent, and his praise aboue heauen and earth:
and babes, praise the name of the Lord; for his name only is excellent, and his praise above heaven and earth:
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hee hath exalted the horne of his people;
he hath exalted the horn of his people;
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& his Saints shall praise him, euen the children of England, whom he loueth and hath made so glorious by deliuerance.
& his Saints shall praise him, even the children of England, whom he loves and hath made so glorious by deliverance.
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Praise the Lord, O virgin daughter London, Praise thy God O England, the glorie of Kingdomes,
Praise the Lord, Oh Virgae daughter London, Praise thy God Oh England, the glory of Kingdoms,
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and beauty of all Europes honor, for he hath made fast the barres of thy gates,
and beauty of all Europes honour, for he hath made fast the bars of thy gates,
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and hath blessed thy children within thee, hee hath set peace in thy borders, and satisfied thee with the flower of wheat:
and hath blessed thy children within thee, he hath Set peace in thy borders, and satisfied thee with the flower of wheat:
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Let the praise of God therefore bee euer in thy mouth, and a sharpe two edged sword in thy hands, to be auenged of the Heathenish Atheist, and to rebuke the bloudie Papist; such honor haue al Saints.
Let the praise of God Therefore be ever in thy Mouth, and a sharp two edged sword in thy hands, to be avenged of the Heathenish Atheist, and to rebuke the bloody Papist; such honour have all Saints.
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And now to speake to you Authors and Abettors of these desperate Treasons, Cease your Rebellions, lay by your bloudie designes, recount with your selues your former, both faithlesse,
And now to speak to you Authors and Abettors of these desperate Treasons, Cease your Rebellions, lay by your bloody designs, recount with your selves your former, both faithless,
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and fruitlesse attemptes, against the Lord, and against his annointed;
and fruitless attempts, against the Lord, and against his anointed;
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Reckon with your selues your former losses, in the yeere 1588. whē the windes, the Seas, Rocks,
Reckon with your selves your former losses, in the year 1588. when the winds, the Seas, Rocks,
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and Shelues fought for vs, when the Riuer Kishon swept them away, from our English Coast, to Dingie Cush in Ireland, with a Beesome of such destruction to their great Armadae ▪ and frighting to our English Fugitiues abroad,
and Shelves fought for us, when the River Kishon swept them away, from our English Coast, to Dingie Cush in Ireland, with a Besom of such destruction to their great Armadae ▪ and frighting to our English Fugitives abroad,
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& of their fauorites at home, as by the grace of God hath brought them out of all heart, out of all abilitie,
& of their favorites At home, as by the grace of God hath brought them out of all heart, out of all ability,
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and possibilitie euer to attēpt the like. Learne what it is to fight with GOD, Wee must increase, you must decrease;
and possibility ever to attempt the like. Learn what it is to fight with GOD, we must increase, you must decrease;
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for Babilon is fallen, so told you by the Angel, as a thing already past and done,
for Babylon is fallen, so told you by the Angel, as a thing already past and done,
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and doubled in speech like Pharaos dreame, to tell you of the certaintie, and expedition thereof.
and doubled in speech like Pharaohs dream, to tell you of the certainty, and expedition thereof.
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Cease, O cease to prouoke the Lord any longer, and ende your mallice against his Saints, ere malice end you;
Cease, Oh cease to provoke the Lord any longer, and end your malice against his Saints, ere malice end you;
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lest hee say vnto you, as he did vnto Mount Seir :
lest he say unto you, as he did unto Mount Seir:
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Because thou hast had a perpetual hatred, and hast put the Israell of God to flight by the force of the sword in the time of their calamitie, when their iniquitie had an end:
Because thou hast had a perpetual hatred, and hast put the Israel of God to flight by the force of the sword in the time of their calamity, when their iniquity had an end:
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Therefore as I liue, saith the Lord God, I will prepare thee vnto bloud: and bloud shall pursue thee:
Therefore as I live, Says the Lord God, I will prepare thee unto blood: and blood shall pursue thee:
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except thou hate bloud, euen bloud shall pursue thee.
except thou hate blood, even blood shall pursue thee.
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God is witnesse, before whom I stand in the sight of men & Angels, that I speake not this to seeke the bloud of any, their bloud bee vppon themselues,
God is witness, before whom I stand in the sighed of men & Angels, that I speak not this to seek the blood of any, their blood be upon themselves,
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and theirs, till they haue dried it vp by vnfained repentance: I wish the conuersion of all ( viis & modis ) by all good meanes.
and theirs, till they have dried it up by unfeigned Repentance: I wish the conversion of all (viis & modis) by all good means.
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I wish our Lawes may still be written in milke, and that his Maiesties Royall heart, may continue a depth of rare mercie.
I wish our Laws may still be written in milk, and that his Majesties Royal heart, may continue a depth of rare mercy.
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I wish our preaching may sauour peace, and that the Magistrate may still strike with a trembling hand.
I wish our preaching may savour peace, and that the Magistrate may still strike with a trembling hand.
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Yet giue me leaue to pray withall, that the rage of the enemy neuer grow so sower as to turne our milke into bloud, mercy into iudgement, peace into war, sythes into swords,
Yet give me leave to pray withal, that the rage of the enemy never grow so sour as to turn our milk into blood, mercy into judgement, peace into war, scythes into swords,
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and them to be hallowed in the bloud one of another;
and them to be hallowed in the blood one of Another;
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which I feare, both must & will ensue, if they grow so great in the contempt of God,
which I Fear, both must & will ensue, if they grow so great in the contempt of God,
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so grieuous to their Soueraigne, and so intollerable to the State:
so grievous to their Sovereign, and so intolerable to the State:
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which if they doe, then be wise O ye Kings, be learned, ye that be iudges of the earth.
which if they do, then be wise Oh you Kings, be learned, you that be judges of the earth.
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Let mercy and truth meet together in you: Let righteousnes and peace kisse each orher.
Let mercy and truth meet together in you: Let righteousness and peace kiss each orher.
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Take the sword into your owne hands, and strike, O ye Worthies of Israell, for Zeba, and Zalmana will neuer be killed by the weake hands of Iethro :
Take the sword into your own hands, and strike, Oh the Worthies of Israel, for Zeba, and Zalmana will never be killed by the weak hands of Jethro:
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for as the man is, so is his strength: The Minister may speake, & the inferior Magistrate may strike:
for as the man is, so is his strength: The Minister may speak, & the inferior Magistrate may strike:
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and both with a trembling heart and hand, like the child Iethro: but assure your selues, that Romish Zeba, and Popish Zalmana, will neuer die till you rise vp,
and both with a trembling heart and hand, like the child Jethro: but assure your selves, that Romish Zeba, and Popish Zalmana, will never die till you rise up,
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and with your owne hands fall vpon them, as Gedeon did: for as the man is, so is his strength.
and with your own hands fallen upon them, as Gideon did: for as the man is, so is his strength.
