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Luk. 2.29, 30. Lord now lettest thou thy seruant depart in peace, according to thy word:Luk. 2.29, 30. Lord now Lettest thou thy servant depart in peace, according to thy word:
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For mine eyes haue seene thy saluation.
For mine eyes have seen thy salvation.
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THese are the words of Simeon an old man that feared God, who in all likely-hood by reading the Prophesie of Daniel, Chap. 1.9.
THese Are the words of Simeon an old man that feared God, who in all likelihood by reading the Prophesy of daniel, Chap. 1.9.
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& finding out that about this was the time of the Messiah, prayed to the Lord, that he might bee so happy, as to see him before his death, wherunto the Lord condescending, promiseth that he should not die before he had seen his Sauiour.
& finding out that about this was the time of the Messiah, prayed to the Lord, that he might be so happy, as to see him before his death, whereunto the Lord condescending, promises that he should not die before he had seen his Saviour.
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And accordingly moouing him by the Spirit to goe to the Temple, when his Sauiour being now a childe of fourty dayes olde, was brought thither with an offering according to the Law, he granted him his hearts desire,
And accordingly moving him by the Spirit to go to the Temple, when his Saviour being now a child of fourty days old, was brought thither with an offering according to the Law, he granted him his hearts desire,
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and gaue him a sight of him, whom for ioy he taketh into his armes, and yeelds himselfe to dye, in singing, Lord now lettest thou thy seruant depart &c. In these words are two things: Simeons sight, and Simeons ioy:
and gave him a sighed of him, whom for joy he Takes into his arms, and yields himself to die, in singing, Lord now Lettest thou thy servant depart etc. In these words Are two things: Simeons sighed, and Simeons joy:
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His sight, Mine eyes haue seene thy saluation:
His sighed, Mine eyes have seen thy salvation:
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His ioy, Lord now lettest thou thy seruant depart in peace according to to thy Word. For the first:
His joy, Lord now Lettest thou thy servant depart in peace according to to thy Word. For the First:
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Mine eyes: that is, not onely the eye of my minde, with which I saw him long agoe,Mine eyes: that is, not only the eye of my mind, with which I saw him long ago,
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but also the eies of my body.
but also the eyes of my body.
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Thy saluation that is, thy Sonne, by whom the saluation of the Elect is wrought, who for this excellency aboue other sauiours, is called Saluation.Thy salvation that is, thy Son, by whom the salvation of the Elect is wrought, who for this excellency above other saviour's, is called Salvation.
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Hence we may obserue that some obtain so great fauour at the hands of the Lord,
Hence we may observe that Some obtain so great favour At the hands of the Lord,
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as to see with their eies, whilst they liue in this vale of miserie, the Sonne of God,
as to see with their eyes, while they live in this vale of misery, the Son of God,
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and their eternal saluation wrought by him.
and their Eternal salvation wrought by him.
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This fauour had Simeon and Anna, and many faithfull, both men and women in those daies who not onely with the eies of their minde,
This favour had Simeon and Anna, and many faithful, both men and women in those days who not only with the eyes of their mind,
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but euen with their bodily eies also saw their saluation.
but even with their bodily eyes also saw their salvation.
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And all the faithfull in all ages, both before and since the birth of Iesus, haue beene made partakers of this fauour, with their eies to see their saluation.
And all the faithful in all ages, both before and since the birth of Iesus, have been made partakers of this favour, with their eyes to see their salvation.
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Of Abraham the the Lord saith; Abraham desired to see my day, and saw it, and reioyced:
Of Abraham the the Lord Says; Abraham desired to see my day, and saw it, and rejoiced:
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And of the rest S. Paul to the Hebrewes saith, They all diea in faith, and obtained not the promises, but saw them a farre off.
And of the rest S. Paul to the Hebrews Says, They all diea in faith, and obtained not the promises, but saw them a Far off.
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And since the death of Iesus, all the beleeuers haue seene, and haue heerein beene more blessed then they which seeing with their bodily eies beleeued.
And since the death of Iesus, all the believers have seen, and have herein been more blessed then they which seeing with their bodily eyes believed.
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According to which the Lord Iesus himselfe teacheth, when Thomas would not beleeue till he had seen with his bodily eies Iesus risen againe,
According to which the Lord Iesus himself Teaches, when Thomas would not believe till he had seen with his bodily eyes Iesus risen again,
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and felt him with his hands, saying;
and felt him with his hands, saying;
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O Thomas, thou hast seene, and beleeued, blessed are they that haue not seene, and yet beleeue. O Thomas, thou hast seen, and believed, blessed Are they that have not seen, and yet believe.
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So that it is a greater fauour not to see with the eyes of the bodie,
So that it is a greater favour not to see with the eyes of the body,
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and yet to beleeue, then to see with these eies, and so to beleeue.
and yet to believe, then to see with these eyes, and so to believe.
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And of this fauour did this our deere sister partake, whilst she liued in this world, her eies did see her saluation, shee did constantly heleeue in Iesus Christ,
And of this favour did this our deer sister partake, while she lived in this world, her eyes did see her salvation, she did constantly heleeue in Iesus christ,
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and only relied vpon him for the obtaining of euerlasting life.
and only relied upon him for the obtaining of everlasting life.
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And whereas some things doe trouble the sight of the eies, and some things againe do help and cleere it, shee that obtained a more cleere sight by remouing the hinderances,
And whereas Some things do trouble the sighed of the eyes, and Some things again do help and clear it, she that obtained a more clear sighed by removing the hindrances,
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and vsing the helps most carefully.
and using the helps most carefully.
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The things that trouble the sight are sins, and the thing that helpeth, is the eye-salue of the Spirit, that is the annoynting of the Holy Ghost.
The things that trouble the sighed Are Sins, and the thing that Helpeth, is the eyesalve of the Spirit, that is the anointing of the Holy Ghost.
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For the Church of Laodicea liuing in sin is reproued, as miserable, poore, and blinde, and for remedie is counselled to buy eye-salue of the Spirit.
For the Church of Laodicea living in since is reproved, as miserable, poor, and blind, and for remedy is counseled to buy eyesalve of the Spirit.
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Euen as the bodily eye (saith S. Augustine ) which is made to behold the light, if dust or any offensiue thing rusheth into it, it is so troubled, Even as the bodily eye (Says S. Augustine) which is made to behold the Light, if dust or any offensive thing Rushes into it, it is so troubled,
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as that it is not only not able to behold the light, but must be hidden from it,
as that it is not only not able to behold the Light, but must be hidden from it,
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as not able to indure the light, for that it now becommeth hurtfull to the eye:
as not able to endure the Light, for that it now becomes hurtful to the eye:
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so the eye of the minde, by sinne is made vnable to behold the Lords Saluation,
so the eye of the mind, by sin is made unable to behold the lords Salvation,
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yea it is rather troubled at it. yea it is rather troubled At it.
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This excellent Saint of God knowing this, did alwaies most carefully shunne all sinne, keeping a most diligent watch ouer her waies,
This excellent Saint of God knowing this, did always most carefully shun all sin, keeping a most diligent watch over her ways,
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and by the daily humble acknowledgement of her infirmities, had her eyes cleered from the dust of sinne.
and by the daily humble acknowledgement of her infirmities, had her eyes cleared from the dust of sin.
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And as touching the annoynting, this was plentifully diffused vpon her soule, there being in her a most fragrant smell of all Christian graces.
And as touching the anointing, this was plentifully diffused upon her soul, there being in her a most fragrant smell of all Christian graces.
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First, she was annoynted with a heauenly zeale as Mary the sister of Lazarus, who thought that one thing necessary her delight, was to sit at the feet of Christ, with all diligence to heare him preaching in the ministry of his holy word.
First, she was anointed with a heavenly zeal as Marry the sister of Lazarus, who Thought that one thing necessary her delight, was to fit At the feet of christ, with all diligence to hear him preaching in the Ministry of his holy word.
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Neither the length of the way, the cold and wet of the winter, neither the businesses of the world could hinder her feet from comming to the house of God.
Neither the length of the Way, the cold and wet of the winter, neither the businesses of the world could hinder her feet from coming to the house of God.
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Vpon the Lords daies, vpon Lecture-daies, and vpon euerie occasion of preaching, she was seene with the forwardest about the Lords Seruice.
Upon the lords days, upon Lecture days, and upon every occasion of preaching, she was seen with the forwardest about the lords Service.
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In her priuate familie, praiers morning and euening, reading of the Scriptures, and singing of Psalmes, were neuer wanting in manie yeeres.
In her private family, Prayers morning and evening, reading of the Scriptures, and singing of Psalms, were never wanting in many Years.
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Besides, that the Sermons were most carefully rehearsed, seruants and children duely enstructed, and manie heauenly speeches by her continually ministred, to the breeding of grace in the hearers.
Beside, that the Sermons were most carefully rehearsed, Servants and children duly instructed, and many heavenly Speeches by her continually ministered, to the breeding of grace in the hearers.
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By this heauenly exercizing of her selfe, then shee had her conuersation in heauen, and so could not but see her saluation there laid vp.
By this heavenly exercising of her self, then she had her Conversation in heaven, and so could not but see her salvation there laid up.
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Sicut corpus quod aëris puritate perfruitur, &c. Euen as the bodie (faith Chrysostome ) which liueth in pure and cleare aire, enioyeth health, Sicut corpus quod aëris puritate perfruitur, etc. Even as the body (faith Chrysostom) which lives in pure and clear air, Enjoyeth health,
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and a more cleere sight, but if in a thicke or smoakie aire, it is much annoied hereby:
and a more clear sighed, but if in a thick or smoky air, it is much annoyed hereby:
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So the soule, which is exercised in heauenly, seeth the things of God more cleerely, wheras the smokines of manifold worldly businesses much troubleth the sight.
So the soul, which is exercised in heavenly, sees the things of God more clearly, whereas the smokines of manifold worldly businesses much Troubles the sighed.
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Secondly, shee was annoynted with wisdome, as Abigail, who is sayd to be of excellent vnderstanding.
Secondly, she was anointed with Wisdom, as Abigail, who is said to be of excellent understanding.
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Shee did not lose her time in hearing, reading, discourse, and meditation; but profited more then many more ancient, to apply that of Dauid vnto her:
Shee did not loose her time in hearing, reading, discourse, and meditation; but profited more then many more ancient, to apply that of David unto her:
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I am become wiser then the ancient, because I keepe thy commandements. I am become Wiser then the ancient, Because I keep thy Commandments.
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Such was her vnderstanding, as that she could readily recite sit texts of Scripture for any purpose,
Such was her understanding, as that she could readily recite fit texts of Scripture for any purpose,
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and finde them out, and for harder places, by singular labour, she attained good skill herein.
and find them out, and for harder places, by singular labour, she attained good skill herein.
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She was not like the dul Hebrues, that were like babes in vnderstanding, when by reason of the time they might haue beene Doctors:
She was not like the dul Hebrews, that were like babes in understanding, when by reason of the time they might have been Doctors:
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but her knowledge with the time increased, so as that like a teacher, she was capable of great mysteries.
but her knowledge with the time increased, so as that like a teacher, she was capable of great Mysteres.
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Old nature was not so in her, as that she should bee blinded from perceiuing the things of God,
Old nature was not so in her, as that she should be blinded from perceiving the things of God,
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but the new Spirit gaue her an vnderstanding of all things, as it is sayd;
but the new Spirit gave her an understanding of all things, as it is said;
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The naturall man perceiueth not the things of God, but the spirituall man discerueth all things: The natural man perceives not the things of God, but the spiritual man discerueth all things:
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She had doubtles then a cleere sight of her saluation giuen by God, seeing that they which are thus inlightned, haue receiued the Spirit of God, whereby they know the things giuen them of God.
She had doubtless then a clear sighed of her salvation given by God, seeing that they which Are thus enlightened, have received the Spirit of God, whereby they know the things given them of God.
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Thirdly, shee was annoynted with true loue, causing in her plenty of good works, as in Dorcas, her loue was exceeding great, both toward God, and towards her neighbour.
Thirdly, she was anointed with true love, causing in her plenty of good works, as in Dorcas, her love was exceeding great, both towards God, and towards her neighbour.
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Of God, her loue was so great, as that shee burnt with the fire of earnest zeale for his glory, stoutly,
Of God, her love was so great, as that she burned with the fire of earnest zeal for his glory, stoutly,
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euen beyond the strength of her sex opposing sinne, and maintaining vertue in those that were about her:
even beyond the strength of her sex opposing sin, and maintaining virtue in those that were about her:
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As Dauid, in setting forth his zeale, so it may truely be said of her; A wicked person shall not stand in my sight.
As David, in setting forth his zeal, so it may truly be said of her; A wicked person shall not stand in my sighed.
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If any were neere in alliance, or great in worldly respects, yet if they were not orious for finne, she tooke no delight,
If any were near in alliance, or great in worldly respects, yet if they were not orious for fin, she took no delight,
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but rather a lothing of their company. 2 For the loue of God, she kept a continuall watch ouer her wayes,
but rather a loathing of their company. 2 For the love of God, she kept a continual watch over her ways,
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lest she should offend against his holy will:
lest she should offend against his holy will:
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no childe is more afrayd of offending the father or master, then she of offending God. 3 Because that notwithstanding all watches, sinne cannot altogether be kept out, shee was not a little troubled for her frailties and falls, being alwaies glad when the Lord took the matter into his owne hands, by chastizing her with sicknesse:
no child is more afraid of offending the father or master, then she of offending God. 3 Because that notwithstanding all watches, sin cannot altogether be kept out, she was not a little troubled for her frailties and falls, being always glad when the Lord took the matter into his own hands, by chastising her with sickness:
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for then, and in health time also, shee did much complaine of her sinnes and forgetfulnesse,
for then, and in health time also, she did much complain of her Sins and forgetfulness,
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for which it was necessary to be corrected.
for which it was necessary to be corrected.
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Her continuall bewailing, and often mourning, euen with teares, when wicked cursed speakers were in presence, did plainely shew such an heart as Lots, so taken vp with the loue of God,
Her continual bewailing, and often mourning, even with tears, when wicked cursed Speakers were in presence, did plainly show such an heart as Lots, so taken up with the love of God,
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as that hearing and seeing any thing against God, could not but vex the hart inwardly with sorrow.
as that hearing and seeing any thing against God, could not but vex the heart inwardly with sorrow.
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Of her neighbour shee had also a true loue, not in word, but in deed:
Of her neighbour she had also a true love, not in word, but in deed:
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She had loue of almes-deeds, which she plentifully performed to the poore, as Iob, not eating her mosells alone,
She had love of almsdeeds, which she plentifully performed to the poor, as Job, not eating her mosells alone,
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but the fatherlesse did eat part with her, from her youth vp, the poore were nou rished vp with her, their loines blessed her, for that they were kept warme with her fleeces. but the fatherless did eat part with her, from her youth up, the poor were now rished up with her, their loins blessed her, for that they were kept warm with her fleeces.
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Whilest shee liued, the hungry could not goe vnfed, the naked vncloathed, the sicke vnuisited, plentifully the Lord had dealt vnto her, plentifully she gaue to the Lord againe in his poore members, appointing continuall releefe to bee giuen to the sick and needy, in such places of great pouerty,
Whilst she lived, the hungry could not go unfed, the naked Unclothed, the sick unvisited, plentifully the Lord had dealt unto her, plentifully she gave to the Lord again in his poor members, appointing continual relief to be given to the sick and needy, in such places of great poverty,
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as wherein shee liued not. 2 She shewed loue, by admonishing the disorderly, instructing the ignorant,
as wherein she lived not. 2 She showed love, by admonishing the disorderly, instructing the ignorant,
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and exhorting the backward in religion, by all meanes prouoking to loue and good workes.
and exhorting the backward in Religion, by all means provoking to love and good works.
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O how great was her care, that her whole houshold and all her neighbours might serue the Lord, that it might goe well with them for euer. 3 Her loue was exceeding great towards Gods Ministers and all Saints, reioycing alwaies to entertaine such,
O how great was her care, that her Whole household and all her neighbours might serve the Lord, that it might go well with them for ever. 3 Her love was exceeding great towards God's Ministers and all Saints, rejoicing always to entertain such,
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and to be in their company. 4 Her loue was such towards all, as that shee would not giue offence to any, by speaking ill of them,
and to be in their company. 4 Her love was such towards all, as that she would not give offence to any, by speaking ill of them,
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neither did she delight as many do, to heare ill reports against others.
neither did she delight as many do, to hear ill reports against Others.
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Wherefore her religion was not vaine, as all is without loue, but it was a true religion, her purity was in heart and in truth,
Wherefore her Religion was not vain, as all is without love, but it was a true Religion, her purity was in heart and in truth,
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and blessed are the pure in heart, for they shall see God.
and blessed Are the pure in heart, for they shall see God.
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Her life was a continuall laying vp of treasure in heauen, and therefore she could not but see heauen to be her dwelling place.
Her life was a continual laying up of treasure in heaven, and Therefore she could not but see heaven to be her Dwelling place.
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She led a right Angelicall life, as Icrom truly speaketh;
She led a right Angelical life, as Icrom truly speaks;
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Sine hac monasteria sunt tartara, homines sunt damones, &c. Without this, famlies are hels, and men are diuels: Sine hac Monastery sunt Tartarus, homines sunt damons, etc. Without this, famlies Are hels, and men Are Devils:
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But with this, families are paradices, and men are Angel.: and if Angels, they see their saluation.
But with this, families Are paradices, and men Are Angel.: and if Angels, they see their salvation.
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Fourthly, shee was annoynted with humility, as Mary the blessed mother of Christ, who being so highly graced by God, yet acknowledgeth herse fe his humble handmayden:
Fourthly, she was anointed with humility, as Marry the blessed mother of christ, who being so highly graced by God, yet acknowledgeth hearse fe his humble handmaiden:
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Although shee had something, whereof others are proud, as birth, riches, and estimation, yet shee was the same lowly hand-maid of the Lord. 1 Through humility, she made herselfe equall to those that bee of low degree, being euen a companion of the poore ones that feare the Lord. 2 She despised the ornaments of vanity, which other women so much delight in, her outward habit did shew the inward lowlines and modesty of her mind. 3 Shee stroue against the sharpnesse of her naturall disposition,
Although she had something, whereof Others Are proud, as birth, riches, and estimation, yet she was the same lowly handmaid of the Lord. 1 Through humility, she made herself equal to those that be of low degree, being even a Companion of the poor ones that Fear the Lord. 2 She despised the Ornament of vanity, which other women so much delight in, her outward habit did show the inward lowliness and modesty of her mind. 3 She strove against the sharpness of her natural disposition,
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and by striuing did attaine a great measure of meeknesse and gentlenesse, learning of him that sayd, Learne of mee that I am meeke and gentle,
and by striving did attain a great measure of meekness and gentleness, learning of him that said, Learn of me that I am meek and gentle,
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and ye shall finde rest vnto your soules. and you shall find rest unto your Souls.
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4 Like the poore Publican, shee was alwayes humbled in the sight of her sinnes, in health and sicknesse neuer flattering herselfe with any thing which shee had done,
4 Like the poor Publican, she was always humbled in the sighed of her Sins, in health and sickness never flattering herself with any thing which she had done,
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but alwayes bewailing her vnworthinesse and sinnes, with which she sayd, that she alwayes found herselfe compassed about. 5 Because shee thought herselfe worthy of greater punishments, she did humbly in all her sufferings submit herselfe to whatsoeuer it should please the Lord to lay vpon her, verily perswading herselfe, that no sicknesse or griefe came by chance, but by Gods prouidence:
but always bewailing her unworthiness and Sins, with which she said, that she always found herself compassed about. 5 Because she Thought herself worthy of greater punishments, she did humbly in all her sufferings submit herself to whatsoever it should please the Lord to lay upon her, verily persuading herself, that no sickness or grief Come by chance, but by God's providence:
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Without murmuring or impatient complaining she buckled her shoulders to to the yoke, often affirming, that shee respected not any sufferings heere, so that shee might goe to heauen heereafter.