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Sit in vobis materna pietas & paterna seueritas: exhibete vos matres fouendo, patres corripiendo: extendite vbera, sed pro•ucite verbera: Fit in vobis materna pietas & paterna seueritas: exhibite vos matres fouendo, patres corripiendo: extendite Udders, sed pro•ucite Verbera:
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that is, Let there bee in you a motherly pitty ▪ & a fatherly seueritie; shew your selues Mothers in cherishing, but Fathers in correcting:
that is, Let there be in you a motherly pity ▪ & a fatherly severity; show your selves Mother's in cherishing, but Father's in correcting:
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Lay out your brests, but withall draw forth your rods;
Lay out your breasts, but withal draw forth your rods;
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and euer so Vt nec vigor sit rigor, nec mansuetudo dissoluta, as neither your force be rigorous, nor your forbearing re•chlesse:
and ever so Vt nec vigor fit rigor, nec mansuetudo dissoluta, as neither your force be rigorous, nor your forbearing re•chlesse:
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but say with the Orator in the temper of both: Natura me clementem fecit, Respub ▪ seuerum postulat: sed neque natura, neque resp. me crudelem efficiet :
but say with the Orator in the temper of both: Nature me clementem fecit, Respub ▪ seuerum postulat: sed neque Nature, neque resp. me Cruel efficiet:
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(7) text (DIV1)
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Nature hath made me mild, the Common weale requires I should be seuere: yet neither Nature nor the Common weale, shall euer make me cruell.
Nature hath made me mild, the Common weal requires I should be severe: yet neither Nature nor the Common weal, shall ever make me cruel.
n1 vhz vvn pno11 j, dt j n1 vvz pns11 vmd vbi j: av dx n1 ccx dt j n1, vmb av vvi pno11 j.
(7) text (DIV1)
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And if any man shall scandalize thee of crueltie in thy iust seueritie, and say, O where is loue! I answere:
And if any man shall scandalise thee of cruelty in thy just severity, and say, Oh where is love! I answer:
cc cs d n1 vmb vvi pno21 pp-f n1 p-acp po21 j n1, cc vvi, uh q-crq vbz n1! pns11 vvb:
(7) text (DIV1)
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Ne timeas contra charitatem esse, si vnius scandalum multolum pace conpensaueris. Ne timeas contra charitatem esse, si Unius scandalum multolum pace conpensaueris.
ccx fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
(7) text (DIV1)
381
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1343
Melius est vt pereat vnus, quam vnitas, Neuer feare the breach of charity, where with the scandall of one, ye may recompence the peace of many;Better est vt pereat vnus, quam vnitas, Never Fear the breach of charity, where with the scandal of one, you may recompense the peace of many;
np1 fw-la fw-la fw-la fw-la, fw-la fw-la, av-x vvb dt n1 pp-f n1, c-crq p-acp dt n1 pp-f crd, pn22 vmb vvi dt n1 pp-f d;
(7) text (DIV1)
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1344
for better it is that one die of many, then that the vnity of all be dissolued.
for better it is that one die of many, then that the unity of all be dissolved.
p-acp av-jc pn31 vbz d pi vvb pp-f d, av cst dt n1 pp-f d vbb vvn.
(7) text (DIV1)
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1345
He was wise that sayd it, and I hope the wisedome of this age wil approue it;
He was wise that said it, and I hope the Wisdom of this age will approve it;
pns31 vbds j cst vvd pn31, cc pns11 vvb dt n1 pp-f d n1 vmb vvi pn31;
(7) text (DIV1)
382
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1346
Take the drosse from the siluer, and there shall proceed a vessell for the Finer: take away the wicked from the king, and his throne shall bee established in righteousnesse:
Take the dross from the silver, and there shall proceed a vessel for the Finer: take away the wicked from the King, and his throne shall be established in righteousness:
vvb dt n1 p-acp dt n1, cc pc-acp vmb vvi dt n1 p-acp dt jc: vvb av dt j p-acp dt n1, cc po31 n1 vmb vbi vvn p-acp n1:
(7) text (DIV1)
382
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1347
but beware of delayes, for they are dangerous: and in the execution of iustice, they are deadly dangerous: according to that;
but beware of delays, for they Are dangerous: and in the execution of Justice, they Are deadly dangerous: according to that;
cc-acp vvb pp-f n2, c-acp pns32 vbr j: cc p-acp dt n1 pp-f n1, pns32 vbr j j: vvg p-acp d;
(7) text (DIV1)
382
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1348
Because sentence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill.
Because sentence against an evil work is not executed speedily, Therefore the heart of the children of men is Fully Set in them to do evil.
c-acp n1 p-acp dt j-jn n1 vbz xx vvn av-j, av dt n1 pp-f dt n2 pp-f n2 vbz av-j vvn p-acp pno32 pc-acp vdi j-jn.
(7) text (DIV1)
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1349
Witnesseth Ely his impunity towards his children, which lost him the Priesthood with his life, Witnesseth Ely his impunity towards his children, which lost him the Priesthood with his life,
vvz np1 po31 n1 p-acp po31 n2, r-crq vvd pno31 dt n1 p-acp po31 n1,
(7) text (DIV1)
383
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1350
and brought vpon him and all Israel so heauy a iudgement as Phinehas wife dying, left the memory thereof for all succeeding ages,
and brought upon him and all Israel so heavy a judgement as Phinehas wife dying, left the memory thereof for all succeeding ages,
cc vvd p-acp pno31 cc d np1 av j dt n1 c-acp np1 n1 vvg, vvd dt n1 av p-acp d j-vvg n2,
(7) text (DIV1)
383
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1351
when she bore a sonne, and called him Ichabod : that is, the glory is gone from Israel.
when she boar a son, and called him ichabod: that is, the glory is gone from Israel.
c-crq pns31 vvd dt n1, cc vvd pno31 np1: cst vbz, dt n1 vbz vvn p-acp np1.
(7) text (DIV1)
383
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1352
Haply Ely •pared them, for that they were his children, and out of his loue and fatherly affection towards them.
Haply Ely •pared them, for that they were his children, and out of his love and fatherly affection towards them.
av np1 vvd pno32, c-acp cst pns32 vbdr po31 n2, cc av pp-f po31 n1 cc j n1 p-acp pno32.
(7) text (DIV1)
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1353
Hee deemed it lesse sinne to shew some indulgence; but one saith well: Iustitia non nouit p•trem, non nouit matrem, non nouit seipsum:
He deemed it less sin to show Some indulgence; but one Says well: Iustitia non Novit p•trem, non Novit matrem, non Novit seipsum:
pns31 vvd pn31 dc n1 pc-acp vvi d n1; cc-acp pi vvz av: fw-la fw-fr fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la:
(7) text (DIV1)
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1354
Responde mihi Iudicium, dixit Nathan, & sic Dauid dedit iudicium contra seipsum: Dauid gaue iudgement against himselfe in a Plea of faith, and fact.Respond mihi Iudicium, dixit Nathan, & sic David dedit iudicium contra seipsum: David gave judgement against himself in a Plea of faith, and fact.
vvb fw-la fw-la, fw-la np1, cc fw-la np1 fw-la fw-la fw-la fw-la: np1 vvd n1 p-acp px31 p-acp dt n1 pp-f n1, cc n1.