Without murmuring or impatient complaining she buckled her shoulders to to the yoke, often affirming, that she respected not any sufferings Here, so that she might go to heaven hereafter.
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Now to the humble it is promised, that the Lord is neere, though he despiseth the proud a farre off.
Now to the humble it is promised, that the Lord is near, though he despises the proud a Far off.
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The Lord that inhabiteth eternity (saith the Prophet) is neere, and hath respect to the humble that tremble at his word: The Lord that Inhabiteth eternity (Says the Prophet) is near, and hath respect to the humble that tremble At his word:
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and if the Lord be neere, hee is seene by the humble to bee their saluation.
and if the Lord be near, he is seen by the humble to be their salvation.
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This is the step (saith Augustine ) whereby we ascend vp vnto God: begin at the step, if thou wilt come vp to him. This is the step (Says Augustine) whereby we ascend up unto God: begin At the step, if thou wilt come up to him.
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Whatsoeuer a man doth (saith Chrysostome ) if there bee not humility, but vaineglory, the soule suffereth shipwracke, Whatsoever a man does (Says Chrysostom) if there be not humility, but vainglory, the soul suffers shipwreck,
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though it be euen in the hauen of tranquility: Et quid infoelicius potest homini accidere, quam in ipsa tranquilitatis portu naufragium facere: though it be even in the Haven of tranquillity: Et quid infoelicius potest Homini accidere, quam in ipsa tranquilitatis portu Shipwreck facere:
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By humility then shee sat safely in the hauen, and saw the shore, she gat vp vnto the step, and beheld God her faluation.
By humility then she sat safely in the Haven, and saw the shore, she got up unto the step, and beheld God her faluation.
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Fiftly, she was annoynted with due subiection to her owne husband, as Sarah, who reuerenced her husband, whose example is most carnestly by S. Peter commended to all wiues, promising, that thus they become the daughters of Sarah, not being terrified with any feare.
Fifty, she was anointed with due subjection to her own husband, as Sarah, who reverenced her husband, whose Exampl is most carnestly by S. Peter commended to all wives, promising, that thus they become the daughters of Sarah, not being terrified with any Fear.
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Whetfore hauing this vertue also added, shee was doubtlesse without feare stedfast in the faith of her saluation.
Wherefore having this virtue also added, she was doubtless without Fear steadfast in the faith of her salvation.
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Vnruly wines, like vnto Rachel the wife of Iaacob, quarrelling with their husbands, or like Michol the wife of David, mocking their husbands,
Unruly wines, like unto Rachel the wife of Jacob, quarreling with their Husbands, or like Michal the wife of David, mocking their Husbands,
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or like lezabel the wife of Ahab, imperious ouer their husbands, and helping them forward in sin,
or like lezabel the wife of Ahab, imperious over their Husbands, and helping them forward in since,
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or like Peninnah the wife of Elkana puft vp, because of their fruitfulnesse, or like the daughters of lerusalem, vainely decking themselues without end in superfluous implements to the needlesse cost of their husbands, these and the like haue such a mist or dark clowd of blacke sinnes before their eyes,
or like Peninnah the wife of Elkana puffed up, Because of their fruitfulness, or like the daughters of lerusalem, vainly decking themselves without end in superfluous implements to the needless cost of their Husbands, these and the like have such a missed or dark cloud of black Sins before their eyes,
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as that they cannot see this saluation:
as that they cannot see this salvation:
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they may haue hope indeede, but their hope is presumption, the end of which is damnation.
they may have hope indeed, but their hope is presumption, the end of which is damnation.
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Now as this elect seruant of God was beautified with these graces in her health, so they remained in her, without being dimmed in her last sicknesse.
Now as this elect servant of God was beautified with these graces in her health, so they remained in her, without being dimmed in her last sickness.
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1. For heauenly zeale, shee gaue a sure instance heereof in the beginning of this sicknesse, by commanding her seruants not to trouble her with any worldly affaires,
1. For heavenly zeal, she gave a sure instance hereof in the beginning of this sickness, by commanding her Servants not to trouble her with any worldly affairs,
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for now she would wholly be setled to heauen. And indeed shee lay in her sicke bed as in heauen, full of heauenly speeches, and of heauenly comfort.
for now she would wholly be settled to heaven. And indeed she lay in her sick Bed as in heaven, full of heavenly Speeches, and of heavenly Comfort.
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Now all her practise was praying, confessing of sinnes, singing P•almes, and godl• conference. 2. For wisdome, when strength of body falled her, this was strong yet in he. euon vnto the end;
Now all her practice was praying, confessing of Sins, singing P•almes, and godl• conference. 2. For Wisdom, when strength of body falled her, this was strong yet in he. euon unto the end;
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most wisely shee spake to euery thing, with much vnderstanding producing sundry places of the holy Scriptures.
most wisely she spoke to every thing, with much understanding producing sundry places of the holy Scriptures.
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Being much troubled for her sinnes, and buffetted by the temptations of Satan, she sayd, that shee had yet much assurance,
Being much troubled for her Sins, and buffeted by the temptations of Satan, she said, that she had yet much assurance,
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because that, Come vnto mee (saith the Lord) all you that are weary and beauy laden, and I will refresh you:
Because that, Come unto me (Says the Lord) all you that Are weary and beauy laden, and I will refresh you:
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Hee biddeth to come, sayd shee, and come all, yea euen such wretches as I am.
He bids to come, said she, and come all, yea even such wretches as I am.
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Againe, Mary (said shee) that had chosen the better part, was promised, that it should neuer be taken from her, and the gifts and calling of God are without repentance:
Again, Marry (said she) that had chosen the better part, was promised, that it should never be taken from her, and the Gifts and calling of God Are without Repentance:
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And againe, the Church saith, Come; and the Spirit saith, Come who so will, and drinke of the water of life freely.
And again, the Church Says, Come; and the Spirit Says, Come who so will, and drink of the water of life freely.
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Another time being dealt withall about willingnesse to depart out of this world, yea said shee, Lot was a worthy man,
another time being dealt withal about willingness to depart out of this world, yea said she, Lot was a worthy man,
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yet he was faine to bee pulled out of Sodom.
yet he was feign to be pulled out of Sodom.
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Another time, after great trouble of mind, being restored againe to comfort by prayer Thou art a God (sayd shee) that hearest prayer,
another time, After great trouble of mind, being restored again to Comfort by prayer Thou art a God (said she) that Hearst prayer,
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therefore to thee shal all flesh come, with many like sayings excellently applied, which I cannot repeat againe.
Therefore to thee shall all Flesh come, with many like sayings excellently applied, which I cannot repeat again.
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3. For true loue, that still abounded in her towards God, her loue did wonderfully shew it selfe, by the great care which she had all the time of her painfull sicknes, that nothing in her passions might proceed from her, to scandalize that holy profession, which she had entertained, wherby God might bee dishonoured;
3. For true love, that still abounded in her towards God, her love did wonderfully show it self, by the great care which she had all the time of her painful sickness, that nothing in her passion might proceed from her, to scandalise that holy profession, which she had entertained, whereby God might be dishonoured;
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and by her great remorse and sorrow for any behauior amisse in her greatest extremity.
and by her great remorse and sorrow for any behaviour amiss in her greatest extremity.
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No heart could bee pricked more for sinne, then her tender heart was, for her slips in her greatest passions, shee wished rather to bee as Lazarus, then to bee any way a scandall,
No heart could be pricked more for sin, then her tender heart was, for her slips in her greatest passion, she wished rather to be as Lazarus, then to be any Way a scandal,
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or meanes of the opening of wicked mouths against the Gospell.
or means of the opening of wicked mouths against the Gospel.
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Oh that we had all in our health and freedom from distractions, that tendernesse of heart and affection towards Gods glory,
O that we had all in our health and freedom from distractions, that tenderness of heart and affection towards God's glory,
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so should not blasphemous mouths bee set so wide open to speake euill of our Christian profession,
so should not blasphemous mouths be Set so wide open to speak evil of our Christian profession,
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neither should so many stumble and be hindered from the right way. She exceeded also still in loue of her neighbours, as her almes were alwayes great,
neither should so many Stumble and be hindered from the right Way. She exceeded also still in love of her neighbours, as her alms were always great,
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so now much more willing, that both money and cloath should bee plentifully giuen to the poore round about.
so now much more willing, that both money and cloth should be plentifully given to the poor round about.
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She thewed a right mother like affection to her children, commending to them in patticular the feare of God,
She thewed a right mother like affection to her children, commending to them in patticular the Fear of God,
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and the loue of the vertuous, and charity to the poore, with many other good exhortations;
and the love of the virtuous, and charity to the poor, with many other good exhortations;
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to her maidens likewise, she had memorable speeches of instruction and admonition, and the like
to her maidens likewise, she had memorable Speeches of instruction and admonition, and the like
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4. For Humility, shee did with all patience beare her sicknesse, no discontented speeches, no impatient complainings, no distempered groanings were heard to come from her:
4. For Humility, she did with all patience bear her sickness, no discontented Speeches, no impatient complainings, no distempered groanings were herd to come from her:
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but when shee had greatest pangs, her mourning was inward, and when shee had any little time of respit, she was very cheerefull, singing and talking comfortably.
but when she had greatest pangs, her mourning was inward, and when she had any little time of respite, she was very cheerful, singing and talking comfortably.
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A most happy woman then was she, Simeons most delightfull sight was her sight, in health and sicknesse to the last, with her eies shee did see her saluation. 2. For the ioy:
A most happy woman then was she, Simeons most delightful sighed was her sighed, in health and sickness to the last, with her eyes she did see her salvation. 2. For the joy:
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Now lettest thou thy seruant depart in peace ] Lettest depart, or dismissest, or lettest loose, NONLATINALPHABET,Now Lettest thou thy servant depart in peace ] Lettest depart, or dismissest, or Lettest lose,,
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euen as a man let loose out of prison, or held longer then he would from the place which hee desireth to goe vnto, but now sent away.
even as a man let lose out of prison, or held longer then he would from the place which he Desires to go unto, but now sent away.
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Inpeace, that is, in ioy and comfort, for such as depart in peace goe away comfortably.Inpeace, that is, in joy and Comfort, for such as depart in peace go away comfortably.
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Note that Simeon obtaining this fauour to see the Lords saluation, did ioyfully dispose himselfe to goe out of this world,
Note that Simeon obtaining this favour to see the lords salvation, did joyfully dispose himself to go out of this world,
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and euery Simeou, that is, euery faithfull person is likewise ioyfull and comfortable against the terrours of death, whensoeuer it commeth.
and every Simeou, that is, every faithful person is likewise joyful and comfortable against the terrors of death, whensoever it comes.
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The changing of their haires into gray in olde age, the wrinckling of their faces, their deafe eares, dirnme eyes, their lame and aking limbs, summoning to death, doe not dismay them.
The changing of their hairs into grey in old age, the wrinkling of their faces, their deaf ears, dirnme eyes, their lame and aching limbs, summoning to death, do not dismay them.
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If their streights be such, as that they see nothing but death before their eyes, yet they reioice with Paul, saying:
If their straights be such, as that they see nothing but death before their eyes, yet they rejoice with Paul, saying:
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I haue fought a good fight, I haue runne a good race, now remaineth for mee the crowne of righteousnesse, &c. I have fought a good fight, I have run a good raze, now remains for me the crown of righteousness, etc.
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And great reason is there, that the faithfull should cheere vp themselues when death approcheth, because there is nothing in death to hinder, but all things to further their ioy.
And great reason is there, that the faithful should cheer up themselves when death Approaches, Because there is nothing in death to hinder, but all things to further their joy.
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For death is nothing but a letting loose of the soule to goe to Christ,
For death is nothing but a letting lose of the soul to go to christ,
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for which cause Paul speaking heere of saith, desiring to bee loosed and to be with Christ, which is best of all.
for which cause Paul speaking Here of Says, desiring to be loosed and to be with christ, which is best of all.
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Now who would be grieued to bee let loose, and not rather reioice to be let loose from the streight prison of the body, that the soule may enioy the liberty of its proper Countrey, viz. heauen, from whence it came.
Now who would be grieved to be let lose, and not rather rejoice to be let lose from the straight prison of the body, that the soul may enjoy the liberty of its proper Country, viz. heaven, from whence it Come.
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2. Death is nothing, but an vncloathing, a putting off of base rags, that we may be cloathed with glorious apparrell:
2. Death is nothing, but an unclothing, a putting off of base rags, that we may be clothed with glorious apparel:
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We sigh desiring to be vnclothed, not that wee may bee lest naked, but that we may bee clothed upon, that death may bee swallowed vp of life. We sighs desiring to be unclothed, not that we may be lest naked, but that we may be clothed upon, that death may be swallowed up of life.
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Our body wherewith wee are now cloathed is moitall, the cloathing to come is immortall, neuer wearing away, it is heauen which is glorious and euerlasting.
Our body wherewith we Are now clothed is moitall, the clothing to come is immortal, never wearing away, it is heaven which is glorious and everlasting.
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3. Death is nothing else but a sweet sleep after long and toylesome labour.
3. Death is nothing Else but a sweet sleep After long and toilsome labour.
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For blessed are the dead which die in the Lord, they rest fro their labours, saith the Spirit, and their workes follow them.
For blessed Are the dead which die in the Lord, they rest from their labours, Says the Spirit, and their works follow them.
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After the hard brunt of the lewes malicious onset, Steuen is said to haue falne asleepe:
After the hard brunt of the lewes malicious onset, Stephen is said to have fallen asleep:
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And who is not glad when the time of rest commeth after long and painefull labour?
And who is not glad when the time of rest comes After long and painful labour?
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4. Death is nothing else but a committing of the soule into the hands of holy Angels, to be carried into the company of Patriarkes and Prophets to liue together in continuall feasting and ioy.
4. Death is nothing Else but a committing of the soul into the hands of holy Angels, to be carried into the company of Patriarchs and prophets to live together in continual feasting and joy.
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For when Lazarus dyed, the Angels carried him into Abrahams bosome:
For when Lazarus died, the Angels carried him into Abrahams bosom:
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and the faithfull are sayd to sit downe in the kingdome of Heauen with Abraham, Isaak and Iaacob. And who would bee afrayd or grieued to go into such company, to liue in so ioy full a place, whatsoeuer he must forsake in this world? seeing that heere many bitter morsels are mixed with our sweet bits, and the faithful Are said to fit down in the Kingdom of Heaven with Abraham, Isaac and Jacob. And who would be afraid or grieved to go into such company, to live in so joy full a place, whatsoever he must forsake in this world? seeing that Here many bitter morsels Are mixed with our sweet bits,
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but there is all sweet and pleasant meat without any dramme of bitternesse.
but there is all sweet and pleasant meat without any dram of bitterness.
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But it will against this bee obiected, that if this be the case of the faithful,
But it will against this be objected, that if this be the case of the faithful,
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then many that liue a good life, and expresse greatest zeale, doe shew littie signe of their faith towards their end, seeing they are wonderfully vncomfortable, and oftentimes loth to depart.
then many that live a good life, and express greatest zeal, do show littie Signen of their faith towards their end, seeing they Are wonderfully uncomfortable, and oftentimes loath to depart.
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I answer, that this may happen euen in the true faithfull seruants of God, and yet their faith remain vnshaken.
I answer, that this may happen even in the true faithful Servants of God, and yet their faith remain unshaken.
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First, through the desire of bringing more glory to God, and of heaping vp a greater treasure in Heauen:
First, through the desire of bringing more glory to God, and of heaping up a greater treasure in Heaven:
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Thus Hezekiah pleaded for life in his great sicknes because saith hee, the liuing, the liuing they shall praise thee;
Thus Hezekiah pleaded for life in his great sickness Because Says he, the living, the living they shall praise thee;
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hee hee did earnestly desire, because that hee was yet young and able to liue to gloritie God more in this world.
he he did earnestly desire, Because that he was yet young and able to live to gloritie God more in this world.
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Euen as the laboring man that serueth a good master, if his wages be offered him before the end of the day, that hee may bee dismissed, hee is loth to receiue them yet,
Eve as the labouring man that serveth a good master, if his wages be offered him before the end of the day, that he may be dismissed, he is loath to receive them yet,
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because hee had rather hold out in the seruice of so bountifull a master, and doe him a full dayes worke:
Because he had rather hold out in the service of so bountiful a master, and do him a full days work:
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so the faithfull person, though he be assured of Heauen when he dieth, yet he had rather continue,
so the faithful person, though he be assured of Heaven when he Dieth, yet he had rather continue,
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whilst ability serueth to doe God more seruice in this world, before his dismisse, that doing a full dayes worke, he may partake the more of the Lords bounty.
while ability serveth to do God more service in this world, before his dismiss, that doing a full days work, he may partake the more of the lords bounty.
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Secondly, this salleth out somtime through the violence or the disease, the greatnesse of the pain be•umming the sense for a time,
Secondly, this salleth out sometime through the violence or the disease, the greatness of the pain be•umming the sense for a time,
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so a that there is no feeling of comfort, but great heauinesse.
so a that there is no feeling of Comfort, but great heaviness.
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Thus the Lord lesus himselfe in his extreaine passions was in a wonderfull agony, and heauy, till that the Angels came and comforted him:
Thus the Lord Jesus himself in his extreaine passion was in a wonderful agony, and heavy, till that the Angels Come and comforted him:
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and much more the weake members of Christ, when their passions are extreame, must needs bee heauy and vncomfortable,
and much more the weak members of christ, when their passion Are extreme, must needs be heavy and uncomfortable,
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and loth to come neere death for a season.
and loath to come near death for a season.
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Euen as the Labourer in the extreame heat of the day being pained with toyle and the weather, is without all comfort,
Eve as the Labourer in the extreme heat of the day being pained with toil and the weather, is without all Comfort,
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although he be sure of his wages at night:
although he be sure of his wages At night:
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so the faithfull soule being scorched with the heat of extreame pangs, hath no feeling of comfort,
so the faithful soul being scorched with the heat of extreme pangs, hath no feeling of Comfort,
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although hee bee assured of his reward at the last.
although he be assured of his reward At the last.
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Thirdly, this falleth out through Satans temptations, who then assaulteth most busily, when we are weakest,
Thirdly, this falls out through Satan temptations, who then assaulteth most busily, when we Are Weakest,
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and heerein hee often preuaileth so farre, as that the patient can finde no comfort, though he prayeth againe and againe.
and herein he often prevaileth so Far, as that the patient can find no Comfort, though he Prayeth again and again.
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Thus S. Paul, when he was most highly fauored of God, had the buffettings of Satan, by which hee was exceedingly cast downe, and prayed once, twice, thrice before that hee could receiue any comfort.
Thus S. Paul, when he was most highly favoured of God, had the buffetings of Satan, by which he was exceedingly cast down, and prayed once, twice, thrice before that he could receive any Comfort.
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Euen as the manly Souldier, who hauing fought valiantly, and a breach being made now in the wall, through which hee is entring the city, is notwithstanding much daunted by the desperate Aduersary, which maketh the passage very hard and painefull vnto him, insomuch as for a time there is nothing but horrour before his eyes,
Eve as the manly Soldier, who having fought valiantly, and a breach being made now in the wall, through which he is entering the City, is notwithstanding much daunted by the desperate Adversary, which makes the passage very hard and painful unto him, insomuch as for a time there is nothing but horror before his eyes,
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though hee seeth the resistance to bee so weake, as that hee cannot possibly be kept from the spoyle:
though he sees the resistance to be so weak, as that he cannot possibly be kept from the spoil:
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So the Christian souldier sighting manfully all his life time, and the breach being now made in his last sicknesse,
So the Christian soldier sighting manfully all his life time, and the breach being now made in his last sickness,
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though hee seeth the riches of the new lerusalem, from which he cannot be stopped,
though he sees the riches of the new lerusalem, from which he cannot be stopped,
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yet by Satan, now growing de perate, hee is so resisted, as that his brunt is very grieuous, and hee is much dismayd.
yet by Satan, now growing the perate, he is so resisted, as that his brunt is very grievous, and he is much dismayed.
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It is not so euen with wie ked persons, for they lie vpon their sicke beds oftentimes with more comfort,
It is not so even with wie ked Persons, for they lie upon their sick Beds oftentimes with more Comfort,
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and euen quietly depart out of this world:
and even quietly depart out of this world:
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but this is partly because their pangs are not so great, they being spared here to bee the more tormented heereafter,
but this is partly Because their pangs Are not so great, they being spared Here to be the more tormented hereafter,
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and partly because the Deuid hauing them in his suare, is no way troublesome vnto them,
and partly Because the David having them in his suare, is no Way troublesome unto them,
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but rather as an Angell of light speaketh all peace and comfort, till they be in the midst of his lawes:
but rather as an Angel of Light speaks all peace and Comfort, till they be in the midst of his laws:
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As Elishahs seruant led the Syrians with hope, till they were taken in the midst of their enemies.
As Elishahs servant led the Syrians with hope, till they were taken in the midst of their enemies.
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Wherefore let no faithfull person bee discouraged for the brunts which the godly suffer in their sicknesse,
Wherefore let no faithful person be discouraged for the brunts which the godly suffer in their sickness,
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neither let the wicked be incouraged for the easie passage of some of the common sort: for it remaineth firme:
neither let the wicked be encouraged for the easy passage of Some of the Common sort: for it remains firm:
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Such as see by faith their saluation shall depart in peace, and none else.
Such as see by faith their salvation shall depart in peace, and none Else.
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Had wee not an instance of this in our faithfull sister? Shee had brunts of temptations, brunts of pangs,
Had we not an instance of this in our faithful sister? Shee had brunts of temptations, brunts of pangs,
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and part of her day yet in the course of nature remaining, & young children, amongst whom she might think profitably to spend her time to Gods glory:
and part of her day yet in the course of nature remaining, & young children, among whom she might think profitably to spend her time to God's glory:
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yet howsoeuer these things might trouble her ioy, yet they could not all take it from her.
yet howsoever these things might trouble her joy, yet they could not all take it from her.
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For vpon the Saturday growing very weake, and being much troubled for a time, she yet professed her stedfast assurance, willing one that was then about to go to a friend of hers (a Gentle woman that had labored,
For upon the Saturday growing very weak, and being much troubled for a time, she yet professed her steadfast assurance, willing one that was then about to go to a friend of hers (a Gentle woman that had laboured,
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but could not finde assurance) to commend her vnto her, and certifie her what ioy she had, saying that she vndoubtedly should rather haue the like.
but could not find assurance) to commend her unto her, and certify her what joy she had, saying that she undoubtedly should rather have the like.
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Soone after this being through this ioy reuiued in her spirit, she arose from her bed,
Soon After this being through this joy revived in her Spirit, she arose from her Bed,
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and sang most sweetly saying, that it put her in minde of the singing in heauen.
and sang most sweetly saying, that it put her in mind of the singing in heaven.
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The next day being the Lords day, when she heard the family singing below in the house, she sayd, that she should be singing, ere, long in heauen.
The next day being the lords day, when she herd the family singing below in the house, she said, that she should be singing, ere, long in heaven.
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That night being prayed for sundry times, when mention was made of restitution to health in prayer, shee seemed not to bee much mooued,
That night being prayed for sundry times, when mention was made of restitution to health in prayer, she seemed not to be much moved,
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but when heauen was mentioned, and being receiued thither, shee sayd aloud, Amen;
but when heaven was mentioned, and being received thither, she said aloud, Amen;
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Soone after midnight, shee sayd, that shee had agreat conflict, neither could wee conceiue what shee felt,
Soon After midnight, she said, that she had agreat conflict, neither could we conceive what she felt,
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but soone after most comsortably, He is come (said she) hee is come, the Diuell is ouercome, the world is ouercom, and the slesh is ouercome:
but soon After most comsortably, He is come (said she) he is come, the devil is overcome, the world is overcome, and the slesh is overcome:
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Into thy hands (ô father) I cemmend my spirit: and so fell asleep, her eyes being shut, and teeth set.Into thy hands (o father) I cemmend my Spirit: and so fell asleep, her eyes being shut, and teeth Set.
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But breath being perceiued to be in her, they stroue to reuiue her, which was a great trouble vnto her:
But breath being perceived to be in her, they strove to revive her, which was a great trouble unto her:
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Yet through the mercy of God shee obtained her olde comfort againe, by many signes testifying her assurance to the end,
Yet through the mercy of God she obtained her old Comfort again, by many Signs testifying her assurance to the end,
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and departed vpon the Mun day-night, quietly falling at it were, into a sleepe. And so shee is departed in peace, and resteth in ioy with her beloued Sauior.
and departed upon the Must Day-night, quietly falling At it were, into a sleep. And so she is departed in peace, and rests in joy with her Beloved Saviour.
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So then happy is she, but woe is vs from whom she is departed, we may iustly weepe and lament.
So then happy is she, but woe is us from whom she is departed, we may justly weep and lament.
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Her husband may lament, from whom is departed a heauenly, wise, humble, louing and obedient wife Her children may lament, from whom is departed a mother by nature, a mother by grace, who,
Her husband may lament, from whom is departed a heavenly, wise, humble, loving and obedient wife Her children may lament, from whom is departed a mother by nature, a mother by grace, who,
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as the Apostle, laboured till Christ was formed in them.
as the Apostle, laboured till christ was formed in them.
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The poore may lament, from whom is departed a faithfull Patronesse, full of good workes towards them.
The poor may lament, from whom is departed a faithful Patroness, full of good works towards them.
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Wee Ministers may lament, from whom is departed a carefull hearer, yea, an helper in our labours.
we Ministers may lament, from whom is departed a careful hearer, yea, an helper in our labours.
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Women may lament, from whom is departed the ornament of women.
Women may lament, from whom is departed the ornament of women.
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And al the neighbours round about may lament, both men and women, from whom is departed a great light, a starre shining in a darke place, following which, wee may bee sure to see light.
And all the neighbours round about may lament, both men and women, from whom is departed a great Light, a star shining in a dark place, following which, we may be sure to see Light.
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Shee is departed, but her memory diueth, and shall liue, for the memoriall of the iust shall be blessed.
Shee is departed, but her memory diveth, and shall live, for the memorial of the just shall be blessed.
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And let her memory liue in vs, as long as we liue, we treading in the same steps, And let her memory live in us, as long as we live, we treading in the same steps,
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and being transformed into the same image of heauenlinesse, wisdome, loue, and humility, that when wee shall be infeebled,
and being transformed into the same image of heavenliness, Wisdom, love, and humility, that when we shall be infeebled,
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and death shall approach, we may also ioyfully dispose our selues heereunto, and say, Lord now lettest thou thy sevuint depart in peace, according to thy word,
and death shall approach, we may also joyfully dispose our selves hereunto, and say, Lord now Lettest thou thy sevuint depart in peace, according to thy word,
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for mine eyes haue seene thy saltiation: Which the Lord grant vnto vs for his mercies take in lesus Christ:for mine eyes have seen thy saltiation: Which the Lord grant unto us for his Mercies take in Jesus christ:
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To whom with the Father and the Holy Ghost, bee all honour and glory, now and for cuermore, Awen.
To whom with the Father and the Holy Ghost, be all honour and glory, now and for cuermore, Awen.
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The last words of that holy and learned father Ierom, who died the 96 yeere of his age, Anno Dommi 422. translated out of Latin:
The last words of that holy and learned father Jerom, who died the 96 year of his age, Anno Dommi 422. translated out of Latin:
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and transferred hither as most a uaileable to stir vp true Piety, and to mortifi. worldly Vanity, and to prepare to a comfortable departure.
and transferred hither as most a uaileable to stir up true Piety, and to mortifi. worldly Vanity, and to prepare to a comfortable departure.
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WHen the time of his death was now come, through a hot burning-Feuer, he willed his sonnes to come together about him, whom like young-plants hee had established from their youth vp-ward.
WHen the time of his death was now come, through a hight burning-Feuer, he willed his Sons to come together about him, whom like young-plants he had established from their youth upward.
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Whose mourning, when his graue countenāce beheld, through piety, and mercy being moued a little while hereat, hee sighed in his Spirit,
Whose mourning, when his graven countenance beheld, through piety, and mercy being moved a little while hereat, he sighed in his Spirit,
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and weeping, lifting vp his eies, he spake thus:
and weeping, lifting up his eyes, he spoke thus:
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O my sonne Euse bius, why dost thou shed those vnprofitable teares, is it not a vaine thing to shed teares ouer the dead? What man liuing is there that shall not see the dissolution of this mortall body? Darest thou speake against that, which the Lord hath once spoken,
Oh my son Euse bius, why dost thou shed those unprofitable tears, is it not a vain thing to shed tears over the dead? What man living is there that shall not see the dissolution of this Mortal body? Darest thou speak against that, which the Lord hath once spoken,
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and thou hast heard, seeing thou knowest, that no man can resist his will? Now I beseech thee (O sonne) walke not according to the flesh, cease to weepe,
and thou hast herd, seeing thou Knowest, that no man can resist his will? Now I beseech thee (Oh son) walk not according to the Flesh, cease to weep,
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surely the weapons of our warfare are not carnall. Then with a merry countenance, and chearefull voice hee said vnto the rest:
surely the weapons of our warfare Are not carnal. Then with a merry countenance, and cheerful voice he said unto the rest:
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Let sadnes cease, let mourning bee put away, let there be one voice of ioy amongst you all:
Let sadness cease, let mourning be put away, let there be one voice of joy among you all:
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for behold the acceptable time, behold the day of iubilation, and of gladnesse aboue all the daies of my life, in which the faithfull Lord according to his word, doth open his hand, that he may call backe (to the supernall Countrey recouered by the pretious death of his owne sonne) my soule hitherto in banishment in the prison of this deth,
for behold the acceptable time, behold the day of jubilation, and of gladness above all the days of my life, in which the faithful Lord according to his word, does open his hand, that he may call back (to the supernal Country recovered by the precious death of his own son) my soul hitherto in banishment in the prison of this death,
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for the guilt of my forefather Alam. O most dearely beloued sonnes, doe not hinder my ioy, doe not seeke to keepe from the earth that which helongeth vnto it.
for the guilt of my forefather Alarm. Oh most dearly Beloved Sons, do not hinder my joy, do not seek to keep from the earth that which helongeth unto it.
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For ye ought, as the Ministers, and houshold Seruants, and friends of God to aspire after spirituall things, that yee may be an example vnto others.
For you ought, as the Ministers, and household Servants, and Friends of God to aspire After spiritual things, that ye may be an Exampl unto Others.
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Why doe yee, that are spirituall poure out those so many vnfruitrull teares? Let the remembrance of sinne make you alwaies to weepe, bee as ready to weepe,
Why do ye, that Are spiritual pour out those so many vnfruitrull tears? Let the remembrance of sin make you always to weep, be as ready to weep,
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as you haue beene to offend. Weepe if any man dieth in sinne; for, if when a wicked man ari seth from death by repentance, the Angels reioyc. in heauen;
as you have been to offend. Weep if any man Dieth in sin; for, if when a wicked man Ari seth from death by Repentance, the Angels reioyc. in heaven;
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surely if any man, that hath bin good, dyeth in sin, the Angels sorrow.
surely if any man, that hath been good, Dies in since, the Angels sorrow.
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But bewaise not me, as one dying, but reioyce with mee, as one touching the hauen of saluation.
But bewaise not me, as one dying, but rejoice with me, as one touching the Haven of salvation.
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What is weaker than the miseries of this life, which is compassed bout with so many troupes of sorrowes and passions,
What is Weaker than the misery's of this life, which is compassed bout with so many troops of sorrows and passion,
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as that there is almost no houre, wherein any liuing man whatsoeuer may passe free from sorrow? If the rich man bee pressed on euery side with feare,
as that there is almost no hour, wherein any living man whatsoever may pass free from sorrow? If the rich man be pressed on every side with Fear,
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lest hee should loose, that which he doth possess; if the poore man be neuer it rest, that hee may get •iches;
lest he should lose, that which he does possess; if the poor man be never it rest, that he may get •iches;
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if a good man doth on this side feare the daager of the Deaill;
if a good man does on this side Fear the daager of the Deaill;
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and on that side, lest the ship of this mortall body should suffer shipwracke in the sea of this world;
and on that side, lest the ship of this Mortal body should suffer shipwreck in the sea of this world;
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and no age, or sex, or condition doth passe free from sorrow, as long as it remaineth in the misery of this life.
and no age, or sex, or condition does pass free from sorrow, as long as it remains in the misery of this life.
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If ye know any thing in mee an hinderance to my iourney, sorrow.
If you know any thing in me an hindrance to my journey, sorrow.
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Alas how many of those, that saile through this great, & spacious sea, (in which are so many diuers kindes of enemies wrestling togither, according to the quantitie of ech ones strength) after much happinesse in sayling,
Alas how many of those, that sail through this great, & spacious sea, (in which Are so many diverse Kinds of enemies wrestling together, according to the quantity of each ones strength) After much happiness in sailing,
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after many victories, thinking euen now to obtaine their wished for end, haue come in this very houre into the snare of perditict by some diabelicall suggestion? Alas,
After many victories, thinking even now to obtain their wished for end, have come in this very hour into the snare of perditict by Some diabelicall suggestion? Alas,
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how many doth both life and same here recommend, ouer whom, by the onely consenting vnto sinne, cruell death,
how many does both life and same Here recommend, over whom, by the only consenting unto sin, cruel death,
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and ruine hangeth? Therefore, whilst yee liue, feare (ô brethren); the feare of the Lord is the beginning of wisdom;
and ruin hangs? Therefore, while ye live, Fear (o brothers); the Fear of the Lord is the beginning of Wisdom;
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our life is a warfare vpon earth, he that ouercommeth here, shall be crowned else-where. Whilst wee are coucred with this skin, v. e haue no complete victorie.
our life is a warfare upon earth, he that Overcometh Here, shall be crowned elsewhere. While we Are coucred with this skin, v. e have no complete victory.
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If our forefather had feared, he had neuer fallen.
If our forefather had feared, he had never fallen.
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Presumption of a mans selfe is the beginning of all euils, and he that feareth not, doth presume vpon himselfe.
Presumption of a men self is the beginning of all evils, and he that fears not, does presume upon himself.
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How can any man laden with gold goe securely amongst theeues? What other thing doth our Sautour teach vs,
How can any man laden with gold go securely among thieves? What other thing does our Savior teach us,
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but to feare, when he saith Watch for yee know not at what houre the theefe will come.
but to Fear, when he Says Watch for ye know not At what hour the thief will come.
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S. Peter saith, Be yee sober, brethren, and watch, bicause your aduersarie the deuill goeth about like a roaring lion, seeking whom hee may deuoure. S. Peter Says, Be ye Sobrium, brothers, and watch, Because your adversary the Devil Goes about like a roaring Lion, seeking whom he may devour.
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No man dwelleth securely amongst serpents.
No man dwells securely among Serpents.
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He which is more holy, and more wise, let him alwaies feare more, for he which is higher,
He which is more holy, and more wise, let him always Fear more, for he which is higher,
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if he falleth, receiueth the greater fall.
if he falls, receiveth the greater fallen.
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A choice one is the Deuils prey, he careth not for taking the wicked, because they are his owne already.
A choice one is the Devils prey, he Careth not for taking the wicked, Because they Are his own already.
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That wise man Salomon fell, and his Father Dauid, a man after Gods owne heart.
That wise man Solomon fell, and his Father David, a man After God's own heart.
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Feare (O brethren) againe I pray you feare on euery side, for blessed is the man that feareth the Lord:
fear (Oh brothers) again I pray you Fear on every side, for blessed is the man that fears the Lord:
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if tents bee pitched against him, his heart shall not be afraid, if warre riseth vp against him, herein he shall haue hope.
if tents be pitched against him, his heart shall not be afraid, if war Riseth up against him, herein he shall have hope.
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The perfect feare of the Lord casteth vaine feare out of doores.
The perfect Fear of the Lord Cast vain Fear out of doors.
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Loue hath no vaine feare, loue and the feare of God are one, which the Prophet considering crieth out and saith: Settle thy feare within mee.
Love hath no vain Fear, love and the Fear of God Are one, which the Prophet considering cries out and Says: Settle thy Fear within me.
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Who is there amongst you, Psal. 98. that desireth to see good daies, let him come hither,
Who is there among you, Psalm 98. that Desires to see good days, let him come hither,
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and be inlightned, and his face shall not be confounded. and be enlightened, and his face shall not be confounded.
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He that feareth the Lord shall doe good things, and his soule shall dwell in good,
He that fears the Lord shall do good things, and his soul shall dwell in good,
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and his seed shall inherit the Land. For the Lord is a sure stay to those that feare him;
and his seed shall inherit the Land. For the Lord is a sure stay to those that Fear him;
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and he will declare his will vnto them: If ye doe any good, take heed, that ye feare.
and he will declare his will unto them: If you do any good, take heed, that you Fear.
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Many do good things, whose fruite the desire of the praise of men doth steale away.
Many do good things, whose fruit the desire of the praise of men does steal away.
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There were tenne Virgins, and yet halfe of them were shut out of heauens doore.
There were tenne Virgins, and yet half of them were shut out of heavens door.
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Alasse how many are at this day regenerate by holy baptisme, and haue the name of Christians,
Alas how many Are At this day regenerate by holy Baptism, and have the name of Christians,
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for whom it had beene better, that they had neuer beene? For the paines of hell, which the Pagans shall suffer, are farre lesser,
for whom it had been better, that they had never been? For the pains of hell, which the Pagans shall suffer, Are Far lesser,
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then the paines of wicked Christians. I would to God, that the greater part were not such.
then the pains of wicked Christians. I would to God, that the greater part were not such.
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The ship that is cuery where sound is drowned by one little hole.
The ship that is cuery where found is drowned by one little hold.
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Men haue gone out of the way in this large wildernesse, some submitting their neckes to the yoake of couetousnesse;
Men have gone out of the Way in this large Wilderness, Some submitting their necks to the yoke of covetousness;
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others, like most filthy swine, being held in the filth of luxury, others occupied about the wresting away of things vnprofitable:
Others, like most filthy Swine, being held in the filth of luxury, Others occupied about the wresting away of things unprofitable:
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whence it commeth to passe, that the vse of reason being cast away, they doing like brute beasts are made like vnto them,
whence it comes to pass, that the use of reason being cast away, they doing like brutus beasts Are made like unto them,
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and haue not found the way to the new Citie Ierusalem. Such a mans way is an hundreth fould streighter,
and have not found the Way to the new city Ierusalem. Such a men Way is an Hundredth fouled straighter,
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then it is thought to be, and yet it is large to all such as truly feare.
then it is Thought to be, and yet it is large to all such as truly Fear.
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Christ promiseth to come to the Ceuturion fearing, but denieth to come to the pettie-King presuming.
christ promises to come to the Ceuturion fearing, but Denieth to come to the pettie-King presuming.
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All doe not truely obey the Gospell. The time shall come, saith the Apostle, wherein men will not suffer wholesome doctrin.
All do not truly obey the Gospel. The time shall come, Says the Apostle, wherein men will not suffer wholesome Doctrine.
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Many preach, but all doe not preach the truth. They binde the hearts of simple men in sinnes.
Many preach, but all do not preach the truth. They bind the hearts of simple men in Sins.
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They binde heauy burthens in the least sinnes, and passe ouer greatest sinnes winking with the eie.
They bind heavy burdens in the least Sins, and pass over greatest Sins winking with the eye.
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There is a false Doctour, a doubtfull sword: on the one side he cutteth with his example, and worke;
There is a false Doctor, a doubtful sword: on the one side he cutteth with his Exampl, and work;
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on the other side he smiteth and killeth with deceitfull, and wicked words.
on the other side he smites and kills with deceitful, and wicked words.
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How should the fire gine cold, and the water heate, how should the stone go vpward,
How should the fire Gine cold, and the water heat, how should the stone go upward,
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and how should the filthy man preach chastly? And if he doth preach, what profit commeth hereby to the Hearers? What can hee that heareth say,
and how should the filthy man preach chastely? And if he does preach, what profit comes hereby to the Hearers? What can he that hears say,
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but why dost thou preach with thy voice that which thou deniest with thy worke? He that speaketh well with his tongue, and liueth ill, damneth himselfe.
but why dost thou preach with thy voice that which thou deniest with thy work? He that speaks well with his tongue, and lives ill, damneth himself.