(7) text (DIV1)
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1355
How then may Princes spare others, if they be found guiltie in either of both? Hierome is more peremptorie in a case of like importance, When he saith; How then may Princes spare Others, if they be found guilty in either of both? Jerome is more peremptory in a case of like importance, When he Says;
q-crq av vmb n2 vvi n2-jn, cs pns32 vbb vvn j p-acp d pp-f d? np1 vbz av-dc j p-acp dt n1 pp-f j n1, c-crq pns31 vvz;
(7) text (DIV1)
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1356
Licet paruulus ex collo pendeat nepos, licet sparso crine, & scissis vestibus vbera (quibus te nutriuit) mater ostendit, licet in limine pater iaceat, percalcatum perge patrem, Licet paruulus ex Cologne pendeat nepos, licet sparso crine, & scissis vestibus Udders (quibus te nutriuit) mater ostendit, licet in limine pater iaceat, percalcatum perge patrem,
fw-la fw-la fw-la uh fw-la fw-la, fw-la fw-la n1, cc fw-la fw-la fw-fr (fw-la fw-la fw-la) fw-la fw-la, fw-la p-acp fw-la fw-la fw-la, fw-la fw-la fw-la,
(7) text (DIV1)
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1357
& sicc•s •culis ad vexillum cruc•s euola;
& sicc•s •culis ad vexillum cruc•s euola;
cc fw-la fw-la fw-la fw-la fw-la fw-la;
(7) text (DIV1)
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1358
solum pietatis genus est in h•cre esse crudelem Gladium tenet hostis, vt me perimat, & ego de matris lacrimis cogitabo? Propter Patrem, Christi militiam deseram, cui etiam sepulturam Christi causa non debeo :solum pietatis genus est in h•cre esse Cruel Gladium tenet hostis, vt me perimat, & ego de matris lacrimis cogitabo? Propter Patrem, Christ militiam deseram, cui etiam sepulturam Christ causa non Debow:
fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la np1 n1 fw-la, fw-la pno11 vvi, cc fw-la fw-la fw-la fw-la fw-la? fw-la fw-la, fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-fr fw-la:
(7) text (DIV1)
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1359
which I may English thus ▪ Although thy little Grandchilde clinge about thy necke, and say spare father;
which I may English thus ▪ Although thy little Grandchild cling about thy neck, and say spare father;
r-crq pns11 vmb np1 av ▪ cs po21 j n1 vvi p-acp po21 n1, cc vvb j n1;
(7) text (DIV1)
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1360
Although thy mother come forth, with spred haire, and torne raiment, and shew thee the pappes, where once thou sucked thy life, with her loue, & say; spare sonne:
Although thy mother come forth, with spread hair, and torn raiment, and show thee the paps, where once thou sucked thy life, with her love, & say; spare son:
cs po21 n1 vvb av, p-acp vvd n1, cc vvn n1, cc vvb pno21 dt n2, c-crq a-acp pns21 vvn po21 n1, p-acp po31 n1, cc vvi; vvb n1:
(7) text (DIV1)
384
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1361
Although thy father cast himselfe downe vppon thy threshold to keepe thee in; treade vppon thy father, and with drie cheekes fly to the execution of thy profession.
Although thy father cast himself down upon thy threshold to keep thee in; tread upon thy father, and with dry cheeks fly to the execution of thy profession.
cs po21 n1 vvd px31 a-acp p-acp po21 n1 pc-acp vvi pno21 p-acp; vvi p-acp po21 n1, cc p-acp j n2 vvb p-acp dt n1 pp-f po21 n1.
(7) text (DIV1)
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1362
It is an onely point of godlinesse in this case to be cruel, and a soueraigne Pittie, to be pittilesse.
It is an only point of godliness in this case to be cruel, and a sovereign Pity, to be pitiless.
pn31 vbz dt j n1 pp-f n1 p-acp d n1 pc-acp vbi j, cc dt j-jn n1, pc-acp vbi j.
(7) text (DIV1)
384
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1363
Shall the enemie hold vp his hand to wound the Church? and shall I thinke vpon the teares of my mother? Shall I because of my father, cease to fight for my Christ? to whom I owe no buriall,
Shall the enemy hold up his hand to wound the Church? and shall I think upon the tears of my mother? Shall I Because of my father, cease to fight for my christ? to whom I owe no burial,
vmb dt n1 vvb a-acp po31 n1 pc-acp vvi dt n1? cc vmb pns11 vvi p-acp dt n2 pp-f po11 n1? vmb pns11 c-acp pp-f po11 n1, vvb pc-acp vvi p-acp po11 np1? p-acp ro-crq pns11 vvb dx n1,
(7) text (DIV1)
384
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1364
for the cause of my Christ, but am to leaue the dead, to bury the dead, whilest I follow him.
for the cause of my christ, but am to leave the dead, to bury the dead, whilst I follow him.
p-acp dt n1 pp-f po11 np1, cc-acp vbm p-acp vvi dt j, pc-acp vvi dt j, cs pns11 vvb pno31.
(7) text (DIV1)
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1365
Wherevpon I may well say, that mercie may haue it excesse, and pittie may bee great crueltie:
Whereupon I may well say, that mercy may have it excess, and pity may be great cruelty:
c-crq pns11 vmb av vvi, cst n1 vmb vhi pn31 n1, cc n1 vmb vbi j n1:
(7) text (DIV1)
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1366
especially then, when it ouerfloweth to the good mans danger:
especially then, when it overfloweth to the good men danger:
av-j av, c-crq pn31 vvz p-acp dt j ng1 n1:
(7) text (DIV1)
385
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1367
mistake me not, I like of loue, but when it is tempred with feare, I like it better.
mistake me not, I like of love, but when it is tempered with Fear, I like it better.
vvb pno11 xx, pns11 vvb pp-f n1, cc-acp c-crq pn31 vbz vvn p-acp n1, pns11 vvb pn31 av-jc.