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Behold the Psalmist sheweth, how acceptable such preaching is vnto the Lord.
Behold the Psalmist shows, how acceptable such preaching is unto the Lord.
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To the Sinner, saith God, Why dost thou declare my righteousnesse, and takest my word into thy mouth, seeing thou hatest to be reformed? Many read great things,
To the Sinner, Says God, Why dost thou declare my righteousness, and Takest my word into thy Mouth, seeing thou Hatest to be reformed? Many read great things,
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and learne hard things, dispute subtilly, and speake finely, that they may be honoured of the people, that they may be counted masters of the common sort, and yet doe nothing.
and Learn hard things, dispute subtly, and speak finely, that they may be honoured of the people, that they may be counted Masters of the Common sort, and yet do nothing.
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If ye beleeue experience, beleeue me, the holinesse of life doth more moue the hearts of men, then fine speaches. Be Doers, and so preach:
If you believe experience, believe me, the holiness of life does more move the hearts of men, then fine Speeches. Be Doers, and so preach:
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doing without preaching preuaileth, but not preaching without doing.
doing without preaching prevaileth, but not preaching without doing.
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God hath not said, hee that preacheth the will of my Father, but he that doth it.
God hath not said, he that Preacheth the will of my Father, but he that does it.
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I dispraise not preaching, but onely in those, that doe not the things, which they preach.
I dispraise not preaching, but only in those, that doe not the things, which they preach.
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A Teacher of subtile wordes onely, and not of workes is a certaine light breathing into the eares,
A Teacher of subtle words only, and not of works is a certain Light breathing into the ears,
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and a smoake soone passing away without fruite. Vnderstand (ô brethren) vnderstand what I say:
and a smoke soon passing away without fruit. Understand (o brothers) understand what I say:
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he doth much better, that preacheth and doeth, then hee, that doeth, and preacheth not. If I onely doe good, I profit my selfe alone:
he does much better, that Preacheth and doth, then he, that doth, and Preacheth not. If I only do good, I profit my self alone:
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but if I both preach and doe, I profit my selfe, and others also: According to which it is said;
but if I both preach and do, I profit my self, and Others also: According to which it is said;
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They which instruct others in righteousnesse shall shine as the stars for euer, and euer. They which instruct Others in righteousness shall shine as the Stars for ever, and ever.
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For Preachers are a light to inlighten with their doctrine hearts dimme, and blinde by reason of the cloud of sinne,
For Preachers Are a Light to inlighten with their Doctrine hearts dim, and blind by reason of the cloud of sin,
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and that with the light of Christ, that shineth in darkenes.
and that with the Light of christ, that shines in darkness.
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They are also for the seasoning of the word, which is the food of the soule,
They Are also for the seasoning of the word, which is the food of the soul,
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when it is ioyned with good workes. The dutie of preaching is inioyned euery one that knoweth; if he be a Doer.
when it is joined with good works. The duty of preaching is enjoined every one that Knoweth; if he be a Doer.
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Yea that I may say more, hee that knoweth, and doeth onely, and teacheth not others shall giue accompt to the Lord therefore.
Yea that I may say more, he that Knoweth, and doth only, and Teaches not Others shall give account to the Lord Therefore.
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For seeing, according to the Apostle Iohn, He that hateth his brother is a murtherer,
For seeing, according to the Apostle John, He that hates his brother is a murderer,
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and he that hath this worlds goods, and seeth his brother in neede, and yet shutteth vp his bowels against him, hath not the loue of God in him: and he that hath this world's goods, and sees his brother in need, and yet shutteth up his bowels against him, hath not the love of God in him:
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How much more is he a Murtherer and without the loue of God, who seeing his brother out of the way,
How much more is he a Murderer and without the love of God, who seeing his brother out of the Way,
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and oppressed with deadly sinnes, and yet knowing, how to doe it, doth not Minister vnto him the word of doctrine? Feare O ye Rectours and Teachers, to whom the Lord inioyneth the duty of preaching, that we should minister vnto his people the word of the Lord.
and oppressed with deadly Sins, and yet knowing, how to do it, does not Minister unto him the word of Doctrine? fear Oh you Rectours and Teachers, to whom the Lord enjoin the duty of preaching, that we should minister unto his people the word of the Lord.
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For looke, how many die in their sinnes, through your example, or negligence, so many will the Lord require at your hand.
For look, how many die in their Sins, through your Exampl, or negligence, so many will the Lord require At your hand.
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For by how much the higher yee be in degree, by so much yee shall be tortured with the greater torments.
For by how much the higher ye be in degree, by so much ye shall be tortured with the greater torments.
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Ye are not Lords, but shepheards.
You Are not lords, but shepherds.
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There is one Lord, and one cheife Shepheard, which knoweth his sheep, and will require them at your hands.
There is one Lord, and one chief Shepherd, which Knoweth his sheep, and will require them At your hands.
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Alas how many are this day in the Church, not Shepheards, but Hirelings, to whom the sheepe of Christ doe nothing pertaine? Moreouer, that I may speake truelie,
Alas how many Are this day in the Church, not Shepherds, but Hirelings, to whom the sheep of christ do nothing pertain? Moreover, that I may speak truly,
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and as themselues know, they are rauening Wolues, which teare and disperse the sheepe.
and as themselves know, they Are ravening Wolves, which tear and disperse the sheep.
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Certainely nothing is worse, nothing more abominable, then when they scatter the sheepe, which ought to keepe them.
Certainly nothing is Worse, nothing more abominable, then when they scatter the sheep, which ought to keep them.
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Alas what is done at this day by some, not shepheards of the Church, but Destroiers, which are not the lesser part? They doe vnsatiablie deuour,
Alas what is done At this day by Some, not shepherds of the Church, but Destroyers, which Are not the lesser part? They do vnsatiablie devour,
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euen like hell, the goods, and labours of men, and doe not onely not reforme them, from their sinnes,
even like hell, the goods, and labours of men, and do not only not reform them, from their Sins,
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but euen they themselues doe draw them to things vnlawfull, either by their owne negligence,
but even they themselves do draw them to things unlawful, either by their own negligence,
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or by their most wicked instruments, or by their vngodlie workes in such sort, as that I must needes say,
or by their most wicked Instruments, or by their ungodly works in such sort, as that I must needs say,
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if God should leaue them being such vnpunished, hee should be no longer God.
if God should leave them being such unpunished, he should be no longer God.
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And therefore as I haue often said (my most deare sonnes) serue the Lord with feare,
And Therefore as I have often said (my most deer Sons) serve the Lord with Fear,
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and reioyce before him with trembling, lay hold vpon his righteousnes, least yee perish from the right way.
and rejoice before him with trembling, lay hold upon his righteousness, lest ye perish from the right Way.
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Taste, and see, how sweet the Lord is.
Taste, and see, how sweet the Lord is.
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The rich haue wanted, and beene hungry, and such as haue slept here in their riches, and pleasures haue found nothing;
The rich have wanted, and been hungry, and such as have slept Here in their riches, and pleasures have found nothing;
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but such as seek after the Lord, doe want no good thing.
but such as seek After the Lord, do want no good thing.
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I haue bin yong, and now am old, yet neuer did I see the righteous forsaken to the end, nor his seed wanting bread. I have been young, and now am old, yet never did I see the righteous forsaken to the end, nor his seed wanting bred.
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Be yee followers of pouerty, that ye may be his followers, who when he was in the likenes of God vpholding all things by the word of his power, in whose house are riches,
Be ye followers of poverty, that you may be his followers, who when he was in the likeness of God upholding all things by the word of his power, in whose house Are riches,
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and glory, yet he abased himself, taking vpon him the forme of a seruant and was borne poore,
and glory, yet he abased himself, taking upon him the Form of a servant and was born poor,
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and penurious, and was more than poore, and penurious, all the time that hee liued here,
and penurious, and was more than poor, and penurious, all the time that he lived Here,
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and died most poore, and was buried:
and died most poor, and was buried:
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whereupon, The foxes, saith he, haue holes, and the birds of the ayre nests, but the Sonne of man hath not whereupon to lay his head.
whereupon, The foxes, Says he, have holes, and the Birds of the air nests, but the Son of man hath not whereupon to lay his head.
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He also biddeth the Apostles not to carry scrip or satchell;
He also bids the Apostles not to carry scrip or satchel;
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and he aduised the yong man to sell such things as he bad, and to giue to the 〈 ◊ 〉 it is impossible 〈 … 〉 and in riches,
and he advised the young man to fell such things as he bade, and to give to the 〈 ◊ 〉 it is impossible 〈 … 〉 and in riches,
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and to 〈 ◊ 〉 Christ.
and to 〈 ◊ 〉 christ.
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Is there 〈 ◊ 〉, There riches be 〈 … 〉 is more 〈 ◊ 〉? Doe not all euils a••e out of pride as out of one roote? For when a man is made rich,
Is there 〈 ◊ 〉, There riches be 〈 … 〉 is more 〈 ◊ 〉? Do not all evils a••e out of pride as out of one root? For when a man is made rich,
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and the glory of his house is increased, doth he not wax proud? and if he be proud, are not his wayes euer polluted? and then the rich man sitting in secret with his riches, doth deuise how he may slay the innocent.
and the glory of his house is increased, does he not wax proud? and if he be proud, Are not his ways ever polluted? and then the rich man sitting in secret with his riches, does devise how he may slay the innocent.
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His eies look vpon the poore, and he layeth wait in secret, that he may catch him,
His eyes look upon the poor, and he Layeth wait in secret, that he may catch him,
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as a Lion in his den, saying in his heart, God hath forgotten, he hath turned away his face, and will neuer see.
as a lion in his den, saying in his heart, God hath forgotten, he hath turned away his face, and will never see.
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But when the Lord through patience doth vse more delay in executing iudegment, he is more full of anger,
But when the Lord through patience does use more Delay in executing iudegment, he is more full of anger,
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and therefore hee is an hundreth times more to be feared, when he doth patiently tolerate euils,
and Therefore he is an Hundredth times more to be feared, when he does patiently tolerate evils,
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than when he doth hastily punish.
than when he does hastily Punish.
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For God doth sometime suffer the good to be vexed of the euill, and of the proud,
For God does sometime suffer the good to be vexed of the evil, and of the proud,
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so that they make long furrowes vpon their backs, & continue in their wickednes.
so that they make long furrows upon their backs, & continue in their wickedness.
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But though the Lord seemeth a litle to forget the poore, yet he will not euer forget to be mercifull:
But though the Lord seems a little to forget the poor, yet he will not ever forget to be merciful:
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for he is the helper of the fatherlesse, and the protector of the poore; he resisteth the proud, and giueth grace to the humble.
for he is the helper of the fatherless, and the protector of the poor; he Resisteth the proud, and gives grace to the humble.
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He breaketh the arme of the sinner, and wicked one, and heareth the desire of the poore,
He breaks the arm of the sinner, and wicked one, and hears the desire of the poor,
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and iudgeth the cause of the fatherlesse, and of the humble, that the proud man vpon earth may not exalt himself any more.
and Judgeth the cause of the fatherless, and of the humble, that the proud man upon earth may not exalt himself any more.
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Wherfore (my most dearely beloued sonnes) if ye will be poore, be humbled vnder the mighty hand of God, that yee may not loose those things, which yee doe.
Wherefore (my most dearly Beloved Sons) if you will be poor, be humbled under the mighty hand of God, that ye may not lose those things, which ye do.
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Pouerty is no whit acceptable vnto God without humilitie.
Poverty is no whit acceptable unto God without humility.
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Hee chose rather to take flesh of blessed Mary for hir humilitie, than for any other vertue.
He chosen rather to take Flesh of blessed Marry for his humility, than for any other virtue.
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For as out of the onely root of pride all euils do arise, so out of the onely roote of humilitie, all good things are bred.
For as out of the only root of pride all evils do arise, so out of the only root of humility, all good things Are bred.
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Learne of our Sauiour, who being gentle, and humble in heart, abased himselfe for vs, becomming obedient euen to the death of the Crosse.
Learn of our Saviour, who being gentle, and humble in heart, abased himself for us, becoming obedient even to the death of the Cross.
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For which cause I say vnto you, if ye will be humble, be obedient to euery humane power for Gods cause.
For which cause I say unto you, if you will be humble, be obedient to every humane power for God's cause.
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He is not obedient, but negligent, who expecteth to be bidden the secoud time it is said, that Peter, and Andrew at the voice of one bidding left their nets,
He is not obedient, but negligent, who Expects to be bidden the secoud time it is said, that Peter, and Andrew At the voice of one bidding left their nets,
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and all that they had, and followed the steps of the Lord.
and all that they had, and followed the steps of the Lord.
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True obedience alwaies wisheth in nothing to follow a mans owne will, but the will of another.
True Obedience always wishes in nothing to follow a men own will, but the will of Another.
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For Christ left this for an example vnto vs in his last supper, when hauing washed the feete of his disciples, he said vnto Peter, that vnlesse he would yeild vnto him, he should haue no part with him.
For christ left this for an Exampl unto us in his last supper, when having washed the feet of his Disciples, he said unto Peter, that unless he would yield unto him, he should have no part with him.
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Wherefore (my most beloued sonnes) as yee haue one name, so haue one wil, and one will,
Wherefore (my most Beloved Sons) as ye have one name, so have one will, and one will,
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for it is a good and pleasant thing for brethren to dwell together in vnitie.
for it is a good and pleasant thing for brothers to dwell together in unity.
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Let no man be greater, or lesse amongst you, but after the example of Christ, let euery man be greatest in humility.
Let no man be greater, or less among you, but After the Exampl of christ, let every man be greatest in humility.
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Let the greatest amongst you in humility become a fellow to the least, when he doth well,
Let the greatest among you in humility become a fellow to the least, when he does well,
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but when he sinneth, let him lift vp himself against vice through the zeale of righteousnes.
but when he Sinneth, let him lift up himself against vice through the zeal of righteousness.
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Neuer make any couenant with sinne, let a man be loued so, as that his vice may be hated.
Never make any Covenant with sin, let a man be loved so, as that his vice may be hated.
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It is a great signe of loue to reproue a man in all the least offences.
It is a great Signen of love to reprove a man in all the least offences.
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Vaine humilitie doth oftentimes much hurt. It is no true humilitie to suffer vices by holding a mans peace.
Vain humility does oftentimes much hurt. It is no true humility to suffer vices by holding a men peace.
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Cry out, cease not, lift vp thy voice as a trumpet, saith he to Esay, tell my people of their sins: Cry out, cease not, lift up thy voice as a trumpet, Says he to Isaiah, tell my people of their Sins:
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and I would to God, that euery creature could cry out against sinne, because that, although the sinner doth not feare God, he would yet be afraid of men.
and I would to God, that every creature could cry out against sin, Because that, although the sinner does not Fear God, he would yet be afraid of men.
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The negligence, and vaine humilitie of the shepheard makes, that the Wolues can bee bold against the Lambes.
The negligence, and vain humility of the shepherd makes, that the Wolves can be bold against the Lambs.
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Looke not vpon the countenance of the mighty, for there is no acceptance of persons before God.
Look not upon the countenance of the mighty, for there is no acceptance of Persons before God.
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Do in all things that which is iust, ye must rather obey God than men.
Do in all things that which is just, you must rather obey God than men.
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If yee conceale the truth for feare of the mighty, do yee not consider in your selues, that your righteousnesse doth not exceede the righteousnes of the Scribes and Pharisees? Do not honor a rich man more than a poore man, vnlesse he be better:
If ye conceal the truth for Fear of the mighty, do ye not Consider in your selves, that your righteousness does not exceed the righteousness of the Scribes and Pharisees? Do not honour a rich man more than a poor man, unless he be better:
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Yea, that I may speake truly, honor rather a poore man;
Yea, that I may speak truly, honour rather a poor man;
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for in a poore man doth shine the image of Christ, in a rich man the image of the world.
for in a poor man does shine the image of christ, in a rich man the image of the world.
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We all come from one roote of flesh, we are all bred members of one another in the same body, whereof the head is Iesus Christ.
We all come from one root of Flesh, we Are all bred members of one Another in the same body, whereof the head is Iesus christ.
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What honor then hath the rich and mighty man merited more than the poore man? Peraduenture,
What honour then hath the rich and mighty man merited more than the poor man? Peradventure,
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because he is rich and mighty;
Because he is rich and mighty;
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but if it be thus, why do wee preach, that the glory of the world is to be despised? Surely I thinke, that no man is to be honoured for the vse of euill things.
but if it be thus, why do we preach, that the glory of the world is to be despised? Surely I think, that no man is to be honoured for the use of evil things.
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If thou honourest the rich more than the poore, thou preferrest the world before God,
If thou honourest the rich more than the poor, thou preferrest the world before God,
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and if thou louest any thing in the world more than God, thou art not worthy of God.
and if thou love any thing in the world more than God, thou art not worthy of God.
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Giue, I pray you, the things of God, vnto God, and the things of the world vnto the world.
Give, I pray you, the things of God, unto God, and the things of the world unto the world.
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Let goodnes euery where be honoured, let wickednes be euery where disgraced.
Let Goodness every where be honoured, let wickedness be every where disgraced.
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But because I am speaking of those that do glory in their fading riches, and of those, that are proud of a certaine nobilitie of the filthy flesh, which is soone to returne to ashes,
But Because I am speaking of those that do glory in their fading riches, and of those, that Are proud of a certain Nobilt of the filthy Flesh, which is soon to return to Ashes,
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and of vaine, and light power and dignitie (for they are lifted vp by the blast of some foolish titles,
and of vain, and Light power and dignity (for they Are lifted up by the blast of Some foolish titles,
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and doe tread others vnder feete through contempt, and by this they thinke, that they obtaine that glory, which the Lord hath prepared onely for the humble,
and do tread Others under feet through contempt, and by this they think, that they obtain that glory, which the Lord hath prepared only for the humble,
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and for the contemners of this world) what should I speake of them, as it is meete? woe to you that hasten to the kingdome of heauen through the way of riches, seeing that it is easier for a camell to goe through the eye of a needle,
and for the contemners of this world) what should I speak of them, as it is meet? woe to you that hasten to the Kingdom of heaven through the Way of riches, seeing that it is Easier for a camel to go through the eye of a needle,
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than for a rich man to enter into the kingdome of heauen. These are not my words, but the words of Christ;
than for a rich man to enter into the Kingdom of heaven. These Are not my words, but the words of christ;
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if this sentence be reuocable, Christ is no more God.
if this sentence be revocable, christ is no more God.
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The heauen and the earth (saith he) shall passe away, but my words shall not passe away.
The heaven and the earth (Says he) shall pass away, but my words shall not pass away.
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Bewaile (ô ye miserable Nobles, and Potentates) the titles of vnslable fortune, because yee are blinded with the fumes of the honours,
Bewail (o you miserable Nobles, and Potentates) the titles of vnslable fortune, Because ye Are blinded with the fumes of the honours,
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and falfe dignities of this world, when as the threed of your brittle life shall peraduenture be cut off this night,
and false dignities of this world, when as the thread of your brittle life shall Peradventure be Cut off this night,
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and ye shall be tormented in hell, more than others, world without end, liuing in continuall dying.
and you shall be tormented in hell, more than Others, world without end, living in continual dying.
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Yee are not amongst the labourers in the world;
Ye Are not among the labourers in the world;
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yea ye do not onely not indure labour with men, but ye doe not suffer the laborers to liue;
yea you do not only not endure labour with men, but you do not suffer the laborers to live;
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therfore ye shall be scourged not with men, but with deuils.
Therefore you shall be scourged not with men, but with Devils.
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For by how much your glory, and ioy hath bin the greater in this world, by so much the greater punishment is prepared for you in hell.
For by how much your glory, and joy hath been the greater in this world, by so much the greater punishment is prepared for you in hell.