(7) text (DIV1)
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1368
I know it may doe much with the better sort, but not with the greater:
I know it may do much with the better sort, but not with the greater:
pns11 vvb pn31 vmb vdi av-d p-acp dt jc n1, cc-acp xx p-acp dt jc:
(7) text (DIV1)
385
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1369
according to that of Augustine, Meliores sunt quos dirigit amor, sed plures sunt quos corrigit timor :
according to that of Augustine, Meliores sunt quos dirigit amor, sed plures sunt quos corrigit timor:
vvg p-acp d pp-f np1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la:
(7) text (DIV1)
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1370
They be better whom loue directeth, but they be moe, whom feare correcteth:
They be better whom love directeth, but they be more, whom Fear Correcteth:
pns32 vbb j r-crq n1 vvz, cc-acp pns32 vbb dc, ro-crq n1 vvz:
(7) text (DIV1)
385
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1371
and therefore the temper of both is melodious in the eare of a sanctified and setled State.
and Therefore the temper of both is melodious in the ear of a sanctified and settled State.
cc av dt n1 pp-f d vbz j p-acp dt n1 pp-f dt j-vvn cc j-vvn n1.
(7) text (DIV1)
385
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1372
And so to draw towards an end, and at last to conclude, out of that which hath beene spoken, both of former Popish cruelties,
And so to draw towards an end, and At last to conclude, out of that which hath been spoken, both of former Popish cruelties,
cc av pc-acp vvi p-acp dt n1, cc p-acp ord pc-acp vvi, av pp-f d r-crq vhz vbn vvn, d pp-f j j n2,
(7) text (DIV1)
386
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1373
& out of our happy deliuerance from their last entended Treasons, powdered with so many mischiefes: (I say) in caution of future perill by men of that generation;
& out of our happy deliverance from their last intended Treasons, powdered with so many mischiefs: (I say) in caution of future peril by men of that generation;
cc av pp-f po12 j n1 p-acp po32 ord vvd n2, vvn p-acp av d n2: (pns11 vvb) p-acp n1 pp-f j-jn n1 p-acp n2 pp-f d n1;
(7) text (DIV1)
386
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1374
Take heede of Poperie, take heede of Papists, and tollerate neither their cause nor person: for if you tollerate the person, it will credit the cause:
Take heed of Popery, take heed of Papists, and tolerate neither their cause nor person: for if you tolerate the person, it will credit the cause:
vvb n1 pp-f n1, vvb n1 pp-f njp2, cc vvi d po32 n1 ccx n1: c-acp cs pn22 vvi dt n1, pn31 vmb vvi dt n1:
(7) text (DIV1)
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1375
therefore to tollerate neither of both, in a state so sanctified as ours is, I hold it safest.
Therefore to tolerate neither of both, in a state so sanctified as ours is, I hold it Safest.
av pc-acp vvi dx pp-f d, p-acp dt n1 av vvn c-acp png12 vbz, pns11 vvb pn31 js.
(7) text (DIV1)
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1376
What then is to be done, will some say? Away with both head, and taile:
What then is to be done, will Some say? Away with both head, and tail:
q-crq av vbz pc-acp vbi vdn, vmb d vvi? av p-acp d n1, cc n1:
(7) text (DIV1)
386
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1377
for Poperie kept vnder, will practise treason: if it get aloft, it will play the tyrant:
for Popery kept under, will practise treason: if it get aloft, it will play the tyrant:
p-acp n1 vvd p-acp, vmb vvi n1: cs pn31 vvb av, pn31 vmb vvi dt n1:
(7) text (DIV1)
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1378
therefore no way to haue it, is safest, and with least danger.
Therefore no Way to have it, is Safest, and with least danger.
av dx n1 pc-acp vhi pn31, vbz js, cc p-acp ds n1.
(7) text (DIV1)
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1379
Further my aduice is, that you trust them as little as you may, and neuer conuerse with them but for their conuersion;
Further my Advice is, that you trust them as little as you may, and never converse with them but for their conversion;
jc po11 n1 vbz, cst pn22 vvb pno32 p-acp j c-acp pn22 vmb, cc av-x vvi p-acp pno32 p-acp p-acp po32 n1;
(7) text (DIV1)
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1380
and if after once or twice admonition they grow refractarie, Deuita, knowing that hee that is such is peruerted,
and if After once or twice admonition they grow refractory, Deuita, knowing that he that is such is perverted,
cc cs p-acp a-acp cc av n1 pns32 vvb j, np1, vvg cst pns31 cst vbz d vbz vvn,
(7) text (DIV1)
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1381
and sinneth, being damned of his own selfe:
and Sinneth, being damned of his own self:
cc vvz, vbg vvn pp-f po31 d n1:
(7) text (DIV1)
387
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1382
I say, trust them not, for they are faithlesse, and holde it for a doctrine, that fides non est seruanda cum Heriticis ;
I say, trust them not, for they Are faithless, and hold it for a Doctrine, that fides non est seruanda cum Heriticis;
pns11 vvb, vvb pno32 xx, c-acp pns32 vbr j, cc vvb pn31 p-acp dt n1, cst fw-la fw-fr fw-la fw-la fw-la fw-la;
(7) text (DIV1)
387
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1383
in which Ranke, they reckon all the Protestants of this land to be. Againe, take heede of them, for they are busie bodies, and walke inordinately amongst you:
in which Rank, they reckon all the Protestants of this land to be. Again, take heed of them, for they Are busy bodies, and walk inordinately among you:
p-acp r-crq n1, pns32 vvb d dt n2 pp-f d n1 pc-acp vbi. av, vvb n1 pp-f pno32, c-acp pns32 vbr j n2, cc vvi av-j p-acp pn22:
(7) text (DIV1)
387
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1384
they are impatient of our profession, great peace, & much plenty;
they Are impatient of our profession, great peace, & much plenty;
pns32 vbr j pp-f po12 n1, j n1, cc d n1;
(7) text (DIV1)
388
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1385
they compasse Sea and Land, to make one of their profession, and when hee is made, he becomes two-fold more the child of hell, then he was before.
they compass Sea and Land, to make one of their profession, and when he is made, he becomes twofold more the child of hell, then he was before.
pns32 vvi n1 cc n1, pc-acp vvi crd pp-f po32 n1, cc c-crq pns31 vbz vvn, pns31 vvz n1 av-dc dt n1 pp-f n1, cs pns31 vbds a-acp.
(7) text (DIV1)
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1386
These busie bodies take no rest; These busy bodies take no rest;
d j n2 vvb dx n1;
(7) text (DIV1)
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1387
and to haue no rest day nor night, is proper to such as worship the beast and his Image,
and to have no rest day nor night, is proper to such as worship the beast and his Image,
cc pc-acp vhi dx n1 n1 ccx n1, vbz j p-acp d c-acp vvb dt n1 cc po31 n1,
(7) text (DIV1)
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1388
and to whomsoeuer receiueth the print of his name.
and to whomsoever receiveth the print of his name.
cc p-acp ro-crq vvz dt n1 pp-f po31 n1.
(7) text (DIV1)
388
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1389
Beware of their blinde guides, Iesuites, Seminaries, and Seedsmen, who to betray the truth, sow the tares of all treasons, at all times, and in all places.
Beware of their blind guides, Iesuites, Seminaries, and Seedsmen, who to betray the truth, sow the tares of all treasons, At all times, and in all places.
vvb pp-f po32 j n2, np2, n2, cc n2, r-crq pc-acp vvi dt n1, vvb dt n2 pp-f d n2, p-acp d n2, cc p-acp d n2.
(7) text (DIV1)
389
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1390
They are the Frogs of Egypt, that leape into kings chambers, and busily possesse the Courts of Princes,
They Are the Frogs of Egypt, that leap into Kings chambers, and busily possess the Courts of Princes,
pns32 vbr dt n2 pp-f np1, cst vvi p-acp ng1 n2, cc av-j vvi dt n2 pp-f n2,
(7) text (DIV1)
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1391
and mighty men, either to poison their hearts with the enchanted Cup of Romish superstition, or to bereaue them of their liues, if they fashion not to their deuotions:
and mighty men, either to poison their hearts with the enchanted Cup of Romish Superstition, or to bereave them of their lives, if they fashion not to their devotions:
cc j n2, av-d pc-acp vvi po32 n2 p-acp dt j-vvn n1 pp-f jp n1, cc pc-acp vvi pno32 pp-f po32 n2, cs pns32 vvb xx p-acp po32 n2:
(7) text (DIV1)
389
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1392
they leaue the Pulpits, they fly from the hornes of the altar, they disclaime the Oratories,
they leave the Pulpits, they fly from the horns of the altar, they disclaim the Oratories,
pns32 vvb dt n2, pns32 vvb p-acp dt n2 pp-f dt n1, pns32 vvb dt n2,
(7) text (DIV1)
389
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1393
and they become men of State, managing the Empire, and marshalling the common-weale of Princes:
and they become men of State, managing the Empire, and marshalling the commonweal of Princes:
cc pns32 vvb n2 pp-f n1, vvg dt n1, cc vvg dt n1 pp-f n2:
(7) text (DIV1)
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1394
so as I may well say of these new Nouices, as was said of the Monkes of old;
so as I may well say of these new novices, as was said of the Monks of old;
av c-acp pns11 vmb av vvi pp-f d j n2, c-acp vbds vvn pp-f dt n2 pp-f j;
(7) text (DIV1)
389
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1395
Quicquid agit Mundus, Monachus vult esse secundus ; Where euer the world is one, the Romish Cleargy will be another.Quicquid agit World, Monachus vult esse secundus; Where ever the world is one, the Romish Clergy will be Another.
fw-la fw-fr np1, np1 fw-la fw-la fw-la; q-crq av dt n1 vbz pi, dt jp n1 vmb vbi j-jn.
(7) text (DIV1)
390
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1396
Lastly, beware of mixture, and shun the sinnes of Samaria, who were a mixed people, and of a confused Religion, tollerating both the persons and causes of Idolatry:
Lastly, beware of mixture, and shun the Sins of Samaria, who were a mixed people, and of a confused Religion, tolerating both the Persons and Causes of Idolatry:
ord, vvb pp-f n1, cc vvb dt n2 pp-f np1, r-crq vbdr dt vvn n1, cc pp-f dt j-vvn n1, vvg d dt n2 cc n2 pp-f n1:
(7) text (DIV1)
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1397
As you may reade in the 2. of Kings. 17. vers. 24. for the persons. And vers. 23. for the cause.
As you may read in the 2. of Kings. 17. vers. 24. for the Persons. And vers. 23. for the cause.
c-acp pn22 vmb vvi p-acp dt crd pp-f n2. crd fw-la. crd p-acp dt n2. np1 fw-la. crd p-acp dt n1.
(7) text (DIV1)
391
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And the Iewes in the daies of Christ, thought it as greeuous an imputation as they could deuise, to lay vpon him, when they said:
And the Iewes in the days of christ, Thought it as grievous an imputation as they could devise, to lay upon him, when they said:
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(7) text (DIV1)
391
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1399
Say we not well, that thou art a Samaritan, and hast a diuell? And surely so it is;
Say we not well, that thou art a Samaritan, and hast a Devil? And surely so it is;
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(7) text (DIV1)
391
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1400
for to be of two religions, is to be of no religion:
for to be of two Religions, is to be of no Religion:
c-acp pc-acp vbi pp-f crd n2, vbz pc-acp vbi pp-f dx n1:
(7) text (DIV1)
391
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1401
and to tollerate both, is to confound all, either in a kingdome, or in a conscience.
and to tolerate both, is to confound all, either in a Kingdom, or in a conscience.
cc pc-acp vvi d, vbz pc-acp vvi d, av-d p-acp dt n1, cc p-acp dt n1.
(7) text (DIV1)
391
Image 7
1402
It is memorable, and it may go for a Caution to all Christian Kings and Princes, what is recorded in this case, of the vnconscionable offer of great Chan, the Tartarian Prince:
It is memorable, and it may go for a Caution to all Christian Kings and Princes, what is recorded in this case, of the unconscionable offer of great Chan, the Tartarian Prince:
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(7) text (DIV1)
392
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1403
of whom Lipsius reporteth, that when Stephanus, that mightie King of Poland was dead;
of whom Lipsius Reporteth, that when Stephanus, that mighty King of Poland was dead;
pp-f r-crq np1 vvz, cst c-crq np1, cst j n1 pp-f np1 vbds j;
(7) text (DIV1)
392
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1404
hee amongst others, sent his Legat to the assembly where the new Creation was, with these three motiues, to moue them to make him King. he among Others, sent his Legate to the assembly where the new Creation was, with these three motives, to move them to make him King.
pns31 p-acp n2-jn, vvd po31 n1 p-acp dt n1 c-crq dt j n1 vbds, p-acp d crd n2, pc-acp vvi pno32 pc-acp vvi pno31 n1.
(7) text (DIV1)
392
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1405
1 First, that hee was mightie, and could bring myriads of horsemen out of his owne lands, either for the defence or inlarging of their kingdome of Poland.
1 First, that he was mighty, and could bring myriads of horsemen out of his own Lands, either for the defence or enlarging of their Kingdom of Poland.
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(7) text (DIV1)
393
Image 7
1406
2 Secondly, that he was frugall, and could liue in time of famine, onely with horse flesh.
2 Secondly, that he was frugal, and could live in time of famine, only with horse Flesh.
crd ord, cst pns31 vbds j, cc vmd vvi p-acp n1 pp-f n1, av-j p-acp n1 n1.