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We confesse, that Christ chose twelue Apostles, amongst whom Bartholomew onely was of noble descent,
We confess, that christ chosen twelue Apostles, among whom Bartholomew only was of noble descent,
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and Matthew only was rich, before that he was receiued into the Apostleship, the rest were poore fishermen.
and Matthew only was rich, before that he was received into the Apostleship, the rest were poor fishermen.
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Now heare wherfore I haue related this.
Now hear Wherefore I have related this.
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If Christ be true, and all, which I haue heard out of his mouth he true, amongst such kinde of men, scarse one of a thousand is to be sound fit for the kingdome of heauen.
If christ be true, and all, which I have herd out of his Mouth he true, among such kind of men, scarce one of a thousand is to be found fit for the Kingdom of heaven.
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But such of them, as doe not beleeue mee, shall after a short time feele it,
But such of them, as do not believe me, shall After a short time feel it,
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when they are placed in torments. Yet some man blinded from the light of the truth, will now maruaile:
when they Are placed in torments. Yet Some man blinded from the Light of the truth, will now marvel:
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to whom, if hee would aske mee hereabout, I would answer.
to whom, if he would ask me hereabout, I would answer.
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Do we not beleeue, that a man is damned for one sinne? and if it be so,
Do we not believe, that a man is damned for one sin? and if it be so,
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how can he be saued, that liueth in an hundreth thousand sins? But what other thing is the rich man, fed with the ayre of fading honour,
how can he be saved, that lives in an Hundredth thousand Sins? But what other thing is the rich man, fed with the air of fading honour,
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but a rotten vessell full of all sins? Where is couetousnesse? where is pride? Is it not in the rich, in the noble, in the great ones? Are they not also theeues, which doe violently prey vpon the hire of the poore? and presse them downe,
but a rotten vessel full of all Sins? Where is covetousness? where is pride? Is it not in the rich, in the noble, in the great ones? are they not also thieves, which do violently prey upon the hire of the poor? and press them down,
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and kill them? who dowicked things out of the plenty of the Lords house, which they haue receiued, that they might giue to the poore? Certainely they adde to superfluitie in dyet, superfluitie in apparell, hauing no regard to the poore, that dye through cold & nakednes.
and kill them? who dowicked things out of the plenty of the lords house, which they have received, that they might give to the poor? Certainly they add to superfluity in diet, superfluity in apparel, having no regard to the poor, that die through cold & nakedness.
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They reare vp pallaces, and great buildings, that they may be seene, when the poore dye in the streets.
They rear up palaces, and great buildings, that they may be seen, when the poor die in the streets.
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They prouide feasts often for other rich men, that they may fill their bellies with most delicate dishes,
They provide feasts often for other rich men, that they may fill their bellies with most delicate Dishes,
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when the poore perish through samine.
when the poor perish through same.
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What other is their life but sinne? if the belly be filled with such plenty of meate, is not surfet at the doores? And what should I say more,
What other is their life but sin? if the belly be filled with such plenty of meat, is not surfeit At the doors? And what should I say more,
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when the tongue of euery man would faile in telling the thousands of sins, which they do? Neither do they acknowledg God, vnlesse it be by dreame;
when the tongue of every man would fail in telling the thousands of Sins, which they do? Neither do they acknowledge God, unless it be by dream;
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neither do they thinke, that they shall dye, as I suppose:
neither do they think, that they shall die, as I suppose:
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for he that thinketh that he shall dye, and that God shall iudge him, doth not easily fall into sinne.
for he that Thinketh that he shall die, and that God shall judge him, does not Easily fallen into sin.
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He is verily ouer weake, and miserable, that hath not the remembrance of these things.
He is verily over weak, and miserable, that hath not the remembrance of these things.
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Therfore to speake truly, if they did acknowledge God their iudge, and beleeued, that they heard, they would at the least wise not sinne so securely.
Therefore to speak truly, if they did acknowledge God their judge, and believed, that they herd, they would At the least wise not sin so securely.
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Why doe these most milerable men goe to the Church to be present at diuine mysteries? whether that they may behold the countenances of faire women? this is their meditation, preaching, and knowledge of God.
Why do these most milerable men go to the Church to be present At divine Mysteres? whither that they may behold the countenances of fair women? this is their meditation, preaching, and knowledge of God.
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If they looke into Gods law, it is but, that trauailing by sea, or by land, they may gather money to themselues,
If they look into God's law, it is but, that travailing by sea, or by land, they may gather money to themselves,
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and their children by often watches, and distractions of minde, that they may be the first in changing their suites, through the wonderfull inuention of the workeman.
and their children by often watches, and distractions of mind, that they may be the First in changing their suits, through the wonderful invention of the workman.
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But miserable men, what do yee, doe yee not consider, that you destroy your bodie before the time,
But miserable men, what do ye, do ye not Consider, that you destroy your body before the time,
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and slay your soule? whence come weaknesses, & so vntimely deaths, but of the much plenty of meats,
and slay your soul? whence come Weaknesses, & so untimely death's, but of the much plenty of Meats,
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and of the often vse of women? Doe ye thinke to mocke God? yee doe certainely mocke your selues:
and of the often use of women? Do you think to mock God? ye do Certainly mock your selves:
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for the body yee forget the soule, and ye destroy both bodie and soule before the time.
for the body ye forget the soul, and you destroy both body and soul before the time.
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But delay not to do, what ye do;
But Delay not to do, what you do;
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change your garments often, lest your Nobilitie should decay, if any man should exceede you, that ye may receiue shame and confusion in hell.
change your garments often, lest your Nobilt should decay, if any man should exceed you, that you may receive shame and confusion in hell.
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Where shall your feasts, where shall your delicare dishes then be, where your costly wines, mixt with honey,
Where shall your feasts, where shall your delicare Dishes then be, where your costly wines, mixed with honey,
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and spices? Banquet, and be drunken, for yee shall do no more so after death,
and spices? Banquet, and be drunken, for ye shall do no more so After death,
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but being in hell torments, yee shall with the rich man desire the least drop of water, and shall not obtaine it.
but being in hell torments, ye shall with the rich man desire the least drop of water, and shall not obtain it.
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Take your comfort in surfets, fulfill your pleasures, sowe in corruption, that of corruption ye may reape that sentence, which the iust iudge will giue in the great day of iudgement, saying, Goe yee cursed into heli sire, prepared for the Deuill, and his angels. O stenle heart!
Take your Comfort in Surfeits, fulfil your pleasures, sow in corruption, that of corruption you may reap that sentence, which the just judge will give in the great day of judgement, saying, Go ye cursed into heli sire, prepared for the devil, and his Angels. O stenle heart!
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that dost not feare, that such a doome hangeth ouer thy head, for the slender comforts of this world.
that dost not Fear, that such a doom hangs over thy head, for the slender comforts of this world.
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If thou lookest for that day so terrible and cruell, wherein thou shalt giue account, not onely for thy surfets,
If thou Lookest for that day so terrible and cruel, wherein thou shalt give account, not only for thy Surfeits,
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and vaine apparell, and drunkennesse, and of thy time lost, but also of euery euill thought,
and vain apparel, and Drunkenness, and of thy time lost, but also of every evil Thought,
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why art thou not amended? Why dost thou wretch deferre from day to day to turne vnto the Lord? why dost thou not now repent thee of thy sinnes? Behold, death maketh haste, running night and day, that it may teare thee in peeces:
why art thou not amended? Why dost thou wretch defer from day to day to turn unto the Lord? why dost thou not now Repent thee of thy Sins? Behold, death makes haste, running night and day, that it may tear thee in Pieces:
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behold the Deuill maketh haste to catch thee: behold thy riches shall faile thee;
behold the devil makes haste to catch thee: behold thy riches shall fail thee;
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behold the wormes waite for that body, which thou doest nourish so daintily, that they may gnaw vpon it,
behold the worms wait for that body, which thou dost nourish so daintily, that they may gnaw upon it,
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vntill such time as being receiued to the soule, it may togither suffer endles punishments.
until such time as being received to the soul, it may together suffer endless punishments.
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Why dost thou seeke comfort by vanities, wandring in the by-waies of this world? Thou canst not finde true riches,
Why dost thou seek Comfort by vanities, wandering in the byways of this world? Thou Canst not find true riches,
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and glory, and pleasant things here, because they are not:
and glory, and pleasant things Here, Because they Are not:
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but if thou seekest for true ioyes, hasten to that heauenly glory, for which thou wert made.
but if thou Seekest for true Joys, hasten to that heavenly glory, for which thou Wertenberg made.
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There doubtlesse are those true ioyes, which the eye hath not seene, nor the care heard, nor the heart conceiued.
There doubtless Are those true Joys, which the eye hath not seen, nor the care herd, nor the heart conceived.
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Let goe (I pray thee) fading, & momentanie things, and seeke things euerlasting.
Let go (I pray thee) fading, & momentary things, and seek things everlasting.
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But why doe I speake of these men, that will not cease from sinne, through loue and feare of God,
But why do I speak of these men, that will not cease from sin, through love and Fear of God,
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or for the terror of death, and torments following after, but are grieued, if they cannot doe the wicked things, which they desire? Woe, woe vnto yo• wretches, that laugh here, for yee shall mourne;
or for the terror of death, and torments following After, but Are grieved, if they cannot do the wicked things, which they desire? Woe, woe unto yo• wretches, that laugh Here, for ye shall mourn;
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woe be to you, because yee desire these temporall ioyes, yee shall suffer, though most nilling, the paines of hell.
woe be to you, Because ye desire these temporal Joys, ye shall suffer, though most nilling, the pains of hell.
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Behold, ye haue but a litle time remaining, fill vp the measure of your wickednesse, that all the wrath of God may come vpon you.
Behold, you have but a little time remaining, fill up the measure of your wickedness, that all the wrath of God may come upon you.
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Enioy this short time in sports, drunkennesse, and dancings, and wantonnesse: let not your time bee spent without these.
Enjoy this short time in sports, Drunkenness, and dancings, and wantonness: let not your time be spent without these.
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Why delay you, whilst yee liue, gather for your children riches, honors, preferments, increase your nobilitie,
Why Delay you, while ye live, gather for your children riches, honours, preferments, increase your Nobilt,
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and name, that your children also may fulfill that, which ye haue done, that yee may altogither suffer the greater tortures in hell.
and name, that your children also may fulfil that, which you have done, that ye may altogether suffer the greater tortures in hell.
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But some man will say, the Lord is good, and mercifull, and receiueth in mercy euery sinner that commeth vnto him.
But Some man will say, the Lord is good, and merciful, and receiveth in mercy every sinner that comes unto him.
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This is true indeede I confesse, the Lord is better, than he is thought to be, he spareth,
This is true indeed I confess, the Lord is better, than he is Thought to be, he spares,
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as is meet, euery one, that commeth vnto him.
as is meet, every one, that comes unto him.
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Is he not a most kinde God, that tolerateth so great iniuries done vnto him by sinners, giuing them space to amend? But thou must know this, that as he is kinde in forbearing so he is iust in punishing.
Is he not a most kind God, that tolerateth so great injuries done unto him by Sinners, giving them Molle to amend? But thou must know this, that as he is kind in forbearing so he is just in punishing.
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But some man, perchance, will say again;
But Some man, perchance, will say again;
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he which hath done euill all his life, becomming penitent at the very point of death, obteineth pardon of the Lord.
he which hath done evil all his life, becoming penitent At the very point of death, obtaineth pardon of the Lord.
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O how false an opinion, and how false a meditation is this? Scarce one of a hundreth thousand, whose life hath bin alwaies ill, hath found this fauour at the Lords hands.
O how false an opinion, and how false a meditation is this? Scarce one of a Hundredth thousand, whose life hath been always ill, hath found this favour At the lords hands.
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A man begotten, and altogither nourished vp in sinne, which hath neither seene nor knowne God,
A man begotten, and altogether nourished up in sin, which hath neither seen nor known God,
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neither hath bin willing to heare of him, neither taketh notice of his sins, nor what repentance is, being altogither bound vp in secular businesses, whom the strait of forsaking his sonnes presseth, whom weaknes paineth, whom the sorrow of riches,
neither hath been willing to hear of him, neither Takes notice of his Sins, nor what Repentance is, being altogether bound up in secular businesses, whom the strait of forsaking his Sons Presseth, whom weakness paineth, whom the sorrow of riches,
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and temporall goods now about to be lost shaketh, when he seeth, that he cannot enioy them any longer, can such a man make repentance acceptable vnto God, who would not repent,
and temporal goods now about to be lost shakes, when he sees, that he cannot enjoy them any longer, can such a man make Repentance acceptable unto God, who would not Repent,
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if he did thinke, that he could be healed? I may verily conclude truly, that he which doth not feare to offend God,
if he did think, that he could be healed? I may verily conclude truly, that he which does not Fear to offend God,
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whilst he is young, and sound, shall not be found worthy in death of the Lords pardon.
while he is young, and found, shall not be found worthy in death of the lords pardon.
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What repentance is that, which a man receiueth only, because he seeth, that he can liue no longer? who,
What Repentance is that, which a man receiveth only, Because he sees, that he can live no longer? who,
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if he should recouer from his sicknesse againe, would become worse than he was before.
if he should recover from his sickness again, would become Worse than he was before.
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I know no meane monyed men, who hauing repented them in their extremide, haue waxed well againe in bodie, and worse in life.
I know no mean moneyed men, who having repented them in their extremide, have waxed well again in body, and Worse in life.
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I hold this, I thinke this to be true, and haue learned it by manifold experience, that he atteineth no good end, that hath alway led an ill life, which hath not seared to sin,
I hold this, I think this to be true, and have learned it by manifold experience, that he atteineth no good end, that hath always led an ill life, which hath not seared to since,
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but hath alwaies liued in the vanities of the world.
but hath always lived in the vanities of the world.
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Pretious (saith he) in the sight of the Lord, is the death of his Saints,
Precious (Says he) in the sighed of the Lord, is the death of his Saints,
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and most accursed the death of the wicked.
and most accursed the death of the wicked.
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And therefore (my beloued sonnes) gird your selues with power, be ye mighty sonnes,
And Therefore (my Beloved Sons) gird your selves with power, be you mighty Sons,
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and feare not the slender power of the rich & mighty here, in the doing of righteousnesse.
and Fear not the slender power of the rich & mighty Here, in the doing of righteousness.
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For he, that suffereth for righteousnesse is blessed, and if he suffereth death, he is more blessed.
For he, that suffers for righteousness is blessed, and if he suffers death, he is more blessed.
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If thou desirest to haue life through Christ, feare not death for Christ:
If thou Desirest to have life through christ, Fear not death for christ:
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for thou canst not indure those things for Christ, which are worthy of the glory to come, which shall bee reuealed,
for thou Canst not endure those things for christ, which Are worthy of the glory to come, which shall be revealed,
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when our glory, which is from aboue, shall appeare. Let him not looke for a reward that doth not labour;
when our glory, which is from above, shall appear. Let him not look for a reward that does not labour;
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the name of a Christian alone doth not suffice, but if thou beest a Christian, imitate Christ.
the name of a Christian alone does not suffice, but if thou Best a Christian, imitate christ.
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Hee hath in vaine the name of a Christian, who followeth the Deuill.
He hath in vain the name of a Christian, who follows the devil.
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He is no Christian, but an Antichrist, according to that of Iohn: Ye haue heard that Antichrist commeth,
He is no Christian, but an Antichrist, according to that of John: You have herd that Antichrist comes,
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& now there be many Antichrists. Wilt thou therefore reigne with Christ, then suffer with Christ.& now there be many Antichrists. Wilt thou Therefore Reign with christ, then suffer with christ.
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If Christ, the Lord and King, who hath a name aboue all names, ought to suffer, that he might enter into his glory, what hope hast thou to enter without paines? O how foolish are we,
If christ, the Lord and King, who hath a name above all names, ought to suffer, that he might enter into his glory, what hope hast thou to enter without pains? O how foolish Are we,
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and slow of heart to beleeue? We will here passe our time in pleasure with the world, and afterwards reigne with Christ.
and slow of heart to believe? We will Here pass our time in pleasure with the world, and afterwards Reign with christ.
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Seeing the master entred naked, shall the seruant expect to enter being laden with the superfluitie of apparell of gold and pearles? He was full of fastings, this man of surfets and ryotings:
Seeing the master entered naked, shall the servant expect to enter being laden with the superfluity of apparel of gold and Pearls? He was full of Fastings, this man of Surfeits and riotings:
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he died vpon the crosse for him, this man sleepeth vpon a delicate bed.
he died upon the cross for him, this man Sleepeth upon a delicate Bed.
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Shall seruants do that, which the Lord doth not? The Lord promiseth his kingdome to the sonnes of Zebedee, if they could drinke the cup, that he should drinke.
Shall Servants do that, which the Lord does not? The Lord promises his Kingdom to the Sons of Zebedee, if they could drink the cup, that he should drink.
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Be yee wise, come hither, and heare me, and I will tell you the things, which I haue heard and knowne.
Be ye wise, come hither, and hear me, and I will tell you the things, which I have herd and known.
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It is good to cleaue to the Lord, and to walke, as he hath walked.
It is good to cleave to the Lord, and to walk, as he hath walked.
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Euen as Christ hath laid downe his life for vs, so we, if need be, ought to lay downe our life for the truth, which is God himselfe.
Eve as christ hath laid down his life for us, so we, if need be, ought to lay down our life for the truth, which is God himself.
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He that loueth his life in this world, shall loose it.
He that loves his life in this world, shall lose it.
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Christ hath suffered for vs, leauing vnto vs an example, that we should follow his steps.
christ hath suffered for us, leaving unto us an Exampl, that we should follow his steps.
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Let him not thinke himself a Christian, which doth not finde himselfe ready to die for Christ Let the minister of Christ follow Christ.
Let him not think himself a Christian, which does not find himself ready to die for christ Let the minister of christ follow christ.
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Answer me (ô thou man) which art a Christian onely in name and in word:
Answer me (o thou man) which art a Christian only in name and in word:
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dost thou hold and preach the faith of Christ? this is a good thing, but where be thy workes? faith without workes is dead.
dost thou hold and preach the faith of christ? this is a good thing, but where be thy works? faith without works is dead.
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Let mee tell thee truly, thou which praisest Christ with thy word, and not with thy worke, doest indeed denie who if thou didst beleeue his sayings, thou wouldst at the least be afraid, and blush to commit sinne.
Let me tell thee truly, thou which praisest christ with thy word, and not with thy work, dost indeed deny who if thou didst believe his sayings, thou Wouldst At the least be afraid, and blush to commit sin.
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And if thou dost beleeue, and dost euill, thou art to be punished an hundreth fold more.
And if thou dost believe, and dost evil, thou art to be punished an Hundredth fold more.
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Is not the sin, which is done out of malice infinitely worse, than that which is done out of ignorance? The Angell sinned,
Is not the since, which is done out of malice infinitely Worse, than that which is done out of ignorance? The Angel sinned,
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and the man sinned, the one could finde pardon, the other not.
and the man sinned, the one could find pardon, the other not.
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For what cause? the Angell sinned out of malice, man sinned out of the Deuils suggestion.
For what cause? the Angel sinned out of malice, man sinned out of the Devils suggestion.
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Where vpon say I, thou doubtlesse canst haue none excuse, if thou saist that thou sinnest by the Deuils suggestion, euen as he did,
Where upon say I, thou doubtless Canst have none excuse, if thou Sayest that thou Sinnest by the Devils suggestion, even as he did,
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because thy suggestion is not like vnto his. He knew not yet, what the Deuils suggestion meant, neither how greatly sinne would displease:
Because thy suggestion is not like unto his. He knew not yet, what the Devils suggestion meant, neither how greatly sin would displease:
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but thou knowest well, and beleeuest, as thou saist, and yet cōmittest so many thousand fins? And what shall I conclude? they that are such Christians beleeue him in word,
but thou Knowest well, and Believest, as thou Sayest, and yet Committest so many thousand fins? And what shall I conclude? they that Are such Christians believe him in word,
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and lye vnto him with their tongue, but their heart is not right with him, neither haue they faith in his testament.
and lie unto him with their tongue, but their heart is not right with him, neither have they faith in his Testament.
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If any man loueth Christ, if any man be a true Christian, & specially a Priest, in whom,
If any man loves christ, if any man be a true Christian, & specially a Priest, in whom,
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as it were in a glasse, perfection doth shine, he must deny himselfe, that he may be altogither dead vnto the world;
as it were in a glass, perfection does shine, he must deny himself, that he may be altogether dead unto the world;
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because that vnlesse a graine of corne falling vpon the earth, dieth, it remaineth alone. He wandreth in the way, that hastens to goe by riches, and delights.
Because that unless a grain of corn falling upon the earth, Dieth, it remains alone. He wanders in the Way, that hastens to go by riches, and delights.
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It is a signe of manifest damnation to follow the pleasures of this world, and to be beloued of the world.
It is a Signen of manifest damnation to follow the pleasures of this world, and to be Beloved of the world.
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The Lord doth often correct, and chaslise those, whom be loueth. If ye must glory in the world, glory willingly in your tribulatious, and aduersities:
The Lord does often correct, and chaslise those, whom be loves. If you must glory in the world, glory willingly in your tribulatious, and adversities:
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for Christ promised these vnto his Disciples, whom he loued euen vnto the end, and that in signe of his chiefe loue,
for christ promised these unto his Disciples, whom he loved even unto the end, and that in Signen of his chief love,
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when in his last supper he said, Ʋerily I say vnto you, yee shall waile, and weepe, but the world shall reioyce.
when in his last supper he said, Ʋerily I say unto you, ye shall wail, and weep, but the world shall rejoice.
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Reioice (my most beloued sionnes) when the world hateth you.
Rejoice (my most Beloved sionnes) when the world hates you.
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Desire to suffer contumelies, and reproaches of men, because ye shall be blessed, when men shall curse you,
Desire to suffer Contumelies, and Reproaches of men, Because you shall be blessed, when men shall curse you,
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and persecute you, and say all manner of euill against you falsly for the sonne of mans sake.
and persecute you, and say all manner of evil against you falsely for the son of men sake.
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Know, that ye are not of the world, for if yee were of the world, the world would loue his owne.
Know, that you Are not of the world, for if ye were of the world, the world would love his own.
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Thinke it all ioy, when ye haue many reproaches, and oppositions in the world, knowing that euen out of these doth arise valour,
Think it all joy, when you have many Reproaches, and oppositions in the world, knowing that even out of these does arise valour,
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and patience, and patience hath its perfect worke. Virtues are tried by patience, euen as gold by the fire.
and patience, and patience hath its perfect work. Virtues Are tried by patience, even as gold by the fire.
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He that hath other virtues without patience, carries gold in earthen vessells. In your patience onely (said our Sauiour) ye shall possesse your soules.
He that hath other Virtues without patience, carries gold in earthen vessels. In your patience only (said our Saviour) you shall possess your Souls.
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Valour is ioyned vnto patience, a patient man is of a valiant minde, and he which is penitent,
Valour is joined unto patience, a patient man is of a valiant mind, and he which is penitent,
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and valiant, may securely hope for the good things of the life to come. Keep patience in your minde, and whilst yee haue time exercise it in your workes.
and valiant, may securely hope for the good things of the life to come. Keep patience in your mind, and while ye have time exercise it in your works.
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For patience is a couering whereby our ship saileth securely in the stormes of this world, what winde soeuer bloweth, without any feare of danger.
For patience is a covering whereby our ship saileth securely in the storms of this world, what wind soever blows, without any Fear of danger.
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Let reproachfull words moue none of you to reuenge, or hatred of your neighbour. Be ye mercifull euen as your Father is mercifull, who doth raine vpon the iust,
Let reproachful words move none of you to revenge, or hatred of your neighbour. Be you merciful even as your Father is merciful, who does rain upon the just,
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and the vniust, and makes his Sunne to shine vpon the good, and the bad.
and the unjust, and makes his Sun to shine upon the good, and the bad.
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Hee shall haue iudgement without mercie that doth not exercise mercie, and mercie reioiceth against iudgement.
He shall have judgement without mercy that does not exercise mercy, and mercy Rejoiceth against judgement.
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If ye will not from your hearts forgiue such as offend you, neither will your Father forgiue you.
If you will not from your hearts forgive such as offend you, neither will your Father forgive you.
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He doth in vaine aske for mercie, which denieth mercie to others.
He does in vain ask for mercy, which Denieth mercy to Others.
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Herein is our virtue established, herein standeth our stipend, and reward, if wee lone our friends in God, and our enemies for God.
Herein is our virtue established, herein Stands our stipend, and reward, if we lone our Friends in God, and our enemies for God.
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That wicked seruant, which receiued mercie, and denied mercie to his Fellow-seruant, did therefore deserue to haue the seueritie of iustice.
That wicked servant, which received mercy, and denied mercy to his Fellow servant, did Therefore deserve to have the severity of Justice.
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Iustice without mercie is crueltie, and therefore mercie is to be mingled with iustice.
justice without mercy is cruelty, and Therefore mercy is to be mingled with Justice.
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All our law is in mercie, God could haue condemned all in iustice, whom he saued in mercie.
All our law is in mercy, God could have condemned all in Justice, whom he saved in mercy.
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Wherfore he that wanteth mercie, is no Christian. It is almost imposlible, that a mercifull, and godly man should not pacifie Gods anger.
Wherefore he that Wants mercy, is no Christian. It is almost imposlible, that a merciful, and godly man should not pacify God's anger.
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Blessed are the mercifull, for they shall obraine mercie.
Blessed Are the merciful, for they shall obraine mercy.
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A man without mercie is, as a shippe in the midst of the sea in euery part full of holes.
A man without mercy is, as a ship in the midst of the sea in every part full of holes.
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The Preist, which dissereth from the men of this world in apparell, yet agreeth with them in life.
The Priest, which dissereth from the men of this world in apparel, yet agreeth with them in life.
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Cerainely there is no beast in the world so cruel, asan euill Preist, for hee deth not suffer himselfe to be am ended,
Cerainely there is no beast in the world so cruel, asan evil Priest, for he death not suffer himself to be am ended,
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and can neuer heare the truth, and that I may smish in a word, he excceds all men in naeghtinesse.
and can never hear the truth, and that I may smish in a word, he excceds all men in naeghtinesse.
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Alas how much hath couetousnesse growne in some, that are spirituall in habit, and name, yea, that I may speake truely, couetousnesse is the cause of this spiritualitie;
Alas how much hath covetousness grown in Some, that Are spiritual in habit, and name, yea, that I may speak truly, covetousness is the cause of this spirituality;
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who truely are rauening Wolues in sheepes cloathing.
who truly Are ravening Wolves in Sheep clothing.
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If thou seest a Priest couetous, and without mercie, flie more from him, then from a Serpent.
If thou See a Priest covetous, and without mercy, fly more from him, then from a Serpent.
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There are some, which thinke that all the fruite, that they are to bring foorth is to build Churches,
There Are Some, which think that all the fruit, that they Are to bring forth is to built Churches,
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and Monasteries in a wonderfull manner, whose couetousnesse is so great, that they think the world,
and Monasteries in a wonderful manner, whose covetousness is so great, that they think the world,
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and all things too little for them.
and all things too little for them.
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Their minde, and thoughts are altogether set vpon this, that they may picke other mens purses.
Their mind, and thoughts Are altogether Set upon this, that they may pick other men's purses.
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Our Sauiour reprouing such, saith, Woe to you that build the tombes of the Prophets.
Our Saviour reproving such, Says, Woe to you that built the tombs of the prophets.
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Behold they that build Monasteries, and set vp Churches of rare workemanshippe seeme to doe a goodly worke:
Behold they that built Monasteries, and Set up Churches of rare workmanship seem to do a goodly work:
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but if they shew mercie to the poore, that is a good worke indeede.
but if they show mercy to the poor, that is a good work indeed.
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Wouldst thou haue thy worke to please God, prouide, that the poore may haue ioy of it, what Church is more deare to God,
Wouldst thou have thy work to please God, provide, that the poor may have joy of it, what Church is more deer to God,
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then man? Yee are the Temple of God, saith the Apostle, when thou reachest out thy hand vnto the poore,
then man? Ye Are the Temple of God, Says the Apostle, when thou reachest out thy hand unto the poor,
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when thou succourest a man in his necessitie.
when thou succourest a man in his necessity.
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When thou bringest the wandring in to the right-way, Oh, what an admirable temple, and acceptable vnto God hast thou built.
When thou bringest the wandering in to the right-way, O, what an admirable temple, and acceptable unto God hast thou built.
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Breake thy bread vnto the hungry, and bring the poore wandring into thy house, Let not man excuse himselfe,
Break thy bred unto the hungry, and bring the poor wandering into thy house, Let not man excuse himself,
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and say, I haue nothing to giue to the poore, if thou hast any garment,
and say, I have nothing to give to the poor, if thou hast any garment,
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or any other thing besides very neeessaries, and dost not succout a poore-man in want, thou art a theefe, and a Robber.
or any other thing beside very neeessaries, and dost not succout a Poor man in want, thou art a thief, and a Robber.
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Wee are (beloned) only Stewards and not Possessours of things temporall. One man hath so much more, then hee needeth,
we Are (beloned) only Stewards and not Possessors of things temporal. One man hath so much more, then he needs,
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as an hundreth might hue vpon, which perish thorough famine.
as an Hundredth might hue upon, which perish through famine.
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Hee, that hath a little, and giuoth nor, robbes one, but such rob beth so many,
He, that hath a little, and giuoth nor, robs one, but such rob beth so many,
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as he giueth not vnto being in want.
as he gives not unto being in want.
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But perchance thou wilt say (ô Wretch) it is mine owne, my Parents left it me.
But perchance thou wilt say (o Wretch) it is mine own, my Parents left it me.
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How could they leaue that to thee, which was not their owne? if it were their owne, whence had they it, who gaue it vnto them? what brought they with them,
How could they leave that to thee, which was not their own? if it were their own, whence had they it, who gave it unto them? what brought they with them,
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when they came into the world, what shall they carrie away, when they go out? Certainely such things of the poore as wee possesse will crie for vengeance in the day of iudgement before the eyes of Gods iustice.
when they Come into the world, what shall they carry away, when they go out? Certainly such things of the poor as we possess will cry for vengeance in the day of judgement before the eyes of God's Justice.
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The law of nature requires this, that what we desire should be done vnto vs, wee should doe vnto other.
The law of nature requires this, that what we desire should be done unto us, we should do unto other.
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What other thing doth the old law publish, and if thou aske the doctrine of the Gospell, what other thing doth it infinuate? These truely shall bee Witnesses before GOD the iudge.
What other thing does the old law publish, and if thou ask the Doctrine of the Gospel, what other thing does it infinuate? These truly shall be Witnesses before GOD the judge.
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What therefore should I say to these, that onely gather together stones, and erect wals aloft, that their worke may appeare to the eyes of man,
What Therefore should I say to these, that only gather together stones, and erect walls aloft, that their work may appear to the eyes of man,
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and that the building may be praised? Who is so foolish, as that he vnderstandeth not, that such buildings are not to the praise of God, but for worldly pompe.
and that the building may be praised? Who is so foolish, as that he understandeth not, that such buildings Are not to the praise of God, but for worldly pomp.
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But some man will say, what, is it not good to build Monasteries, and Churches, that God may bee honoured thereby:
But Some man will say, what, is it not good to built Monasteries, and Churches, that God may be honoured thereby:
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I answere, it is good, so that the poore in the meane while crie not to God against such.
I answer, it is good, so that the poor in the mean while cry not to God against such.
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How can I build an house pleasing vnto God, or to his Saints of those monies,
How can I built an house pleasing unto God, or to his Saints of those moneys,
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for which the poore crie out? What iustice can it be to reward the dead,
for which the poor cry out? What Justice can it be to reward the dead,
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and to spoile the liuing, and out of the want of the poore to offer vnto God? Certes if this iustice should please God, he should be the companion of violence,
and to spoil the living, and out of the want of the poor to offer unto God? Certes if this Justice should please God, he should be the Companion of violence,
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and if it displeaseth God, it cannot please the Saints.
and if it displeaseth God, it cannot please the Saints.
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Wherefore (most beloued sonnes) as new borne babes, desire the sincere milke of the word, that yee may grow thereby,
Wherefore (most Beloved Sons) as new born babes, desire the sincere milk of the word, that ye may grow thereby,
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if ye haue tasted, how sweet the Lord is.
if you have tasted, how sweet the Lord is.
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For verily, if ye be not as new born, Bibes, yea shall not enter into the kingdome of heauen.
For verily, if you be not as new born, Bibes, yea shall not enter into the Kingdom of heaven.
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A new borne Babe seeing a faire woman is not delighted, beholding gorgeous apparell he doth not desire it:
A new born Babe seeing a fair woman is not delighted, beholding gorgeous apparel he does not desire it:
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Being hurt he dwelleth not in anger, he doth not remember, nor hate therefore, he followeth his father, and doth not forsake his mother.
Being hurt he dwells not in anger, he does not Remember, nor hate Therefore, he follows his father, and does not forsake his mother.
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And therefore let no man thinke, that he shall attaine the kingdome of heauen, vnlesse he be a follower of this innocencie, viz: of chastitie contempt of the world, of loue and patience, following Christ,
And Therefore let no man think, that he shall attain the Kingdom of heaven, unless he be a follower of this innocence, videlicet: of chastity contempt of the world, of love and patience, following christ,
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and resting in the bosome of the church his mother.
and resting in the bosom of the Church his mother.
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Put off (most beloued) the old man, and put on the armour of God, that yee may stand against the treacheries of the Deuill.
Put off (most Beloved) the old man, and put on the armour of God, that ye may stand against the Treacheries of the devil.
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Let your weapons, wherewith ye fight, be chas•itie, patience, humilitie, and charitie:
Let your weapons, wherewith you fight, be chas•itie, patience, humility, and charity:
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for these are weapons against the subtleties of the Deuill, wherewith if yee be armed, yee shall gird your loynes with fortitude,
for these Are weapons against the subtleties of the devil, wherewith if ye be armed, ye shall gird your loins with fortitude,
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and strengthen your arme, and when yee shall be in the battaile, yee shall laugh, your house shall truly be founded vpon a sure rocke, which is Christ.
and strengthen your arm, and when ye shall be in the battle, ye shall laugh, your house shall truly be founded upon a sure rock, which is christ.
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Luxurie is the sword of the Deuill, as how many doth he slay with that sword,
Luxury is the sword of the devil, as how many does he slay with that sword,
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and there is no sin, whereby the Deuill doth so often ouercome.
and there is no since, whereby the devil does so often overcome.
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For as chastitie doth equall a man vnto the Angels, so luxurie doth make a man like to the brute beasts:
For as chastity does equal a man unto the Angels, so luxury does make a man like to the brutus beasts:
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yea, to speake truly, it makes him worse, than a beast.
yea, to speak truly, it makes him Worse, than a beast.
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We doe not read of any other sin, that God said, that he repented that hee made man for it.
We do not read of any other since, that God said, that he repented that he made man for it.
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The workes of luxurie are these, it weakneth the body, and doth alwaies, as it were, destroy a man by death, it brands the good name, it emptieth the purse, it sets a worke to steale, it causeth murther, it dulls the memory, it takes away the heart, it blindes the eyes of either man,
The works of luxury Are these, it weakeneth the body, and does always, as it were, destroy a man by death, it brands the good name, it emptieth the purse, it sets a work to steal, it Causes murder, it dulls the memory, it Takes away the heart, it blinds the eyes of either man,
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and prouokes the wrath of God aboue other sinnes.
and provokes the wrath of God above other Sins.
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It springeth from gluttonie, as from a roote, and for no other sin hath God exercised so manifest iudgement as for that, without all mercy.
It springs from gluttony, as from a root, and for no other since hath God exercised so manifest judgement as for that, without all mercy.
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For this sinne, God brought the flood vpon the world, he burnt Sodom, and Gomorrah, and slew many other men.
For this sin, God brought the flood upon the world, he burned Sodom, and Gomorrah, and slew many other men.
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587
This is the net of the Deuill, if any man be taken herein, he is not soone let loose againe.
This is the net of the devil, if any man be taken herein, he is not soon let lose again.
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In this so grieuous a battaile no men can ouercome, vnlesse hee flies, none can firmely indure, vnlesse he times the flesh.
In this so grievous a battle no men can overcome, unless he flies, none can firmly endure, unless he times the Flesh.
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589
He that vseth wine, carries fire in his bosome.
He that uses wine, carries fire in his bosom.
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Be not drunken with wine, saith the A postle, where in is luxury. This brunt is not borne but by abstinence, and fasting.Be not drunken with wine, Says the A postle, where in is luxury. This brunt is not born but by abstinence, and fasting.
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591
Wine hurteth, but the countenance of a woman an hundreth fold more. A beautifull woman is the deuils dart, whereby a man is soone drawne into luxurie.
Wine hurteth, but the countenance of a woman an Hundredth fold more. A beautiful woman is the Devils dart, whereby a man is soon drawn into luxury.
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592
Let no man liuing be confident in this, if thou beest a Saint, yet thou art not secure.
Let no man living be confident in this, if thou Best a Saint, yet thou art not secure.
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593
Can a man hide fire in his bosome, and his garments not burne? or walke vpon coales,
Can a man hide fire in his bosom, and his garments not burn? or walk upon coals,
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and his feete not burne? A man & a woman togither are fire and towe,
and his feet not burn? A man & a woman together Are fire and tow,
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and the Deuil neuer ceaseth blowing to kindle it.
and the devil never ceases blowing to kindle it.
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596
Many most holy men haue fallen by this vice for their securitie, therefore feare (ô my sonaes) and if in other sinnes, much more in this.
Many most holy men have fallen by this vice for their security, Therefore Fear (o my sonaes) and if in other Sins, much more in this.
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597
But, to speake truly, a new kind of fornication is committed by many of the spiritualty now a dayes.
But, to speak truly, a new kind of fornication is committed by many of the spiritualty now a days.
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598
Alas, what shall I say, men doe not now blush, but glory in doing euill. There is some kinde of bashfulnesse, tho but a litle in women;
Alas, what shall I say, men do not now blush, but glory in doing evil. There is Some kind of bashfulness, though but a little in women;
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599
but in men this euill hath so increased, that he is counted a foole, that is not expert in these things.
but in men this evil hath so increased, that he is counted a fool, that is not expert in these things.
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600
What should I say more? This is their holy day keeping, this is their preaching for this come they to the Church, that they may see faire women,
What should I say more? This is their holy day keeping, this is their preaching for this come they to the Church, that they may see fair women,
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601
and that they may talke with them, that the desire of filthinesse may the more increase thereby.
and that they may talk with them, that the desire of filthiness may the more increase thereby.
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But (ô wretched man) why dost thou glory in this euill? Thou sinnest an hundreth times more than the woman.
But (o wretched man) why dost thou glory in this evil? Thou Sinnest an Hundredth times more than the woman.
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603
Shee is weake, and thou thinkest thy self strong:
Shee is weak, and thou Thinkest thy self strong:
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shee sitteth at home, and thou wandring abroad seekesta thousand waics to intangle hir, and sometime compellest hir by force;
she Sitteth At home, and thou wandering abroad seekesta thousand waics to entangle his, and sometime compellest his by force;
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and when thou dost these things, because God holds his peace, thou thinkest that hee is like vnto thee.
and when thou dost these things, Because God holds his peace, thou Thinkest that he is like unto thee.
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But the time will come, wherein he will reproue thee, and set thy sinnes before thy face.
But the time will come, wherein he will reprove thee, and Set thy Sins before thy face.
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Wherefore (ô my sonnes) be yee wise as serpents, innocent as doues, & fight manfully against the old serpent.
Wherefore (o my Sons) be ye wise as Serpents, innocent as Dove, & fight manfully against the old serpent.
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O loue one another, I haue receiued this not of man, but of my Sauiour, who saith, This is my commandement, that yee loue one another.