(7) text (DIV1)
394
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1407
3 Thirdly, for the Religion, (wherof he heard there was much dispute among them) that he was indifferent, saying; Tuus pontifex meus pontifix esto: tuus Lutherus meus Lutherus esto:
3 Thirdly, for the Religion, (whereof he herd there was much dispute among them) that he was indifferent, saying; Thy pontifex meus pontifix esto: Thy Lutherus meus Lutherus esto:
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(7) text (DIV1)
395
Image 7
1408
Your Pope, shall be my Pope:
Your Pope, shall be my Pope:
po22 n1, vmb vbi po11 n1:
(7) text (DIV1)
395
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1409
and your Luther, shal be my Luther. It was the Tartarians sinne, to be so indifferent,
and your Luther, shall be my Luther. It was the Tartarians sin, to be so indifferent,
cc po22 np1, vmb vbi po11 np1. pn31 vbds dt njp2 vvi, pc-acp vbi av j,
(7) text (DIV1)
395
Image 7
1410
and so readily to offer a tollerance:
and so readily to offer a tolerance:
cc av av-j pc-acp vvi dt n1:
(7) text (DIV1)
395
Image 7
1411
and it was the Polonians sinne, so long to suffer a mix•ure of many or moe religions then one in one Kingdome.
and it was the Polonians sin, so long to suffer a mix•ure of many or more Religions then one in one Kingdom.
cc pn31 vbds dt njp2 n1, av av-j pc-acp vvi dt n1 pp-f d cc av-dc n2 cs pi p-acp crd n1.
(7) text (DIV1)
395
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1412
And yet how euer, either feare or folly, moued the Polonians for the time to endure it,
And yet how ever, either Fear or folly, moved the Polonians for the time to endure it,
cc av q-crq av, d n1 cc n1, vvd dt njp2 p-acp dt n1 pc-acp vvi pn31,
(7) text (DIV1)
395
Image 7
1413
and to staine both their kingdome and conscience with so great a brand of wickednesse, (notwithstanding the Emperours large offers otherwise:) yet that of Religion was thought so idle,
and to stain both their Kingdom and conscience with so great a brand of wickedness, (notwithstanding the emperors large offers otherwise:) yet that of Religion was Thought so idle,
cc pc-acp vvi d po32 n1 cc n1 p-acp av j dt n1 pp-f n1, (c-acp dt ng1 j n2 av:) av d pp-f n1 vbds vvn av j,
(7) text (DIV1)
395
Image 7
1414
as they reiected it with laughter, saying; Ecce hominem paratum, omnia sacra & deos deserer eregnandi causa.
as they rejected it with laughter, saying; Ecce hominem Paratum, omnia sacra & Gods deserer eregnandi causa.
c-acp pns32 vvd pn31 p-acp n1, vvg; fw-la fw-la fw-la, fw-la fw-la cc fw-la n1 fw-la fw-la.
(7) text (DIV1)
395
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1415
But good Lord, how inestimably are wee beholding to thee our good God, for so great a mercy,
But good Lord, how inestimably Are we beholding to thee our good God, for so great a mercy,
p-acp j n1, c-crq av-j vbr pns12 vvg p-acp pno21 po12 j np1, c-acp av j dt n1,
(7) text (DIV1)
396
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1416
as to giue vs a King in thy loue, when wee were a people not to be beloued!
as to give us a King in thy love, when we were a people not to be Beloved!
c-acp pc-acp vvi pno12 dt n1 p-acp po21 n1, c-crq pns12 vbdr dt n1 xx pc-acp vbi vvn!
(7) text (DIV1)
396
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1417
whose Princely relish sauouring true pietie, did so much distast either an alteration of the religion wee haue:
whose Princely relish savouring true piety, did so much distaste either an alteration of the Religion we have:
rg-crq j n1 vvg j n1, vdd av d n1 d dt n1 pp-f dt n1 pns12 vhb:
(7) text (DIV1)
396
Image 7
1418
or a tolleration of any other, as in publique he did contest against both, in these wordes:
or a toleration of any other, as in public he did contest against both, in these words:
cc dt n1 pp-f d n-jn, c-acp p-acp j pns31 vdd vvi p-acp d, p-acp d n2:
(7) text (DIV1)
396
Image 7
1419
I doe protest before God and his Angels, that I am so constant for the maintenance of the Religion publikely professed in England, I do protest before God and his Angels, that I am so constant for the maintenance of the Religion publicly professed in England,
pns11 vdb vvi p-acp np1 cc po31 n2, cst pns11 vbm av j p-acp dt n1 pp-f dt n1 av-j vvn p-acp np1,
(7) text (DIV1)
396
Image 7
1420
as that I would spend my dearest blood in defence thereof, rather then the truth should bee ouerthrowne:
as that I would spend my dearest blood in defence thereof, rather then the truth should be overthrown:
c-acp cst pns11 vmd vvi po11 js-jn n1 p-acp n1 av, av-c cs dt n1 vmd vbi vvn:
(7) text (DIV1)
396
Image 7
1421
And if I had ten times as many moe Kingdomes as I haue, I would dispend them all,
And if I had ten times as many more Kingdoms as I have, I would dispend them all,
cc cs pns11 vhd crd n2 c-acp d dc n2 c-acp pns11 vhb, pns11 vmd vvi pno32 d,
(7) text (DIV1)
396
Image 7
1422
for the safety and protection therof.
for the safety and protection thereof.
c-acp dt n1 cc n1 av.
(7) text (DIV1)
396
Image 7
1423
And likewise, if I had any children, that should yeeld either to the Popish faith or faction, I desire of God, that I may rather see them brought to their graues before mee, that their shame may be buried in my life time, neuer to be spoken of in future ages, And likewise, if I had any children, that should yield either to the Popish faith or faction, I desire of God, that I may rather see them brought to their graves before me, that their shame may be buried in my life time, never to be spoken of in future ages,
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(7) text (DIV1)
396
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1424
By the Law of God, no man may weare a coate of Linsey-wolsey: By the Law of God, no man may wear a coat of Linsey-wolsey:
p-acp dt n1 pp-f np1, dx n1 vmb vvi dt n1 pp-f n1:
(7) text (DIV1)
397
Image 7
1425
If I may not weare a garment so wouen vpon my backe, may I weare a Religion so twisted within my heart? May Princes tollerate it in their Kingdomes? may fathers in their families? It were a greeuous imputation to either of both,
If I may not wear a garment so woven upon my back, may I wear a Religion so twisted within my heart? May Princes tolerate it in their Kingdoms? may Father's in their families? It were a grievous imputation to either of both,
cs pns11 vmb xx vvi dt n1 av vvn p-acp po11 n1, vmb pns11 vvi dt n1 av vvn p-acp po11 n1? vmb n2 vvi pn31 p-acp po32 n2? vmb n2 p-acp po32 n2? pn31 vbdr dt j n1 p-acp d pp-f d,
(7) text (DIV1)
397
Image 7
1426
and that which the aduersary himselfe would neuer yeelde vs: they will neither tollerate vs nor ours;
and that which the adversary himself would never yield us: they will neither tolerate us nor ours;
cc cst r-crq dt n1 px31 vmd av-x vvi pno12: pns32 vmb av-dx vvi pno12 cc png12;
(7) text (DIV1)
397
Image 7
1427
and why should we endure either them or theirs? •f the euil will not yeeld to the good,
and why should we endure either them or theirs? •f the evil will not yield to the good,
cc q-crq vmd pns12 vvi d pno32 cc png32? n1 dt j-jn vmb xx vvi p-acp dt j,
(7) text (DIV1)
397
Image 7
1428
why should the good yeeld to the euill? Doe but mention a tolleration of Religion in Rome, and Rome will be ragious:
why should the good yield to the evil? Do but mention a toleration of Religion in Room, and Room will be ragious:
q-crq vmd dt j vvi p-acp dt j-jn? vdb p-acp vvi dt n1 pp-f n1 p-acp vvi, cc vvb vmb vbi j:
(7) text (DIV1)
397
Image 7
1429
doe but speake of such a thing in Spaine, and it will be thought prodigious ▪ France is fearefull in deliuering it Edicts,
do but speak of such a thing in Spain, and it will be Thought prodigious ▪ France is fearful in delivering it Edicts,
vdb cc-acp vvb pp-f d dt n1 p-acp np1, cc pn31 vmb vbi vvn j ▪ np1 vbz j p-acp vvg pn31 n2,
(7) text (DIV1)
398
Image 7
1430
and whole Italy is resolute neuer to yeelde either to our cause or persons. Why should we then endure either them or theirs in their knowne Idolatry?