O love one Another, I have received this not of man, but of my Saviour, who Says, This is my Commandment, that ye love one Another.
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As out of one root many branches do spring, so out of charitie spring all vertues.
As out of one root many branches do spring, so out of charity spring all Virtues.
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If I speake with the tongues of men, and angels, and haue not loue, I am nothing, saith the Apostle.
If I speak with the tongues of men, and Angels, and have not love, I am nothing, Says the Apostle.
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He that hath loue is benigne, and patient. He hath true loue, which doth not only loue the nearest vnto him by kindred,
He that hath love is benign, and patient. He hath true love, which does not only love the nearest unto him by kindred,
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and in the flesh, as the heathen doe, but which loueth his enemy, euen as his friend.
and in the Flesh, as the heathen doe, but which loves his enemy, even as his friend.
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By this one thing a man may know, that he abideth in loue, if he loueth him that is against him.
By this one thing a man may know, that he Abideth in love, if he loves him that is against him.
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There are very many that loue, but they loue amisse, for in louing man they oftentimes loose the loue of God.
There Are very many that love, but they love amiss, for in loving man they oftentimes lose the love of God.
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They which loue any thing more than God are not worthy of God. In all vertues temperance is required, vertue must alwaies keepe a meane.
They which love any thing more than God Are not worthy of God. In all Virtues temperance is required, virtue must always keep a mean.
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To loue too much, or too litle is euill. All loue, that hurteth, is to be anoyded.
To love too much, or too little is evil. All love, that hurteth, is to be annoyed.
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Through too much loue some haue fallen into fil thinesse, through too litle some haue fallen into enuie.
Through too much love Some have fallen into fill thinesse, through too little Some have fallen into envy.
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Ouer-much loue would alwaies see the thing, which it loueth. This loue is ignorant of iustice, and truth it wants reason, it knowes no measure,
Overmuch love would always see the thing, which it loves. This love is ignorant of Justice, and truth it Wants reason, it knows no measure,
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neither can it thinke any thing, but that, which it loueth.
neither can it think any thing, but that, which it loves.
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It is impossible, that a man, which hath such loue, should offer acceptable prayers vnto God, or please God.
It is impossible, that a man, which hath such love, should offer acceptable Prayers unto God, or please God.
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This loue is not charitie, but folly.
This love is not charity, but folly.
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We ought to loue all our brethren, as our selues, but yet so, as that we loue not their vices.
We ought to love all our brothers, as our selves, but yet so, as that we love not their vices.
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It is loue to punish sinne, it is iust to loue more the better man. Men are so to be loued, that goodnesse may be exalted, and vice disgraced.
It is love to Punish sin, it is just to love more the better man. Men Are so to be loved, that Goodness may be exalted, and vice disgraced.
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He that is without true loue, is without God, because God is loue, and loue is God.
He that is without true love, is without God, Because God is love, and love is God.
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He that dwelleth in loue hath already begun to dwell in heauen. Where there is true loue, there is no enuie, no ambition, no backbiting, no murmuring,
He that dwells in love hath already begun to dwell in heaven. Where there is true love, there is no envy, no ambition, no backbiting, no murmuring,
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or mocking, but one, and the same will.
or mocking, but one, and the same will.
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Therefore I beseech you, whilsi yee haue time, that ye receiue not the grace of God in vaine.
Therefore I beseech you, whilsi ye have time, that you receive not the grace of God in vain.
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In this short time of our life let vs sow, and so we shall reape in due time.
In this short time of our life let us sow, and so we shall reap in due time.
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The dayes of man are short;
The days of man Are short;
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our life is cut off as a weauers threed, death commeth as a theefe, and euery mans workes follow him.
our life is Cut off as a weavers thread, death comes as a thief, and every men works follow him.
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Whilst ye haue light, walke not in darknes, he that walketh in darknesse knoweth not whither be goeth.
While you have Light, walk not in darkness, he that walks in darkness Knoweth not whither be Goes.
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Your light is Christ, which doth shine in darknesse;
Your Light is christ, which does shine in darkness;
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come there fore vnto him, the liuing stone, reiected indeede or men, but chosen of God, that yee as liuing stones may be built vpon him,
come there before unto him, the living stone, rejected indeed or men, but chosen of God, that ye as living stones may be built upon him,
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and yee may carry your selues in all things, as the ministers of God, in much patience, in tribulations, in necessities, in streights, in scourges, in prisons, in labours, in fastings, in chastitie, in long-suffering, in the Holy Ghost,
and ye may carry your selves in all things, as the Ministers of God, in much patience, in tribulations, in necessities, in straights, in scourges, in prisons, in labours, in Fastings, in chastity, in long-suffering, in the Holy Ghost,
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and in loue vnfained, in the word of truth, and in the virtue of God.
and in love unfeigned, in the word of truth, and in the virtue of God.
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Let there not be a lye told amongst you, for euery lyer is abominable vnto God.
Let there not be a lie told among you, for every liar is abominable unto God.
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God is truth, and lying is opposite to truth.
God is truth, and lying is opposite to truth.
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Flie euery idle word, for of euery idle and vaine word, wee must giue accompt vnto God.
Fly every idle word, for of every idle and vain word, we must give account unto God.
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Loue silence, where there is much talking, there cannot but be much lying. The speech bewraieth, what a man is.
Love silence, where there is much talking, there cannot but be much lying. The speech bewrayeth, what a man is.
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Let no word come from your mouth, which may not sauour of Christ, alwaies meditate vpon Gods law.
Let no word come from your Mouth, which may not savour of christ, always meditate upon God's law.
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Surely nothing hurts a man more, then euill society, for such is a man made, as they are, whose society hee vseth.
Surely nothing hurts a man more, then evil society, for such is a man made, as they Are, whose society he uses.
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The Wolfe neuer dwells with the Lambe. A chast man flies the society of the luxurious.
The Wolf never dwells with the Lamb. A chaste man flies the society of the luxurious.
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I thinke it impostible for a man to remaine long in good workes, that vseth euill society euery day.
I think it impostible for a man to remain long in good works, that uses evil society every day.
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With the holy, saith the Psalmist, thou shalt be holy, with the innocent, thou shalt be innecent, With the holy, Says the Psalmist, thou shalt be holy, with the innocent, thou shalt be innecent,
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& with the froward, thou shalt learne frowardnesse. & with the froward, thou shalt Learn frowardness.
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For euen as euill company hurteth, so good companie profiteth, Nothing can be compared to this treasure, hee that hath found good Companions, hath found life, & flowes with riches.
For even as evil company hurteth, so good company profiteth, Nothing can be compared to this treasure, he that hath found good Sodales, hath found life, & flows with riches.
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And to speake truely, very seldome is a man made either good or euill, but by company.
And to speak truly, very seldom is a man made either good or evil, but by company.
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The heart of a child is like vnto a table, wherin nothing is (at the first) ingrauen;
The heart of a child is like unto a table, wherein nothing is (At the First) engraved;
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therefore what hee receiueth from company, he reteineth euen vnto old age, whether it be good, or bad.
Therefore what he receiveth from company, he retaineth even unto old age, whither it be good, or bad.
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Let youth keepe company with men of yeares, and wisedome:
Let youth keep company with men of Years, and Wisdom:
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for if hee be linked to one like vnto himselfe, by daily fellowshippe, hee shall fall from folly, to folly.
for if he be linked to one like unto himself, by daily fellowship, he shall fallen from folly, to folly.
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Aboue all things (my sonnes) sweare not, neither by heauen, not by earth, nor by any other Oath.
Above all things (my Sons) swear not, neither by heaven, not by earth, nor by any other Oath.
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Out of whose mouth, Oathes are heard, in him is little knowledge, and loue of God.
Out of whose Mouth, Oaths Are herd, in him is little knowledge, and love of God.
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If it be not true which I sweare, I doe in effect denie God: for God hath for bidden, to take his name in vaine. Be instant in continuall prayers.
If it be not true which I swear, I do in Effect deny God: for God hath for bidden, to take his name in vain. Be instant in continual Prayers.
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Frequent, and deuout prayer doth much auaile.
Frequent, and devout prayer does much avail.
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Prayer doth lift vp a man from earth to heauen, and makes him to speake with God.
Prayer does lift up a man from earth to heaven, and makes him to speak with God.
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Hee obteineth grace of God, if his Prayer be deuout, and mixt with teares. Hezechiah (by his prayers, and teares) did presently obtaine grace of the Lord,
He obtaineth grace of God, if his Prayer be devout, and mixed with tears. Hezekiah (by his Prayers, and tears) did presently obtain grace of the Lord,
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so that the sentence was changed, which had bin denounced.
so that the sentence was changed, which had been denounced.
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At the praiers of Elias, the beauen gaue raine, which had beene shut vp three yeares, and six monethes.
At the Prayers of Elias, the beauen gave rain, which had been shut up three Years, and six months.
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If ye want any thing, aske it of the Lord by prayer, and weeping, being no whit doubtfull:
If you want any thing, ask it of the Lord by prayer, and weeping, being no whit doubtful:
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for whosoeuer hath faith, but so much as a graine of mustard seed, whatsoeuer he shall aske, shall be granted vnto him.
for whosoever hath faith, but so much as a grain of mustard seed, whatsoever he shall ask, shall be granted unto him.
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The same Lord, that then was, is now also rich in all things: wherefore let God now be your hope, your ioy, your thinking, and your desire.
The same Lord, that then was, is now also rich in all things: Wherefore let God now be your hope, your joy, your thinking, and your desire.
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For of him, in him, and through him are all things, in whom we liue, and moue, and haue our being, and without whom we are nothing.
For of him, in him, and through him Are all things, in whom we live, and move, and have our being, and without whom we Are nothing.
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And now (ô my sonnes) I shall not speake many things to you,
And now (o my Sons) I shall not speak many things to you,
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for the houre is come, vnto which I was borne, vpon this condition I came into the world, that I might goe out againe.
for the hour is come, unto which I was born, upon this condition I Come into the world, that I might go out again.
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The Lord spared not his owne son, but made them to die vpon the Crosse for vs all, by whose death our death is dead:
The Lord spared not his own son, but made them to die upon the Cross for us all, by whose death our death is dead:
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for none of vs liueth to himselfe, but dieth, whether wee liue, we liue to the Lord,
for none of us lives to himself, but Dieth, whither we live, we live to the Lord,
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and if we die, we die to the Lord, therfore whether we liue, or die we are the Lords:
and if we die, we die to the Lord, Therefore whither we live, or die we Are the lords:
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and for this cause Christ is called the Lord of the liuing, and of the dead.
and for this cause christ is called the Lord of the living, and of the dead.
cc p-acp d n1 np1 vbz vvn dt n1 pp-f dt j-vvg, cc pp-f dt j.
(5) sermon (DIV1)
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For if Christ bee dead, surely the seruant is not about his Master, we must also die,
For if christ be dead, surely the servant is not about his Master, we must also die,
p-acp cs np1 vbb j, av-j dt n1 vbz xx p-acp po31 n1, pns12 vmb av vvi,
(5) sermon (DIV1)
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671
and if he be risen againe, we haue also most sirme hope, that we shall rise againe,
and if he be risen again, we have also most sirme hope, that we shall rise again,
cc cs pns31 vbb vvn av, pns12 vhb av av-ds vvi n1, cst pns12 vmb vvi av,
(5) sermon (DIV1)
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672
and if he bee risen to die no more, neither shall we die any more after our resurrection,
and if he be risen to die no more, neither shall we die any more After our resurrection,
cc cs pns31 vbb vvn pc-acp vvi dx av-dc, dx vmb pns12 vvi d dc p-acp po12 n1,
(5) sermon (DIV1)
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673
but shall alway abide with him in glory.
but shall always abide with him in glory.
cc-acp vmb av vvi p-acp pno31 p-acp n1.
(5) sermon (DIV1)
33
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674
When Christ died, a man like vnto vs died, that the body of sinne might be destroyed, that we might be made one body together with him.
When christ died, a man like unto us died, that the body of sin might be destroyed, that we might be made one body together with him.
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(5) sermon (DIV1)
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Wherefore (my beloued sonnes) although I now die, I beleeue, that my Redeemer liueth,
Wherefore (my Beloved Sons) although I now die, I believe, that my Redeemer lives,
q-crq (po11 j-vvn n2) cs pns11 av vvi, pns11 vvb, cst po11 n1 vvz,
(5) sermon (DIV1)
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and that I shall rise vp out of the earth, at the last day, and shall bee couered againe with this skinne,
and that I shall rise up out of the earth, At the last day, and shall be covered again with this skin,
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(5) sermon (DIV1)
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and in this my flesh I shall see him my Sauiour, whom I my selfe shall see, who now speake, whom ye see now dying,
and in this my Flesh I shall see him my Saviour, whom I my self shall see, who now speak, whom you see now dying,
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(5) sermon (DIV1)
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678
and not any other for me. And these very eies, whereby I now see you, shall looke vpon him.
and not any other for me. And these very eyes, whereby I now see you, shall look upon him.
cc xx d n-jn p-acp pno11. cc d j n2, c-crq pns11 av vvb pn22, vmb vvi p-acp pno31.
(5) sermon (DIV1)
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679
Wherefore reioice with me, and sing, cast away the garments of mourning, and heauinesse, praise the Lord, sing a Psalme vnto his name, giue glorie to his praise,
Wherefore rejoice with me, and sing, cast away the garments of mourning, and heaviness, praise the Lord, sing a Psalm unto his name, give glory to his praise,
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(5) sermon (DIV1)
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for hitherto I haue walked through fire, & water, & behold now he refresheth me.
for hitherto I have walked through fire, & water, & behold now he refresheth me.
c-acp av pns11 vhb vvn p-acp n1, cc n1, cc vvb av pns31 vvz pno11.
(5) sermon (DIV1)
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681
I will enter into the house of the Lord, that I may pay my vowes from day to day.
I will enter into the house of the Lord, that I may pay my vows from day to day.
pns11 vmb vvi p-acp dt n1 pp-f dt n1, cst pns11 vmb vvi po11 n2 p-acp n1 p-acp n1.
(5) sermon (DIV1)
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682
Oh how great a game it is to me to die? Because Christ shall bee my life againe:
O how great a game it is to me to die? Because christ shall be my life again:
uh q-crq j dt n1 pn31 vbz p-acp pno11 pc-acp vvi? p-acp np1 vmb vbi po11 n1 av:
(5) sermon (DIV1)
33
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683
Behold the earthly house of this habitation, is dissolued, that another may succeede not made with hands, eternall in the heauens.
Behold the earthly house of this habitation, is dissolved, that Another may succeed not made with hands, Eternal in the heavens.
vvb dt j n1 pp-f d n1, vbz vvn, cst j-jn vmb vvi xx vvn p-acp n2, j p-acp dt n2.
(5) sermon (DIV1)
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684
Behold I put off this mortall cloathing, that I may put on immortall. Hitherto I haue bin in pilgrimage, now I returne to my countrey.
Behold I put off this Mortal clothing, that I may put on immortal. Hitherto I have been in pilgrimage, now I return to my country.
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(5) sermon (DIV1)
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685
Behold I now receiue the prize, for which I ran in the race, I touch the hauen, which I haue desired with so great a desire.
Behold I now receive the prize, for which I ran in the raze, I touch the Haven, which I have desired with so great a desire.
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(5) sermon (DIV1)
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686
Behold I am carried from darkenesse to light, from dangers to safetie, from pouertie to riches, from battell to victorie, from heauinesse to ioy, from a temporall life to eternall;
Behold I am carried from darkness to Light, from dangers to safety, from poverty to riches, from battle to victory, from heaviness to joy, from a temporal life to Eternal;
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(5) sermon (DIV1)
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687
and from a filthy stincke to a most sweete smell.
and from a filthy stink to a most sweet smell.
cc p-acp dt j n1 p-acp dt av-ds j n1.
(5) sermon (DIV1)
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688
Here I am blinde, there I am inlightened, here I am wounded, there I am healed, here I am alwaies made heauie, there I am made ioyfull, liuing here I am dead, there I am truely made aliue.
Here I am blind, there I am enlightened, Here I am wounded, there I am healed, Here I am always made heavy, there I am made joyful, living Here I am dead, there I am truly made alive.
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(5) sermon (DIV1)
33
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689
The life, in this world, is no life, but death, a deceitfull life, a life loaden with sorrowes, weake, vmbraticall, deceitfull.
The life, in this world, is no life, but death, a deceitful life, a life loaded with sorrows, weak, vmbraticall, deceitful.
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(5) sermon (DIV1)
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690
Now thou flourishest, by and by thou witherest, it is a fraile, a momentany, a fading life.
Now thou flourishest, by and by thou witherest, it is a frail, a momentany, a fading life.
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(5) sermon (DIV1)
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691
Wherein looke how much thou growest, so much thou decreasest, when thou goest more forward, thou drawest nearer to death.
Wherein look how much thou Growest, so much thou decreasest, when thou goest more forward, thou drawest nearer to death.
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(5) sermon (DIV1)
33
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692
O life full of snares, how many men doest thou intangle in the world? How many through thee doe indure the torments of hell? How blessed is he, that acknowledgeth thy deceits,
O life full of snares, how many men dost thou entangle in the world? How many through thee do endure the torments of hell? How blessed is he, that acknowledgeth thy Deceits,
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(5) sermon (DIV1)
33
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693
how much more blessed is he, that careth not for thy flatteries, and how most blessed is hee, that is well rid of thee? O sweete,
how much more blessed is he, that Careth not for thy flatteries, and how most blessed is he, that is well rid of thee? O sweet,
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(5) sermon (DIV1)
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694
and pleasant death, thou art truely no death, that bestowest true life. Thou puttest away feuers and wounds, thou quenchest hunger, and thirst.
and pleasant death, thou art truly no death, that bestowest true life. Thou puttest away fevers and wounds, thou quenchest hunger, and thirst.
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(5) sermon (DIV1)
33
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695
O most just death, good vnto the good, and rough vnto the euill, thou humblest the proud, rich and mightie, and exaltest the humble.
O most just death, good unto the good, and rough unto the evil, thou Humblest the proud, rich and mighty, and Exaltest the humble.
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(5) sermon (DIV1)
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696
Thou openest the way to eternall punishment to the euill, and to eternall reward to the iust.
Thou openest the Way to Eternal punishment to the evil, and to Eternal reward to the just.
pns21 vv2 dt n1 p-acp j n1 p-acp dt n-jn, cc p-acp j n1 p-acp dt j.
(5) sermon (DIV1)
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697
After these, and other graue, and comfortable speeches, he vttered this heauenly praier following.
After these, and other graven, and comfortable Speeches, he uttered this heavenly prayer following.
p-acp d, cc j-jn n1, cc j n2, pns31 vvd d j n1 vvg.
(5) sermon (DIV1)
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698
The Prayer of Ierome being now ready to die. OHoly Iesus;
The Prayer of Jerome being now ready to die. OHoly Iesus;
dt n1 pp-f np1 vbg av j pc-acp vvi. av-jn np1;
(6) prayer (DIV2)
33
Image 8
699
my virtue, my resuge, my taker vp, my deliuerer, and my praise, in whom I haue hoped, in whom I haue belecued,
my virtue, my Refuge, my taker up, my deliverer, and my praise, in whom I have hoped, in whom I have belecued,
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(6) prayer (DIV2)
34
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700
and whom I haue loued, my cheife sweetnesse, my tower of strength, and my hope euen from my youth.
and whom I have loved, my chief sweetness, my tower of strength, and my hope even from my youth.
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(6) prayer (DIV2)
34
Image 8
701
Call me (ô the Guide of my life) and I will answer thee.
Call me (o the Guide of my life) and I will answer thee.
n1 pno11 (uh dt n1 pp-f po11 n1) cc pns11 vmb vvi pno21.
(6) prayer (DIV2)
34
Image 8
702
Stretch foorth the right hand of thy clemencie to the worke of thine owne hands, which thou (the creature of all things) hast made of the mire of the earth,
Stretch forth the right hand of thy clemency to the work of thine own hands, which thou (the creature of all things) hast made of the mire of the earth,
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(6) prayer (DIV2)
34
Image 8
703
and ioyned together with bones, and nerues, to whom thou dying hast giuen life, and mercy.
and joined together with bones, and nerves, to whom thou dying haste given life, and mercy.
cc vvd av p-acp n2, cc n2, p-acp ro-crq pns21 j-vvg n1 vvn n1, cc n1.