and Whole Italy is resolute never to yield either to our cause or Persons. Why should we then endure either them or theirs in their known Idolatry?
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(7) text (DIV1)
398
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1431
Were the Law of GOD on foote, that Idolaters should die the death, soone would the controuersie be determined,
Were the Law of GOD on foot, that Idolaters should die the death, soon would the controversy be determined,
vbdr dt n1 pp-f np1 p-acp n1, cst n2 vmd vvi dt n1, av vmd dt n1 vbb vvn,
(7) text (DIV1)
399
Image 7
1432
and motions for tollerations in Christian common-wealthes, would seldome be mentioned: but whilest wee demurre vpon the point, and stand a disputing, whether Papists bee Idolaters,
and motions for tolerations in Christian commonwealths, would seldom be mentioned: but whilst we demur upon the point, and stand a disputing, whither Papists bee Idolaters,
cc n2 p-acp n2 p-acp np1 ng1, vmd av vbi vvn: cc-acp cs pns12 vvi p-acp dt n1, cc vvb dt vvg, cs njp2 n1 n2,
(7) text (DIV1)
399
Image 7
1433
whether Rome bee Babylon, the Pope Antichrist, his Religion Antichristian, and whether his louers and friendes be enemies to the State,
whither Room be Babylon, the Pope Antichrist, his Religion Antichristian, and whither his lovers and Friends be enemies to the State,
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(7) text (DIV1)
399
Image 7
1434
and dangerous to a Kingly rule: (I say) whilest we demurre vpon such doubts,
and dangerous to a Kingly Rule: (I say) whilst we demur upon such doubts,
cc j p-acp dt j n1: (pns11 vvb) cs pns12 vvi p-acp d n2,
(7) text (DIV1)
399
Image 7
1435
and are a debating the Question, Poperie will increase, and presume to gaine, if not an alteration, yet a tolleration:
and Are a debating the Question, Popery will increase, and presume to gain, if not an alteration, yet a toleration:
cc vbr dt vvg dt n1, n1 vmb vvi, cc vvb pc-acp vvi, cs xx dt n1, av dt n1:
(7) text (DIV1)
399
Image 7
1436
if not a tolleration, yet a conniuence:
if not a toleration, yet a connivance:
cs xx dt n1, av dt n1:
(7) text (DIV1)
399
Image 7
1437
and if not that, yet such a perpetual respect, and fauour of some, as wil endanger the state of all,
and if not that, yet such a perpetual respect, and favour of Some, as will endanger the state of all,
cc cs xx d, av d dt j n1, cc n1 pp-f d, c-acp vmb vvi dt n1 pp-f d,
(7) text (DIV1)
399
Image 7
1438
if wee endure it any longer.
if we endure it any longer.
cs pns12 vvb pn31 d av-jc.
(7) text (DIV1)
399
Image 7
1439
By the lawe of God, the Idolater (I say againe) must die the death. Exod. 22.20.
By the law of God, the Idolater (I say again) must die the death. Exod 22.20.
p-acp dt n1 pp-f np1, dt n1 (pns11 vvb av) vmb vvi dt n1. np1 crd.
(7) text (DIV1)
400
Image 7
1440
And if an Israelite will goe in, and dally with a Midianite, before Moses, and in the sight of all the congregation:
And if an Israelite will go in, and dally with a Midianite, before Moses, and in the sighed of all the congregation:
cc cs dt np1 vmb vvi p-acp, cc vvi p-acp dt np1, p-acp np1, cc p-acp dt n1 pp-f d dt n1:
(7) text (DIV1)
400
Image 7
1441
zealous Phinehas, with his speare in his hand, may enter the Tent, and thrust them through, that the plague may ceasse from Israell Numb. 25.6.
zealous Phinehas, with his spear in his hand, may enter the Tent, and thrust them through, that the plague may cease from Israel Numb. 25.6.
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(7) text (DIV1)
400
Image 7
1442
The Lord hath sworne that hee will warre with Amaleck, from generation to generation Exod. 17.
The Lord hath sworn that he will war with Amalek, from generation to generation Exod 17.
dt n1 vhz vvn cst pns31 vmb n1 p-acp np1, p-acp n1 p-acp n1 np1 crd
(7) text (DIV1)
401
Image 7
1443
And amongst other ordinances laide downe by God for his people, this was vrged againe to bee remembred, thus:
And among other ordinances laid down by God for his people, this was urged again to be remembered, thus:
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(7) text (DIV1)
402
Image 7
1444
When the Lord hath giuen thee rest from all thine enemies, and the land for an Inheritance to possesse it,
When the Lord hath given thee rest from all thine enemies, and the land for an Inheritance to possess it,
c-crq dt n1 vhz vvn pno21 n1 p-acp d po21 n2, cc dt n1 p-acp dt n1 pc-acp vvi pn31,
(7) text (DIV1)
402
Image 7
1445
then shalt thou put out the remembrance of Amaleck from vnder heauen; forget it not. Deut. 25.19.
then shalt thou put out the remembrance of Amalek from under heaven; forget it not. Deuteronomy 25.19.
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(7) text (DIV1)
402
Image 7
1446
And 400. yeares after, Saul was plagued for sparing Agag of the Amalekites, and not executing of that lawe.
And 400. Years After, Saul was plagued for sparing Agag of the Amalekites, and not executing of that law.
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(7) text (DIV1)
403
Image 7
1447
The Lord (I can assure you) requireth a through conuersion from sin:
The Lord (I can assure you) requires a through conversion from since:
dt n1 (pns11 vmb vvi pn22) vvz av p-acp n1 p-acp n1:
(7) text (DIV1)
404
Image 7
1448
and why not a through subuersion of sinne? The Tabernacle of GOD hath it Censer, Snuffers,
and why not a through subversion of sin? The Tabernacle of GOD hath it Censer, Snuffers,
cc q-crq xx av p-acp n1 pp-f n1? dt n1 pp-f np1 vhz pn31 n1, vvz,
(7) text (DIV1)
404
Image 7
1449
and Beesome, to purge the Sanctuarie, and sweepe away the filth: and if you build, the rubbish must be remoued ere you lay the foundation:
and Besom, to purge the Sanctuary, and sweep away the filth: and if you built, the rubbish must be removed ere you lay the Foundation:
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(7) text (DIV1)
404
Image 7
1450
be the bodie neuer so healthfull, it will decay, without an euacuation:
be the body never so healthful, it will decay, without an evacuation:
vbb dt n1 av-x av j, pn31 vmb vvi, p-acp dt n1:
(7) text (DIV1)
404
Image 7
1451
and vntill you take away the drosse from the siluer, ye can neuer make a vessell for the Finer.
and until you take away the dross from the silver, you can never make a vessel for the Finer.
cc c-acp pn22 vvb av dt n1 p-acp dt n1, pn22 vmb av-x vvi dt n1 p-acp dt jc.
(7) text (DIV1)
404
Image 7
1452
It was Ieremies moane at Anathoth, in the land of Beniamin :
It was Jeremiahs moan At Anathoth, in the land of Benjamin:
pn31 vbds np1 n1 p-acp np1, p-acp dt n1 pp-f np1:
(7) text (DIV1)
405
Image 7
1453
The bellowes are burned, the leade is consumed in the fire, the founder melteth in vaine;
The bellows Are burned, the lead is consumed in the fire, the founder melts in vain;
dt n2 vbr vvn, dt n1 vbz vvn p-acp dt n1, dt n1 vvz p-acp j;
(7) text (DIV1)
405
Image 7
1454
for the wicked are not taken away.
for the wicked Are not taken away.
p-acp dt j vbr xx vvn av.
(7) text (DIV1)
405
Image 7
1455
As if hee should say, All our labour is lost, and it is in vaine, that wee haue wearied our selues, with our praier and Preaching;
As if he should say, All our labour is lost, and it is in vain, that we have wearied our selves, with our prayer and Preaching;
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(7) text (DIV1)
405
Image 7
1456
if the wicked be not taken away.
if the wicked be not taken away.
cs dt j vbb xx vvn av.
(7) text (DIV1)
405
Image 7
1457
And it is apparant this day by the baser sort of these audacious Rebels, too much emboldened by his Maiesties most gracious & godly clemency, which they haue abused;
And it is apparent this day by the baser sort of these audacious Rebels, too much emboldened by his Majesties most gracious & godly clemency, which they have abused;
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(7) text (DIV1)
406
Image 7
1458
and whom if they had requited with such an vnkinde kisse of killing crueltie;
and whom if they had requited with such an unkind kiss of killing cruelty;
cc r-crq cs pns32 vhd vvn p-acp d dt j n1 pp-f j-vvg n1;
(7) text (DIV1)
406
Image 7
1459
yet might he haue said with the Orator, Non vitium nostrum, sed virtus nostra nos afflixit.
yet might he have said with the Orator, Non Vitium nostrum, sed virtus nostra nos afflixit.
av vmd pns31 vhi vvn p-acp dt n1, fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la fw-la.
(7) text (DIV1)
406
Image 7
1460
Yea and to speake from a more powerfull spirit, his maiesty and Senate, being then about a worke of so great consequence, both for the good of the Church and common-weale;
Yea and to speak from a more powerful Spirit, his majesty and Senate, being then about a work of so great consequence, both for the good of the Church and commonweal;
uh cc pc-acp vvi p-acp dt av-dc j n1, po31 n1 cc n1, vbg av p-acp dt n1 pp-f av j n1, av-d p-acp dt j pp-f dt n1 cc n1;
(7) text (DIV1)
407
Image 7
1461
If that Court then had beene their coffin, and they had dyed so doing, yet might they haue sayd in the silence of their soules;
If that Court then had been their coffin, and they had died so doing, yet might they have said in the silence of their Souls;
cs d n1 av vhd vbn po32 n1, cc pns32 vhd vvn av vdg, av vmd pns32 vhb vvn p-acp dt n1 pp-f po32 n2;
(7) text (DIV1)
407
Image 7
1462
Happie is the seruant, whom when the master commeth he shall finde so doing.
Happy is the servant, whom when the master comes he shall find so doing.
j vbz dt n1, ro-crq c-crq dt n1 vvz pns31 vmb vvi av vdg.
(7) text (DIV1)
407
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1463
And now if any man shal say, to blot out the memory of this so memorable a mischiefe:
And now if any man shall say, to blot out the memory of this so memorable a mischief:
cc av cs d n1 vmb vvi, pc-acp vvi av dt n1 pp-f d av j dt n1:
(7) text (DIV1)
408
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1464
O it is done, let it die, sith the danger is past, and the deliuerance is now old:
Oh it is done, let it die, sith the danger is past, and the deliverance is now old:
uh pn31 vbz vdn, vvb pn31 vvi, c-acp dt n1 vbz j, cc dt n1 vbz av j:
(7) text (DIV1)
408
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1465
let that man know, Conuenit laudē Dei esse perpetuā, Seemely it is that the praise of God should bee perpetual.
let that man know, Conuenit lauden Dei esse perpetuā, Seemly it is that the praise of God should be perpetual.
vvb d n1 vvi, fw-la j fw-la fw-la fw-la, av-j pn31 vbz d dt n1 pp-f np1 vmd vbi j.
(7) text (DIV1)
408
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1466
And if by this deliuerance, England then, England now, England euer be made blessed, we had neede rather to write it in Marble, with the point of an Adamant, to continue,
And if by this deliverance, England then, England now, England ever be made blessed, we had need rather to write it in Marble, with the point of an Adamant, to continue,
cc cs p-acp d n1, np1 av, np1 av, np1 av vbi vvn vvn, pns12 vhd n1 av-c pc-acp vvi pn31 p-acp n1, p-acp dt n1 pp-f dt n1, pc-acp vvi,
(7) text (DIV1)
408
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1467
then with the clawe of a Crow in the dust of obliuion, to be forgotten.
then with the claw of a Crow in the dust of oblivion, to be forgotten.
av p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f n1, pc-acp vbi vvn.
(7) text (DIV1)
408
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1468
Whē the Lord turned againe the captiuity of Sion after 70. yeares bondage in Babylon, it is memorable
When the Lord turned again the captivity of Sion After 70. Years bondage in Babylon, it is memorable
c-crq dt n1 vvd av dt n1 pp-f np1 p-acp crd ng2 n1 p-acp np1, pn31 vbz j
(7) text (DIV1)
409
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