(6) prayer (DIV2)
34
Image 8
704
Bid me come (ô Lord) doe not delay, it is time that dust returne to the dust,
Bid me come (o Lord) do not Delay, it is time that dust return to the dust,
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(6) prayer (DIV2)
34
Image 8
705
and that the Spirit returne to thee the Sauiour, who hast sent it hither.
and that the Spirit return to thee the Saviour, who hast sent it hither.
cc cst dt n1 vvb p-acp pno21 dt n1, q-crq vh2 vvn pn31 av.
(6) prayer (DIV2)
34
Image 8
706
Open to me the gate of life, for thou hast promised mee, that thou wouldst receiue it,
Open to me the gate of life, for thou hast promised me, that thou Wouldst receive it,
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(6) prayer (DIV2)
34
Image 8
707
when thou didst hang vpon the crosse for me.
when thou didst hang upon the cross for me.
c-crq pns21 vdd2 vvi p-acp dt n1 p-acp pno11.
(6) prayer (DIV2)
34
Image 8
708
Come (my beloued) let me lay hold vpon thee, and not let thee go, bring me into thy house.
Come (my Beloved) let me lay hold upon thee, and not let thee go, bring me into thy house.
np1 (po11 j-vvn) vvb pno11 vvi n1 p-acp pno21, cc xx vvb pno21 vvi, vvb pno11 p-acp po21 n1.
(6) prayer (DIV2)
34
Image 8
709
Thou art my Taker vp, my glorie, and the lifter vp of mine head, my saluation, and my blessing.
Thou art my Taker up, my glory, and the lifter up of mine head, my salvation, and my blessing.
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(6) prayer (DIV2)
34
Image 8
710
Receiue me (ô mercifull God) according to the multitude of thy mercies. Thou dying, receiuedst the Theife vpon the Crosse, running vnto thee.
Receive me (o merciful God) according to the multitude of thy Mercies. Thou dying, Received the Thief upon the Cross, running unto thee.
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(6) prayer (DIV2)
34
Image 8
711
O eternall blessednesse, let me possesse thee.
O Eternal blessedness, let me possess thee.
sy j n1, vvb pno11 vvi pno21.
(6) prayer (DIV2)
34
Image 8
712
Inlighte (with the light of thine eternall sight) mee blinde man crying by the way, Iesus, thou sonne of Dauid, haue mercy vpon me.
Inlighte (with the Light of thine Eternal sighed) me blind man crying by the Way, Iesus, thou son of David, have mercy upon me.
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(6) prayer (DIV2)
34
Image 8
713
O inuisible lights, what ioy can I haue, when I sit in darknesse, and see not the light of heauen? O light, without which, there is no truth, there is no discretion, no wisedome, no goodnesse, inlighten mine eies, that I sleepe not in death, that my enemie say not, I haue preuailed against him.
O invisible lights, what joy can I have, when I fit in darkness, and see not the Light of heaven? O Light, without which, there is no truth, there is no discretion, no Wisdom, no Goodness, inlighten mine eyes, that I sleep not in death, that my enemy say not, I have prevailed against him.
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(6) prayer (DIV2)
34
Image 8
714
My soule is weary of my life, I speake in the bitternesse of my soule, I am sicke, my life is weakned through pouertie, my bones are fried,
My soul is weary of my life, I speak in the bitterness of my soul, I am sick, my life is weakened through poverty, my bones Are fried,
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(6) prayer (DIV2)
34
Image 8
715
as it were in a frying pan. And therfore I runne to thee Lord, the Phisitian.
as it were in a frying pan. And Therefore I run to thee Lord, the physician.
c-acp pn31 vbdr p-acp dt j-vvg n1. cc av pns11 vvb p-acp pno21 n1, dt n1.
(6) prayer (DIV2)
34
Image 8
716
Heale mee (O Lord) and I shall bee healed;
Heale me (Oh Lord) and I shall be healed;
np1 pno11 (uh n1) cc pns11 vmb vbi vvn;
(6) prayer (DIV2)
34
Image 8
717
saue me (ô Lord) and I shall be saued, and I shall not be confounded,
save me (o Lord) and I shall be saved, and I shall not be confounded,
vvb pno11 (uh n1) cc pns11 vmb vbi vvn, cc pns11 vmb xx vbi vvn,
(6) prayer (DIV2)
34
Image 8
718
because I put my trust in thee.
Because I put my trust in thee.
c-acp pns11 vvd po11 n1 p-acp pno21.
(6) prayer (DIV2)
34
Image 8
719
But who am I (most holy God, that I should speake so boldly vnto thee.
But who am I (most holy God, that I should speak so boldly unto thee.
p-acp q-crq vbm pns11 (av-ds j np1, cst pns11 vmd vvi av av-j p-acp pno21.
(6) prayer (DIV2)
34
Image 8
720
I am a sinner, altogether begotten, borne and brought vp in sinnes. I am a rotten carcase, a slinking vessell, euen wormes meate.
I am a sinner, altogether begotten, born and brought up in Sins. I am a rotten carcase, a slinking vessel, even worms meat.
pns11 vbm dt n1, av vvn, vvn cc vvn a-acp p-acp n2. pns11 vbm dt j-vvn n1, dt j-vvg n1, av-j ng1 n1.
(6) prayer (DIV2)
34
Image 8
721
Woe is me (ô Lord) spare mee, what victorie is it, if fighting with me, thou shouldst ouercome mee, who am lesse,
Woe is me (o Lord) spare me, what victory is it, if fighting with me, thou Shouldst overcome me, who am less,
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(6) prayer (DIV2)
34
Image 8
722
then the stubble before the fire? Forgiue all my sinnes, lift mee poore Wretch out of the mire.
then the stubble before the fire? Forgive all my Sins, lift me poor Wretch out of the mire.
cs dt n1 p-acp dt n1? vvb d po11 n2, vvb pno11 j n1 av pp-f dt n1.
(6) prayer (DIV2)
34
Image 8
723
O Lord, if thou wilt giue me leaue, I will say, that thou oughtest not to put me away, comming vnto thee, because thou art my God.
O Lord, if thou wilt give me leave, I will say, that thou Ought not to put me away, coming unto thee, Because thou art my God.
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(6) prayer (DIV2)
34
Image 8
724
Thy flesh is of my flesh, and thy bones of my bones:
Thy Flesh is of my Flesh, and thy bones of my bones:
po21 n1 vbz pp-f po11 n1, cc po21 n2 pp-f po11 n2:
(6) prayer (DIV2)
34
Image 8
725
For, for this cause, not leauing the right hand of the Father, thou hast cleaued to my nature, and becamest God, and man.
For, for this cause, not leaving the right hand of the Father, thou hast cleaved to my nature, and becamest God, and man.
c-acp, c-acp d n1, xx vvg dt j-jn n1 pp-f dt n1, pns21 vh2 j p-acp po11 n1, cc vvd2 n1, cc n1.
(6) prayer (DIV2)
34
Image 8
726
And why didst thou this so hard, and vnthought of thing, but that I might come confidently vnto thee,
And why didst thou this so hard, and unthought of thing, but that I might come confidently unto thee,
cc q-crq vdd2 pns21 d av av-j, cc j-vvn-u pp-f n1, cc-acp cst pns11 vmd vvi av-j p-acp pno21,
(6) prayer (DIV2)
34
Image 8
727
as vnto a brother, and that thou mightest mercifully communicate vnto me thy diety? Wherfore arise, helpe mee (ô Lord) arise, and reiect me not finally.
as unto a brother, and that thou Mightest mercifully communicate unto me thy diety? Wherefore arise, help me (o Lord) arise, and reject me not finally.
c-acp p-acp dt n1, cc cst pns21 vmd2 av-j vvi p-acp pno11 po21 n1? q-crq vvb, vvb pno11 (uh n1) vvb, cc vvb pno11 xx av-j.
(6) prayer (DIV2)
34
Image 8
728
Euen as the Hart braies after the riuer of water, so my soule thirsteth after thee, the liuing fountaine, that it may drinke waters of ioy out of the fountaine of my Sauiour, and neuer thirst againe.
Eve as the Heart brays After the river of water, so my soul Thirsteth After thee, the living fountain, that it may drink waters of joy out of the fountain of my Saviour, and never thirst again.
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(6) prayer (DIV2)
34
Image 8
729
O Lord, when wilt thou haue regard, and restore my soule from euill deeds, and my da••ing from the Lyons•? If my sinnes were weighed, whereby I haue deserued thine anger,
O Lord, when wilt thou have regard, and restore my soul from evil Deeds, and my da••ing from the Lyons•? If my Sins were weighed, whereby I have deserved thine anger,
sy n1, q-crq vm2 pns21 vhi n1, cc vvi po11 n1 p-acp j-jn n2, cc po11 n1 p-acp dt np1? cs po11 n2 vbdr vvn, c-crq pns11 vhb vvn po21 n1,
(6) prayer (DIV2)
34
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730
and my calamitie were put in the ballance, it would be heauier, then the sande of the sea,
and my calamity were put in the balance, it would be Heavier, then the sand of the sea,
cc po11 n1 vbdr vvn p-acp dt n1, pn31 vmd vbi jc, cs dt n1 pp-f dt n1,
(6) prayer (DIV2)
34
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731
and if thou stay a little longer, I shall finde tribulation, and sorrow.
and if thou stay a little longer, I shall find tribulation, and sorrow.
cc cs pns21 vvb dt j av-jc, pns11 vmb vvi n1, cc n1.
(6) prayer (DIV2)
34
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732
Come (the ioy of my Spirit) that I may delight in thee, reueale vnto mee thy mercie, the ioy of mine heart.
Come (the joy of my Spirit) that I may delight in thee, reveal unto me thy mercy, the joy of mine heart.
np1 (dt n1 pp-f po11 n1) cst pns11 vmb vvi p-acp pno21, vvb p-acp pno11 po21 n1, dt n1 pp-f po11 n1.
(6) prayer (DIV2)
34
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733
Let me finde thee, my desire.
Let me find thee, my desire.
vvb pno11 vvi pno21, po11 n1.
(6) prayer (DIV2)
34
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734
Euen as a seruant longs for the end of his worke, so I long for thee (O LORD.) Let my request come into thy sight, that thy hand may saue me.
Eve as a servant longs for the end of his work, so I long for thee (Oh LORD.) Let my request come into thy sighed, that thy hand may save me.
np1 p-acp dt n1 vvz p-acp dt n1 pp-f po31 n1, av pns11 av-j p-acp pno21 (uh n1.) vvb po11 n1 vvn p-acp po21 n1, cst po21 n1 vmb vvi pno11.
(6) prayer (DIV2)
34
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735
I haue bin a great sinner in my life time, and done much euill in thy sight.
I have been a great sinner in my life time, and done much evil in thy sighed.
pns11 vhb vbn dt j n1 p-acp po11 n1 n1, cc vdn d n-jn p-acp po21 n1.
(6) prayer (DIV2)
34
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736
I haue not knowne thee, I haue bin vngratefull for thy benefits, I haue not praised thee,
I have not known thee, I have been ungrateful for thy benefits, I have not praised thee,
pns11 vhb xx vvn pno21, pns11 vhb vbn j p-acp po21 n2, pns11 vhb xx vvn pno21,
(6) prayer (DIV2)
34
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737
as I ought, I haue often cōcealed thy truth;
as I ought, I have often concealed thy truth;
c-acp pns11 vmd, pns11 vhb av vvn po21 n1;
(6) prayer (DIV2)
34
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738
when thou didst knocke at the doore of my heart, I was slow to let thee in reuerently.
when thou didst knock At the door of my heart, I was slow to let thee in reverently.
c-crq pns21 vdd2 vvi p-acp dt n1 pp-f po11 n1, pns11 vbds j pc-acp vvi pno21 p-acp av-j.
(6) prayer (DIV2)
34
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739
I haue loued my rotten body, which goeth away like a shadow, with too much affection.
I have loved my rotten body, which Goes away like a shadow, with too much affection.
pns11 vhb vvn po11 j-vvn n1, r-crq vvz av av-j dt n1, p-acp av d n1.
(6) prayer (DIV2)
34
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740
I haue defiled my mouth with vaine words, my minde hath not bin alwaies in thy testimonie, I haue not turned mine eyes from beholding vanitie, I haue polluted mine eares with vnprofitable words, I haue not stretched out my hands oftentimes, to the necessities of my neighbours, I haue made hast (with my feet) to iniquitie.
I have defiled my Mouth with vain words, my mind hath not been always in thy testimony, I have not turned mine eyes from beholding vanity, I have polluted mine ears with unprofitable words, I have not stretched out my hands oftentimes, to the necessities of my neighbours, I have made haste (with my feet) to iniquity.
pns11 vhb vvn po11 n1 p-acp j n2, po11 n1 vhz xx vbn av p-acp po21 n1, pns11 vhb xx vvn po11 n2 p-acp vvg n1, pns11 vhb vvn po11 n2 p-acp j n2, pns11 vhb xx vvn av po11 n2 av, p-acp dt n2 pp-f po11 n2, pns11 vhb vvn n1 (p-acp po11 n2) p-acp n1.
(6) prayer (DIV2)
34
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741
What should I say more? from the sole of my foote to the crowne of my head, there is no whole part in me.
What should I say more? from the sole of my foot to the crown of my head, there is no Whole part in me.
q-crq vmd pns11 vvi dc? p-acp dt j pp-f po11 n1 p-acp dt n1 pp-f po11 n1, pc-acp vbz dx j-jn n1 p-acp pno11.
(6) prayer (DIV2)
34
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742
Surely vnlesse dying vpon the crosse thou hadst holpen mee, my soule had dwelt in hell.
Surely unless dying upon the cross thou Hadst helped me, my soul had dwelled in hell.
np1 cs vvg p-acp dt n1 pns21 vhd2 vvn pno11, po11 n1 vhd vvn p-acp n1.
(6) prayer (DIV2)
34
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743
O holy Iesus, I am part of so great a price, for mee hast thou shed thy pretious blood, ô reiect mee not.
O holy Iesus, I am part of so great a price, for me hast thou shed thy precious blood, o reject me not.
sy j np1, pns11 vbm n1 pp-f av j dt n1, p-acp pno11 vh2 pns21 vvn po21 j n1, uh vvb pno11 xx.
(6) prayer (DIV2)
34
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744
I am the ship, that haue wandred, (ô good Shepheard) looke me vp, and bring me to thy fold, that thou may est be iustified in thy sayings.
I am the ship, that have wandered, (o good Shepherd) look me up, and bring me to thy fold, that thou may est be justified in thy sayings.
pns11 vbm dt n1, cst vhb vvn, (uh j n1) vvb pno11 a-acp, cc vvb pno11 p-acp po21 n1, cst pns21 vmb zz vbi vvn p-acp po21 n2-vvg.
(6) prayer (DIV2)
34
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745
For thou hast promised mee, that at what houre soeuer a sinner repenteth, he shall be saued.
For thou hast promised me, that At what hour soever a sinner Repenteth, he shall be saved.
p-acp pns21 vh2 vvn pno11, cst p-acp r-crq n1 av dt n1 vvz, pns31 vmb vbi vvn.
(6) prayer (DIV2)
34
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746
I am greeued, I know my sins, and mine iniquitie are alwaies before me.
I am grieved, I know my Sins, and mine iniquity Are always before me.
pns11 vbm vvn, pns11 vvb po11 n2, cc po11 n1 vbr av p-acp pno11.
(6) prayer (DIV2)
34
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747
Truly I am not worthy to be called thy Sonne, for I haue sinned against heauen, and before thee.
Truly I am not worthy to be called thy Son, for I have sinned against heaven, and before thee.
np1 pns11 vbm xx j pc-acp vbi vvn po21 n1, c-acp pns11 vhb vvn p-acp n1, cc p-acp pno21.
(6) prayer (DIV2)
34
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748
Speake ioy, and comfort in mine eare, turne away thy face from my sinnes, blot out mine iniquities according to thy great mercy.
Speak joy, and Comfort in mine ear, turn away thy face from my Sins, blot out mine iniquities according to thy great mercy.
np1 n1, cc vvi p-acp po11 n1, vvb av po21 n1 p-acp po11 n2, vvb av po11 n2 vvg p-acp po21 j n1.
(6) prayer (DIV2)
34
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749
Cast mee not away from thy sight, neither deale with me according to my sinnes,
Cast me not away from thy sighed, neither deal with me according to my Sins,
n1 pno11 xx av p-acp po21 n1, dx n1 p-acp pno11 vvg p-acp po11 n2,
(6) prayer (DIV2)
34
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750
but helpe mee, ô God of my saluation, and for the honour of thy name, deliuer me.
but help me, o God of my salvation, and for the honour of thy name, deliver me.
cc-acp vvb pno11, uh np1 pp-f po11 n1, cc p-acp dt n1 pp-f po21 n1, vvb pno11.
(6) prayer (DIV2)
34
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751
Deale benignly with me according to thy good will, that I may dwell in thy house all the dayes of my life, that I may praise thee togither with those, that dwell there for euer and euer.
Deale benignly with me according to thy good will, that I may dwell in thy house all the days of my life, that I may praise thee together with those, that dwell there for ever and ever.
np1 av-jn p-acp pno11 vvg p-acp po21 j n1, cst pns11 vmb vvi p-acp po21 n1 d dt n2 pp-f po11 n1, cst pns11 vmb vvi pno21 av p-acp d, cst vvb a-acp p-acp av cc av.
(6) prayer (DIV2)
34
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752
Arise and make haste (ô the most beloued husband of my soule) do not consider, that it is tawney, & black through sinne.
Arise and make haste (o the most Beloved husband of my soul) do not Consider, that it is tawny, & black through sin.
vvb cc vvi n1 (uh dt av-ds j-vvn n1 pp-f po11 n1) vdb xx vvi, cst pn31 vbz j, cc j-jn p-acp n1.
(6) prayer (DIV2)
34
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753
Shew hir thy face, vtter thy voice in her eares, for thy voice is pleasant, and thy face is comely.
Show his thy face, utter thy voice in her ears, for thy voice is pleasant, and thy face is comely.
n1 png31 po21 n1, vvb po21 n1 p-acp po31 n2, p-acp po21 n1 vbz j, cc po21 n1 vbz j.
(6) prayer (DIV2)
34
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754
Turne not away from me, shun not thy seruant at this houre.
Turn not away from me, shun not thy servant At this hour.
vvb xx av p-acp pno11, vvb xx po21 n1 p-acp d n1.
(6) prayer (DIV2)
34
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755
I waite vpon thee (O Lord) I beleeue to see the goodnes of the Lord in the land of the liuing.
I wait upon thee (Oh Lord) I believe to see the Goodness of the Lord in the land of the living.
pns11 vvb p-acp pno21 (uh n1) pns11 vvb pc-acp vvi dt n1 pp-f dt n1 p-acp dt n1 pp-f dt j-vvg.
(6) prayer (DIV2)
34
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756
Therefore come (my beloued) let vs goe out togither into the field, and see, if the vine hath flourished.
Therefore come (my Beloved) let us go out together into the field, and see, if the vine hath flourished.
av vvb (po11 j-vvn) vvb pno12 vvi av av p-acp dt n1, cc vvi, cs dt n1 vhz vvn.
(6) prayer (DIV2)
34
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757
Turne my mourning into ioy, incline thine eare vnto mee, make haste to deliuer me out of this vale of teares & miseries. Trinitati in vnitate Gloria.
Turn my mourning into joy, incline thine ear unto me, make haste to deliver me out of this vale of tears & misery's. Trinitati in vnitate Gloria.
vvb po11 n1 p-acp n1, vvb po21 n1 p-acp pno11, vvb n1 pc-acp vvi pno11 av pp-f d n1 pp-f n2 cc n2. n1 p-acp fw-la fw-la.
(6) prayer (DIV2)
34
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